Urustambha in Sushruta Samhita Chikitsa Sthana 5: Apatanaka, Ardita, and the Vata Disorder Sushruta Will Not Oil

इस लेख को हिंदी में पढ़ें: ऊरुस्तंभ: सुश्रुत चिकित्सा स्थान 5 का वह वात विकार, जिसमें तेल रोका गया

📖 27 min read · Sushruta Samhita, Chikitsa Sthana, Chapter 5, verses 24–44

Where the second half of Chikitsa Sthana 5 begins

The Sushruta Samhita is one of the three great compendia of classical Ayurveda, the Brihat Trayi, and its fourth section, the Chikitsa Sthana, is the section on therapeutics. Its fifth chapter is titled Maha-Vata-Vyadhi, the great vata disorders. In the English translation by Kaviraj Kunjalal Bhishagratna used here, the chapter runs from printed page 297 to printed page 315 and closes with forty-four numbered divisions.

The first half is one condition, vata-rakta, and we read it in a separate article: Vata-Rakta in Sushruta Samhita Chikitsa Sthana 5. This page reads the rest: verses 24 to 44, printed pages 305 to 315, from the opening of the apatanaka passage at the foot of page 305 to the colophon that closes the chapter.

A note on the numbers. The edition prints each number at the end of the passage it closes, the way Sanskrit verses carry their numbers, and the chapter's last number sits directly before the line Thus ends the fifth Chapter. We cite verses by that printed position. Some numbers cover two or three verses at once (24–25, 31–32, 36–38, 40–41), so the twenty-one verse numbers from 24 to 44 are printed as sixteen paragraphs.

Those sixteen paragraphs move through a long run of named disorders: apatanaka, pakshaghata, manyastambha, apatantraka, ardita, a list at verse 33 that runs from gridhrasi to vadhirya, an ear disorder, tuni and prati-tuni, adhmana and its relatives, and finally Urustambha. They close with a short essay on one substance, guggulu.

Maha Vata Vyadhi written as differences from Vata-Vyadhi

Chikitsa Sthana 4, the chapter before this one, covers vata-vyadhi, the vata disorders as a class, and chapter 5 is written on top of it. Count the places in verses 24 to 44 where the text hands a case to measures written somewhere else. By our count there are nine:

• Verse 27, apatanaka: the measures laid down under the head of Vata-vyadhi.
• Verse 28, pakshaghata: the directions given for akshepaka.
• Verse 29, manyastambha: These preceding remedies, meaning those of verse 28.
• Verses 31–32, ardita: the measures laid down under the head of Vata-vyadhi.
• Verse 33, the list of twelve: the same, with one exception.
• Verse 34, the ear: the measures for Vata-vyadhi, with a promise to return to the subject in the Uttara Tantra.
• Verse 35, tuni and prati-tuni: a preparation named but not described, because chapter 4 has already described it.
• Verses 36–38, ashthila: managed as gulma and internal abscess, to all intents and purposes.
• Verses 40–41, a cold, compact swelling of vata with fat: managed as a swelling in general.

Four of the nine point straight back to chapter 4, a fifth borrows one of its preparations by name, and four send the reader to a different heading. This is how a large classical text saves space, and Sushruta's methodology chapter names the devices, as we show below.

The chapter spends its own words on what differs: a short list of marked features for each disorder and, more often than you would expect, things that must not be done or must not be present. Read as a whole, the second half of chapter 5 is a set of differences from the ordinary vata chapter, and most of the differences are exclusions.

Apatanaka: an intake defined by eight absences

The apatanaka passage begins at the foot of printed page 305. Its first sentence decides whether to take the case at all, and it is built entirely out of absences:

The medical treatment of a patient suffering from Apatanaka (hysterical convulsions), not exhibiting fixedness of gaze and arched eye-brows, with an absence of perspiration, quivering, delirium and the numbness of genitals, found not to fall on the ground but capable of being supported on his arms (Akhatta-pati) and whose trunk is not bent or arched on its posterior (dorsal) side (Vahirayama), may be attempted (with success).

Count the signs. A fixed gaze, arched eyebrows, sweating, quivering, delirium, numbness, falling to the ground, and the backward arch the edition calls vahirayama: eight, and the case may be attempted only when all eight are missing. Nothing on the list is a sign that must be present. The patient who qualifies is described entirely by what he does not show.

The gloss hysterical convulsions is the translator's early-twentieth-century term, not a diagnosis, and the classical descriptions do not map neatly onto any single modern category.

Kulattha and kola, two staples the apatanaka passage names in passing. What is made from them is withheld.

Verses 24 to 27 then give the measures, and everything with a quantity or a method in it is withheld here: a ghee preparation called the Traivrita-Ghrita, a fomentation that is dangerous to imitate, an oil for washing, and a set of potions. Three structural points are worth keeping.

First, verse 27 restricts the measures to cases when the action of the aggravated Vayu alone preponderates, and adds that where two or more doshas act together, the drugs suited to each should be combinedly employed. The vata-rakta block made the same move. Second, the verse sets two clocks: liquid nasal drops (avapida) only after a severe attack has passed, and the stronger evacuative measures only if the episode has not settled within ten days. Third, the verse ends by adding the general vata-vyadhi measures and raksha-karma, the protective rite, to the list. A passage on therapeutics that ends on a rite is a reminder of how old this text is.

A footnote on the same page records that Vriddha Vagbhata used the animal fats named in verse 27 as external applications, where Sushruta's text has the patient take them internally. Same substances, two routes, two authors, and the edition prints both without choosing.

Pancha-Varga and Audaka: a margin note that may have entered the text

The densest piece of scholarship in this half of the chapter is not in the text at all. It is a footnote of some three hundred words, printed across pages 306 and 307, on a single phrase in the apatanaka decoction: the flesh of Anupa and Audaka animals with the Pancha-Vargas.

Two words are in dispute. Audaka means aquatic. Anupa means the marshy, water-rich land and the creatures of it, which we read in detail in the Bhavaprakasha's chapter on the three lands. And pancha-varga means simply the five groups, without saying which five. The footnote sets out five positions:

1. Jejjata's reading. The commentator takes pancha-varga as the five kinds of anupa flesh: kulachara, plava, koshastha, padin and fish.
2. The editor's first view. Audaka is redundant, because the aquatic animals are already included in the anupa class in the Sutra Sthana (chapter 46, the chapter on food and drink). On this view pancha-varga is itself only an explanation of the word anupa, which seems to have surreptitiously crept into the body of the text from the marginal notes of some authoritative manuscript copy of the book.
3. The five root-groups. If the reading stands, some take it as the five pancha-mula groups (major, minor, creeper, thorny and grass), described in Sutra Sthana 38.
4. The five named ingredients. Others take it as the five items already named in the same sentence.
5. The five plant parts. Others again take it as leaf, fruit, flower, bark and root of the plants named.

Leaf, fruit, flower, bark, root: one of the five readings the editor weighs for pancha-varga.

The editor decides for the second position, and his evidence is textual. Vagbhata and Chakradatta, compiling from this tradition, have not read the word 'Audaka' in their compilations. If two later compilers did not have the word, it may not have been in the text they inherited.

It is a small window into how a classical text reached us: copied by hand, glossed in the margins, and recopied by scribes who could not always tell a gloss from the line it explained. The edition shows its working instead of printing a tidy English sentence over the problem.

A second footnote does the same for numbers. For the ghee preparation of verses 24–25, Dallana gives one set of proportions, Gayadasa another, and the editor reports a third that experienced physicians used in his day; they disagree about the liquids. We give none of the three. Their existence is the point: the proportions were not settled even inside the commentarial tradition.

Pakshaghata and Manyastambha: pain that qualifies, and the first dry measure

Pakshaghata is built from paksha, a side, and aghata, a striking: in the classical lists, a disorder that strikes one side of the body. Verse 28 again opens with intake, and the conditions it sets are unexpected. The physician is enjoined to take in hand a patient

unattended by a discolouring of the skin, but having pain in the affected part, and who habitually observes the rules of diet and regimen and who can afford to pay for the necessary accessories.

Four conditions. Two are about the body and two are about the person. And one of the bodily ones runs the opposite way from what a modern reader might expect: the presence of pain counts in the case's favour. A natural reading is that pain shows sensation in the affected side has not been lost, though the verse itself gives no reason.

The second pair is about conduct and means, and the course is long: the verse says its marked features should be followed carefully for a continuous period of three or four months. A course that long, with prepared oils and repeated procedures, costs money, and the text says plainly that the physician should ask.

Twice in these pages, the physician is told to ask about means before taking a case on.

This is the second time the chapter has asked. The vata-rakta block put the same condition at the end of its own intake verse, and ardita will ask a third time at verses 31–32. Three intake clauses in one chapter end on whether the patient can pay.

Verse 29, on manyastambha, is a single sentence. Manya are the two sides of the neck and stambha is stiffness. The verse takes over the measures of verse 28 and adds two: nasal measures, and ruksha-sveda, dry fomentation, chosen because the disorder involves kapha alongside vata. In a chapter on vata, where moist heat and oil are the defaults, this is the first dry measure in this half of the chapter. It will not be the last. Our guide to svedana in Vagbhata sets out the classical distinction between moist and dry fomentation.

Apatanaka and Apatantraka: the difference this chapter makes

The two names are easy to confuse, and the edition's period glosses do not help: apatanaka is hysterical convulsions and apatantraka Apoplectic convulsions. This chapter separates them more clearly, by what each one permits.

For apatantraka, verse 30 opens with four prohibitions:

Fasting is prohibited in cases of patients suffering from Apatantraka (Apoplectic convulsions). Emetic, Asthapana and Anuvasana measures are likewise forbidden.

Fasting, emesis and both kinds of vasti, the decoction vasti (asthapana) and the oil vasti (anuvasana), are ruled out. In apatanaka, verse 27 brings in purgation and both kinds of vasti if the episode has not settled within ten days. So the two names sit on opposite sides of one line: in apatanaka the evacuative measures are held in reserve; in apatantraka they are closed off at the start.

The rest of verse 30 is withheld. One sentence describes forcing the breath open, and it is withheld for harm rather than imitation: a person having a seizure needs the modern first-aid steps at the top of this page, not a reconstruction from an old text. The potions are withheld for the usual reason.

One footnote is worth keeping: Chakradatta, the medieval compiler, quotes the same potion in his chapter on shula (colic), and his copy lacks one ingredient. Classical formulas travel, and change on the way.

Ardita: the means test again, and one preparation in two media

Verses 31–32 take up ardita, which the edition glosses as facial Paralysis. The intake clause asks the same two questions as before, in different words: the general vata-vyadhi measures apply in the event of his being found to be sufficiently strong and capable of affording the necessary expenses for his treatment. Strength and means.

The special features are a list of routes rather than substances: nasal measures, mastikya-shiro-vasti (oil held on the head), dhuma-pana (inhaled smoke), upanaha (poultice), unguents and nadi-sveda, a directed fomentation. Our pages on nasya in the Charaka tradition and on murdha-taila in Vagbhata describe several of these routes as classical categories.

Then comes a milk-and-oil preparation, the Kshira-Taila, which is withheld. Its last line is the interesting one:

The above preparation with clarified butter in the place of oil is known as the Kshira-sarpih and it should be used as an Akshi-tarpana (eye-lotion).

Change the medium from oil to ghee and the same procedure yields a differently named preparation for a different organ: a base procedure, then a substitution that changes the name and the route. It is reported as a feature of the text, not as anything to try.

Names travel too. The Anu-taila of verse 28, used for anointing, is Sushruta's own, described in chapter 4 as made from the wood of an old oil-mill; it is not the nasal Anu-taila of the Charaka tradition on our nasya page. One name, two preparations; below we meet one name with three disorders.

Gridhrasi to Vadhirya: a list of twelve and the Ava-Vahuka exception

Verse 33 is a list. It names the cases for which bloodletting is directed according to the directions given before, and the English, read off printed page 311, runs:

Sciatica, Gridhrasi, Vis'vachi (Synovitis of the knee-joints), Kroshtuka-s'irah, Khanja (lameness), Pangula, Vata-kantaka, Pada-daha, Pada-harsha, Ava-vahuka and Vadhiryya and in cases where the deranged Vayu would be found to be seated in a Dhamani.

That is eleven names and a seat, twelve entries in all. The English prints Sciatica and Gridhrasi as separate items, although gridhrasi is usually glossed as sciatica; whether the Sanskrit has two words here or the translator doubled one cannot be told from the English, so we report the list as printed.

The procedure is withheld, and the text gives no sites in this verse anyway. The sentence after the list is the find:

Measures and remedies laid down under the head of Vata-vyadhi should be adopted, except in a case of Ava-vahuka.

Of the eleven names, one is excused from the general vata measures. The verse does not say why, and we will not supply a reason it does not give. The exception has the same shape as the others in this half of the chapter, and the memorable verses below state a principle that would produce it; whether that was the reason here is a question for the Sanskrit commentaries.

Backward to chapter 4, forward to the Uttara Tantra

Verse 34 deals with an ear disorder, and its preparations, most of them things poured into the ear, are withheld for harm: a painful ear may have a damaged drum, and only a qualified doctor's examination can tell. The verse's last sentence, though, is a piece of book architecture:

We shall, however, revert to the subject in the Uttara-Tantra.

That is a promise about a section of the book not yet reached. Verse 35 does the opposite. It names Sneha-Lavana, a medicated salt, without describing it, and the editor's footnote supplies the address: Sneha-Lavana has been described in Chap. 4. (treatment of Vata-vyadhi) para. 24. One verse points forward and the next points back.

Sushruta names both moves. The last chapter of the whole compendium, Uttara Tantra 65, lists thirty-two tantra-yukti, the technical devices of a treatise, and two of them are exactly these: anagatavekshana, referring to what is still to come, and atikrantavekshana, referring to what has gone before. We read that chapter in our article on the thirty-two tantra-yukti. Verses 34 and 35 are a working example of the book using its own method.

Verses 36 to 38 hand off in a third way. Adhmana (distension) and pratyadhmana get brief measures, withheld here, and then ashthila and pratyashthila are handed over to another disorder entirely: they are to be managed as a case of Gulma and internal abscess, to all intents and purposes. The classical account of gulma is the subject of Charaka's Nidana Sthana 3. Verse 39 gives a compound, the Hingvadi-Vati, whose closing sentence attaches it to a long roll-call of conditions; the composition and the list are both withheld.

The memorable verses: the rule behind every exception

Sushruta's chapters often close a section with verses marked Memorable Verses, lines meant to be learned by heart. Verses 40–41 are the ones for this half of the chapter, and they state its method:

From the symptoms or leading indications, exhibited in each case and from a close examination thereof, it should be inferred whether the Vayu alone has been deranged or whether it has combined with any other Dosha, or has affected any other fundamental principle (Dhatu) of the organism as well; and the medical treatment should follow a course, so as not to prove hostile to the Doshas or the Dhatus implicated in the case, in its attempt to subdue the aggravated Vayu.

Two instructions. First, infer: is vata acting alone, or with another dosha, or with one of the dhatus, the seven body tissues described in our guide to the saptadhatu? Second, whatever is done to subdue vata must not work against the other dosha or dhatu involved.

That second sentence explains every exception in this half of the chapter. The standard vata measures, oil above all, with nourishing food and the oil vasti, add heaviness and unctuousness. Those are kapha's qualities, and they are also the qualities of medas, the fat tissue. So wherever vata is joined by kapha or medas, the standard measures stop being neutral. Verse 29 answers with dry fomentation. Verse 30 closes off the oil vasti along with three other measures. And the next verse after the memorable verses gives the clearest case of all.

The memorable verses also add one more hand-off: a cold, compact and painful swelling arising from vata combined with fat is to be managed like a swelling in general. The classical account of swelling, with its stages of ripening, is the subject of our reading of Ashtanga Hridaya Sutrasthana 29.

Urustambha: vata surcharged with medas and kapha

Verse 42 defines the disorder:

The deranged Vayu, surcharged with the local fat and Kapha gives rise to a swelling in the region of the thigh which is known as Uru-stambha; others designate it as Adhya-Vata. This disease is marked by lassitude and an aching pain in the limbs, by the presence of fever, horripilation and somnolence and by a sensation of coldness, numbness, heaviness, and unsteadiness in the thighs, which seem foreign to the body.

Uru is the thigh and stambha is stiffness, so Urustambha is literally thigh-stiffness. The edition hyphenates it, Uru-stambha; we use the single word that most readers search for. Look at the qualities in the description: coldness, heaviness, somnolence, numbness. Vata is light, mobile and dry. Coldness it shares with kapha, and numbness is a common vata sign, but heaviness and drowsiness belong to kapha, and the definition names kapha and fat as vata's companions. Urustambha is a vata disorder that reads, in part, like kapha. Our tridosha guide sets the qualities of the three doshas side by side.

Guru and shita, heavy and cold: the qualities Urustambha takes from kapha and medas.

Note the last phrase: the thighs seem foreign to the body. The Charaka Samhita, describing the same disorder in its own Chikitsa Sthana 27, has almost the same image. In the Van Loon English edition, movement brings sensation as if the thighs were broken off and are born by someone else (Charaka Chikitsa 27.17–18). Two texts, in different words, describe the limb as not one's own.

Charaka also counts it. Sutrasthana 19 of the Charaka Samhita sorts disorders by how many kinds each has, and Urustambha is in the group of one: it is only one, as the Van Loon edition puts it. Our reading of Charaka Sutrasthana 19 covers that counting chapter. And Charaka supplies a simile Sushruta does not: kapha settles in the thighs as still water in a full and deep big lake remains stable and without agitation (Chikitsa 27.11–14). Heavy, cold and still, which is why the next verse refuses to add anything heavy.

Why Urustambha is not oiled: Sushruta and Charaka agree

Verse 43 sets out how Urustambha is to be handled, and almost every clause in it says without. The potions are dissolved in hot water without using any oleaginous substance. The limb is rubbed with articles devoid of any oily substance. The meat in the diet is cooked without clarified butter. The vegetables are cooked without salt. The grains are old ones: shyamaka, kodrava, uddala and shali rice, old and matured. Then comes the sentence that matters:

The use of oil and of lardaceous substances in general (Sneha-karma) should, however, be prescribed after the deranged fat and Kapha have (totally) subsided.

Oil is the default first measure for vata throughout this book. For Urustambha it is postponed, and the condition for bringing it back is stated in terms of the other two participants: when the fat and the kapha have gone, the case has become an ordinary vata case again, and the ordinary rule returns. This is the memorable verses applied exactly. A measure that would feed kapha and medas is held back until there is no kapha or medas left for it to feed.

The Charaka Samhita reaches the same conclusion more bluntly. Its Chikitsa Sthana 27 opens by saying that Urustambha is not amenable to the 5 evacuative measures, neither singly nor collectively (27.4–5), and it later explains why: Unction and enema lead to aggravation of K (27.20–24). Its general rule is constant diminishing and drying measures, and its diet names barley, syamaka and kodo with vegetables free of salt (27.25–26), which is very close to Sushruta's list.

Charaka adds one more observation that turns the whole argument into a warning. In 27.16, as the Van Loon edition renders it:

Due to ignorance when under suspicion of vatavyadhi, one applies unction: it further aggravates and causes lassitude, numbness and difficult lifting of the legs.

Charaka holds, in other words, that the disorder can be made worse, or brought on, by applying the vata rule to a case that is not pure vata, which is the mistake Sushruta's memorable verses guard against when they ask the physician to infer first whether the Vayu alone has been deranged. One compendium defines Urustambha as an exception and the other describes the error that produces it, and they meet at the same place: here, oil is not the first answer.

Adhya-Vata: one name, three disorders

Verse 42 records a second name for Urustambha: others designate it as Adhya-Vata. Neither English edition translates it. Follow that name into the Charaka Samhita and it splits three ways.

• Sushruta Chikitsa 5.42, through the unnamed others: adhya-vata is Urustambha.
• Charaka Chikitsa 29.11, in the chapter on vata-rakta: the synonyms of the disorder are listed as khuda, vatabalasa, adhyavata. Here adhyavata is vata-rakta.
• Charaka Chikitsa 28, in its account of vata covered by the other doshas and the dhatus: Medas causes adhyavata which is characterised by shifting, unctuous, soft and cold swelling in body parts.

So one name is attached to three different things, and two of the three are this chapter's own bookends. Sushruta's chapter 5 opens on vata-rakta and closes its list of disorders on Urustambha, and those are exactly the two disorders to which the name adhya-vata has been given across the two texts. The third use, Charaka's cold swelling of vata with medas, matches the cold, compact and painful swelling of Sushruta's memorable verses closely. What the three have in common is vata held in by something else: blood in one case, fat and kapha in the other two. Our article on mamsa, meda and asthi in the Bhavaprakasha describes medas as a tissue.

One more observation, offered as no more than that. In ordinary Sanskrit adhya means wealthy. A chapter that three times makes the patient's ability to pay a condition of taking the case also records a disorder whose other name can be read as the wealthy man's vata. Neither text draws that connection, the commentators would have their own etymologies, and we do not build anything on it.

Guggulu in verse 44: every property given a reason

The last numbered passage is a short essay on one substance, the resin guggulu, and its form is more interesting than its content. Verse 44 lists guggulu's qualities (aromatic, light, penetrating, sharp, heating in potency, pungent in taste and after digestion) and then gives a reason for each action:

• its sharpness and heating potency are why it reduces vata and kapha;
• its laxative quality is why it clears the malas and pitta;
• its aroma is why it removes bad odours from the koshtha;
• its subtle essence is why it improves digestive power.

Four actions, each tied to a named quality: property first, action second, the rasa-guna-virya logic of classical pharmacology written out in full. The verse also distinguishes new guggulu from old, giving the fresh resin a building action and the aged resin a reducing one: the same substance acts in opposite directions depending on its age.

The chapter closes on a simile: a thunderbolt, and a tree.

The rest of the verse is withheld: the vehicles, the duration, and a long list of conditions said to readily yield to it, several of which India's 1954 law on objectionable drug advertisements forbids anyone to advertise a product for. We do not sell guggulu, and nothing here is a recommendation to take it. The verse ends on a simile: guggulu destroys the vata lodged in the trunk, the bones and the joints just as a thunderbolt will destroy trees. That is a claim in an ancient book, reported here as literature.

What this page withholds, and why

Verses 24 to 44 contain a great deal of material that a reader could try to act on, and we have left it out on purpose:

• every preparation, with its ingredients, proportions, quantities and method: the ghee and oil preparations, the potions, the medicated salts, the compound pill of verse 39, the guggulu vehicles and the pastes for Urustambha;
• every procedure: the heated-pit fomentation of verses 24–25, the nasal and head procedures, the bloodletting of verse 33, and the evacuative measures and their timing;
• two passages withheld for harm rather than imitation: the line on forcing the breath open in verse 30, and the ear preparations of verse 34;
• the lists of conditions attached to the preparations of verses 39 and 44.

What remains is what the chapter thinks, as opposed to what it prescribes: its intake tests, its prohibitions, its hand-offs, its rule for exceptions, and its textual problems. That is also, we would argue, the more interesting half.

What we did not find

Three honest gaps. First, demand. Over the ninety days to 8 October 2026, our Search Console shows no impressions for urustambha, pakshaghata, gridhrasi or manyastambha, and two each for ardita and for apatanaka and apatantraka, one of them the exact question apatantraka and apatanaka difference. We have not estimated a number, and we would call the demand unknown, not low. What does draw attention is the text's own name: queries naming Sushruta drew 4,227 impressions across 250 distinct searches in the same period, and queries naming a chikitsa sthana drew 429.

Second, the Sanskrit. This page reads an English translation, and three questions cannot be settled from it: whether verse 33 really has sciatica and gridhrasi as two words, why ava-vahuka is excepted, and how the commentators derive adhya-vata. We have flagged each one rather than guessing.

Third, the numbering. The editor's own footnote cites Sneha-Lavana at chapter 4, para. 24, but in the printed chapter that passage closes with the number 25, so the edition is not perfectly consistent with itself. The same issue affects our companion article, which describes the vata-rakta block as twenty-two divisions. Counted by printed position, that block closes with the number 23, its memorable verses, and the whole chapter with 44.

From our shelf

A short note on what we make, kept deliberately separate from everything above. Ayurveda Hub is a small Indian maker of everyday household and grooming preparations, worked in small batches. Nothing we sell appears anywhere in the reading above, and nothing we sell is offered here in connection with it. If that does not interest you, please skip it.

That is the whole of the sales pitch. If you came for the reading and leave having bought nothing, that is a perfectly good outcome from where we sit. The three short stories below are ordinary reading about everyday things, chosen for that reason.

More to read on this topic

For more of the classical series, our readings of Sushruta's Chikitsa Sthana 1 and Chikitsa Sthana 3 come before this chapter in the same section, and our map of the Nidana Sthana shows where the vata disorders are first described. For the wider tradition, see our guide to Vagbhata's Ashtanga Hridaya, whose author is one of the two compilers the editor cites on the word audaka.

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