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Line 214: − + − + − + − + − ''Vata'' is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''vata''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]+ Line 244:
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<big>'''Abstract'''</big>
<big>'''Abstract'''</big>
<div style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tridosha. Among the three doshas, the vata dosha is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, Vata is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold. The important normal and abnormal functions of Vata in environment are also mentioned in this chapter. Consequently, brief descriptions of pitta and kapha dosha’s normal and abnormal functions have been provided. </div>
<div style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tri[[dosha]]. Among the three [[dosha]]s, the [[vata dosha]] is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, [[Vata]] is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold. The important normal and abnormal functions of [[Vata]] in environment are also mentioned in this chapter. Consequently, brief descriptions of [[pitta]] and [[kapha]] [[dosha]]’s normal and abnormal functions have been provided. </div>
'''Keywords''': ''vata dosha'', qualities, normal functions, consequences of abnormal ''vata dosha''.
'''Keywords''': ''[[vata dosha]]'', qualities, normal functions, consequences of abnormal ''[[vata dosha]]''.
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# ''Vikshepa'' (To circulate or move)- For all the above functions, various movements are required which form the third group.
# ''Vikshepa'' (To circulate or move)- For all the above functions, various movements are required which form the third group.
In the external world, these activities are performed by the group of ''pancha mahabhuta'' i.e. ''prithvi, apa, agni, vayu'' and ''akasha''. These activities in the external world are guided and controlled by:
In the external world, these activities are performed by the group of ''[[pancha mahabhuta]]'' i.e. ''[[prithvi]], [[apa]], [[agni]], [[vayu]]'' and ''[[akasha]]''. These activities in the external world are guided and controlled by:
# ''Soma'' (The Moon - controls the activities of group i (''Visarga'') )
# ''Soma'' (The Moon - controls the activities of group i (''Visarga'') )
# ''Anila'' (Wind or Air – controls the activities of group iii (''Vikshepa'')).
# ''Anila'' (Wind or Air – controls the activities of group iii (''Vikshepa'')).
In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of ''soma, surya,'' and ''anila'' respectively. These are also called ''doshas''-
In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of ''soma, surya,'' and ''anila'' respectively. These are also called ''[[dosha]]s''-
* ''kapha''- represents moon in the body, and is responsible for the activities of ''Visarga''.
* ''[[kapha]]''- represents moon in the body, and is responsible for the activities of ''Visarga''.
* ''pitta'' - represents sun in the body, and is responsible for the activities of ''Adana'', and
* ''[[pitta]]'' - represents sun in the body, and is responsible for the activities of ''Adana'', and
* ''vata'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.
* ''[[vata]]'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.
Collectively, these are called ''tridosha''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the workings of the ''tridosha''. This chapter mainly deals with the detailed account of ''vata'', while it also mentions the nature of ''pitta'' and ''kapha''.
Collectively, these are called ''tri[[dosha]]''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the workings of the ''tri[[dosha]]''. This chapter mainly deals with the detailed account of ''[[vata]]'', while it also mentions the nature of ''[[pitta]]'' and ''[[kapha]]''.
In [[Ayurveda]], the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The ''tridosha'' form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the ''tridosha'' as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced ''tridosha'' leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.
In [[Ayurveda]], the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The ''tri[[dosha]]'' form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the ''tri[[dosha]]'' as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced ''tri[[dosha]]'' leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.
The ''tridosha'', when vitiated, are considered as the intrinsic cause of the disease, and they either confer a predisposition to or actually cause morbidities.
The ''tri[[dosha]]'', when vitiated, are considered as the intrinsic cause of the disease, and they either confer a predisposition to or actually cause morbidities.
''Doshas'' are susceptible to imbalance and vitiation and in turn they vitiate other structural and functional elements of the body. They are also known as ''dhatus'' as they support the body in their state of equilibrium, which represents normalcy. The state of equilibrium of ''doshas'' i.e. ''samyata'' or ''arogata'' is a disease free state. On the contrary, a diseased state is due to a deviation from the state of equilibrium.<ref>Vagbhata. Sutra Sthana, Cha.1 Ayushkamiya Adhyaya verse 20. In: Harishastri Paradkar Vaidya, Editors. Ashtanga Hridayam. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> The unbalanced ''doshas'' are also called ''malas'' when they start vitiating the body.
''[[Dosha]]s'' are susceptible to imbalance and vitiation and in turn they vitiate other structural and functional elements of the body. They are also known as ''[[dhatu]]s'' as they support the body in their state of equilibrium, which represents normalcy. The state of equilibrium of ''[[dosha]]s'' i.e. ''samyata'' or ''arogata'' is a disease free state. On the contrary, a diseased state is due to a deviation from the state of equilibrium.<ref>Vagbhata. Sutra Sthana, Cha.1 Ayushkamiya Adhyaya verse 20. In: Harishastri Paradkar Vaidya, Editors. Ashtanga Hridayam. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> The unbalanced ''[[dosha]]s'' are also called ''[[mala]]s'' when they start vitiating the body.
Further in this chapter, it becomes very evident that the functions of ''vata dosha'' correspond very much not only to the functions of nervous system but also to functions of any system concerned with regulation, signaling, conduction and control of any information or any system in our body.
Further in this chapter, it becomes very evident that the functions of ''[[vata dosha]]'' correspond very much not only to the functions of nervous system but also to functions of any system concerned with regulation, signaling, conduction and control of any information or any system in our body.
If we observe the following processes of physiology:
If we observe the following processes of physiology:
*Occurrence of one event after another in synchronisation.
*Occurrence of one event after another in synchronisation.
*Control and integration of occurrence of events only to the desired limit.
*Control and integration of occurrence of events only to the desired limit.
*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of ''vata dosha'' as [[Ayurveda]] says that ''vata'' is the only ''dosha'' capable of causing movement (due to ''raja bāhulya'') in our body.
*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of ''[[vata dosha]]'' as [[Ayurveda]] says that ''[[vata]]'' is the only ''[[dosha]]'' capable of causing movement (due to ''raja bāhulya'') in our body.
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Now we shall expound the chapter "Vatakalakaliya" (Merits and demerits of vata dosha). Thus said Lord Atreya.[1]
Now we shall expound the chapter "Vatakalakaliya" (Merits and demerits of [[vata dosha]]). Thus said Lord Atreya.[1]
=== Questions and debate in conference===
=== Questions and debate in conference===
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The sages who were eager to know about the good and bad properties of ''vata dosha'' assembled at a place and framed the following questions for the purpose of discussion among themselves:
The sages who were eager to know about the good and bad properties of ''[[vata dosha]]'' assembled at a place and framed the following questions for the purpose of discussion among themselves:
#What are the properties of ''vata'' ?
#What are the properties of ''[[vata]]'' ?
#What aggravates the ''vata dosha''?
#What aggravates the ''[[vata dosha]]''?
#What are its alleviating factors?
#What are its alleviating factors?
#How is the ''vata dosha'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?
#How is the ''[[vata dosha]]'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?
#What are the functions of aggravated and non aggravated ''vata dosha'' which is situated within the body and outside in the ''loka'' (universe)?[3]
#What are the functions of aggravated and non aggravated ''[[vata dosha]]'' which is situated within the body and outside in the ''loka'' (universe)?[3]
=== Properties of ''vata dosha'' ===
=== Properties of ''[[vata dosha]]'' ===
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Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and nonsliminess are the six properties of ''vata''.”[4]
Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and nonsliminess are the six properties of ''[[vata]]''.”[4]
=== Views of Kumarashira Bharadvaja ===
=== Views of Kumarashira Bharadvaja ===
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Listening to this, Kumarashira Bhardvaja spoke, “It is, as you have described Sir, these that are the ''gunas'' of ''vata''. The habitual usage of substances with the above stated identical properties or indulging in activities bringing identical experiential effects brings about the aggravation of ''vata dosha'' as the ''dhatus'' are enhanced by the habitual usage of similar properties. [5]
Listening to this, Kumarashira Bhardvaja spoke, “It is, as you have described Sir, these that are the ''[[guna]]s'' of ''[[vata]]''. The habitual usage of substances with the above stated identical properties or indulging in activities bringing identical experiential effects brings about the aggravation of ''[[vata dosha]]'' as the ''[[dhatu]]s'' are enhanced by the habitual usage of similar properties. [5]
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=== Aggravating and pacifying factors of ''vata dosha'' ===
=== Aggravating and pacifying factors of ''[[vata dosha]]'' ===
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Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the ''vata'' aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the ''dhatus''”
Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the ''[[vata]]'' aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the ''[[dhatu]]s''”
Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''vata''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''vata'' is aggravated and alleviated. ''Vata'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''vata dosha'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''Vata'' does not get accommodation in such a kind of body and thus gets alleviated.[7]
Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''[[vata]]''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''[[vata]]'' is aggravated and alleviated. ''[[Vata]]'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''[[vata dosha]]'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''[[Vata]]'' does not get accommodation in such a kind of body and thus gets alleviated.[7]
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=== Functions of ''vata dosha'' ===
=== Functions of ''[[vata dosha]]'' ===
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Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external ''vata'', either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge.
Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external ''[[vata]]'', either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge.
''Vata'' in its normalcy maintains the whole body and its systems, working as ''prāna, udāna, samāna,'' and ''apāna''. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the ''dośhās'' and ejection of the excretory products. ''Vata'' traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.
''[Vata]]'' in its normalcy maintains the whole body and its systems, working as ''prāna, udāna, samāna,'' and ''apāna''. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the ''[[dośhā]]s'' and ejection of the excretory products. ''[[Vata]]'' traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.
The bodily ''vata'', when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.
The bodily ''[[vata]]'', when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''panchamahabhutas'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''[[panchamahabhuta]]s'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.
[[Vata]] is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''[[vata]]''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]
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Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of ''vata'' applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.
Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of ''[[vata]]'' applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.
The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of ''vata'' - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal ''vata'' which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]
The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of ''[[vata]]'' - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal ''[[vata]]'' which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]
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=== Views of Marichi about functions of ''agni'' and ''pitta'' ===
=== Views of Marichi about functions of ''agni'' and ''[[pitta]]'' ===
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Marichi spoke, "''Agni'' of our body is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities."[11]
Marichi spoke, "''Agni'' of our body is represented by ''[[pitta]]'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities."[11]
=== Views of Kapya about ''kapha'' and its functions ===
=== Views of Kapya about ''[[kapha]]'' and its functions ===
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After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by ''kapha'' in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by ''[[kapha]]'' in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
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After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made. Actually, all the three ''doshas'' (i.e. ''vata, pitta'' and ''kapha'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds (''dharma''), wealth (''artha'') and desires (''kāma'') lead to freedom from the cycle of birth and death (''mokśha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”
After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made. Actually, all the three ''[[dosha]]s'' (i.e. ''[[vata]], [[pitta]]'' and ''[[kapha]]'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds (''dharma''), wealth (''artha'') and desires (''kāma'') lead to freedom from the cycle of birth and death (''mokśha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”
All the sages agreed to and welcomed the explanation of lord Atreya.
All the sages agreed to and welcomed the explanation of lord Atreya.
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The six qualities of ''vata'', two types of causes (aggravating and relieving factors), several functions, and four aspects (related to normalcy and aggravation within the body and outside), as well as the functions of ''kapha'' and ''pitta'', views of the sages and conclusion by lord Atreya – all of these has been explained in this chapter on the merits and demerits of ''vata''. [16-17]
The six qualities of ''[[vata]]'', two types of causes (aggravating and relieving factors), several functions, and four aspects (related to normalcy and aggravation within the body and outside), as well as the functions of ''[[kapha]]'' and ''[[pitta]]'', views of the sages and conclusion by lord Atreya – all of these has been explained in this chapter on the merits and demerits of ''[[vata]]''. [16-17]
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Thus ends the twelfth chapter of [[Sutra Sthana]] on the merits and demerits of ''vata'', compounded by Agnivesha and redacted by Charak. Thus concludes the '' Nirdesha Chatushka''.
Thus ends the twelfth chapter of [[Sutra Sthana]] on the merits and demerits of ''[[vata]]'', compounded by Agnivesha and redacted by Charak. Thus concludes the '' Nirdesha Chatushka''.
== Tattva Vimarsha (Fundamental Principles) ==
== Tattva Vimarsha (Fundamental Principles) ==
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*Three ''doshas'', ''vata, pitta'' and ''kapha'' in their natural state help in keeping the individual’s sensory faculties normal, nourish the strength, complexion, happiness and a long life span.
*Three ''[[dosha]]s'', ''[[vata]], [[pitta]]'' and ''[[kapha]]'' in their natural state help in keeping the individual’s sensory faculties normal, nourish the strength, complexion, happiness and a long life span.
*Out of the three ''doshas'', ''vata dosha'' is considered supreme because it regulates all functions in the body including movement of the other two ''doshas'', such as the functions of any system concerned with regulation, signalling, conduction and control of any information or any system in our body.
*Out of the three ''[[dosha]]s'', ''[[vata dosha]]'' is considered supreme because it regulates all functions in the body including movement of the other two ''[[dosha]]s'', such as the functions of any system concerned with regulation, signalling, conduction and control of any information or any system in our body.
*Qualities of ''vata guna'' of ''vata'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':
*Qualities of ''[[vata]] [[guna]]'' of ''[[vata]]'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':
* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''vata dosha'' is ''sparsha'' (touch sensation). Along with this quality, ''vata'' possesses the qualities of ether (or the ''akasha mahabhuta'') e.g, ''shabda'' (sound). Therefore ''vata'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of combination, interrelationship (''anyonyanu pravesha'').
* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''[[vata dosha]]'' is ''sparsha'' (touch sensation). Along with this quality, ''[[vata]]'' possesses the qualities of ether (or the ''[[akasha mahabhuta]]'') e.g, ''shabda'' (sound). Therefore ''[[vata]]'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of combination, interrelationship (''anyonyanu pravesha'').
**The ''prakritika guna'' (constitutional property) of ''vata'' is ''raja guna'' , as it is told to be ''rajo bahulya''.
**The ''prakritika guna'' (constitutional property) of ''[[vata]]'' is ''raja guna'' , as it is told to be ''rajo bahulya''.
**''Bhautika'' means the quality derived from the ''mahabhutas''. The ''bhautika gunas'' of ''vata dosha'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).
**''Bhautika'' means the quality derived from the ''[[mahabhuta]]s''. The ''bhautika gunas'' of ''[[vata dosha]]'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).
*''Vata'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''Vata'' is composed of ''akasha'' and ''vayu'' predominantly.
*''[[Vata]]'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''[[Vata]]'' is composed of ''[[akasha]]'' and ''[[vayu]]'' predominantly.
*''Agni'' is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities.
*''Agni'' is represented by ''[[pitta]]'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities.
*''Soma'', the moon or the god of water, is represented by ''kapha'' in the body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities.
*''Soma'', the moon or the god of water, is represented by ''[[kapha]]'' in the body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities.
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''Tantra'' (System) implies ''sharira'' here, meaning the whole of the body system. ''Yantra'' (organs) refer to parts of the ''tantra'', such as joints. ''Vata'' is the basis of this ''tantra'' and ''yantra'' as it is the initiator and the regulator of the overall system as well as its constituent parts.
''Tantra'' (System) implies ''sharira'' here, meaning the whole of the body system. ''Yantra'' (organs) refer to parts of the ''tantra'', such as joints. ''Vata'' is the basis of this ''tantra'' and ''yantra'' as it is the initiator and the regulator of the overall system as well as its constituent parts.
''Vata'' is the one which monitors homeostasis between:
''[[Vata]]'' is the one which monitors homeostasis between:
*Apparatus and operator,
*Apparatus and operator,
It maintains common homeostasis and regulation within the body.
It maintains common homeostasis and regulation within the body.
=== Five functional types of vata (Prana-udana-samana-vyana-apan atma) ===
=== Five functional types of [[vata]] (Prana-udana-samana-vyana-apan atma) ===
With the help of the five lieutenants of ''vata'':
With the help of the five lieutenants of ''vata'':
*''Prana'' (predominance of ''akash'')– propensity to assimilate
*''Prana'' (predominance of ''[[akash]]'')– propensity to assimilate
*''Apana'' (predominance of ''prithvi'')- propensity to eliminate, aversion and ejection
*''Apana'' (predominance of ''[[prithvi]]'')- propensity to eliminate, aversion and ejection
*''Samana'' (predominance of ''agni'')- analyzing the ability to assimilate and get eliminated i.e. ''sara'' (nourishing part) and ''kitta'' (waste products)
*''Samana'' (predominance of ''[[agni]]'')- analyzing the ability to assimilate and get eliminated i.e. ''sara'' (nourishing part) and ''kitta'' (waste products)
*''Vyana'' (predominance of ''vayu'')- circulation in body
*''Vyana'' (predominance of ''[[vayu]]'')- circulation in body
*''Udana'' (predominance of water) -functional utilization
*''Udana'' (predominance of water) -functional utilization
Ayurvedic scholars study each of these types of ''vata'' in depth. In the aforementioned section, we have given a few examples for ease of understanding.
Ayurvedic scholars study each of these types of ''[[vata]]'' in depth. In the aforementioned section, we have given a few examples for ease of understanding.
=== Initiation of all movements (pravartaka cheshtanam) ===
=== Initiation of all movements (pravartaka cheshtanam) ===
Or, the initiator of different types of (higher and lower, visible and invisible, motor and sensory) functions of ''vata''. Some aspects of modern medical science may be utilized for the purposes of developing an understanding of the above stated functions of ''vata dosha'' and also other functions, which have been described in further parts of the verses stated below.
Or, the initiator of different types of (higher and lower, visible and invisible, motor and sensory) functions of ''[[vata]]''. Some aspects of modern medical science may be utilized for the purposes of developing an understanding of the above stated functions of ''[[vata dosha]]'' and also other functions, which have been described in further parts of the verses stated below.
=== Control and initiation of functions of mind, sense and locomotor organs ===
=== Control and initiation of functions of mind, sense and locomotor organs ===
*For conversion to the intrinsic subjects
*For conversion to the intrinsic subjects
*Then to the knowledge
*Then to the knowledge
*Controller and conductor of the ''manas'' (mind) with the help of ''Indriyartha – indriya – indriyaadhishthana – indriyadravya – indriyabuddhi''
*Controller and conductor of the ''[manas]]'' (mind) with the help of ''Indriyartha – [[indriya]] – indriyaadhishthana – indriyadravya – indriyabuddhi''
*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.
*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.
''Vata'' is regarded as the carrier of objects to their sense faculties and is the direct cause of skin and tactile sensation, without which no other sense faculty can enjoy their recipients perception. [Cha.Sa.[[Sutra Sthana]] 11/38]
''[[Vata]]'' is regarded as the carrier of objects to their sense faculties and is the direct cause of skin and tactile sensation, without which no other sense faculty can enjoy their recipients perception. [Cha.Sa.[[Sutra Sthana]] 11/38]
All the sensory faculties are felt and respond only when they are conducted from the sensory point to the brain and are interpreted there.
All the sensory faculties are felt and respond only when they are conducted from the sensory point to the brain and are interpreted there.
This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.
This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.
''Vata'' integrates all of these eleven ''indriyas'' and derives specific work by coordination. The following are mentioned as the functions of the Nervous system:
''[[Vata]]'' integrates all of these eleven ''[[indriya]]s'' and derives specific work by coordination. The following are mentioned as the functions of the Nervous system:
#Receiving the sensory information
#Receiving the sensory information
=== Compactness of body by bringing them together (sandhanakara sharirasya) ===
=== Compactness of body by bringing them together (sandhanakara sharirasya) ===
''Sandhana'' means bringing together. Similar to the ''alingan karma'' of ''kapha'', (For example, laying bricks one after another) but ''vayu'' performs it differently through carrying the useful ingredients for building the structure of the body. Moving the particles closer or farther is the function of ''vata''. It caused compactness in body components.
''Sandhana'' means bringing together. Similar to the ''alingan karma'' of ''[[kapha]]'', (For example, laying bricks one after another) but ''vayu'' performs it differently through carrying the useful ingredients for building the structure of the body. Moving the particles closer or farther is the function of ''[[vata]]''. It caused compactness in body components.
=== Creating and maintaining proper structure of body components (sarvasharira dhatu vyuhakara) ===
=== Creating and maintaining proper structure of body components (sarvasharira dhatu vyuhakara) ===
=== Initiation of speech (pravartaka vachah) ===
=== Initiation of speech (pravartaka vachah) ===
''Vata'' is the impeller of the speech. Speech has been considered as the distinctive feature of ''akasha mahabhuta'' but is included under the next ''mahabhuta'' of ''vayu'' [Cha.Sa.[[Sutra Sthana]] 1/28] and hence speech has also been considered due to ''vata dosha''.
''[[Vata]]'' is the impeller of the speech. Speech has been considered as the distinctive feature of ''[[akasha mahabhuta]]'' but is included under the next ''[[mahabhuta]]'' of ''[[vayu]]'' [Cha.Sa.[[Sutra Sthana]] 1/28] and hence speech has also been considered due to ''[[vata dosha]]''.
Presence of ''vayu'' is essential for the production of sound. Sound waves result from the alternate compression and decompression of air molecules. They originate from a vibrating object, much the same way as water waves travel over the surface of water.
Presence of ''[[vayu]]'' is essential for the production of sound. Sound waves result from the alternate compression and decompression of air molecules. They originate from a vibrating object, much the same way as water waves travel over the surface of water.
=== Fundamental role in sound and touch perception(prakriti shabda sparshayoh-shrotra sparshanyormulam) ===
=== Fundamental role in sound and touch perception(prakriti shabda sparshayoh-shrotra sparshanyormulam) ===
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''Vata'' being seated at ''twak'' (skin), originates and possesses all the senses simultaneously, specifically through touch and hearing (which can be attributed to ''akasha'' and ''vayu''). Similarly ''vata'' has been held especially responsible for the formation of the structure of the ears, and hence ''vata'' has been held responsible as the root cause of auditory faculty. This could be so because sound always needs a medium to be conducted. The sound produced in our surroundings takes the help of air present in the atmosphere to get conducted.
''[[Vata]]'' being seated at ''twak'' (skin), originates and possesses all the senses simultaneously, specifically through touch and hearing (which can be attributed to ''[[akasha]]'' and ''[[vayu]]''). Similarly ''[[vata]]'' has been held especially responsible for the formation of the structure of the ears, and hence ''[[vata]]'' has been held responsible as the root cause of auditory faculty. This could be so because sound always needs a medium to be conducted. The sound produced in our surroundings takes the help of air present in the atmosphere to get conducted.
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*''Vayu'' stimulates the conversion of metabolites in different parts of the body in the ductless or ductus glands delivered to digestive workshops when and where needed
*''Vayu'' stimulates the conversion of metabolites in different parts of the body in the ductless or ductus glands delivered to digestive workshops when and where needed
*It controls various secretions required for digestion (''pitta'') and also makes available necessary amount of energy required for a conversion (''ushma''), ''pittoshma'' is described as the nature of ''agni'' in the living body.
*It controls various secretions required for digestion (''[[pitta]]'') and also makes available necessary amount of energy required for a conversion (''ushma''), ''pittoshma'' is described as the nature of ''agni'' in the living body.
=== Absorption of harmful products (Dosha samshoshanah) ===
=== Absorption of harmful products (Dosha samshoshanah) ===
*The integral formation of needful atoms and organs require timely ejection of waste materials.
*The integral formation of needful atoms and organs require timely ejection of waste materials.
*This is also performed by ''vata'' at various places in the form of ''ahara mala, doshamala, indriya mala''and ''dhatumala''.
*This is also performed by ''[[vata]]'' at various places in the form of ''ahara mala, doshamala, indriya mala''and ''dhatumala''.
=== Division of gross and subtle channels of transportation and transformation (sthulanu strotasam bhetta) ===
=== Division of gross and subtle channels of transportation and transformation (sthulanu strotasam bhetta) ===
=== Normal shape and size in embryo-genesis (karta garbhakrutinam) ===
=== Normal shape and size in embryo-genesis (karta garbhakrutinam) ===
Initially unicellular microorganism called ''beeja'' grows into a full-grown multi-cellular organism by mitotic division of cells, attributed to ''vata dosha'' - ''vayur vibhajati'' means ''vata'' controls formation of various body parts and organs. Therefore deranged functions of ''vata'' can lead to congenital abnormalities.
Initially unicellular microorganism called ''beeja'' grows into a full-grown multi-cellular organism by mitotic division of cells, attributed to ''[[vata dosha]]'' - ''vayur vibhajati'' means ''[[vata]]'' controls formation of various body parts and organs. Therefore deranged functions of ''[[vata]]'' can lead to congenital abnormalities.
=== Representing vitality and liveliness (ayusho anuvrutti pratyayabhuto) ===
=== Representing vitality and liveliness (ayusho anuvrutti pratyayabhuto) ===
By all the above sixteen listed and detailed ''kala'' or properties, ''vata'' maintains and supports life when in non - aggravated state, i.e. balanced state.
By all the above sixteen listed and detailed ''kala'' or properties, ''[[vata]]'' maintains and supports life when in non - aggravated state, i.e. balanced state.
*Rapid and Prompt nature of ''vata dosha'' and thus early initiation of treatment –
*Rapid and Prompt nature of ''[[vata dosha]]'' and thus early initiation of treatment –
The nature of ''vata dosha'' is rapid, transient and prompt in its consequences in causing and maintaining the health (or disease) in individuals. Its swift nature and power should thus be very well known to the physician so that he may educate the patient well in advance for the diagnosis of ''vatika'' disorders and their treatment. Failure to do so may result in the disorders converting into untreatable form.
The nature of ''[[vata dosha]]'' is rapid, transient and prompt in its consequences in causing and maintaining the health (or disease) in individuals. Its swift nature and power should thus be very well known to the physician so that he may educate the patient well in advance for the diagnosis of ''vatika'' disorders and their treatment. Failure to do so may result in the disorders converting into untreatable form.
== Related Chapter ==
== Related Chapter ==