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Vatakalakaliya Adhyaya (view source)

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|title=Vatakalakaliya Adhyaya

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|titlemode=append

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|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha

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|description=Sutra Sthana Chapter 12.The merits and demerits of Vata

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<big>'''Sutra Sthana Chapter 12.The merits and demerits of Vata '''</big>

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=== Sanskrit text, Transliteration and English Translation ===

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अथातो वातकलाकलीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athātō vātakalākalīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

“We shall now explain the chapter on the merits and demerits of ''vata dosha''” said Lord Atreya.[1]

==== Questions and debate in conference====

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वातकलाकलाज्ञानमधिकृत्य परस्परमतानि जिज्ञासमानाः समुपविश्य महर्षयः पप्रच्छुरन्योऽन्यं- किङ्गुणो वायुः, किमस्यप्रकोपणम्, उपशमनानि वाऽस्य कानि, कथं चैनमसङ्घातवन्तमनवस्थितमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्तिप्रशमयन्ति वा, कानि चास्य कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्योवेति||३||

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vātakalākalājñānamadhikr̥tya parasparamatāni jijñāsamānāḥ samupaviśya maharṣayaḥpapracchuranyō'nyaṁ- kiṅguṇō vāyuḥ, kimasya prakōpaṇam, upaśamanāni vā'sya kāni, kathaṁcainamasaṅghātavantamanavasthitamanāsādya prakōpaṇapraśamanāni prakōpayanti praśamayanti vā,kāni cāsya kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyōvēti||3||

vAtakalAkalAj~jAnamadhikRutya parasparamatAni jij~jAsamAnAH samupavishya maharShayaHpapracchuranyo~anyaM- ki~gguNo vAyuH, kimasya prakopaNam, upashamanAni vA~asya kAni, kathaMcainamasa~gghAtavantamanavasthitamanAsAdya prakopaNaprashamanAni prakopayanti prashamayantivA, kAni cAsya kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANibahiHsharIrebhyoveti||3||

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</div></div>

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:

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==== Properties of ''vata dosha'' ====

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अत्रोवाच कुशः साङ्कृत्यायनः- रूक्षलघुशीतदारुणखरविशदाः षडिमे वातगुणा भवन्ति||४||

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atrōvāca kuśaḥ sāṅkr̥tyāyanaḥ- rūkṣalaghuśītadāruṇakharaviśadāḥ ṣaḍimē vātaguṇā bhavanti||4||

atrovAca kushaH sA~gkRutyAyanaH- rUkShalaghushItadAruNakharavishadAH ShaDime vAtaguNAbhavanti||4||

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</div></div>

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 ====

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तच्छ्रुत्वा वाक्यं कुमारशिरा भरद्वाज उवाच- एवमेतद्यथा भगवानाह, एत एव वातगुणा भवन्ति, सत्वेवङ्गुणैरेवन्द्रव्यैरेवम्प्रभावैश्च कर्मभिरभ्यस्यमानैर्वायुः प्रकोपमापद्यते, समानगुणाभ्यासो हि धातूनां वृद्धिकारणमिति||५||

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tacchrutvā vākyaṁ kumāraśirā bharadvāja uvāca- ēvamētadyathā bhagavānāha, ēta ēva vātaguṇābhavanti, sa tvēvaṅguṇairēvandravyairēvamprabhāvaiśca karmabhirabhyasyamānairvāyuḥprakōpamāpadyatē, samānaguṇābhyāsō hi dhātūnāṁ vr̥ddhikāraṇamiti||5||

tacchrutvA vAkyaM kumArashirA bharadvAja uvAca- evametadyathA bhagavAnAha, eta eva vAtaguNAbhavanti, sa tveva~gguNairevandravyairevamprabhAvaishca karmabhirabhyasyamAnairvAyuHprakopamApadyate, samAnaguNAbhyAso hi dhAtUnAM vRuddhikAraNamiti||5||

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</div></div>

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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]

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==== Aggravating and pacifying factors of ''vata dosha'' ====

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तच्छ्रुत्वा वाक्यं काङ्कायनो बाह्लीकभिषगुवाच- एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपणानि भवन्ति; अतोविपरीतानि वातस्य प्रशमनानि भवन्ति, प्रकोपणविपर्ययो हि धातूनां प्रशमकारणमिति||६||

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यथा ह्येनमसङ्घातमनवस्थिप्रतमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्ति प्रशमयन्ति वा, तथाऽनुव्याख्यास्यामः-वातप्रकोपणानि खलु रूक्षलघुशीतदारुणखरविशदशुषिरकराणि शरीराणां, तथाविधेषु शरीरेषु वायुराश्रयं गत्वाऽऽप्यायमानःप्रकोपमापद्यते; वातप्रशमनानि पुनःस्निग्धगुरूष्णश्लक्ष्णमृदुपिच्छिलघनकराणि शरीराणां, तथाविधेषु शरीरेषुवायुरसज्यमानश्चरन् प्रशान्तिमापद्यते||७||

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tacchrutvā vākyaṁ kāṅkāyanō bāhlīkabhiṣaguvāca- ēvamētadyathā bhagavānāha, ētānyēvavātaprakōpaṇāni bhavanti; atō viparītāni vātasya praśamanāni bhavanti, prakōpaṇaviparyayō hi dhātūnāṁpraśamakāraṇamiti||6||

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yathA hyenamasa~gghAtamanavasthitamanAsAdya prakopaNaprashamanAni prakopayantiprashamayanti vA, tathA~anuvyAkhyAsyAmaH- vAtaprakopaNAni khalurUkShalaghushItadAruNakharavishadashuShirakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurAshrayaM gatvA~a~apyAyamAnaH prakopamApadyate; vAtaprashamanAnipunaHsnigdhagurUShNashlakShNamRudupicchilaghanakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurasajyamAnashcaran prashAntimApadyate||7||

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</div></div>

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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''”

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==== Functions of ''vata dosha'' ====

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तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह|

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प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति||८||

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tacchrutvā baḍiśavacanamavitathamr̥ṣigaṇairanumatamuvāca vāryōvidō rājarṣiḥ- ēvamētatsarvamanapavādaṁ yathā bhagavānāha|

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prakupitasya khalvasya lokeShu carataH karmANImAni bhavanti; tadyathA- shikharishikharAvamathanam, unmathanamanokahAnAm, utpIDanaM sAgarANAm,udvartanaM sarasAM, pratisaraNamApagAnAm, AkampanaM ca bhUmeH, AdhamanamambudAnAM [5] ,nIhAranirhrAdapAMshusikatAmatsyabhekoragakShArarudhirAshmAshanivisargaH, vyApAdanaM ca ShaNNAmRutUnAM, shasyAnAmasa~gghAtaH, bhUtAnAMcopasargaH, bhAvAnAM cAbhAvakaraNaM, caturyugAntakarANAM meghasUryAnalAnilAnAM visargaH; sa hi bhagavAn prabhavashcAvyayashca, bhUtAnAMbhAvAbhAvakaraH, sukhAsukhayorvidhAtA, mRutyuH, yamaH, niyantA, prajApatiH, aditiH, vishvakarmA, vishvarUpaH, sarvagaH, sarvatantrANAM vidhAtA,bhAvAnAmaNuH, vibhuH, viShNuH, krAntA lokAnAM, vAyureva bhagavAniti||8||

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</div></div>

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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.

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==== Views of Marichi ====

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तच्छ्रुत्वा वार्योविदवचो मरीचिरुवाच- यद्यप्येवमेतत्, किमर्थस्यास्य वचने विज्ञाने वा सामर्थ्यमस्ति भिषग्विद्यायां;भिषग्विद्यामधिकृत्येयं कथा प्रवृत्तेति ||९||

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वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्;

वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति||१०||

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tacchrutvā vāryōvidavacō marīciruvāca- yadyapyēvamētat, kimarthasyāsya vacanē vijñānē vāsāmarthyamasti bhiṣagvidyāyāṁ; bhiṣagvidyāmadhikr̥tyēyaṁ kathā pravr̥ttēti ||9||

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vAryovida uvAca- bhiShak pavanamatibalamatiparuShamatishIghrakAriNamAtyayikaM cennAnunishamyet,sahasA prakupitamatiprayataH kathamagre~abhirakShitumabhidhAsyati prAgevainamatyayabhayAt;vAyoryathArthA stutirapi bhavatyArogyAya balavarNavivRuddhaye varcasvitvAyopacayAyaj~jAnopapattaye paramAyuHprakarShAya ceti||10||

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</div></div>

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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?”.

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==== Views of Marichi about functions of ''agni'' and ''pitta'' ====

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मरीचिरुवाच- अग्निरेव शरीरे पित्तान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- पक्तिमपक्तिं दर्शनमदर्शनंमात्रामात्रत्वमूष्मणः प्रकृतिविकृतिवर्णौ शौर्यं भयं क्रोधं हर्षं मोहं प्रसादमित्येवमादीनि चापराणि द्वन्द्वानीति||११||

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marīciruvāca- agnirēva śarīrē pittāntargataḥ kupitākupitaḥ śubhāśubhāni karōti; tadyathā- paktimapaktiṁdarśanamadarśanaṁ mātrāmātratvamūṣmaṇaḥ prakr̥tivikr̥tivarṇau śauryaṁ bhayaṁ krōdhaṁ harṣaṁmōhaṁ prasādamityēvamādīni cāparāṇi dvandvānīti||11||

marIciruvAca- agnireva sharIre pittAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- paktimapaktiM darshanamadarshanaM mAtrAmAtratvamUShmaNaHprakRutivikRutivarNau shauryaM bhayaM krodhaM harShaM mohaM prasAdamityevamAdIni cAparANi dvandvAnIti||11||

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</div></div>

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 ====

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तच्छ्रुत्वा मरीचिवचः काप्य उवाच- सोम एव शरीरे श्लेष्मान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- दार्ढ्यंशैथिल्यमुपचयं कार्श्यमुत्साहमालस्यं वृषतां क्लीबतां ज्ञानमज्ञानं बुद्धिं मोहमेवमादीनि चापराणि द्वन्द्वानीति||१२||

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tacchrutvā marīcivacaḥ kāpya uvāca- sōma ēva śarīrē ślēṣmāntargataḥ kupitākupitaḥ śubhāśubhāni karōti;tadyathā- dārḍhyaṁ śaithilyamupacayaṁ kārśyamutsāhamālasyaṁ vr̥ṣatāṁ klībatāṁ jñānamajñānaṁbuddhiṁ mōhamēvamādīni cāparāṇi dvandvānīti||12|| tacchrutvA marIcivacaH kApya uvAca- soma eva sharIre shleShmAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- dArDhyaM shaithilyamupacayaMkArshyamutsAhamAlasyaM vRuShatAM klIbatAM j~jAnamaj~jAnaM buddhiM mohamevamAdIni cAparANi dvandvAnIti||12||

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</div></div>

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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]

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====Concluding remarks by Atreya ====

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तच्छ्रुत्वा काप्यवचो भगवान् पुनर्वसुरात्रेय उवाच- सर्व एव भवन्तः सम्यगाहुरन्यत्रैकान्तिकवचनात्; सर्व एव खलुवातपित्तश्लेष्माणः प्रकृतिभूताः पुरुषमव्यापन्नेन्द्रियं बलवर्णसुखोपपन्नमायुषा महतोपपादयन्ति सम्यगेवाचरिताधर्मार्थकामा इव निःश्रेयसेन महता पुरुषमिह चामुष्मिंश्च लोके; विकृतास्त्वेनं महता विपर्ययेणोपपादयन्ति ऋतवस्त्रय इवविकृतिमापन्ना लोकमशुभेनोपघातकाल इति||१३||

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तदात्रेयवचः श्रुत्वा सर्व एवानुमेनिरे|

ऋषयोऽभिननन्दुश्च यथेन्द्रवचनं सुराः||१५||

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tacchrutvā kāpyavacō bhagavān punarvasurātrēya uvāca- sarva ēva bhavantaḥsamyagāhuranyatraikāntikavacanāt; sarva ēva khalu vātapittaślēṣmāṇaḥ prakr̥tibhūtāḥpuruṣamavyāpannēndriyaṁ balavarṇasukhōpapannamāyuṣā mahatōpapādayanti samyagēvācaritādharmārthakāmā iva niḥśrēyasēna mahatā puruṣamiha cāmuṣmiṁśca lōkē; vikr̥tāstvēnaṁ mahatāviparyayēṇōpapādayanti r̥tavastraya iva vikr̥timāpannā lōkamaśubhēnōpaghātakāla iti||13||

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tadAtreyavacaH shrutvA sarva evAnumenire|

RuShayo~abhinanandushca yathendravacanaM surAH||15||

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</div></div>

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. ”

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==== Summary ====

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तत्र श्लोकौ-

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महर्षीणां मतिर्या या पुनर्वसुमतिश्च या|

कलाकलीये वातस्य तत् सर्वं सम्प्रकाशितम्||१७||

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tatra ślōkau-

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maharShINAM matiryA yA punarvasumatishca yA|

kalAkalIye vAtasya tat sarvaM samprakAshitam||17||

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</div></div>

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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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने वातकलाकलीयो नाम द्वादशोऽध्यायः समाप्तः||१२||

इति निर्देशचतुष्कः||३||

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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē vātakalākalīyō nāma dvādaśō'dhyāyaḥsamāptaḥ||12||

iti nirdēśacatuṣkaḥ||3||

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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''.

Agnivesha

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