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

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|title=Vatakalakaliya Adhyaya

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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>

{{Infobox

|title = Vatakalakaliya Adhyaya

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|label5 = Other Sections

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

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|label6 = Translator and commentator

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|data6 = Khandel S.K., Rai S.

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|label7 = Reviewer

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|data7 = Panja A., Godatwar P.

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|label8 = Editors

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|data8 = Dixit U., Deole Y.S., Basisht G.

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|label9 = Year of publication

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|data9 = 2020

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|label10 = Publisher

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|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]

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|label11 = DOI

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|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s01.014 10.47468/CSNE.2020.e01.s01.014]

}}

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<big>'''Abstract'''</big>

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~~=== Abstract ===~~

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<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>

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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~~'' has been~~ discussed in more detail, considering its supremacy as the initiator of all functions in the body. The important normal and abnormal functions of Vata in environment are also mentioned. Consequently, ~~shorter~~ descriptions of ''pitta'' and ''kapha dosha’s'' normal and abnormal functions have been provided.

'''Keywords''': ''vata dosha'', qualities, normal functions, consequences of abnormal ''vata dosha''.

</div>

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=== Introduction ===

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== Introduction ==

Understanding of modern physiology has gone through several changes and through several stages of evolution, from the standpoint of health and its workings. At first, there used to be a static view of the individual and of specific functions of a body’s constituent organs and tissues. Gradually, it was realized that there was an integrative control mechanism through the nervous system and psychic influences could not be regarded as functioning separately from the body. A study of endocrine secretions led to discoveries of newer processes of physiologic and metabolic conditions having integrative chemical control on the body and subsequently, new light was thrown onto the cellular structure and function. And now it is known that the whole human physiology is an integrated process of interdependent components. The peculiar characteristic of the human body is its capability to modify its internal structure and function to cope up and adapt to changes in the external environment. This capability naturally involves a continuous maintenance of the body structure by means of periodic repair of an organ’s wear and tear and provision of a continuous supply of energy for maintaining the optimal temperature and keeping the various interdependent systems running, so as to help the organism react appropriately to environmental changes within and without the body. The following three systems are integral to every organism, big or small:

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* ''vata'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.

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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''.

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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''.

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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.

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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.

The ''tridosha'', when vitiated, are considered as the intrinsic cause of the disease, and they either confer a predisposition to or actually cause morbidities.

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''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(A. Hr. Su. 1/20). The unbalanced ''doshas'' are also called ''malas'' when they start vitiating the body.

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''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.

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.

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*Occurrence of one event after another in synchronisation.

*Control and integration of occurrence of events only to the desired limit.

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*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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*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.

</div>

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

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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>

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

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Now we shall expound the chapter "Vatakalakaliya" (Merits and demerits of vata dosha). Thus said Lord Atreya.[1]

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

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=== 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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#What are the functions of aggravated and non aggravated ''vata dosha'' which is situated within the body and outside in the ''loka'' (universe)?[3]

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

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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]

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==== Views of Kumarashira Bharadvaja ====

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=== 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]

</div>

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

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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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</div>

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

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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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</div>

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==== Views of Marichi ====

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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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</div>

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

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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||

+

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||

+

</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 ====

+

=== Views of Kapya about ''kapha'' and its functions ===

+

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

+

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||

+

</div></div>

+

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]

</div>

−

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

+

===Concluding remarks by Atreya ===

−

+

+

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||

+

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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Thus it is said – listening to the exposition of lord Ātreya, all the sages agreed to and lauded lord Atreya, just as the gods did on hearing lord Indra. [13-15]

−

==== Summary ====

+

=== Summary ===

+

तत्र श्लोकौ-

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महर्षीणां मतिर्या या पुनर्वसुमतिश्च या|

कलाकलीये वातस्य तत् सर्वं सम्प्रकाशितम्||१७||

+

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]

+

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

इति निर्देशचतुष्कः||३||

+

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

iti nirdēśacatuṣkaḥ||3||

+

</div></div>

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~~'' =~~==

+

== Tattva Vimarsha (Fundamental Principles) ==

*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.

*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.

*Qualities of ''vata guna'' of ''vata'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':

−

**''Naisargika guna'' or ''pratyatma niyata guna'' ~~(cardinal features~~) 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 ''anyonyanu pravesha'' ~~(combination, interrelationship~~).

+

* 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''.

**''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).

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</div>

−

==~~= ''~~Vidhi Vimarsha'' ===

+

== Vidhi Vimarsha (Applied Inferences) ==

+

=== Functions of normal [[vata]] ===

−

~~Functions of normal ''vata'' within the body: ''vata''~~ possesses ~~''gati'' or~~ movement ~~as it is ''rajo bahulya''~~ (dominance of ~~''raja~~ guna~~'')~~. ~~''Vayur~~ vibhajati~~'' (dividing property~~) ~~or ''vata dosha'' causes division within the body~~. ~~vata~~ possesses the following 16 kala (~~Functional~~ properties):

+

[[Vata]] possesses movement (gati) due to dominance of [[Vayu mahabhuta]] and [[Rajas]] [[guna]] in its basic composition. It caused division of body components due to its dividing function(vibhajati). Vata possesses the following 16 kala (functional properties) as described below.

−

===~~= ''~~Vayustantrayantradhara~~'' =~~===

+

=== Operational head of body systems and mechanisms (Vayustantrayantradhara) ===

''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.

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*Organ and the system,

−

~~maintaining~~ common homeostasis and regulation within the body.

+

It maintains common homeostasis and regulation within the body.

−

===~~= ''Pranodanasamanavyanapanatma'' =~~===

+

=== Five functional types of vata (Prana-udana-samana-vyana-apan atma) ===

With the help of the five lieutenants of ''vata'':

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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.

−

===~~= ''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.

−

==== ''Niyanta Praneta cha manasa Sarvendriayanamudyojaka Sarvendriyarthanam abhivodha~~'' ====~~

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=== Control and initiation of functions of mind, sense and locomotor organs ===

+

The function "Niyanta Praneta cha manasa Sarvendriayanamudyojaka Sarvendriyarthanam abhivodha" can be observed as below:

*Employs the sense organs

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*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. Su. 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.

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#Transmitting the motor impulses

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===~~= ''Sandhanakara Sharirasya'' =~~===

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=== 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''.

+

''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.

−

===~~= ''Sarvasharira~~ dhatu vyuhakara~~'' =~~===

+

=== Creating and maintaining proper structure of body components (sarvasharira dhatu vyuhakara) ===

#Cyclic circulation of nourishing constituents of the body - where exactly they are required and carried constantly through their respective channels .

#''Vyuhan'' is described as transportation of nutrients to the respective body constituents and specific arrangements of particles or molecules in that tissue.

−

===~~= ''Pravartako Vachah'' =~~===

+

Thus is creates and maintains proper structure of all body components.

+

=== 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. Su. 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.

−

===~~= ''Prakriti~~ shabda sparshayoh-shrotra sparshanyormulam~~'' =~~===

+

=== Fundamental role in sound and touch perception(prakriti shabda sparshayoh-shrotra sparshanyormulam) ===

''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.

</div>

−

===~~= ''Harshotsahayoryoni'' =~~===

+

=== Initiation of enthusiasm and exhilaration (Harsha-utsahayo yoni) ===

*''Vayu'' is the origin of excitement and enthusiasm. Effortless performance is ''utsaha''

*Attainment of the goal or objective is ''harsha'' or enthusiasm

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===~~= ''Samirano~~ agne~~'' =~~===

+

=== Stimulation of digestion and metabolism (samirano agne) ===

*''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.

−

===~~= ''~~Dosha samshoshanah~~'' =~~===

+

=== Absorption of harmful products (Dosha samshoshanah) ===

−

''Vayu'' dries up the excessive discharges and other watery compounds to formulate an integral organ, atom by atom and tissue by tissue.

+

''Vayu'' dries up the excessive discharges and other watery compounds to formulate an integral organ, atom by atom and tissue by tissue.

−

===~~= ''~~Kshepta bahirmalanam~~'' =~~===

+

=== Excretion (Kshepta bahirmalanam) ===

*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''.

−

===~~= ''Sthulanu~~ strotasam bhetta~~'' =~~===

+

=== Division of gross and subtle channels of transportation and transformation (sthulanu strotasam bhetta) ===

''Srotas'' are micro and macro channels in the body. ''Vayu'' carries and disintegrates the entrants according to the size of cell with requisite pressure through its property of ''sanghatabhedha'' (disintegration)

−

===~~= ''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.

−

===~~= ''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.

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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.

−

=== ~~Glossary~~ ===

+

== Related Chapter ==

−

+

* [[Vatavyadhi Chikitsa]]

−

~~#Kalā – (kalA; कला): beneficial properties~~

−

~~#Akalā – (akalA; अकला): harmful properties~~

−

~~#AmUrta – (amUrta; अमूर्त): having no form, imperial, rarified in nature like space or the sky or the air.~~

−

~~#Anavasthita - (anavasthita; अनवस्थित): unstable in nature~~

−

~~#Cala – (chala; चल): Moving from one place to another( constantly in motion)~~

−

~~#Apratighāta - (apratighAta; अप्रतिघात): Non obstructionāśukāri -(AshukAri; आशुकारी): having or showing instantaneous action््~~

−

~~#Anāsādya – (anAsAdyaA; अनासाद्य): inaccessible~~

−

~~#Achintya virya - (achintyaveerya; अचिन्त्यवीर्य): of inconceivable powers~~

−

~~#Sandhāna – (sandhAna; सन्धान ): adhere or to bring together( conjunction)~~

−

~~#Tantra – (tantra, तन्त्र): the whole system, here meaning the body~~

−

~~#Yantra – (yantra; यन्त्र):parts of the system~~

−

~~#Utsāha – (utsAha; उत्साह): enthusiasm or effort less performance~~

−

=== ~~Related Chapter~~ ===

+

==References==

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* [[Vatavyadhi Chikitsa]]

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