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|title=Vatakalakaliya Adhyaya

|title=Vatakalakaliya Adhyaya

|titlemode=append

|titlemode=append

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

|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha, ayurveda, charak samhita, cyclones in ancient times, Ayurveda, Indian system of medicine, charak samhita.   

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

|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>

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

{{Infobox

{{Infobox

|title =  Vatakalakaliya Adhyaya

|title =  Vatakalakaliya Adhyaya

|label5 = Other Sections

|label5 = Other Sections

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

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

 

=== Introduction ===

== Introduction ==

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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:  

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:  

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

''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.   

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

== Sanskrit text, Transliteration and English Translation ==

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“We shall now explain the chapter on the merits and demerits of ''vata dosha''” 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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#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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==== Aggravating and pacifying factors of ''vata dosha'' ====

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

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

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

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==== Views of Marichi ====

=== Views of Marichi ===

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

===Concluding remarks by Atreya ===

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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]

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 ===

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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 ''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.  

*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'':

*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''.

**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 ''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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=== ''Vidhi Vimarsha'' /Applied Inferences ===

== 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.

''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.

*Organ and the system,

*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'':

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

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.

==== ''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.

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

=== 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

*Employs the sense organs

*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. 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.

All the sensory faculties are felt and respond only when they are conducted from the sensory point to the brain and are interpreted there.

#Transmitting the motor impulses

#Transmitting the motor impulses

==== ''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''.

''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 .

#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.

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

''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.

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) ===

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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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==== ''Harshotsahayoryoni'' ====

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

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

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

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

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

==== ''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  

*''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.

==== ''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.

*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''.

==== ''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)

''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.

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.

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.

=== Glossary ===

== Related Chapter ==

==References==

 

=== Related Chapter ===

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