Vata dosha

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Vatadoṣha is responsible for movement and cognition. [Code:SAT-B.384][1]It is one of the three sharira doṣha with a predominance of vayu and akashamahabhuta. This vital biological force performs functions like all sensory perceptions, motor activities, and higher mental activities. [Code:SAT-B.384][1]

Rigved stated that when the three dhatu- vata, pitta and kapha remain in a normal state and undisturbed, the body is at ease, and there is no disease.[R.V.1.3.6][2]Dosha, dhatu and mala are fundamental factors of the living body. [Su.Sa.SutraSthana 15/3][3][A.Hr. Sutra Sthana 11/1].[4]Life continues as long as vata is present in the human body.[Bhe.Sa.SutraSthana 16/2][5]Along with being mobile, the vata may also keep the pitta, kapha, dhatu, and mala functioning. This demonstrates that vata can affect other dosha and the body's components.[Sha.Sa.Pratham Khanda 5/25][6]. Pitta, kapha, dhatu (body elements), and mala (waste materials) are dependent on vata dosha for their activities. The functions of vata are also observed in nature in the form of movements of trees, clouds, and other objects. The movement in body is a sign that life is present. Vata conducts all these gross and subtle physical movements. This article describes the details of vata dosha.

Contributors
Section/Chapter/topic Concepts/Dosha/Vata Dosha
Authors Bhojani M. K. 1, Tanwar Ankur Kumar 1
Reviewer Basisht G.2,
Editor Deole Y.S.3
Affiliations

1 Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India

2 Rheumatologist, Orlando, Florida, U.S.A.

3Department ofKayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
Correspondence emails

meera.samhita@aiia.gov.in,

carakasamhita@gmail.com
Publisher Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication: , 2022
DOI In process

Etymology and derivation

The word vata is derived from “ta” suffix to the word “Va”.The word ‘[[vata’ is defined as “vagatigandhanayoh”. [Su.Sa.SutraSthana 21/5][3] “Va” word is concerned with movement (gati) and intimation(gandhana). The meanings of word ‘gati’ are motion, moving, and going. The meaning of word gandhanaare intimation, information, and perception.

Synonyms[7][8]

The god of wind (maruta), movement (chala), wind(anila), present everywhere(samirana), pure (pavana), gives sensation of touch(sparshana), full of strength(mahabala), life(jivana), sadagati, help in perception of smell(gandhavaha), self-existent(swayambhu)[3][Su.Sa.NidanaSthana 1/5], air, wind, blown, desired for, wished for, solicited, and god of wind.

Various aspects

Vata is categorized as ‘dosha’primarily because of its capability to vitiate other body components. It is also mentioned as ‘dhatu’ because in normal state, it sustainsor maintainsthe body.[3] [Su.Sa.SutraSthana 21/4]It is also called as ‘mala’ as it can make the body unwholesome and produced as waste material during the process of digestion “katuavasthapaka”(last process of digestion). [Cha.Sa.ChikitsaSthana 15/11] Vata is the somatic factor having two prime functions –movements(cheshta) and process of learning or knowledge(jnana). Vata is swayambhu(self-manifested) and it is the root cause of production, preservation, and destruction.[Su.Sa.NidanaSthana 1/7][3]Vata is the controller of body. Vataleads the functions of all dosha, and its responsible for many diseases.[Su.Sa.NidanaSthana 1/8][3]

Bhautika composition

Dosha are descendants of panchamahabhuta. Vatadosha has dominance of vayu and akashamahabhuta.[9][A.S. Sutra Sthana20/2]Akasha provides space for movements, and vayuprovides the energy needed for any kind of movements. Chakrapani opines that vatadosha is originated from vayumahabhuta predominantly.[Chakrapani on Su.Sa. Sutra Sthana 15/8]Althoughvatadosha is panchabhautika, vatadosha is the representative of the respective mahabhuta in the human body.

Figure 01: Bhautikacomposition of vata dosha.

Sites of vata

Dosha pervades every part of the body. [Cha.Sa. Sutra Sthana 20/9] Acharya stated the general location of vata, pitta and kapha are the lower, middle, and upper portions of the body, respectively marked by the heart(hridaya) and umbilicus(nabhi).[A.S. Sutra Sthana 1/4]Vata is predominately present in body parts below umbilicus(adhonabhi). [K.S. Sutra Sthana 27/10][10]The specific sites of dosha are locations where their functions are primarily observable. Thespecific seats of vata are:

  • Urinary bladder(basti)[Cha.Sa. Sutra Sthana 20/8] [Chakrapani on Cha.Sa. Sutra Sthana 20/8]
  • Large intestine+ rectum+ anal region(purishadhana)[Cha.Sa. Sutra Sthana 20/8]
  • Plevicregion(katiorshroni)[Cha.Sa. Sutra Sthana 20/8][Su.Sa. Sutra Sthana 21/6][3][Dalhan on Su.Sa. Sutra Sthana 21/6][3] [A.Hr. Sutra Sthana 12/1][4]
  • Thighs(sakthini)[Cha.Sa. Sutra Sthana 20/8][A.Hr. Sutra Sthana 12/1][4]
  • Both legs(padam)[Cha.Sa. Sutra Sthana 20/8]
  • All bones(asthini)[Cha.Sa. Sutra Sthana 20/8][A.Hr. Sutra Sthana 12/1][4][K.S. Sutra Sthana 27/10][10]
  • Anal region(guda)[Su.Sa. Sutra Sthana 21/6][3][Dalhan on Su.Sa. Sutra Sthana 21/6][3][Su.Sa. NidanaSthana 1/9][3]
  • Ears(shrotra) [A.Hr. Sutra Sthana 12/1][4]
  • Skin(sparshnendriya) [A.Hr. Sutra Sthana 12/1][4]
  • Bone marrow(majja)[K.S. Sutra Sthana 27/10][10]

Among all these sites, large intestine(pakvashaya) is the prime site of vata.[Cha.Sa. Sutra Sthana 20/8][A.Hr. Sutra Sthana 12/1][4]Purishadhana included the portion of the intestine wherein purishdharakala (layer for formation and storage of stools)is located. It includesanus (guda) also. [Su.Sa. NidanaSthana 1/9][3][Su.Sa. Sutra Sthana 21/6][3] Chakrapani opines that purishadhana is pakvashaya. [Chakrapani on Cha.Sa. Sutra Sthana 20/8]According to the Atharvaveda, vata is situated in the upper part of the head (mastishka). [Ath.V. 10/2/26][11]

Figure 1. General (A)and specific sites(B) of vatadosha.

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References

  1. ↑ 1.0 1.1 National AYUSH Morbidity and Standardized Terminologies Electronic Portal by Ministry of AYUSH Available on http://namstp.ayush.gov.in/#/Ayurveda
  2. ↑ Rg-vedasamhita. Hindi translation by Pt. Ram Govind Trivedi.Varanasi: ChowkhambaVidyabhawan; 2016.
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 Sushruta. Sushruta Samhita. Edited by JadavajiTrikamjiAacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 Vagbhata. Ashtanga Hridayam. Edited by HarishastriParadkar Vaidya. 1st ed. Varanasi: Krishnadas Academy; 2000
  5. ↑ Bhel. Bhel Samhita. Edited by Priya Vrat Sharma. Reprint ed. Varanasi: Chaukhambha Visvabharti;2008.
  6. ↑ Sharngdhara. Sarngadhara Samhita. Edited by Parashuram Shastri Vidyasagar.. Varanasi: ChaukhambhaSurbharatiPrakashan ;2013.
  7. ↑ Shabdakalpadruma, Radhakantdev R, editors. Volume 3, Delhi: Amar Publication; 2018, Available on Mana.
  8. ↑ Monier-Williams, Monier William's Sanskrit-English Dictionary, 2nd Ed., Oxford University Press;1899.
  9. ↑ Vagbhata. Ashtanga Samgraha. Edited by Shivprasadsharma. 3rd Ed., Varanasi: Chowkhamba Sanskrit Series Office; 2012.
  10. ↑ 10.0 10.1 10.2 Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008.
  11. ↑ Atharvaveda Samhita. Edited by Shriram Sharma Acharya. Mathura: YugNirman Yojana: 2005.
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