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→(Sutra Sthana Chapter 12, Chapter on the merits and demerits of Vata Dosha)
==([[Sutra Sthana]] Chapter 12, Chapter on the merits and demerits of Vata Dosha)==
==([[Sutra Sthana]] Chapter 12, Chapter on the merits and demerits of ''Vata Dosha'')==
=== Abstract ===
=== Abstract ===
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''panchamahabhutas'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''panchamahabhutas'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.
''Vata'' is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''vata''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]
''Vata'' is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''vata''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]
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 ====
तच्छ्रुत्वा मरीचिवचः काप्य उवाच- सोम एव शरीरे श्लेष्मान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- दार्ढ्यंशैथिल्यमुपचयं कार्श्यमुत्साहमालस्यं वृषतां क्लीबतां ज्ञानमज्ञानं बुद्धिं मोहमेवमादीनि चापराणि द्वन्द्वानीति||१२||
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||
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||
After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by kapha in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by ''kapha'' in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
====Concluding remarks by Atreya ====
====Concluding remarks by Atreya ====
All the sages agreed to and welcomed the explanation of lord Atreya.
All the sages agreed to and welcomed the explanation of lord Atreya.
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]
iti nirdēśacatuṣkaḥ||3||
iti nirdēśacatuṣkaḥ||3||
Thus ends the twelfth chapter of [[Sutra Sthana]] on the merits and demerits of ''vata'', compounded by Agnivesha and redacted by Charaka. 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 Charaka. Thus concludes the '' Nirdesha Chatushka''.
=== ''Tattva Vimarsha'' ===
=== ''Tattva Vimarsha'' ===