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prakRutibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam, AdityacandranakShatragrahagaNAnAMsantAnagatividhAnaM, sRuShTishca meghAnAm, apAM visargaH, pravartanaM srotasAM, puShpaphalAnAM cAbhinirvartanam, udbhedanaM caudbhidAnAm,RutUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH, shasyAbhivardhanamavikledopashoShaNe [4] ,avaikArikavikArashceti|  

prakRutibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam, AdityacandranakShatragrahagaNAnAMsantAnagatividhAnaM, sRuShTishca meghAnAm, apAM visargaH, pravartanaM srotasAM, puShpaphalAnAM cAbhinirvartanam, udbhedanaM caudbhidAnAm,RutUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH, shasyAbhivardhanamavikledopashoShaNe [4] ,avaikArikavikArashceti|  

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||  

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||  

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.

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.

vata in its normalcy maintains the whole body and its systems, working as prāna, udāna, samāna, and apāna. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the dośhās and ejection of the excretory products. vata traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.

vata in its normalcy maintains the whole body and its systems, working as prāna, udāna, samāna, and apāna. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the dośhās and ejection of the excretory products. vata traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.

The bodily vata, when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.

The bodily vata, when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.

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 (omnipervading), 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 (omnipervading), 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]

Views of Marichi:

 

==== Views of Marichi ====

 

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

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

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्; वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति||१०||  

 

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्;  

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

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

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

vāryōvida uvāca- bhiṣak pavanamatibalamatiparuṣamatiśīghrakāriṇamātyayikaṁ cēnnānuniśamyēt,sahasā prakupitamatiprayataḥ kathamagrē'bhirakṣitumabhidhāsyati prāgēvainamatyayabhayāt;vāyōryathārthā stutirapi bhavatyārōgyāya balavarṇavivr̥ddhayē varcasvitvāyōpacayāya jñānōpapattayēparamāyuḥprakarṣāya cēti||10||  

vāryōvida uvāca- bhiṣak pavanamatibalamatiparuṣamatiśīghrakāriṇamātyayikaṁ cēnnānuniśamyēt,sahasā prakupitamatiprayataḥ kathamagrē'bhirakṣitumabhidhāsyati prāgēvainamatyayabhayāt;vāyōryathārthā stutirapi bhavatyārōgyāya balavarṇavivr̥ddhayē varcasvitvāyōpacayāya jñānōpapattayēparamāyuḥprakarṣāya cēti||10||  

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vij~jAne vAsAmarthyamasti  bhiShagvidyAyAM; bhiShagvidyAmadhikRutyeyaM kathA pravRutteti  ||9||  

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vij~jAne vAsAmarthyamasti  bhiShagvidyAyAM; bhiShagvidyAmadhikRutyeyaM kathA pravRutteti  ||9||  

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

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

   

   

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?”.  

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?”.  

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of vata - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal vata which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of vata - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal vata which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]

Views of Marichi about functions of agni and pitta:

 

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

 

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

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||  

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||  

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

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||