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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.

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.

3. Pravartaka cheshtanam: Initiator of different types of (higher & lower, visible & invisible, motor & 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:

==== Pravartaka cheshtanam ====

4. Niyanta Praneta cha manasa 5. Sarvendriayanamudyojaka –Sarvendriyarthanam abhivodha  

 

• Employs the sense organs

Or, the initiator of different types of (higher & lower, visible & invisible, motor & 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.

• Carries the extrinsic object from the nature  

 

• For conversion to the intrinsic subjects  

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

• Then to the knowledge

 

• Controller & conductor of the manas  (mind) with the help of  Indriyartha – indriya – indriyaadhishthana – indriyadravya – indriyabuddhi

*Employs the sense organs

• Conversion of indriyartha into manoartha and then into the knowledge.   

*Carries the extrinsic object from the nature  

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).

*For conversion to the intrinsic subjects  

*Then to the knowledge

*Controller & conductor of the manas  (mind) with the help of  Indriyartha – indriya – indriyaadhishthana – indriyadravya – indriyabuddhi

*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).

 

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.

This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.

This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.

vata integrates all of these eleven indriyas and derives specific work by coordination. The following are mentioned as the functions of the Nervous system: a) Receiving the sensory information b) Integration of the information to determine the needed response c) Transmitting the motor impulses.

 

6. Sandhanakara Sharirasya:

Vata integrates all of these eleven indriyas and derives specific work by coordination. The following are mentioned as the functions of the Nervous system:  

#Receiving the sensory information

#Integration of the information to determine the needed response

#Transmitting the motor impulses

 

==== 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.

7. Sarvasharira dhatu vyuhakara:

 

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

==== Sarvasharira dhatu vyuhakara ====

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

 

8.  Pravartako Vachah:

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

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.  

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

 

==== Pravartako 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.

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.

9.  Prakriti shabda sparshayoh-shrotra sparshanyormulam:

 

vata being seated at  twak (skin), originates & 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.  

==== Prakriti shabda sparshayoh-shrotra sparshanyormulam ====

10.  Harshotsahayoryoni :

 

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

Vata being seated at  twak (skin), originates & 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.  

• Attainment  of the  goal or objective is harsha or enthusiasm

 

            11.      Samirano agne:

==== Harshotsahayoryoni ====

 

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

*Attainment  of the  goal or objective is harsha or enthusiasm

 

==== Samirano agne ====

 

• Vayu stimulates the conversion of metabolites in different parts of the body  in the ductless or ductus  glands  

• Vayu stimulates the conversion of metabolites in different parts of the body  in the ductless or ductus  glands  

• delivered to digestive workshops  

• delivered to digestive workshops