Changes

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 system of fluid-balance of the body (or, the water-balance system):- A specific fluid matrix is essential to fulfil the expression of life phenomena. This system maintains the specific consistency and structure of the fluid matrix under the stress of varying environmental factors.

# The system of fluid-balance of the body (or, the water-balance system):- A specific fluid matrix is essential to fulfil the expression of life phenomena. This system maintains the specific consistency and structure of the fluid matrix under the stress of varying environmental factors.

# The system of agni:- Specific heat (agni) is necessary to digest and assimilate material from the environment, providing for the necessary energy to maintain body heat and the functioning of various organs and systems.

# The system of ''agni'':- Specific heat (''agni'') is necessary to digest and assimilate material from the environment, providing for the necessary energy to maintain body heat and the functioning of various organs and systems.

# The system (or concept) of vital force:- Vital force is essential for the purpose of evolution of organisms as well as their ability to do complex activities, which essentially characterize life and differentiate animate from inanimate entities.

# The system (or concept) of vital force:- Vital force is essential for the purpose of evolution of organisms as well as their ability to do complex activities, which essentially characterize life and differentiate animate from inanimate entities.

This threefold system has been  briefly described by Sushruta as shabda, archi, and jala santanavata meaning the “Organization of  vital, thermal and fliud balance”. Within and outside the living body, we can classify all activities and functions grossly into three groups:

This threefold system has been  briefly described by Sushruta as ''shabda, archi,'' and ''jala santanavata'' meaning the “Organization of  vital, thermal and fliud balance”. Within and outside the living body, we can classify all activities and functions grossly into three groups:

# Visarga (To nourish)  - Nourishment is required for the birth, growth and development of living beings, as well as for the evolution of the universe and various objects. It is required for new creations as well as augmentation of existing structures and tissues, union,  conjunction, synthesis, anabolism, impletion and various other phenomena that drive evolution.  

# ''Visarga'' (To nourish)  - Nourishment is required for the birth, growth and development of living beings, as well as for the evolution of the universe and various objects. It is required for new creations as well as augmentation of existing structures and tissues, union,  conjunction, synthesis, anabolism, impletion and various other phenomena that drive evolution.  

# Adana (To consume)- Consumption implies depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, desiccation, reduction, destruction and annihilation of existing structures.  Finally, this also indicates death in case of living beings and dissolution of the universe.  

# ''Adana'' (To consume)- Consumption implies depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, desiccation, reduction, destruction and annihilation of existing structures.  Finally, this also indicates death in case of living beings and dissolution of the universe.  

# Vikshepa (To circulate or move)-  For all the above functions, various movements are required which form the third group.  

# ''Vikshepa'' (To circulate or move)-  For all the above functions, various movements are required which form the third group.  

In the external world, these activities are performed by the group of pancha mahabhuta i.e. prithvi, apa, agni, vaayu and akasha. These activities in the external world are guided and controlled by:

In the external world, these activities are performed by the group of ''pancha mahabhuta'' i.e. ''prithvi, apa, agni, vayu'' and ''akasha''. These activities in the external world are guided and controlled by:

# Soma (The Moon - controls the activities of group i (Visarga) )

# ''Soma'' (The Moon - controls the activities of group i (''Visarga'') )

# Surya (The Sun or agni – controls the activities of group ii (Adana)) , and  

# ''Surya'' (The Sun or agni – controls the activities of group ii (''Adana'')) , and  

# Anila (Wind or Air – controls the activities of group iii (vikshepa)).  

# ''Anila'' (Wind or Air – controls the activities of group iii (''Vikshepa'')).  

In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of soma, surya, and anila respectively. These are also called doshas-  

In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of ''soma, surya,'' and ''anila'' respectively. These are also called ''doshas''-  

* kapha, - represents moon in the body, and is responsible for the activities of Visarga.  

* ''kapha''- represents moon in the body, and is responsible for the activities of ''Visarga''.  

* pitta - represents sun in the body, and is responsible for the activities of Adana, and  

* ''pitta'' - represents sun in the body, and is responsible for the activities of ''Adana'', and  

* vata - represents air in the body, and is responsible for the activities of group Vikshepa.  

* ''vata'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.  

   

   

Collectively, these are called tridosha. Ayurveda studies and understands all the normal and abnormal activities in the human body in terms of the workings of the tridosha. This chapter mainly deals with the detailed account of vata, while it also mentions the nature of pitta and kapha.

Collectively, these are called ''tridosha''. [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] studies and understands all the normal and abnormal activities in the human body in terms of the workings of the ''tridosha''. This chapter mainly deals with the detailed account of ''vata'', while it also mentions the nature of ''pitta'' and ''kapha''.

In Ayurvedā the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The tridosha form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the tridosha as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced tridosha leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.

In [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The ''tridosha'' form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the ''tridosha'' as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced ''tridosha'' leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.

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 malās 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(A. Hr. Su. 1/20). 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.   

If we observe the following processes of physiology:  

If we observe the following processes of physiology:  

*Occurrence of one event after another in synchronisation.

*Occurrence of one event after another in synchronisation.

*Control and integration of occurrence of events only to the desired limit.

*Control and integration of occurrence of events only to the desired limit.

*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of vata dosha as Ayurvedā says that vata is the only dosha capable of causing movement (due to raja bāhulya) in our body.  

*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of ''vata dosha'' as [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] says that ''vata'' is the only ''dosha'' capable of causing movement (due to ''raja bāhulya'') in our body.

=== Sanskrit text, transliteration and english translation ===

=== Sanskrit text, transliteration and english translation ===