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Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''vata''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''vata'' is aggravated and alleviated. ''Vata'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''vata dosha'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''Vata'' does not get accommodation in such a kind of body and thus gets alleviated.[7]

Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''vata''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''vata'' is aggravated and alleviated. ''Vata'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''vata dosha'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''Vata'' does not get accommodation in such a kind of body and thus gets alleviated.[7]

==== Functions of vata dosha ====

==== Functions of ''vata dosha'' ====

तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह|  

तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह|  

यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः  , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः|  

यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः  , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः|  

कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय  , मनो व्याहर्षयति  ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि|  

कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय  , मनो व्याहर्षयति  ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि|  

प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे  , अवैकारिकविकारश्चेति|  

प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे  , अवैकारिकविकारश्चेति|  

प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां  ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति||८||  

प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां  ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति||८||  

tacchrutvā baḍiśavacanamavitathamr̥ṣigaṇairanumatamuvāca vāryōvidō rājarṣiḥ- ēvamētatsarvamanapavādaṁ yathā bhagavānāha|  

tacchrutvā baḍiśavacanamavitathamr̥ṣigaṇairanumatamuvāca vāryōvidō rājarṣiḥ- ēvamētatsarvamanapavādaṁ yathā bhagavānāha|  

yāni tu khalu vāyōḥ kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyō vābhavanti, tēṣāmavayavān pratyakṣānumānōpadēśaiḥ sādhayitvā namaskr̥tya vāyavē yathāśaktipravakṣyāmaḥ- vāyustantrayantradharaḥ, prāṇōdānasamānavyānāpānātmā,pravartakaścēṣṭānāmuccāvacānāṁ, niyantā praṇētā ca manasaḥ, sarvēndriyāṇāmudyōjakaḥ,sarvēndriyārthānāmabhivōḍhā, sarvaśarīradhātuvyūhakaraḥ, sandhānakaraḥ śarīrasya, pravartakō vācaḥ,prakr̥tiḥ sparśaśabdayōḥ, śrōtrasparśanayōrmūlaṁ, harṣōtsāhayōryōniḥ, samīraṇō'gnēḥ, dōṣasaṁśōṣaṇaḥ , kṣēptā bahirmalānāṁ, sthūlāṇusrōtasāṁ bhēttā, kartāgarbhākr̥tīnām, āyuṣō'nuvr̥ttipratyayabhūtōbhavatyakupitaḥ|  

yāni tu khalu vāyōḥ kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyō vābhavanti, tēṣāmavayavān pratyakṣānumānōpadēśaiḥ sādhayitvā namaskr̥tya vāyavē yathāśaktipravakṣyāmaḥ- vāyustantrayantradharaḥ, prāṇōdānasamānavyānāpānātmā,pravartakaścēṣṭānāmuccāvacānāṁ, niyantā praṇētā ca manasaḥ, sarvēndriyāṇāmudyōjakaḥ,sarvēndriyārthānāmabhivōḍhā, sarvaśarīradhātuvyūhakaraḥ, sandhānakaraḥ śarīrasya, pravartakō vācaḥ,prakr̥tiḥ sparśaśabdayōḥ, śrōtrasparśanayōrmūlaṁ, harṣōtsāhayōryōniḥ, samīraṇō'gnēḥ, dōṣasaṁśōṣaṇaḥ , kṣēptā bahirmalānāṁ, sthūlāṇusrōtasāṁ bhēttā, kartāgarbhākr̥tīnām, āyuṣō'nuvr̥ttipratyayabhūtōbhavatyakupitaḥ|  

kupitastu khalu śarīrē śarīraṁ nānāvidhairvikārairupatapati balavarṇasukhāyuṣāmupaghātāya  , manōvyāharṣayati  , sarvēndriyāṇyupahanti, vinihanti garbhān vikr̥timāpādayatyatikālaṁ vā dhārayati,bhayaśōkamōhadainyātipralāpāñjanayati, prāṇāṁścōparuṇaddhi|  

kupitastu khalu śarīrē śarīraṁ nānāvidhairvikārairupatapati balavarṇasukhāyuṣāmupaghātāya  , manōvyāharṣayati  , sarvēndriyāṇyupahanti, vinihanti garbhān vikr̥timāpādayatyatikālaṁ vā dhārayati,bhayaśōkamōhadainyātipralāpāñjanayati, prāṇāṁścōparuṇaddhi|  

prakr̥tibhūtasya khalvasya lōkē carataḥ karmāṇīmāni bhavanti; tadyathā- dharaṇīdhāraṇaṁ,jvalanōjjvālanam, ādityacandranakṣatragrahagaṇānāṁ santānagatividhānaṁ, sr̥ṣṭiśca mēghānām, apāṁvisargaḥ, pravartanaṁ srōtasāṁ, puṣpaphalānāṁ cābhinirvartanam, udbhēdanaṁ caudbhidānām, r̥tūnāṁpravibhāgaḥ, vibhāgō dhātūnāṁ, dhātumānasaṁsthānavyaktiḥ, bījābhisaṁskāraḥ,śasyābhivardhanamaviklēdōpaśōṣaṇē  , avaikārikavikāraścēti|  

prakr̥tibhūtasya khalvasya lōkē carataḥ karmāṇīmāni bhavanti; tadyathā- dharaṇīdhāraṇaṁ,jvalanōjjvālanam, ādityacandranakṣatragrahagaṇānāṁ santānagatividhānaṁ, sr̥ṣṭiśca mēghānām, apāṁvisargaḥ, pravartanaṁ srōtasāṁ, puṣpaphalānāṁ cābhinirvartanam, udbhēdanaṁ caudbhidānām, r̥tūnāṁpravibhāgaḥ, vibhāgō dhātūnāṁ, dhātumānasaṁsthānavyaktiḥ, bījābhisaṁskāraḥ,śasyābhivardhanamaviklēdōpaśōṣaṇē  , avaikārikavikāraścēti|  

prakupitasya khalvasya lōkēṣu carataḥ karmāṇīmāni bhavanti; tadyathā- śikhariśikharāvamathanam,unmathanamanōkahānām, utpīḍanaṁ sāgarāṇām, udvartanaṁ sarasāṁ, pratisaraṇamāpagānām,ākampanaṁ ca bhūmēḥ, ādhamanamambudānāṁ  ,nīhāranirhrādapāṁśusikatāmatsyabhēkōragakṣārarudhirāśmāśanivisargaḥ, vyāpādanaṁ caṣaṇṇāmr̥tūnāṁ, śasyānāmasaṅghātaḥ, bhūtānāṁ cōpasargaḥ, bhāvānāṁ cābhāvakaraṇaṁ,caturyugāntakarāṇāṁ mēghasūryānalānilānāṁ visargaḥ; sa hi bhagavān prabhavaścāvyayaśca, bhūtānāṁbhāvābhāvakaraḥ, sukhāsukhayōrvidhātā, mr̥tyuḥ, yamaḥ, niyantā, prajāpatiḥ, aditiḥ, viśvakarmā,viśvarūpaḥ, sarvagaḥ, sarvatantrāṇāṁ vidhātā, bhāvānāmaṇuḥ, vibhuḥ, viṣṇuḥ, krāntā lōkānāṁ, vāyurēvabhagavāniti||8||  

prakupitasya khalvasya lōkēṣu carataḥ karmāṇīmāni bhavanti; tadyathā- śikhariśikharāvamathanam,unmathanamanōkahānām, utpīḍanaṁ sāgarāṇām, udvartanaṁ sarasāṁ, pratisaraṇamāpagānām,ākampanaṁ ca bhūmēḥ, ādhamanamambudānāṁ  ,nīhāranirhrādapāṁśusikatāmatsyabhēkōragakṣārarudhirāśmāśanivisargaḥ, vyāpādanaṁ caṣaṇṇāmr̥tūnāṁ, śasyānāmasaṅghātaḥ, bhūtānāṁ cōpasargaḥ, bhāvānāṁ cābhāvakaraṇaṁ,caturyugāntakarāṇāṁ mēghasūryānalānilānāṁ visargaḥ; sa hi bhagavān prabhavaścāvyayaśca, bhūtānāṁbhāvābhāvakaraḥ, sukhāsukhayōrvidhātā, mr̥tyuḥ, yamaḥ, niyantā, prajāpatiḥ, aditiḥ, viśvakarmā,viśvarūpaḥ, sarvagaḥ, sarvatantrāṇāṁ vidhātā, bhāvānāmaṇuḥ, vibhuḥ, viṣṇuḥ, krāntā lōkānāṁ, vāyurēvabhagavāniti||8||  

tacchrutvA baDishavacanamavitathamRuShigaNairanumatamuvAca vAryovido rAjarShiH- evametat sarvamanapavAdaM yathA bhagavAnAha|  

tacchrutvA baDishavacanamavitathamRuShigaNairanumatamuvAca vAryovido rAjarShiH- evametat sarvamanapavAdaM yathA bhagavAnAha|  

yAni tu khalu vAyoH kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANi bahiHsharIrebhyo vA bhavanti, teShAmavayavAnpratyakShAnumAnopadeshaiH sAdhayitvA namaskRutya vAyave yathAshakti pravakShyAmaH- vAyustantrayantradharaH, prANodAnasamAnavyAnApAnAtmA,pravartakashceShTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH, sarvendriyArthAnAmabhivoDhA, sarvasharIradhAtuvyUhakaraH,sandhAnakaraH sharIrasya, pravartako vAcaH, prakRutiH sparshashabdayoH, shrotrasparshanayormUlaM, harShotsAhayoryoniH, samIraNo~agneH,doShasaMshoShaNaH [1] , kSheptA bahirmalAnAM, sthUlANusrotasAM bhettA, kartAgarbhAkRutInAm, AyuSho~anuvRuttipratyayabhUto bhavatyakupitaH|  

yAni tu khalu vAyoH kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANi bahiHsharIrebhyo vA bhavanti, teShAmavayavAnpratyakShAnumAnopadeshaiH sAdhayitvA namaskRutya vAyave yathAshakti pravakShyAmaH- vAyustantrayantradharaH, prANodAnasamAnavyAnApAnAtmA,pravartakashceShTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH, sarvendriyArthAnAmabhivoDhA, sarvasharIradhAtuvyUhakaraH,sandhAnakaraH sharIrasya, pravartako vAcaH, prakRutiH sparshashabdayoH, shrotrasparshanayormUlaM, harShotsAhayoryoniH, samIraNo~agneH,doShasaMshoShaNaH [1] , kSheptA bahirmalAnAM, sthUlANusrotasAM bhettA, kartAgarbhAkRutInAm, AyuSho~anuvRuttipratyayabhUto bhavatyakupitaH|  

kupitastu khalu sharIre sharIraM nAnAvidhairvikArairupatapati balavarNasukhAyuShAmupaghAtAya [2] , mano vyAharShayati [3] , sarvendriyANyupahanti, vinihantigarbhAn vikRutimApAdayatyatikAlaM vA dhArayati, bhayashokamohadainyAtipralApA~jjanayati, prANAMshcoparuNaddhi|  

kupitastu khalu sharIre sharIraM nAnAvidhairvikArairupatapati balavarNasukhAyuShAmupaghAtAya [2] , mano vyAharShayati [3] , sarvendriyANyupahanti, vinihantigarbhAn vikRutimApAdayatyatikAlaM vA dhArayati, bhayashokamohadainyAtipralApA~jjanayati, prANAMshcoparuNaddhi|  

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'' (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]

==== Views of Marichi ====

==== Views of Marichi ====