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|title=Vatakalakaliya Adhyaya

|title=Vatakalakaliya Adhyaya

|titlemode=append

|titlemode=append

|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha, ayurveda, charak samhita, cyclones in ancient times, Ayurveda, Indian system of medicine, charak samhita.   

|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha, ayurveda, charak samhita, cyclones in ancient times, Ayurveda, Indian system of medicine, charak samhita, natural calamities cause, thunderstorm, universal vata dosha, caraka samhita online, online ayurveda, characteristics of vata dosha, functions of vata dosha, consequences, abnormalities of vata, conferences in Ayurveda, ancient system of medicine, ancient medical science, physiology of vata dosha, sharira kriya

|description=Sutra Sthana Chapter 12.The merits and demerits of Vata

|description=Sutra Sthana Chapter 12.The merits and demerits of Vata

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

<p style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tri[[dosha]]. Among the three [[dosha]]s, the [[vata dosha]] is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, [[Vata]] is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold.  The important normal and abnormal functions of [[Vata]] in environment are also mentioned in this chapter. Consequently, brief descriptions of [[pitta]] and [[kapha]] [[dosha]]’s normal and abnormal functions have been provided. </br>

<p style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tri[[dosha]]. Among the three [[dosha]]s, the [[vata dosha]] is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, [[Vata]] is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold.  The important normal and abnormal functions of [[Vata]] in environment are also mentioned in this chapter. Consequently, brief descriptions of [[pitta]] and [[kapha]] [[dosha]]’s normal and abnormal functions have been provided. </br>

'''Keywords''': ''[[vata dosha]]'', qualities, normal functions, consequences of abnormal ''[[vata dosha]]''.

'''Keywords''': ''[[vata dosha]]'', qualities, normal functions, consequences of abnormal ''[[vata dosha]]'', [[Ayurveda]].

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== Introduction ==

== Introduction ==

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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 contemporary 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.

*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  [[Ayurveda]] 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  [[Ayurveda]] says that ''[[vata]]'' is the only ''[[dosha]]'' capable of causing movement (due to ''[[rajas]] bahulya'') in our body.

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#What are its alleviating factors?

#What are its alleviating factors?

#How is the ''[[vata dosha]]'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?

#How is the ''[[vata dosha]]'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?

#What are the functions of aggravated and non aggravated ''[[vata dosha]]'' which is situated within the body and outside in the ''loka'' (universe)?[3]

#What are the functions of aggravated and non aggravated ''[[vata dosha]]'' which is situated within the body and outside in the [[loka]] (universe)?[3]

=== Properties of ''[[vata dosha]]'' ===

=== Properties of ''[[vata dosha]]'' ===

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Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and nonsliminess are the six properties of ''[[vata]]''.”[4]

Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and non-sliminess are the six properties of ''[[vata]]''.”[4]

=== Views of Kumarashira Bharadvaja ===

=== Views of Kumarashira Bharadvaja ===

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|  

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||  

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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 [[dosha]] 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 ''prana, udana, samana,'' and ''apana''. 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 [[dosha]] 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 [[panchamahabhuta]], 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 [[panchamahabhuta]], 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]

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=== Views of Marichi about functions of ''agni'' and ''[[pitta]]'' ===

=== Views of Marichi about functions of [[agni]] and ''[[pitta]]'' ===

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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 ===

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After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made.  Actually, all the three ''[[dosha]]s'' (i.e. ''[[vata]], [[pitta]]'' and ''[[kapha]]'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds (''dharma''), wealth (''artha'') and desires (''kāma'') lead to freedom from the cycle of birth and death (''mokśha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”

After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made.  Actually, all the three ''[[dosha]]s'' (i.e. ''[[vata]], [[pitta]]'' and ''[[kapha]]'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds ([[dharma]]), wealth (''artha'') and desires (''kama'') lead to freedom from the cycle of birth and death (''moksha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”

All the sages agreed to and welcomed the explanation of lord Atreya.

All the sages agreed to and welcomed the explanation of lord Atreya.

*Qualities of ''[[vata]] [[guna]]'' of ''[[vata]]'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':

*Qualities of ''[[vata]] [[guna]]'' of ''[[vata]]'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':

* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''[[vata dosha]]'' is ''sparsha'' (touch sensation). Along with this quality, ''[[vata]]'' possesses the qualities of ether (or the ''[[akasha mahabhuta]]'') e.g, ''shabda'' (sound). Therefore ''[[vata]]'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of combination, interrelationship (''anyonyanu pravesha'').

* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''[[vata dosha]]'' is ''sparsha'' (touch sensation). Along with this quality, ''[[vata]]'' possesses the qualities of ether (or the ''[[akasha mahabhuta]]'') e.g, ''shabda'' (sound). Therefore ''[[vata]]'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of combination, interrelationship (''anyonyanu pravesha'').

**The ''prakritika guna'' (constitutional property) of ''[[vata]]'' is ''raja guna'' , as it is told to be ''rajo bahulya''.

**The ''prakritika guna'' (constitutional property) of ''[[vata]]'' is ''[[rajas]] guna'' , as it is told to be ''[[rajas]] bahulya''.

**''Bhautika''  means the quality derived from the ''[[mahabhuta]]s''. The ''bhautika gunas'' of ''[[vata dosha]]'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).  

**''Bhautika''  means the quality derived from the ''[[mahabhuta]]s''. The ''bhautika gunas'' of ''[[vata dosha]]'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).  

*''[[Vata]]'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''[[Vata]]'' is composed of ''[[akasha]]'' and ''[[vayu]]'' predominantly.  

*''[[Vata]]'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''[[Vata]]'' is composed of ''[[akasha]]'' and ''[[vayu]]'' predominantly.  

*''Agni'' 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.

*[[Agni]] 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.

*''Soma'', the moon or the god of water, is represented by ''[[kapha]]'' in the 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.

*''Soma'', the moon or the god of water, is represented by ''[[kapha]]'' in the 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.

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=== Five functional types of [[vata]] (Prana-udana-samana-vyana-apan atma) ===

=== Five functional types of [[vata]] (Prana-udana-samana-vyana-apan atma) ===

   

   

With the help of the five lieutenants of ''vata'':

With the help of the five lieutenants of [[vata]]:

*''Prana'' (predominance of ''[[akasha]]'')–  propensity to assimilate

*''Prana'' (predominance of ''[[akasha]]'')–  propensity to assimilate

*For conversion to the intrinsic subjects  

*For conversion to the intrinsic subjects  

*Then to the knowledge

*Then to the knowledge

*Controller and conductor of the ''[[manas]]''  (mind) with the help of  ''Indriyartha – [[indriya]] – indriyaadhishthana – indriyadravya – indriyabuddhi''

*Controller and conductor of the ''[[manas]]''  ([[mind]]) with the help of  ''Indriyartha – [[indriya]] – indriyaadhishthana – indriyadravya – indriyabuddhi''

*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.   

*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.   

*The integral formation of needful atoms and organs require timely ejection of waste materials.

*The integral formation of needful atoms and organs require timely ejection of waste materials.

*This is also performed by ''[[vata]]'' at various  places in the form of ''ahara mala, doshamala, indriya mala''and ''dhatumala''.

*This is also performed by ''[[vata]]'' at various  places in the form of [[ahara]] [[mala]], [[dosha]] [[mala]], [[indriya]] [[mala]] and [[dhatu]] [[mala]].

=== Division of gross and subtle channels of transportation and transformation (sthulanu strotasam bhetta) ===

=== Division of gross and subtle channels of transportation and transformation (sthulanu strotasam bhetta) ===

''Srotas'' are micro and macro channels in the body. ''Vayu'' carries and disintegrates the entrants according to the size of cell with requisite pressure through  its  property of ''sanghatabhedha'' (disintegration)

[[Srotas]] are micro and macro channels in the body. [[Vayu]] carries and disintegrates the entrants according to the size of cell with requisite pressure through  its  property of ''sanghatabhedha'' (disintegration)

=== Normal shape and size in embryo-genesis (karta garbhakrutinam) ===

=== Normal shape and size in embryo-genesis (karta garbhakrutinam) ===

=== Representing vitality and liveliness (ayusho anuvrutti pratyayabhuto) ===

=== Representing vitality and liveliness (ayusho anuvrutti pratyayabhuto) ===

By all the above sixteen listed and detailed ''kala'' or properties, ''[[vata]]'' maintains and supports life when in non - aggravated state, i.e. balanced state.

By all the above sixteen listed and detailed [[kala]] or properties, ''[[vata]]'' maintains and supports life when in non - aggravated state, i.e. balanced state.

*Rapid and Prompt nature of ''[[vata dosha]]'' and thus early initiation of treatment –

*Rapid and Prompt nature of ''[[vata dosha]]'' and thus early initiation of treatment –

== Related Chapter ==

== Related Chapter ==

[[Vatavyadhi Chikitsa]], [[Vata dosha]], [[Vatarakta Chikitsa Adhyaya]]

[[Vatavyadhi Chikitsa]], [[Vata dosha]], [[Vatarakta Chikitsa Adhyaya]],[[Dosha]], [[Dhatu]], [[Mala]], [[Manas]], [[Indriya]], [[Mahabhuta]], [[Srotas]], [[Agni]], [[Kapha dosha]], [[Pitta dosha]]

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