Understanding the attributes of vata dosha -a review
Ayurveda is a Smriti of lord Brahma . Ayurveda teaches a person the nature that he sees around
is just an elaborated form of himself. The driving force present in the nature
is just adapted within him. The three entities present in the nature i.e. Anila(wind), Surya(sun), Soma(moon)
are adapted to Vata, Pitta, Kaphain
the body. This three are called as Doshas,
the factor which is capable of not only vitiation but also of vitiating other
factors of the body is known as Dosha.
The three humors are capable of getting vitiated due to their respective causes
and modify or disturb the physiological functions to initiate the process of
the onset of the disease. When the three humors, in the state of equilibrium
working as complimentary to each other, perform and control all physiological
processes of both physical structure and mind maintain the health. The concept
of Ayurveda physiology and pathology
of this body is explained on the basis of Tridosha
and therefore it is inseparable part of it. These three humors are
responsible for the origin, sustenance and destruction of the body just as the
pillars support a building, these humors support and maintain the body.
Therefore, they are also called as three pillars or Tristhunas. Then these are known as Tridhatus f the body. Among the Tridoshas
the prime importance comes for Vata because
of the following points such as life exists as long as the Vata lasts in the body. (Bhela Acharya) According to Acharya Vagbhata Vatais Prabala among
the Doshas because of its Vibhutva, Ashukaritva, Bala, able to
vitiate other doshas, its swatantrya. Movement in the body is indicative of
presence of life. Vata is responsible
for such movements. Vata is not only
mobile but also capable of keeping Pitta,
Kapha, Dhatus, and Malas in
motion In Ayurveda classics, Vata Dosha is always described in the
form of Guna and Karma. All Acharyas have told that Vata is an entity which comprises of
certain Gunas which exhibit certain karmas in the body. Vata is a group of six Gunas which is capable of doing the normal karmas
ascribed to it. Here Guna can be
correlated to the potential energy of Vata
and Karma as kinetic energy of Vata.
Along with these possess certain special properties such as Amurtatva (Atma Guna), Anavasthitava(Vishamata)
, Swayambhu , Achintya Viryam , and Yogavahitvam
. The reason why Vata is
possessing these special Gunas is not
much known.
Aim
and objectives
• To analyse each of the Rukshaadi Gunas in detail.
• To analyse each of the special Gunas in detail.
• To find out the reason of these
special Gunas of Vata on the basis of
Rukshaadi Gunas.
• To justify the reason with Dwividha Pramanas (Anumana and Yukti )
Materials
and methods
The
classical Ayurvedic texts along with
its commentary is cited as the prime source for the conceptual work. The
discussion was made on the basis of conceptual study and interpretation is made
with the help of DwividhaPramanas and
conclusions were drawn considering the conceptual study and discussion.
Historical
review of Vata Dosha
Vata is included
under the 96 Jeevatma Tatwa told in
the Panjanjali Yoga Sutra, where
there is term called as Dasha Prana
which explains the Prana , Udana, Vyana,
Samana, Apana which are called as Pranas
and Naga, Krikara, Kurma, Devadatta, Dananjaya which are called as Upapranas. The other term included under
the 96 Tatwas is Dushana Trayam which in turn is the Vata, Pitta, Kapha. In Rgveda
a reference to Tridosha is seen
below the term Tridhatu. Acharya Sayana, the commentator of
Vedas, explains this term as the synonyms for Vata, Pitta and Kapha.
Conceptual study
Nirukti
of Vata
The
word Vata is defined by Acharya Susrutaas Va Gati Gandhanayoh .
It means that Vata indicates both Gati and Gandhana.
Review
on Gunas of Vata.
According
to Acharya Vagbhata Vata Dosha
possess six Gunas which are Ruksha, Laghu, Sheeta, Khara, Sukshma, Cala
. According to Acharya Caraka, Vishada
is the additional Guna told in the
Sutrasthana1st chapter Deergamjeeviheeyam.
In Sutrasthana 12th chapter Vatakalaakaleeya6
Gunas are told by including Daruna excluding the Cala Guna. In Vimana Sthana 8th chapter Rogabhishajitheeyam
Parusha and Bahu and Shighra Gunas are included. According to
AcharyaSusruta, Vishtamba is the
additional Guna told for Vata.
Explanation of
each Guna in detail
Ruksha Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Shoshana action is called as Ruksha . According to Guna Parignana,Rooksha Guna
is best among Vatakaraka, by this Guna Kapha Dosha is pacified. According
to Ashtanga Hridaya Rooksha Guna is
opposite to Snigdha Guna which does
the Kledana Karma . According to Acharya SusrutaRuksha Guna is opposite
to Snigdha Guna which does the Lekhana and Ropana Karma.
Laghu Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Langhana action is called as Laghu .According to Guna Parignana, Laghu is Pathya,
pacifies Kapha, cause Sheegrapaka i.e. early transformation.
According to Acharya CarakaLanghana
is an action through which the body becomes light .According to Acharya Arunadatta Langhana causes Apatharpana . According to Acharya Susrutha Laghu is opposite to
guru and responsible for Lekhana, Ropana
actions .
Sheeta Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Sthambana action is called Sheeta . According to Guna Parignana and Acharya Susruta, Sheeta Guna
is responsible for Hladana, Sthambana
and destroys the Moorcha, Swedha, Daha,
and Trit . According to Acharya Caraka Sthambana is the
treatment modality through which the motion or flow is checked.
Khara Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Lekhana action is called Khara .According to Acharya Susruta Parushatvam i.e. roughness is called as Kharatvum .
Sukshma Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Vivarana action is called Sukshma.
Cala Guna
According
to Acharya Arunadatta Cala is a
property causing Gamanasheelatva, does
not allow to stay in a place .
Vishada Guna
According
to Acharya Hemadri the factor of a Dravya which is responsible for the Kshalana action is called as Vishada .
Vishtambi Guna
The
Ruksha Guna present in the Vata does the Shoshana
of the Kledamsha which results in the
Vishtambi Guna as told by Acharya Susrutha.
Daruna Guna
According
to Acharya Cakrapani Daruna Guna is
evolved due to Kadina caused by the Shoshna.Vishtambi Guna and Daruna Guna
are having similarity .
Bahu Guna
According
to Acharya Caraka Bahu Guna is
responsible for delirious speech and cause for the prominence of Kandara and Sira.
Sheekra Guna
According
to Acharya Caraka Sheekra Guna is
responsible for the sudden start, irritated nature, sudden angry, sudden
affection and sudden dispassion.
Review on
special properties of Vata
Vayo Amurtatvam
This
property is one of the Atma Gunas of Vata. According to Acharya Cakrapani, Amurtatva is Adrishytvam
(invisibility).
Vayo Anavasthitatva (Vishamata)
This
property is also included under the Atma
Gunas of Vata. According to Acharya Cakrapani,Anavasthitava is Cala
Swabhaava.
Swayambu
Acharya Susruta has told this
property. Vata is said to be
self-existent. Acharya Susruta has
told three factors which makes Vata
as Swayambu Such as
• Swatantrya
• Nitya
bhaava
• Sarvagatatva
Swatantrya
According
to Acharya Vagbhata, Swatantrya property of Vata in which Vata becomes the causative factor for other Doshas.
Acharya Dalhana has told that Swatantrya means Vata does not depend on anyone for performing its karma.
Nitya bhaava
According
to Acharya Dalhana, Vata is told to have Nityatva property. Vata does not have Karana for its origin.
Sarvagatatva
The
property by which the Vata does the Sanchara all over the seat.
Vayo Achintya Viryam
According
to Acharya Dalhana Achintya Viryamis
Achintya Shakti which is present in Vata.
The property by which Vata does the
balancing and bearing of Dosha, Dhatu
and Mala. The other version of this Achintya Viryais, Vata is told to have Sheeta
by most of the Acharyas. Vaisheshika Darshana has told as Anushna Sheeta for Vata.
Vayo Yogavahitvam
According
to Acharya Bhavamisra, A substance
which when associated with other substances projects their qualities also
without losing its own, is known as Yogavaahi.
Acharya Cakrapani has also the same opinion. Vata is told to have the Yogavahitva
property, when Vata joins with pitta
becomes Ushna and when Vata combines with Kapha becomes Sheeta.
This one quality itself makes Vata
unique from other two Doshas.
Discussion on
special properties of Vata on the
basis of Rukshaadi Gunas
In
the part of discussion justification to the special properties of Vata on the basis of RukshaadiGunas will be given with the
help of Anumana and Yukti Pramana.
Discussion on Vayo Amurtatva
Justification on
the basis of Anumana Pramana
The
reason for which the Vata is showing
the property of Amurtatva might be
due to its Panchamahabhuta Sangatana.
Every substance in the universe is made of Panchamahabhuta.
But certain substance will be having the Adhikya
of certain mahabhutas. in the case of
VataDosha, Vata is having the Akasha
and Vayu Mahabhuta predominance even
though Vata is having all five Mahabhutas this can be substantiated by
the concept taken from Tarka Sangraha
i.e. Vata Dosha is having the Akasha Mahabhuta in Nitya Roopa ,Vayu Mahabhuta in Karya
Roopa and rest of the three Mahabhutas ( Agni, Jala ,Prithvi) in Paramanu
Roopa, because of this condition Vata is only possessing the Sabda and Sparsha Guna according to PurvapurotharaGuna
Vriddhi Pramana. Roopa Guna is not evolved due to Agni Mahabhuta’s Nitya state. This reason
makes Vata Amurta or Adrishya.
Justification on
the basis of YuktiPramana(Yuktisthu
Yojana)
When
analysing the Pradana Sthanas of Vata Dosha, Srotra and Sparshanendriya is mentioned by Acharya Vagbhata which in turn gives the
idea that Vata is having only Sabda and Sparsha Guna. In the Chikitsa aspect Maharshi Badisha Dhamargava
in the context of Vatakalaakaleeya Adhyaya
says that the Vatakara Nidana is not directly acting on Vata. Vata is getting Prakopa
due to the changes occurring in the Shareera
i.e. when the Shareera is turning to Ruksha state the Vata Sanchara Marga is constricted, this reason results in the Vata Prakopa. This concept is accepted
in Ayurveda on the basis to Vata’s Amurtatva. Madhura, Amla, Lavana rasa reduces Vata but these Rasas
directly doesn’t reduce Vata they turns the Shareera to guru, Slakshna, Ushna, Mridhu, Picchila, Ghana Avastha which in turn reduces the Ati Pravrutti (Prakopa) of Vata .
Vayo Anavasthitatvam (Vishamata)
Justification on
the basis of Anumana Pramana
Anavasthitatva of Vata is not only due to the Cala Guna. It can be due to the speciality
of the combination of Gunas in Vata Dosha. Vata comprises of one anabolic Guna
i.e. Sheeta and five catabolic Guna i.e. Ruksha, Laghu, Khara, Sukshma, Cala.
Sheeta Guna is same in its ParkrutaAvastha
in Vataand Kapha, but in Vata Sheeta
Guna is always associated with Rukshata
and in Kapha Sheeta Guna with Snigdha Guna. Here Sheeta and Snigdha Guna are having more affinity to each
other because of their action i.e. both are Brahmana
in nature. While in Vata, Sheeta is Brahmana and Ruksha is Langhana. So there is are pulsion among the Gunas of Vata which
results in Anavasthitva or Vishamata.
Justification on
the basis of Yukti Pramana
Anavasthitatva of Vata can be seen in the following
contexts i.e. when the Agni is
combined with Vata Agni turns to Vishamaavastha i.e sometimes it is Teekshna Agni and sometimes MandaAgni.
Teekshna Agni is formed due to the Adhikya
of 5 catabolic Gunas and Manda Agniis formed due to the Adhikya of 1anabolic Guna. In the context of Vataja Jwara,Vishama Arambha Visargitvam, Ushmano Vaishyamam etc. gives the idea about
uncertainty/instability of Vata Dosha and becomes hard to manage this
happens again due to the repulsion of the Gunas
of Vata. In the Chikitsa aspect Snehana(type
of Brahmana Chikitsa) and Swedana (a
type of LanghanaChikitsa) is told.
Even the main line of treatment ie. Basti
which comprises of Anuvasana and Niruha is been formulated on the basis
of these combination of Gunas ie. Anuvasana Basti for Rukshaadi 5 Gunas nd Niruha for Sheeta Guna of Vata. So the Vatasya Upakarama is nothing but bring back the
normal balance between this contradicting Gunas.
Swayambu
Justification on
the basis of Anumana Pramana
As
Acharya Susruta says Swayambu is
due to Swatantrya,Nitya Bhavaand Sarvagati of Vata . In the aspect of Swatantrya, Vata Dosha performs all
the karmas of the body in the form of Panchavatas.
Vata is the main driving force behind
the Karmas of Pitta and Kapha. In total Vata does the Dharana of the body. In the aspect of Nitya Bhava, AcharyaBhela has
told that life exists in the body till the Vata
exists in the body. In the aspect of Sarvagati,
Vata is told to have the property of Asanghatva i.e. Vata can move all over the body (Vyana Vata) these three
properties makes the Vata Swayambhu.
Justification on
the basis Yukti Pramana
In the aspect of
Swatantrya
Vata Dosha is responsible for the Preraka Karma for the functions of Doshas , Dhatus and Malas for
example the main karma of Vyana Vata is Gati.Bala, which is the Guna of Kapha is initiated by Udana
Vata. Varna, which is the Karma of Pitta is initiated by Udana Vata. Pachana which is
the Karma of Pitta is initiated by Samana Vata. The concept of Ashaya
Apkarsha Hetu is completely based on the Preraka
quality of Vata, where the Prakupita Vata takes a normal Dosha
from its Sthana and deposits that Dosha in other Ashaya. Where Chikitsa
should be aimed at Vata By this it is
proved that Vata does not depend
anyone for performing its Karma.
In the aspect of
Nitya
Nityatva can be
substantiated by the Vachana of CarakaAcharya that Vayu is responsible for Ayu,
Bala and present all over the place.
In the aspect of
Sarvagati
According
to Acharya Caraka, due to the Vatakara
Nidana Vataprakopa occurs and takes Ashraya in Sarvanga and Ekanga. Here
the term Sarvanga refers to the Sarvagatatva of Vata. so by this three reasons the Vata becomes Swayambu.
Vayo Achintya Viryam
Justification on
the basis of Anumana Pramana
As
above told in the context of Anavasthitatva
Vata is the combination of
contradicting Gunas. So the question
arises that what is the reason behind this combination? By analyzing the Utpatti of Vata, Vata is a product of Katu
Avastha Paka. Katu Rasa is of
Agni and Vayu Mahabhuta. This Paka is occurring in the Pakvashaya where all the Snigdhamsha gets dried up and produces vata. so Vata Dosha is a product of Vayu and Agni Mahabhuta. So when the Gunas
of VayuMahabhuta is analysed Vayu Mahabhutais Ruksha and Sheeta and that of Agni is Ushna and Ruksha. So when these Gunas
combines together the combination becomes RukshanubandhaSheeta.
Which is a form of Vikruthi Vishama Samaveda
and an unexpected Guna
combination. So by this Vata becomes
a combination of Sheeta Guna and Rukshaadi five Gunas which are almost similar in action to Ushna Guna. Ushna Guna as such is not seen in Vata. It can be substantiated by applying the concept of Samyoga told in Ashtau AharaVidhi Visheshayatana
. In the 20 Shareerika Gunas told 10 Brahmana Gunaat its Karmaantha becomes Sheeta
Virya and 10 Langana Gunas at its
Karmaantha becomes Ushna Veerya. Applying this concept into
Vata Gunas Vata becomes Anushna Sheeta according to Vaisheshika Darshana. But most of the
Acharyas have told as Vata is Sheeta.
Justification on
the basis of Yukti Pramana
From
the above concept of Achintya Veerya,
Vata can have two types of Dushti
i.e. Vata Prokopa in the form of Sheeta Guna and Vata Caya in the form of Ushna
Guna. Examples given by Acharyas
for the Sheeta Roopa Vriddhi of Vata
is that in Varsha Ritu,Vata is
getting Prakopa in the form of Sheeta Guna . In UrusthambaVyadhi, the Staamba
of Vata is due to Sheeta Guna . In
the context of Ati Maatra Ahaara where
Vata becomes Staamba due to Sheeta Guna .These are some of the Sheeta Rupa Vriddhi of Vata.
Where as in the context of Vatarakta
where Vata Prokopa is occurring due
to the Ati Adhvain Ushna Kala where it creates the Rukshata and Prakopa is manifested. So this Rukshaadi
Prakopa of Vata is having
similarity to UshnaGuna because Ushna and Rukshaare having same effect
over the body ie. Langhana. Keeping
this in mind Acharya Vagbhata has reduced
Shadvidha Upakrama to Dwividha Upakrama . So that it can be interpreted that 20 Shareerika Gunas falls in two types of Veerya i.e. Ushna and Sheeta. On this basis in VataPitta disorders, where Vata
and Pitta Is having similarity in
their Prakopa (i.e. Vata + Rooksha Pitta) Grishma Carya is indicated where Vata is getting caya in the form RukshaadiGuna
which is similar to the Ushna Gunas
of Pitta. Here Madhura Rasa can be applied easily applied because of the
similarity in Gunas of Vata and Pitta. Where as in Varsha
Ritu Vata Prakopa occurs due to Sheeta
Guna of Vata and Pitta Chaya occurs due Amla
Avasthapaka where Amla is having
the Gunas like Laghu,Ushna and Snigdha .
So there is Kriya Viroditvam in
managing the Vata Pitta combination
of Varsha Ritu.
Vayo Yogavaahitvam
Justification on
the basis of Anumana Pramana
As
told above Vata is having the
combination of contradicting Gunas.
So because of these combination in Vata.
When Vata combines with Pitta Dosha the Gunas in Vata which is
having similarity to Pitta combines
together and suppress Sheeta Guna of Vata and Vata becomes Ushna in nature . When Vata combines with Kapha,
Sheeta Gunain Vata combines with KaphaGunas
and suppresses the 5 catabolic Gunas(Ruksha,
Laghu, Khara, Sukshma,Cala) and Vata becomes
Sheeta in nature . This theory can be
substantiated by applying the Chakarapani
commentary “Doshaanaam Paraspara
Upahatam Adrishtatvat Kvachit Bavathiiti. ” i.e.in the context of Vikrithi Vishama SamvedaAcharya Caraka says
that Paraspara Upahata is a reason for Dravya
and Dosha to show Vikruthi Vishama Samaveda. In the
context of Dosha UpahataAcharya Cakrapani
has commented that most of the times two Dosha
Gunas does not get distressed by each other. But in some occasion Dosha Gunas gets distressed resulting
unpredictable Guna combination. This
process is happening in the Utpatti of
Vata Dosha where KatuRasa having Agni Mahabhuta
and Vayu Mahabhuta consisting of Ushna,Ruksha and Sheeta, Ruksha Gunas respectively combines together and forms Sheeta Rukshaadi combination in which
the UshnaGuna is suppressed in the
combination. This resulted Guna combination
is the main reason for Vata’s Yogavahitva
property.
Justification on
the basis of Yukti Pramana
The application of Yogavahitva can be seen in many Chikitsa
aspects of Vata .In the context
of Ushnaabipraaya Sheeta Samuthana Jwara which is of Kapha Vata orgin Kapha Hara Chikitsa is indicated . In the Chikitsa of Sheetaabipraya Ushnasamuthana Jwara which is of Pitta Vata orgin, Pitta Hara Chikitsa is indicated . Here Vata is given least importance because of its Yogavahitva property. In the above two situations Vata is an Anubanda Doshato Pitta and Kapha.
So VataPrashama occurs when treatment
to Pitta and Kapha is done. This is happening because when Pitta is treated the Gunas of Pitta Is returned to its normal state there by the Vata Gunas
which is similar to Pitta Gunas gets subsided and the normal
balance of Vata Dosha is attained.
Conclusion
Ayurveda
is based on the Karya Karana Siddantha.
If there is a Karya there should be a
Karana. So from the above discussion it is clear that what the role is for Gunas of Vata in showing these particular characters. There is always a Vishamata in Vata in its Prakrutha Avsatha itself. Keeping this in mind the
Vata Dosha should be handled with at most care .in Prakutha Avastha of Vata this combination becomes Anugraha to the body and in Vikrutha Avastha this combination becomes the toughest part in management.
Dr.Edwin Kuriakose | DIR R&D
PUNARVAAS INNOVATIONS Pvt.Ltd
