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2HE _PHYSIOLOG CAL AND PATHOLOGICAL ASPECTS oFERI OSHA”
 263

TRIDOSH
THE PHYSIOLOGICAL AND THE PATHOLOGICAL CONCEPTS OF
THEORY

nena

1. NATURE AND PHYSICAL PROPERTIES OF THE TRIDOSHA

The fundamental principle underlying the Ayurvedic
system of medicine is that of the Tridosa. There are three
Doeas-Vayu, Pitta and Kapha - which, when in equilibrium,
keep the body sound, but which when vitiated, either singly
or in combination, bring about diseases. The method of
treatment would therefore be to bring the vitiated Dosas
back to the normal state, so that three Dosas are again in
Cquilibrium, when the three Dhatus - Vayu, Pitta and Kapha -
remain normal and undisturbed, the body is at ease and there
is no disease,

(1) HE_NATURE OF THE TRIDHATUS

Vayu, Pitta ana Kapha are three substances found
in the body. of these, Vayu is of the nature of a BAB, life Loren
Pitta is of a fiery nature of Kapha or Slesman is of a watery
nature (3.5.su, 42:4), The elder Vagbhate, however, says
that Vayu is derived from Vayu and Akasa, Pitta is Agneya
i.¢@. predominently fiery and Slesman ia derived from water
and earth(A.3.3u.20), This means that although Vayu, Pitta
and Kapha are Panchabhautika, we may regard the Vayu es
predonently of the nature of aj asteoue Doty, with a little
admixture of the properties of ether, The moat prominent
 264

characteristic of Pitta being its property of heat and its

Power of digestion, it has been called Taijasa or Agneya.
Ae regards Kapha, we shall see that it has properties which
are similar to those of water and earth.

The terms Vayu, Pitta and Slesman are derived

respectively from the roots ‘Va’ to move or excite, ‘tap’
to heat and 'Slis' to embrace(3.5.5u.21:5). From this, we
infer that the natural attributes of Vayu are motion and
the power of imparting that motion to other bodies, that of
Pitta heat and those of Slesman or Kapha union and integration.
Although the body is made up of the five Bimtas, yet
for the convenience of Ayurveda, it is eaid that Dosa, Dhatu
and Mala are the roots of the body (S.Seu.15:3).
The Dosas are three in mumber - Vayu, Pitta and
Kapha. Dhatus are seven - Rasa (Chyle), Rakta (Blood), Mamsa
(Flesh), Medah(Fat), Asthi (Bone), Majja (Marrow) and Sukra
(Semen).

The Malas are excreta ~ the sweat, urine, faces etc.

The word Dhatu ia derived from the root ‘Dha' but
their special seats in the normal states are respectively
the lower, middle and upper portions of the body. Thus as
three pillors can support a building, 80 also these
substances support and maintain the body, and because
they make the body firm they are called 'Sthuna' or pillars
(3.8.8u.21:3).
 265

Vayu, Pitta and Kapha are called Dhatus, because

when in the normal state, they sustain the body. Susruta
has described these three as the causes of production of
the body. He also says, “The body cannot be produced without
Kapha or Pitta or Vayu or without food. It is these substances
that sustain the body” (SS.Su. 2114).
Vayu, Pitta and Kapha are called Dosas or vitiaters,
because it is these three that vitiate other substances of
the body. Susruta has included blood in the category of
Dosas, but that is in and indirect sense. His work being
mainly one on Surgery, he has to deal frequently with blood.
But blood cannot vitiate another substance independently by
itself. It is the deranged Vayu, Pitta or Kapha that first
vitiate the blood. This impure blood, being ths associated
with one or the other of the vitiated Dosas has now the
power of deranging another substance, 30 blood cannot be
strictly called a Dosa.

Vayu, Pitta and Kapha are also called Mala or filth

or waste-product, because they can make the body unwholesome
and also because they are produced as waste-matter during
the process of digestion.

But Vayu, Pitta and Kapha are generally described

as Dosas, because they have a natural tendency of vitiating
other substances,
 266

(2) THE NATURE AND PHYSICAL PROPERTIES OF VAYU

Charaka says (CS.Ch.28 and CS.Su. 12) that Vayu is
our life, Vayu is our strength, it ie Vayu which keeps the
body sound and it is Vayu which controle everything. Susruta
also says(SS.Ni.1) that Vayu is omnipresent and it is Vayu
which 1a the root cause of the production, preservation and
destruction of the universe. We may take it that thie is
the description of the atmospheric air. When we inhale this
air, it enters into the body. There is another Vayu, however,
which is produced within the body, - namely in the intestines,
during the digestion of food. These two kinds of Vayu mix
with each other and form the Vayu-Dhatu of the body. This
Vayu-dhatu nourishes the original Vayu i.e. the Vayu-bimta,
which is one of the primary constituting causes in the
production of the body. When in the woumb, this original
Vayu is nourished by the Vayu-dhatu of the mother. The two
kinds of Vayu mentioned above must act in concert in order
to maintain the body because it is evident that without
external air we cannot live; and on the other hand, lower
much we inhale the external"air, we cannot also live long
1f that Vayu ia not helped by the fresh production of the
internal Vayu- that is to say if we do not take any food.
That a close relation exists between the body -

Vayu and the external Vayu is also evident froma study

of Charaka because, in connection with the description of
the normal and abnormal functions of the internal Vayu, we
 267

find that the normal and abnormal functions of the external

air have also been mentioned (CS.Su.12:8). From the discussion
about Vayu contained in that Chapter of the Charaka Samhita,
we can definitely conclude that the internal Vayu i.e. the .
Vayu-dhatu of the body
Mee Primeible tuck isconaLe
of thethe nature
Verse of airaondumdGantt
visible by Bo.
LL DTS
stretch of cam bt be aatled a feroe of ths body -
Vayu is invisible, it has no definite shape or size.
Susruta calls it ‘Avyakta’ i.e. of invisible form (‘Avyakta
i.e. ‘Adrisya-murti-Dalhans's commentary SS.Ni.1:7). It is,
however, 'Vyakta Karma i.e. manifested through its ‘Karma’
Or actions. These actions depend upon its properties. For
the purpose of treatment of diseases, some specific physical
properties have been attributed to the body Vayu. The Vayu-
dhatu of the body being a mixture of the external and the
internal Vayus, it is quite possible that this Vayu would
be endowed with some new qualities which are different from
the general properties attributed to Mahat Vayu or the
atmosphere air by the Hindu philosophers. We must remember
that the body- Vayu depends upon the kind of food that we
take and the proper digestion of that food. Its qualities
and functions would naturally, therefore, be different from
those of the external Vayu. That is why Charaka differenti~
ates the two Vayus as ‘Vahiscara’ or that which flows
outaide and ‘Sariracara’ or that which pervades the vody
(CS.Su.12). And Susruta, also, after describing Vayu in a
general way says - now hear from me its symptoms (i.e.
actions ) when flowing within the body (SS.Ni.129).
 268

(3) Puysrcaz PROPERTIES OF VAYU

The characteristic of Vayu have been described by

1. Dryness (2) Lightness (3) Transparency or

Clearness (Vaisadya ) (4) Motility (Gati) (5) Invisibility
(a-murtatva) - ‘Anurtatva has been explained by Chakrabani
as "Adrisyatva’,

It is mentioned by Charaka (ch.1.12) of the six

qualities of Vayu, namely ruksha (dryness), lagm (lightness),
Sita (coldness), daruna (motility), khara (roughness) and
visada (transparency), Cakrapani interprets ‘darunatna’ as
colatva’ i.e, motility’s according to some, ‘darunatva is
Kathinya or hardness. But Vayu cannot be heard. What they
mean is that Vayu can make @ thing hard by drying it up.
According Susruta (SS.Ni.1) Vayu is dry, cold, light
rought, has movement in all directions, is possessed of
the two qualities of sound and touch and has the Rajas guna
in a prominent degree. In this, aa in other instances,
Susruta has followed the Samkhya systen.
In Ayurveda, Vayu has been described as cold, whereas
in the Vaisesika it is said to be neither cold nor hot in
touch. The difference of opinion about this quality of Vayu
is only apparent. Vayu, Pitta or Kapha is increased if we
pertake of things which have similar qualities to these
substances, and they are diminished when we use any substance
 269

which has opposite qualities. So because the body - Vayu is

increased by cold substances and diminished by using hot
substances, coldness has been mentioned as one of its
qualities, |

Charaka also says that Vayu is a medium which when

associated with a hot substance produces a feeling of
hotness and when associated with cold substances produces
a feeling of coldness (CS.Ch. 3:38).
The quality
of coldness, attributed to Vayu in
Ayurveda has thus been explained away by the commentators.
But we can explain it in another, and I think in a more
proper way.

When the Hindu Philosophers say that Vayu is neither

hot nor cold, they mean neither hot not cold in touch. The
quality of ‘Sita’ as attributed to Vayu in Ayrveda should
not however, be taken to be ‘Sita’ in touch. For when

enumerating the 41 qualities, Charaka says ‘Sartha Gurvadaya

etc'., (C3.Su.1). We have found that in 'Sartha’ is included
the quality of touch. Now touch is of three kinds (1) Cold

(2) hot and (3) neither cold nor hot. Again ‘Gurvadaya’ we
find the qualities of Site and Usma i.e. coldness and hotness.
So this coldness must be quite different from the quality
of ‘cold and touch’. This ‘Sita’ or 'Usma’ is the quality
of the substance with reference to its action in the body.
In fact, when we say that ‘Haritaki' (Chebulic myrobalan)
ie hot, ‘Amlaki (Embelio myrobalan) ia cold or that cucumber
 270

is Sita when green and ‘Uena' when ripe, we do not speak of

these qualities as perceived by our sense of touch, but of
their actions within the body.
Similarly when we speak of Pitta as hot or Kapha
ae cold we must remember that the action of Pitta within the
body is hot. So Pitta ia increased by hot susbtance 1.¢.
substances which produce heat in the body and it is diminished
by cold substances, i.e. substances which have a cooling
effect upon the body.

The body ~ Vayu having got no compact form, its

nozmal quantity within the body cannot be fixed, and being
invisible, 1t follows that it can have no definite colour.

(4) PHYSICAL PROPERTIES OF PITTA

Pitta is of the nature of a hot liquid, rather of

the nature of a strong acid.

Db lo Me Consuming ov mato bile PUmaupte .
It is hot (not in action and also not in touch
because it is active (Tikena), and is slightly viscid. Its
colour is other than white and Aruna (faintly red) its
smell is like that of raw meat and its taste is bitter and
sour (es 5u.203 1 5) e

Susruta says that Pitta is liquid, hot, active,

foul smelling, blue, yellow etc. in colour, and bitter in
taste, when not fully digested, it is sour (SS.Su.27t11).
Dalhana explains that the taste of Pitta in the ripe i.e.
mature state is bitter and is the raw i.e. immature atate
 271

ie sour, and also the colour of Pitta 1s blue when it is

in the Ama i.e, raw or immature condition. The colour or
mature etate is bitter and in the raw i.e. immature state
is sour, and also that the colour of Pitta is blue when it
is in the 'Ama' i.e. raw or immature condition. The colour
of mature or ripe Pitta is yellow. From the word ‘Ca’ in
"nilain pitaim tathaiva ca’ of the text, we may infer that
there may be other colours of Pitta. The only colours that
Pitta may not have are white and faint-red. Charaka have
described that the smell and colour of Pitta is similar to
those of blood (CS.Ch.4:9). Here we see the smell and colour
of Pitta have been described similar to those of blood like
the blood, pitta is also foul mmnelling (like the emell of
Yaw meat or of a burning corpse) and scarlet in colour. We
may take it, therefore, that the colour of normal Pitta is
red or yellow, when vitisted, it may have other colours,
excepting white and light-red.

The normal quality of Pitta in the body is five

Anjalis i.e. five times the quantity that can be contained
in the hallow of one's hands (CS.Su.7115).

(5) PHYSICAL PROPERTIES OF KAPHA

Slesman or Kapha is heavy, cold (in touch as well
ae in action), white in colour, viscid, soft, slimmy, motion-
less and sweet in taste. According to Susruta (55.5u.21:15)
the taste of normal kapha in the mature state is sweet, it
is salty when in immature condition. Dw lasik Kobha he
Cacting or ths Prosewiatine pumcibhe .
 The normal quantity of Kapha in the body is #ix
Anjalis. (C3.Sa.7115),
In'this connection, we have used the terms - ‘mature
"immature' ‘ripe’ ete. - with reference to Pitta and Kapha.
To explain, we must mention here, that Pitta and Kapha are
produced in the body in two different ways - once during the
digestion of food and again during the digestion of the Dhatus.
These newly - formed fresh Pitta and Kapha of the body. When
the digestive process is thoroghly completed, we get ripe
Or mature Pitta and Kapha; otherwise we get them in the
immature condition.

To sum up, Vayu is of the nature of ordinary air,

that ia to say, it is ajeoseswe eubptanes Pitta is an active
liquid, like a strong acid, and Kapha is a semi-solid, viscious
and sticky substance like a their jelly. Vayu is very light,
a8 a gas should be. Pitta being a liquid, is heavier than
Vayu, Kapha is the heaviest of the three. Vayu is penetrative,
basue gaseous substance, it can enter into a finest
structures of the body. It is ‘cala' 4.e. does not remain in
one place like a gas, it spreads at once over the whole body.
Pitta is ‘Sara’ i.e. it flows. But Kapha is dense (Sandra),
it is Sthira or motionless, it ia inert (Mridu). Vayu ia
dry, it is never viscous, Pitta is slightly viscous, but
Kapha is totally viscid and is sticky. Vayu can never be
sticky, it is always Visada i.e. clear, Pitta aleo is Vieada.
Kapha has been described by Charaka as ‘Picciala’ or elimy
 273

and transparent (CS.Su.1:61). A olear, watery and thin gum

like substance can both be slippery and transparent. Vayu
is asanghata i.e. it has no compact from like those of Pitta
and Kapha (Cakrapani 68 5u.12:3). That is why it has got no
definite colour or shape or any fixed quantity within the
body. Of the three Samkhya-gunas, the Rajas guna predominates
in Vayu, Sattva in Pitta and the Tamas quality in Kapha.
Phyeical properties ( the qualities of the three
dosas in the normal state) of Vayu, Pitta and Kapha are given
below in a tabular form.

Vayu Pitta Kapha

General
properties D ry Slightly viscid Viseid
Expanding Flowing Motionless
Non-sticky Non-sticky Sticky»
slimny

fight - Heavy
Cold Hot (in action Cold ( in
(in action) and in action and
touch) in touch)
Penetrative Active Inert
Rough - Soft
Rajas Sattva Tamas
(Predominating) (Predominating) (Predomina
ting)
Taste - bitter Sweat
Smell - of raw neat -
Colour - Red,yellow etc. White
excepting white
and light red.
Normal quantity - Six
Anjalis
 274

Il. ean
LOCATION OF YAYU,PITTA
ee ee AND
ANY KAPHA IN THE
BARA LN DT NORMAL
NURIA Le BODY
DULL

Vayu, Pitta and Kapha pervade the whole body (C3.Su.

20:9), their general seate being the lower, middle and
upper portions of the body, as we have already said. Charaka
and Susruta have alao mentioned the particular parts of the
body where the normal Dosas generally accumulate.
(1) According to Charaka (C3.Su.20:8) the seata of Vayu
ares

1.
Vasti (Urinary bladder)
2.
Purisadhana (intestines » purisadhanah Pakvasayah-
Cakrapani)
3. Kati (Pelvis)
4. The two theighs
5. The two legs
6. The bones

Of these, the Pakvasaya is the special seat of Vayu.

We shall see that when describing the five kinds of Vayu,
Charaka mentions different locations for them. Cakrapani
explains that the above are the special seats of Vayu generally
take root. The intestines have been mentioned as the special
seat of Vayu remains normal, the Vayu at other places also
remains normal. By bringing down the aggravated Vayu of this
place, the Vayus in other parts of the body also are calmed
down,
 275

(2) The seats of Pitta are -

1. Sveda (Sweat)
2. Rasa (Chyle)
3+ Iasika (the soum of the body water ~ Lasikau -
dasaya picchabhagad ~ Cakrapani : The
watery part of muscles and skin)
4. Blood
Se Amagaya
or
these Amasaya is the special seat of Pitta (CS.Su.

(3) The seats of Kapha are -

1. Uras (thorex)
2. Siras (head)
3. Griva (neck)
4. The goints
5. Amagaya
6. Medas (fat)

Of these, Uras is the special seat of Slesman

(CS.8u,2018),
Susruta has firet briefly stated the special seats
of Vayu, Pitta and Kapha (SS.Su,.2116). ‘Vayu’ he says, ‘resides
between the Sroni and Guda, The Pakvasaya is situated above
this region and below the umblicus. The seat of Pitta ia

between the Pakvasaya and Amasaya, The seat of Kapha is the

Amasaya’,
 276

We see, therefore, that Amasaya has been mentioned

vy Charaka as the seat of both Pitta and Kapha. Susrute,
however, mentions Amasaya as being situated between the
umbilicus and the niplles (Nabhi-stanantaram Jantoramasaya
{ti emritah (CS.Vi.2:17). Charaka's Amacaya is that part of
the alimentary canal where the digestion of food primarily
takes place (Aeitam Khaditem pitam lidham yantra vipacyate,
ibid) 80 this Amasaya is the stomach together with the first
part of the intestines - the duodenum, - which is situated
juet above the unbilieus. When Charaka says that the seat
of Pitta is Amasaya, he means the lower portion of it, the
duodemm, The seat of Kapha is the upper portion of Amasaya,
the stmmach(CS .Su.20:8), Susruta's Amasaya is the stomach
alone, and when he says that the seat of Pitta is between
the Amasaya and the Pakvasaya, he means the duodenum.
As regards the term 'Pakvasaya’ there is some
confusion Charaka has first used the term 'Purisadhana'
and has then mentioned *Pakvasaya’ as the special seat of
Vayu. Susruta says ~ Vayu is ‘Sroni-guda-samsgrayah'. Sroni
is the hipbone and Guda is the anus or the anal bone (Coccy ).
The region between these two is the pelvic cavity. It
contains in the recent subject, the sigmoid colon, rectum,
urinary bladder and some of the organs of generation.
‘Purisadhana' means the receptacle for faces so by ‘'Pakvasaya'
as the special seat of Vayu, we should take the rectum and
the sigmoid colon, that is to say, the ‘last portion of
 277

the large intestines. This is also in conformity vith

Susrusta when again he says in Midana-sthana, ‘the residence’
of Vayu ie Pakvadhana and Guda - Pakvadhana - gudatayah -
Sae.Rt 439°, Pakvadhana literally means receptacle for the
fully digested rood, Guda here means the Guda-nadi i.e. the
rectum, Arunadutta in his commentary on Vagbhata also says
that because the fully digested food i.e. the faces collects
there, it 1s called Pakvadhana or Pakvasaya (AH.I.12). The
vem Pakvasaya, however, is generally used for the fortion
Of the intestines below the umbilicus *Pakvasayo nyadbo .
naveh'~ Raja-nighantu.

During the digestion of food, fresh Vayu is produced

largely in the intestines, Pitta in the duodenum and Kapha
in the stomach. So these places have been called the special
seats of Vayu, Pitta and Kapha.
TIT. CLASSIFICATION oF THE THREE DOSAS

(1) FIVE Typrs OF VAYU,PITTA AND KAPHA

In the Ayurveda, we find mention of five kinds of
Vayu, Pitta and Kapha. There are five Vayus, five Pittas
and five Kaphas. There is one Vayu but from the functional
point of view, it is divided into five types. Vayu is called
by different names according as it performs different
functions at different parts of the body, The Vayu of the
body has ite special seat at the intestines, that is, the
place where it is mainly generated, but from this place it
 278

goes in different directions all over the body, and

according as the particular place where it travels and
where it performs particular functions, it is called by
particular names. In this way, we get five Vayus - Prana,
Apana, Samana, Udana and Vyana.

Similar also is the case with Pitta and Kapha.

The above facts become quite clear when we find

that Susruta, after describing the special seats of Vayu,
Pitta and Kapha saya - "Atah param pancadha vibhsjyante’
eto, i.e. after this, - after being generated in the above
special places namely in the atomach, duodenum and the
intestines - each of three Dosas divide into five ways.
The seats of Vayu, have been mentioned in the Vatavydhi-
midana (33.Ni.1). The seats of Pitta are:

1, The liver and spleen

2. The heart

3. Dristi (eyes)

4. The skin .
and 5, the abovementioned place i.e. Pakvamasaya ~
madhya or duodenum.

The seats of Kapha are :

1. Uras (Thorax)
2. Siras (Head)
3. Kantha (Throat)
4. The joints

and 5. The above mentioned place i.e. Amasaya.

 279

These are the seate of normal Dosas (8S.Su.21!7)-

The five pittas are the Pacaka, Ranjaka, Sodhaka, Alocaka
and Bhrajaka. The five Kaphas are the Kledaka, Avalambaka,
Tarpaka, bodhaka and Slesaka.
Charaka has nowhere mentioned the five Fittas or
Kaphas. He has only desoribed the five Vayus. Chakrapani
explains (CS.Ch.28) that because Vayu are necessary for the
proper treatment of diseases, Charaka has dealt fully with
them. The five divisions of Pitta and Kapha, being not 80
very important for purposes of treatment, these have been
omitted or ignored by Charaka.

Susruta, on the other hand, has described the five

Vayus and Pittas, but when describing the functions of the
five Kaphas (Sus.1.21) he has not directly called them by
their specific names, as found in Vagbhata and the later
Ayurvedic works.

There is not much confusion regarding the seats

of Vayu and Kapha. But there is an apparent differences
of opinion between Charaka and Susruta with regard to the
seats of Pitta. We have seen that (1) Sweda (2) Rasa (3)
Iasika (4) Blood and (5) Amasaya (duodenum) have been
mentioned as the general seats of Pitta by Charaka,
corresponding to (1) the eyes, (2) the heart, (3) the
skin, (4) the Liver and spleen and (5) the duodemm of
Susruta. Both have described the duodenum as the particu-
larly special seat of Pitta (because it is at this place
 280

that fresh Pitta is generated within the body). Here we see

that whereas Charaka mentions Raea as the seat of Pitta,
Susruta mentions the heart, which has been described as the
meceptacle for Rasa. So the Pitta which resides in Rasa must
also reside in the heart. In the same way, we have Iasika
Corresponding to the skin where Iasika is largely found,
and blood corresponding to the liver and spleen which are
the receptacles for blood.
As regards the term 'Sveda’ it ordinarily means the
sweat, it also means g vapour that is to say water in
combination with Tejas or heat. Susruta has mentioned Dristi
as one of the seats of Pitta. In a general sense there are
four Patalas or protecting covers of the pupil. Of these
"the outer one consists of a luminous fluid and the next one
of flesh. The thira is mode of fat and beyond it, there is
one consisting of bones (SS.Ut.1:18). So according to Susruta
the outer cover of the pupil is Tejo-jalasrita i.e. consisting
of Tejas mixed water. There is the aqueous humour. When
Charaka mentiong Sveda as one of the seats of Pitta, he means
this Tejojala or aqueous humour. There is no discrepancy,
therefore, between Charaka and Susruta regarding the partioular
seat of Pitta, ‘

IV. SS
GENERAL FUNCTION OF THE
LUN OF NORMAL TRIDOSA
THE NORMAL TRIDOSA

(1) NORMAL FUNCTIONS OF VAYU

Of the three Dosas, Yayu is the most predominant. It

is omnipotent, has movement in all directions, is the quickest
 281

of all and controls every action of the body. That is whey

Sarangadhara says ‘Pitta ie important, Kapha is important,
the Malas and Dhatua are also important, it is the Vayu,
which drives them all, just as a cloud is driven by the mind,
80 also these go to whatever part of the body they are
brought
by Vayu’ (Sarangadbara, Purv.51:25).

Previously it bas been mentioned that Vayu, Pitta and

Kapha have independent actions of their own. So when we say
that Pitta and Kapha are important, we do not mean that
they are important or inactive in the same sense as the
Malas and Dhatus are. Pitta and Kapha in these places, they
can act, ~ they can vitiate the Dhatus but they have not
the power of independently moving from one place to another.
It is the Vayu which has the power of imparting motion to
other bodies, and it is due to the action of Vayu that the
normal Pitta and Kapha circulate throughout the body along-
with the Vayu. The circulation of blood and chyle is also
due to the action of Vayu.

The principal function of Vayu is to sustain the

body. According to Charaka, the general function of Vayu
which flows within the body are (CS.Su.12:8).
1. It is tantra yantra dhara, Cakrapani in his
commentary says'Tantram ariram, tadeva yantram' eo 'trantra-
yantra'’ means the human machinery. Vayu maintains this
machinery and keeps it in good order,
 282

of action of the body.

3. It regulates and guides the mind, i.e. it restrains
the mind fron including in undesirable objects and guides
it to desirable objects.
4. It directa senses to their respeotive objects.

5. It carries the sensation of sound, touch etc.

6. It is the means of the building of the particular

structures (Vyubakara) of the different Dhatus of the body.

7. It connects up (Sandhana-kara) the different

Dhetus of the body.
8. It is the generator of speech.

9. It 1s the cause of sound and touch

10. It is the root cause of the senses of hearing

and touch.

11. It is the cause of the manifestations of desire

and pleasure.

12. It inflames the body-fire.

13. It dries up and excess of moisture accumulated

in the body.

14. It is the cause of evacuation of urine, faces

and other waste matter of the body.

15. It 4a due to Vayu that every kind of channels,

five and coarse, and foomed within the body.
 283

16. It is the supreme agent to which is due to

the formation of the different structures of the factal
body,

. Sarangadhara says that it is the Vayu which is the

cause of segmentation of the body - Vibhaga - karanamnatah
Sarangadhare~Pury, 5).
Charaka has deseribed the special functions of Vayu
aa (CS.Su.18349),
1. Effort

2. Inhalation and exhalation

3. Proper actions of speech, mind and body

4. Proper direction or flow of one Dhatu to the
next nourishing Dhatu.

5. Proper evacuation of excretory matter.

This is in striking agreement with Susruta, when
he saya that Vayu sustains the body by performing the
following five-fold functions(SS.3u.1513).

1. Breathing and other rhythmic movements of the

body - ‘Praspandana'.
2. Carrying of the Dhatus, Malas eto. to their
proper places - 'Udvahana',

3. Carrying of the products of digestion to their

proper places - ‘Purana’.

4. Proper evacuation of excreta - Viveka.

 284

5. Proper maintenance of the body - Dharana.

These five functions can also be interpreted a8
those of the five Vayu of the body.
(2) NORMAL FUNCTIONS OF PITTA

The principal function of Pitta is to maintain

the body by supplying heat to it. The special features
of Pitta, according to Charaka (cS .Su.18:50)are the proper
functioning of -
(1) Slight,
(2) Digestion,
(3) Heat,
(4) Hunger, thirst and softness of the body,
(5) Radiance of the body, cheerfulness and
intelligence. According to Susruta(SS.Su.15:4), these are ~
1, Colouration or pigmentation,
2. Digestion ( and production of the Ojas-Dhatu
the ultimate product of digestion),
3. Sight,

3. Intelligence,

5+ Heat,
As in the cage of Vayu, these can be interprated
as the respective functions of the five Pittas. We see,
therefore, that although Charaka has not made the usual
five divisions of Pitta, he has neverthelese enume rated
the different functions which are specially attributed
to the five Pittag. Thia is also the case with Kapha.
 th Oo] a)

(3) NORMAL FUNCTIONS OF KAPHA

the
The principal function of Kapha is to preserve
body by acting as the watery substance within the body.
According to Charaka (C3.Su.18151), ite special functions
are -

1. Viscidity,
2. Binding up of the joints,
3. Solidarity of the body,
4. Keeping up of the sexual vigour,
5» Fortitude, forbearance or patience and
abatience,

According to Susruta (SS.8u.15:4), these are -

1. Binding up of the joints of the body

2. Viscidity
3. Stengthening of the body
4. Nourishment

5. Solidarity

Now we come to the respective Vayu, Pitta, and

Kapha.

(4) .2HE
ST
FIVE VAYUS

(a)_PRANA VAYU

Of the five Vayus, the Prana Vayu is that which flows

through the nose and the mouth and with the help of the
tongue holds the food in the mouth and sends it down to the

stomach, and by the annihilation of which life becomes

 286

extinot. According to Charaka (CS.Ch.2816) the seats of

the Prana Vayua are - )
1. The Head

2. The Uras (i.e. thorax inoluding the heart and

lungs)
3. The ears

4. The tongue
5. The nose

According to Susruta (S&¢.Nt.1313) the Prana Vayu

flows in the mouth ( Vaktra sancari). Dalhana in his
commentary says that by mouth, the head, thorax, throat
and the nose are also implied. According to Vagbhata
(A.3.1,203 AH 1.12), the Prana Vayu stays in the head and
from this place it courses down to the throat and thorax.

The Prana Vayu, as a rule, is always spoken of as

being associated with the heart. So we shall say that the
special seat of the Prana Vayu is the heart. This is in
confomity with the well-known couplet of Sarangadhara -
“Hridi Prano gude-panah samano nabhi-smmsthitahs

Udanah Kantha-desastho Vyanah Sarvasariragah.”

That is, the Prana Vayu resides in the heart,
the Apana in the rectum, the Samana in the umbilicus and
the Udana in the throat, while the Vyana Vayu flows
throughout the whole body.

The normal functions of the Prana Vayu are -

 1. Spitting out
2. Sneezing
5. Eructation

4. Breathing (Respiration)
5. Pushing the food down the gutlet

Vagbhata adds another function, namely to maintain

the actions of the heart, the mind, the senses, the
intellect
and of the Dhamanis (i.e. veine, arteries,
lymphatics and nerves). This function of the Prana Vayu
is due to its Prabhava or special power.

Sarngadhara has described a very particular function

of the Prana Vayu. He says ~ The Prana-Vayu after coursing
through the interior of the lotus-like heart, goes out
through throat to drink of the outside air, after taking
up the nector of the air (we may take it to be the oxggen
of the atmogphere), it entera the body again to nourish
the whole body and to keep up the digestive fire’ (Saranga-
dhara,Purv 5). We have already said that the Vayu which
is freshly produced in the intestines during the process
of digestion combines with the Vayu that we breathe in
and the two together nourish the entire system of body
Vayu.

(b>) UDANA VAYU

The Vayu which bas a special tendency to move

upwards and which by vibrating the vocal cords produces
sounds, 1s called the Udana Vayu. The seats of Udana
 288

Vayu are -

1. The umbilicus
2. The uras

3. The throat

Vagbhata saya that Udana Vayu stays in the thorax

and thence flows upwards to the throat and nose and dowwards
to the umbiliogl region, although Susruta has not mentioned
Nabhi i.e. the region just behind the umbilicus as one of
the places where the Udana Vayu flows, yet it must be
taken as one of the seats of Udana Vayu, because the latter
has been described as one of the causes of generating
hiceough, of the ‘Gambhira' variety, which originates from
the Nabhi~ ‘Nabhi Pravritta Ya hikka’.

The special seat of the Udanan Vayu is the Kantha.

By Kantha here is meant a particular part of the throat,
namely the larynx. As regards Uras one of the seate of
Udana Vayu, Sarangadhara says ‘Udana Vayoradbrah phusphueah'
i.e. the receptacle of the udana vayu is the lungs. So by
‘Uras’ here we should take the lungs only, excluding the
heart,

The normal functions of the Udana Vayu are -

1. Production of sound, speech, songs etc.
2. Effort

3» Effecting of the strength of the body and

Vagbhata adds..

4. Rousing of the mind, memory and intellect.

 Thig is the special power of the Udana Vayu.
(c)_SAMANA vayy

The special seat of the Samana Vayu is the

umbilical region, It is described as being placed near
the interval or digestive fire. The seat of the digestive
fire is between the Amasaya (stomach) and Pakvasaya
(intesties) fe. in the duodenum, which is said to be
Situated at a distance of half the width of a finger to
left of the umbilicus, From the umbilical region, the
Samana Vayu flows to the stomach and the intestines and
also through the channels which carry the sweat, urine,
senen, menstrual blood and other watery substances of the
body.

The functions of the Samana Vayu are -

1. To inflame and excite the digestive fire i.e.
the Pacaka Pitta. This is its most important function.
2. To sustain the abovementioned channels of sweat,
urine ete,

3» To digest food what with the help of Pacaka

Pitta.

4. To separate the products of digestion, one from

the other.

5. To send the waste products downwards.

 290

(d) VYANA vayu

The Vayu which pervades the whole body and carries

the chyle, blood ete. throughout the body is called the
Vyana vayu, Vagbhata eays that it resides in the heart
and thence flows all over the body.
The functions of the Vyana vayu are ~
(1) The Vyana vayu is the quickest of all. So its
most important function is to effect the quick circulation
Of chyle, lymph, blood etc.
(11) To effect the five kinds of action, vis.
movements upwards and downwards, contractions, expansions
and movement in general,
(141) To effect the outflow of sweat and blood from
the body,

(iv) To effect the closing and the opening of the

eye~-lids,

(v) Yawning.
(vi) To bring the semen (spermatozoon) inside the
vaginal cavity and help it to combine with the ovum.
(e) APANA Yay

The Vayu which bas a Special tendency to move

downwards and also a natural tendency to go out, of the
body is called the Apana Vayu is the Guda or the rectum.
According to Charaka (CS.Ch.28:10) the seats of Apana vayu
are the two testicles, the penis, the two hip joints, the
 991

bladder, the theighs and the umbilicus Susruta says (SS.

Ni.119) - the Apana Vayu resides in the Pakvadhana - which
we have already interpreted as the rectum together with
Segmoid colon. We may consider that from thie place it flows
to the bladder, the organs of generation, the theighs and
to the umbilicus,

The functions of the Apana vayu are -

1. To bear down the foetus.
2. To bring down the urine, faces, semen and
menstrual blood.

All the Vayus are of the nature of a gas and 80.

they are ordinarilly called by the comprehensive form Vayu.
As none has got any definite shape, we cannot distinguish
one from the other except by their respective functions.
We must conceive them as flowing through different ohannels
of their own, somewhat like the different channels of their
Own somewhat like the different nervous systems, in order
that one may not get mixed up with the other. It is also
to be noted that most of the functions of the five Vayue
are those of the modern nerves.

(5) FIVE PITtas

(a) PACAKA PITTA

That pitta which, being situated between the Amasaya

and Pakvasaya, digests the food is called the Pacaka (lit.
that which digests). It is a transparent and very strong
 292

hot liquid, secreted into the duodenum being the digestion

Of food. Yagbhata the elder says - ‘Of the five Pittas that
which fe situated intermediately between the Amasaya and
Pakvasaya has, though composed of the five Bhutas, the
quality of Tejas is a very predominant degree. Due to the
extreme heat, it is deprived of any cooling property. 50
it 1s devoid of the general viscid nature of a liquid and
being helped by the associating Vayu etc. performs the
functions
of digestion and combustion and thus gets the
appellation of ‘fire’. It digests food and then divides
it into a fine and waste part and from its own place it
helps all other Pittas of the body. This internal fire is
called the Pacaka Pitta (AS.1.20).

This is in conformity with the general nature of

Pitta which we have already described as being of the
nature of an acid. An acid is a liquid, but a very strong
acid has not least colling property of a liquid like water.
It burns up anything. If a quantity of salt is put in water,
it is dissolved. We can make a pulp of flour by adding
water to it. But if we pour some acid on salt or on flour,
there will be an immediate chemical reaction. The Pacaka
Pitta ie of the nature of a very strong aold,.
The special seat of the Pacaka Pitta 1s described
as situate between the stomach and the intestines, i.e.

in the dueodemm. There is another term in Ayrveda, the

Agnyasaya or the receptacle for Agni or fire, situated to
 283

the lett of Nabni. D.N.Roy(p.75) has taken thie to mean the

Panoreas. The pancreatic juice is secreted into the duodemm,
where the bile also is poured from the gall bladder. These
two together digest the food. The duodenum in the middle
with the gall- bladder on the right and the panorea$,on the
left, together with the connecting ducts, may be looked upon
a8 a single organ intimately concerned with the process of
digestion. Its position is intermediate between the Amasaya
(stomach) and the Pakvasaya (intestines). ZF have taken This
region;to be the seat of Pacaka Pitta.
The functions of the Pacaka Pitta are -

1. To digest the food

2. To reduce the food to a fine part - the Rasa or
chyle, and a waste part - the urine, faces and eweat.
3. To supplement the other four Pittas (but still
remaining in its own position).

Just ae the sun, although situated in space and at

a great distance from the earth, preserves the animal and
the vegetable kingdoms by supplying heat and radiation, so
also the Pacaka Pitta, even though situated in the middle
of the body, preserves the heat of all the Dhatu, of the
body, including the other Pittas, by ita own intense thermal
properties and thus helps to preserve life.

(b) RANJAKA PITTA

When the Rasa goes to the liver and the spleen, it

 294

begins to be digested by its own heat. That which imparts

colour to it, in order that it may be turned into red-
colour blood is called the Ranjaka Pitta (1it. that which
colours). Thia pitta is situated in the liver and spleen
and is bright red in colour. That the seat of Ranjaka Pitta
is the liver, spleen and that it imparts red colour to Rasa
ie a fimly established fact in Ayrveda. But curiously
enough, the two Vaghbhatas mention the Amasaya as the seat
of Ranjaka Pitta. This view can never be supported if by
Amasaya here is meant the stomach.

The liver and the spleen are described in Ayrveda

as the receptacles for blood. Like every other Dhatus, the
blood throughout the body is always being digested by its
own heat, producing a fine and a waste part. The waste part
produced out of the digestion
-of blood contained in the
liver and spleen specially nourishes the Ranjaka Pitta.
The one and only function of the Ranjaka Pitta is
to impart red colour to Rasa.

(ec) SADHAKA PITTA

Smee
St ESA

The Pitta which is situated in the heart and which

by ita special power drives away Tamas is called Sadbaka

(lit. that which helps). It is the finest of all the Pittas.
The Sadhaka Pitta is instrumental in the proper functioning
of the intellect and memory and in the fulfilment of one's
desires,
 295

(d) ALOCAKA PITTA

The Pitta that is eituated in the pupil of the eye

ie called Alocaka (lit. that which gives vision). Its function
is to keep up the nomal vision of man. (We have already
@aid that one of the seats of Pitta is the aqueous humour).
(e) BHRAJAKA PITTa

The Pitta which resides in the skin is called the

Bhrajaka (lit. that which shines). It is called the Bhrajaka
because it imparts a natural glow to the skin. The functions
of the Bhrajake pitta are -

(1) to digest any unguent, any oily or other

substances rubbed or anointed over the body.
(14) to irradiate the glow of ones complexion and to
show up the colour of the skin.

Unlike Vayu, Pitta bas a definite shape. But like

every Pancabhautiaka body, that is to say every form of
matter, it may be present in a very fine (Sukshma) state as
well as in a Mahat or comparatively groes state. All the
five Pittas must possess the general properties of Pitta
viz. hotness, liquidity and activeness. But YF weuid eay
that each of them has its own definite Akriti or form, one

form being different from the other. The Sadhaka and

Alocaka, for example, are in a very fine state and so the

distinctive qualities of Pitta in them may remain urmani-
fested or so very finely manifested that they may not be

¢
*
 296

ordinarily perceived, The Pacaka and Ranjaka on the other

hand, are gross forma of Pitta. The Pacaka is a clear
transparent liquid, it ia a secretion having the properties
of a strong acid. The Ranjaka is a red coloured, active
liquid. The Pitta contained in every cell of the body must
be necessarily be in a fine state (the cell itself being
microscopic in size) but even then it must be of the nature
of a strong, hot liquid.
The same argument holds good for Kapba also.
(6) FIVE KAPHAS

(a) KLEDKA KAPHA

That Kapha which, being situated in the stomach,

moistens the food and then breaks it up is called the
Kledaka (lit. that which moisten). It is generated in the
stomach as a foamy secretion when any food reaches there.
Remaining at this place, it nourishes the Kaphas of all
other parts of the body by its special humid properties.
(b) AVALAMBAKA KAPHA

The Slesman which, being situated in the thorax,

protects the heart from any excessive heat by its cooling
influence and gives it special strength is called Avalambaka
(1it. that which supports).

The fine part that is produced as a result of

digestion of food in the duodenum is called the food -
 297

Rasa. This is further digested by its own heat, producing

@ finer Rasa - the Rasa Dhatu which goes to the heart. The
Rasa Dhatu again is digested by its own heat. The waste
product of this latter digestive process specially nourishes
the Avalembaka Sleeman. It is first generated in the heart
and the thence is carried by Vayu to the lungs.
The funetions of the Avalamvaka Kapha are as follows:
1. To sustain to heart with the help of Rasa Dhatu.
2. The second function of the Avalambaka Sleeman
is to support the Trika - Trikasandtaramam’ (SS.Su.21214).
Trika literally meana triple or three-fold. So by Trika here
we should take the joint between the scapula, the clavide
and the humerus, We may, however simply say that the
Avalambaka Sleeman supports the triangular bone - scapule -
in position.

(c) BODHAKA KAPHA

That Slesman which moistens any substance, when it

comes in contact with the tongue and thus helps the sense
Of taste to perceive the particular kind of taste the
substance has, ia called the Bodhaka (lit. that which cause@
perception).

The seats are the roots of the tongue and the throat.
The Saliva that is secreted into the cavity of the mouth
when we take any food, mainly consists of the Bodhaka Kapha.
It ie nourished by the waste part produced out of the
 298

digestion of the Rasa Dhatu that flowe round about the mouth.
(4) TARPAKA KAPHA
That which appeases or cools the organs of senses
(such ae the sense of sight, of hearing, of smell eto.) is
Called Tarpaka (1it. that which satisfies). Its seat is in
the skull. It is nourished by the waste part produced out
of the digestion of Rasa Dmatu which is found near about
the brain-matter. Due to its association with the brain
matter, this particular Kapha has a especial soothing effect
by virtue of which it maintains the Indriyas or organs
Of senses in proper order.
(e) SLESAKA KAPHA

That Kapha which, being situated at the joints,

keeps them firm is called the Slesaka (1it. that which
joins). Due to the friction of the bones at the joints,
there is production of heat, the Slesaka Kapha, by its
viscid property, prevents the generation of any excessive
heat in the joints, thereby protecting the bones from
undue waste. It lubricates the different articulations of

the body and thus helps them to remain firm and allows the
free movements of the bones.
‘The waste matter that is produced out of the
digestion of the Rasa-Dhatu which circulates throughout the

body nourishes the Slesaka Kapha.It accumulates specially

in the joints..
 299.

The respective seats and normal functions of the

five Vayus, Pittae and Kaphas are given below in a tabular
form. The five Vayus, Pittas and Kaphas (Type the chart).
THE FIVE VAYUS,PITTAS AND KAPHAS
a
Name Locations Normal Funotions

Prana Vayu Heart (special seat) Respiration

Head: uras (Heart Pushing the food down
and lungs) the esophasus
Ears: Nose:Tongue Eructation:Sneezing:
Spitting.
Jdana " Kantha (Laryux) Produetion of sound,
special seat speech and songs.
Unbdilicus Effort
Uras:Throat Effecting of the strength
of the body.

Samana “ Umbilical region To excite the digestive

(special seat) fine,
Stomach: Intestines To help digesting the
food.

To seperate the products

of digestion.
Channels carrying To send the waste
Sweat,urine etc. product downwards.

Vyana “ Throughout the body To effect the quick

oiroulation of chyle,
lymph, blood ete.
To effect the movements
of the body and the out
flow of sweet and blood
from the body-yawning:
Winking of the eyes.
Apana Rectum (Special Seat) To bear down the foetus.
large intestine To bring down urine,
Bladder: faces,semeas and menstrual
Organ of generation: blood.
Thighs To exert a downward pull
Unbilicus upon the body-vayu.
 300

Pacaka Pitta Between Amasaya and To digest food.

Pakvasaya (duodenum ) To reduce the food to
Rasa and to the excuta
To supplement the other
from Pittas and Thus to
keep up the heat of the
body.
Ranjaka “ Liver and Spleen To imvart red colour to
Rasa and turn it to
blood.
Sadhaka “ Heart To help realising one's
desires,
Alocaka "
Pupil of the eye fo keep up normal vesion,.
Bhrajaka " Skin To digest an unguent
To irradiate the glow
of one's complexion.
Kledaka Ama saya (stomach) To moisten the food and
Fappa
to break it up.
Avalamvaka™ Uras (Thoracic To protect the heart
cavity- heart and from any excessive heat
lungs). Thus enabling it to perform
its functions properly.
Bodhska cry Root of the tongue To help the pverception
Throat of taste by maintaining
the moist character of
the tongue.
Tarpaka Skull To cool the different
sense -organs.
Slesaka " Joints To keep the joints firmly
united.

To lubricate and protect

the different articu-
lactions.

errr
 31°

The umbilical region 1s of great importance,

Specially with regard to Vayus. It is the special seat of
the Samana Vayu and may also be called a seat of the Vyana
Vayu because the latter is located throughout the body. The
Prana and the Udana Vayus flow down to the umbilicus, while
the Apana Vayu courses up to that place. The seat of the
Pacaka Pitta is the duodenum which may be taken as the Nabhi,
Or at least the place nearest to the umbilicus, The Nabhi
has been described as the place from which all the channels
of the body take their origin.
Hridaya is the seat of the Prana Vayu of Sadhaka
Pitta and of the Avalamvaka Kapha. It is the seat of Rasa
Dhatu Rasasya ca hridayam~sthanam’(SS .5u.14:3). It is also
the seat of Ojas (Blood Plasma) the essence of the seven
Dhatus and by the loss of which the body itself is destroyed.

(¥) THE ABNORMAL VAYU,PITTA AND KAPHA

In enunciating the principle of the Tridosa, it

has been said that when the three Dosas are in equilibrium,
they keep the body in good health, but that when the Dosas,
either Jointly or severally, are deranged, they produce a
disease.

Charaka says, - "Vikaro dhatu - vaisamyam,” - disease

is but non equilibrium of the Dhatus (CS.5u.9:4). It brings
in pain and discomfort. The equilibrium of the Dhatus, on
the other hand, means health; it may also be called joy
 302

and oconfort Susrutn also saya that anything which produces

pain and discomfort in man may be called a disease(Sd .Su.1223)-
(a) WHAT CONSTIT /TES A DISEASE
Charaka says, the body is a conscious being; it is a
conglomeration of the five Bhutas in different modified forms

and works pronerly so long as these pancabhautika parts are

in proparations. when in this body the Dhatu get out of the
balanced propportions, then it suffers pain or even destruction.
The increase or decrease in the proper quantity of a Dhatu,
either in ite entirely or in portions, constitutes a disturbance
of the equalibrium of the Dhatua(Cs.sa.6:4).Cakrapani in bis
commentary here says that the modifications of the five Bhatas
which @9 to form the body are chyle, etc. then these Dhatus
gre in combination in ‘Sema’ or ‘Uchita-pramana’ i.e. in
proper quantities, there is proper functioning of the vody «
When thig proper combination is unbalanced due to one or the
other of the Dhatus becoming less than or in excess of its
noymmal quantity, then there is improper functioning of the body.
According to the degree of in-equalibrium of the Dbhatus, there
may only be the production of a disease bringing pain and
discomfort to the body, or in the extreme case, even death.
We mu:it remember bere, as already explained that broadly
speaking, the term'Dhatu’ include, the dosas and malas anso
when these latter are in proper parportions and so sustain
the body. The natural unbalanced condition of the Dhatua
due to temporary excess or warning of them at particular hours
of the day and night, e.g. during and after meals, should not
 3u3

be regarded as a disease or Dhatu-vaisamya, because the degree

of inequilibrium is so very slight that it can safely ve
induced in the healthy condition of Dhatu-Samya.
(b) CLASSIFICATION OF DISEASES

Diseases are classified primarily as (1) bodily

(Sarira) and mental (manasa), and then again as those due to
internal causes (nija) and (2) those due to extraveous causes
(agantuka). Beaides these there are various other ways of
classification, according to the decree of aggravation of the
dosas etc. We give below Susruta's classification which is
quite exhaustive (sS.5u.24:3-7).

Susruta’s treatise being mainly one on surgery, he

first classified diseases into the two broad groups of (1)
Surgical and (2) Medical. tie then recalls his statement (of

Chap.I) that anything which effects the body including the

mind is a disease and then goes on to explain that these
affliction or pain may be of three kinds, -

I. Adhyatmika, i.e. physical Cakrapani says that

the word 'Atman’ here means the body, - “atratmasabdena
Sariram bhanyate".

II, Adhibhautika, i.e. due to any disturbance in

the physical environments of a man.

IIl .Adhidatvika, i.e. due to any act of God or

Nature.

These two kinds of afflictions again ultimately

 34

fall within the seven categories of diseases mentioned below.

(1) Adi-vala-pravitta, i.e. eriginated from any
primary inberent cause. These diseases, such as Leprosy,piles
etc., are due to an inherent defect in the spermatogoon or
Ovam of the respective parents. This type naturally falls
into two sub-divisions according as the original defect had
been (a) in the father or (b) in the mother. These diseases
are what we call hereditary.
(2) Janma~-bala-pravitta, or congenital. These are
due to any improper conduct or on the part of the mother
regarding food and hygiene during the period of gestation.
In such cases, the chila May be born blind or deaf or dumb
Or deformed or may be a cripple or a cretin. There are also
two sub-divisions in this type according as the disease is
(a) due to Rasa, that is to say due to any imoroper food, or
(b) due to ummindfulness on one's part to the hygienic
principles during gestation. These diseases happen inspite
of the fact that there had been no defect in the germ cells
of eitier of the parents.

(3) Dosa-bala-pravitta are that are originated

directly by the derangement of any Dosas due to improper
diet or unhealthy habit or due to one disease being produced
by another.(Such as consumption produced ultimately of cough).
These type also is classified under two heads - those which

have their origin (<) in the stomach or (b) in the intestines.

These are also such divided as (a) bodily, produced by the

\
 3u5

three Dosas - Vayu, Pitta and Kapha and (b) mental, produced
by the mental Dosas - Rajas and Tamas.
The above three varieties of diseases are Adhyatmika ~
(4) Samghata-bala-pravitta are those that are caused
by any extraneous cause. These are of two kinds, ~ injuries
caused by (a) an implement, or (b) by any ferocious or
poisonous animal.

These diseases are Adhibhautika.

(5) Kala-bala-pravitta or the seasonal type. These

are produced by the successive changes of the six seasons in
the year or by any variation in the atmospheric temperature
or humidity. This type is sub-divided into two heads, according
as a season bxhibits its normal features or the contrary.

(6) Daiva-bala-pravitta:the providential type. These

diseases include those that are produced by any curse or
divine wrath or brought about by any mystic charm or spell
or by infection. These are of two varieties, (a) those
produced by such things as lightening and (b) those produced
by any malignant influence. They may also be classified as
those produced by any malignant influence. They may also be
classified as those produced by (1) association or (41) by
accident.

(7) Svabhava-bala-pravitta: the natural type, ~

such as hunger,thirst, old age, death, sleep, etc. These may
be classified as (a) timely and (b) untimely. The first
variety comes on in due course of time even when one strictly
 36

observes the rules of health, The second variety is due

to one's negligence of these rules.
The last three varieties of diseases are Adhidaivika.

(e) PRIDOSA ARE TH SOL AGENTS FOR PRODUCING A_ DISEASE

But whatsoever the disease may be, it oan never
be produced without the association of Vayu, Pitta or Kapha
Susruta, following the Samkhya view, here gives the analogy
that just as all the manifested phenomena of the universe
are but modifications of the three gunes - Sattva, Rajas
and Tamas, 80 algo the three Dosas are at the root of all
the varieties of diseases(SS.Su.2418). Charaka also says
that all kinds of Nija diseases are produced by Vayu, Pitta
and Kapha and by nothing else. (The term Nija is used here
to exclude the Agantu variety in which there is pain first
due to any extraneous cause and then affection of the
Tridosa afterwards). Just as a vulture, however much it
may try, cannot overstep its own shadow, so also a disease
which is produced by the unbalancing of the Dhatu, can
never be dissociated from Vayu, Pitta and Kapha (CS I 19:16).

When Charaka and Susruta say all kinds of diseases,

they mean diseases whether mentioned by them in their
respective treatises or not. Charaka has made this very

clear when he saya(CS.Su.18:44) that no body need be ashamed

if he cannot give a name to a particular disease, because
it is impossible to give a name to every disease. It is
 3u7

only the more prominent and common diseases that are given
individual names. The only thing to remember is that it is
the deranged Dosas which produce the different diseases
according to the particular causes of derangement and the
Particular places of the body affected Cakrapani says that
the knowledge of the different names of diseases is for
practical usefulness only; it is not essential for any
Course of treatment(CS.Su.18:44). Susruta says (S3.Su. 35319)
that as no disease can be produced without the association
of the Dosas, so diseases which are not mentioned by name
Should be treated according to the particular symptome
Characterizing the particular Dosa affected.

It is the combination of the deranged Dosas with the

different Dhatus and Malas of the body or the particular
locations in the body affected or the particular causes
ageravating the Dosas that give rise to the different
varieties of diseases. When a Dhatu is very severely affected
by a Dosa, the disease thus produced is named after the
particular Dhatu affected. So we say that the disease is
Rasaja, or Sonitaja or Mamsaja and so on (SS.1.24:8). Dalhana
here says that we must remember that when, for example, we
Say that a digease is Rasaja contained in the Rasa Dhatu,
just as when we say that a thing has been burnt by Ghee or
oil or by iron or copper, we mean that it was burnt by the
fire contained in those substances.
 (d) DOSAS AND DISEASES A3 CAUSE AND EFFECT

Susrute has here raised a very prominent question

(SS.5u.24:11) 18 the relation between the three Dosas on
the one hand and the diseases, such as fever, etc. on the
other, a constant and inseparable one (like that of the
Sun and its rays or the moon and moon-light or fire and
heat) or have they seperate existences (like a cloth and
its weaver or a pot and the potter or an arnament and the
jeweller)? If the farmer, then all human beings should be
Considered as constantly ill, because there is constant
existence of the three Dosas in their bodies. If the letter,
i.e. if the Dosas and diseases have seperate existence,
then there should be separate manifestations of the symptoms
of deranged Dosas and of the receptive diseases, instead
of their simultaneous manifestation as ie actually the case;
and in that case the proposition that the three Dosas are
at the root of all diseases will also fall to the ground.
To clarify the issue, Susruta says that diseases
are not produced without the association of the three Dosas
and still there is no constant and inseparable relation
between them. And he cites two fine examples to make his
meaning quite clear. He saya that just as lightning, Stor,
thunder and rain eannot happen independently of the sky
(i.e. cloud), and yet they sometimes do or do not occur
even with the presence of a cloud; and just aS a wave or a
bupple in water 1a nothing but water in some particular
farm, ~ they cannot be produced independently of water but
 are not farmed at all times even if there is water present,
they can only be produced in the water when there is any
Predisposing Cause, - s0 also the Dosas and diseases are
neither constantly related nor perpectually separated; the
Production of a disease by Dosas depends upon some pre-
disposing cause,

Charaka has also told when to expect a disease and

when not, He saya (CS.Ni.4:4-5) that when the Nidanas (the
predisposing causes which vitiate a Dosa), the Dosas (the
three vitiators, - Vaya, Pitta and Kapha) and the Dusyas
(the Dhatus ana upa~dhatus which are vitiated by the Dosas)
are mutually connected together, there is production of a
disease. When there is no successive connection between
the three, there is no disease. And when the connection is
not thorough or complete or the causes are weak, there is
production of a disease of a mild type, all the symptoms
being not manifested. Here we note# the interesting fact
that the Nidanas cannot directly vitiate the Dhatus; they
must firet vitiate the Dosas and it is these latter which
will then affect the Dhatus and thus bring about a disease.
The Nidanas may be-the indirect causes of a disease, but
it is the Dosas which are the direct and ultimate cause of
a disease,

VI CAUSES OF DERANGEMENT OF DOSAS

Susruta has enumerated the specific causes which

aggravate the respective Dosas - Vayu, Pitta and Kapha(SS.Su.
 310

21:19-24), Charaka, however, hae first described the

&eneral causes which produce a disease and then in Nidanas—
thana, he has enumerated in details the specific causes
which aggravate the particular Dosa to produce a particular
Kind of disease, We shall firet take up these general causes,
remembering that anything which produces a disease must
first of all bas to derange the Dosas.
(a) GENDRAL CAUSES OF DISEASE
Charaka saya that the causes of disease both bodély
and mental may be briefly stated to be of three kinds, -
excessive and wrongful conjunction or total lack of conjun-
ction or use (1) of weather characteristics, (2) of action
Or of intelligence and (3) of sense - objects (CS.Su. 1:59)
CS.8u.11:37). Later on, he says (CS.Vi.6:6; CS.ki.123) that
the causes of derangement of the two kinds of Dosas (bodily
and mental) are of three varieties -

(1) Asatmyendriyartha - Samyoga, i.e. improper and

harmful conjunction of the five sense objects with the
respective senses,

(2) Prajnaparadha, or misuse of intelligence.

(3) Parinama, or the improper functioning or
manifestation of the climatic changes brought about by the
different seasons.

After thus briefly enumerating the above three causes

of disease, Charaka next goes on to explain them in details
 311

(CS.Su.11237-44 5 C3.Sa.1298-129).
FACTORS OF DISEASE

(1) ASATMY@ENDRIYARTH\ SAMYOGA

Cunwholesome contact of the sense with their objects)

Sound, touch,colour taste and emell, - these are the

five eense-objects correspinding to the five senses whenever
there is an ‘asatmya' or harmful conjunction between a sense
and its object, there is a potential cause of disease. Harmful
conjunction means either excessive or wrongful conjunction
or no conjunction at all.

(4) EXCLSSIVE USE OF SENSE-OBJECTS - Too much hearing of

very loud sounds such as that of the roaring of thunder or
the excessive use of the sense of herring. Similarly, too
much or handling of very cold or very hot things or too much
bathing or massage, too much seeing of very bright objects
or of powerful light, too much use of the six Rasas and
too much smelling of very strong or putrid substances are
examples respectively of the excessive association of the
senses of touch, sight, taste and smell.

(114) Non-use of sense-objects - Not to hear at all any kind

of sound, not to touch anything either hot or cold, not to
have a sight of any kind of object, not to have a taste of
any of the six Rasas and not to amell anything at all are
‘Ayogya’ or non-use of the five senses.
 312

(444) MRONGPUL USE OF THE SENSE OBJECTS

(a) Hearing of haqh or disagreeable or fearful sounds
or of mournful news,
(b) to have touch of poisonous air or stormy winds
Or to be exposed to any untimely advent of hot or cold
whether or to be struck by anything,
(ce) to see extremely fine and small objects or
objects very near to the eye or at a very great distance
Or to see any loathsome, dreadful or nostile object or any
disterted vision,
(d) to have recourse to only one kind of taste in
excess or to exclude one altogether or take very little of
one, or to include to one's diet articles of food whose
combination is harmful,
(e) to smell putrid, poisonous, nauseating things, -
are examples of 'Mittiya-yoga or wrongful conjunction of the
five senses with their respective objects.

(2) PRAJNAPARQDHA - Intelectual Blasphemy

Prajnaparadha has been described as the ayoga, atiyoga
and mithyeyoga of ‘arina or action which has been defined as
any effort of the body, mind or speech, - “karma-vanmanas -
sarira-pravrittih’(CS.5u.11:39). Later on Charaka has defined

“prajnaparadha” as any harmful or undesirable action perpetra-

ted by any body who has lost his understanding, intellect or
memory (C3.5u.1:102).

Excessive activities of speech, mind and body are

 313

‘atiyoga’ and their non-activities are ‘ayoga' of these

three,

Suppression of the desires of nature, trying to

pass urine, etc. when there is no desire for them, excessive
sexual indulgence, holding up one's breath, excessive massage
or any undue physical exertion are examples of ‘mithyayoga’
of the body.

Speaking anything harsh or unkind or false, quarrell-

ing,abusing etc. are examples of wrongful activities of
speech.

Fear, grief, anger, avarice, hallucination, jealousy

etc. are examples of the wrongful activities of the mind.

(3) PARINAMA - Seasonal Vagaries

Parinama is another name for “ala or Time (C,SI:12:

42). The whole year divided into different seasons is Kala.

The main elimatic characteristics of these seasons are

recognised by cold, heat or rains. When a particular season

manifeate its own characteristic of cold, heat or rains in

excessive degree, we have ‘atiyoga'of jala; when these

Characteristics are deficient we have ‘syoga’ of kala; and
when a season manifests symptoms which are orposite of its
own special characteristics, we have 'mithyayoga’ of Fala.

Whatever may be the cause of any possible disease,

it must fall under one or the other of the above three heads.
 314

(b) CAUSES
CAUSKS OF
OFDERANGEMENT
DERANGEMENT OF
OF DOSAS
DOSAS
The specific causes which aggravate Vayu, Pitta
and Kapha have been emmerated by Susruta and the two
Vagbhatas (S8.Su.21:19-24; AS &@ AH III 1).
(a) CAUSES OF DERANGEMENT OF VAYU

Vayu is aggravated by the following amongst other

causes, ~

(1) wrestling with one of superior strength or with

fierce animals,
(41) excessive fighting.
\diijexcessive gymnastica or manual labour,
(iv) excessive sexual undulgence or waste of any body-
dhatu,

(v) excessive study,

(vi) speaking or reading in a very highpitched voice,
(vii)fear or grief or anxiety,
(ix) falling from a great height
(x) excessive ranning
(xi) great pressure or squeeze
£1i) violent blows

(xiii)bigh jumps and vaults,

‘xiv)leamping gait
(xv) exceseive swimming or swimming against current,
(xvi)keeping of late hours
(xvif)carrying of heavy loads,
(xvili)excessive yiding on horses,elenhants, etc. or excessive
use of carriages,
 315

(xix)exceasive fasting Or excessive eating or eating

irregularly and

Suppressing the calls of nature, e.g. the passing

of wind or urine or faces or semen or eructations or the
forceful stopping of the desire to vomit or to sreeze of
the outflow of teare,

Vayu is also aggravated by the partaking of too

much better, pungent, astringent or dry substances, by very
light food, by dry meat and by the continued use of some
particular, Kind of pulses and rice (mudga, masura, adhaki,
harenu etc. mentioned by Susruta).
Vayu is naturally aggravated in the cold and rainy
Seasons, specially on cloudy and stermy days, in the early
morning, in the evening and at the completion of the
digestive process,

(2) CAUSES OF DERANGEMENT OF PITTA

Pitta is aggravated by (1) anger, (4i) grief, (4441)

fear, ‘iv) physical exertion, (v) ill-digestion or acid-
formation in the body and (vi) unnatural sexual intercourse.
Pitta is also aggravated by the partaking of too much bitter
acid, salty and dry substances and by the too much use of
mustard, sesamum and linseed oils, fish, mutton, some of the
green leafy vegetables, wines, curd, whey, etc. and by
excessive exposure to the sun. “itta is naturally aggravated

in the summer and in the autumn, at noon, at midnight and

during the process of digestion.
 316

(3) CAUSES oF DERANGEMENT OF KAPHA

Kapha is aggravated by (i) total lack of physical
exercise, (ii) sedentary habits, (111) sleeping in the day
time and (iv) the partaking of too much sweet, acid, salty,
cooling and oily substances. It is aggravated by heavy food
and by the too much use of milk, curd, sugar, fate, wheat,
cakes, aweet fruits, meat of aquatic animale etc. Kapha is
naturally aggravated in the winter and in the spring, in
the forenoon and in the evening and just after taking a meal.
The causes which bring about the derangement of
Dosas and the abnormal symptoms of Dosas are tabulated below:
a

Dosa Causes of Derangement Abnormal Symptoms

a

Vayu Heavy exercise, fasting, falling Tympanitis, stiffness,

from a height, fracture, roughness of the
wakefulness, suppressing skin, eruption,
the calls of nature, excessive excitement, shiver-
cold and fear, habituation ing, pain, hoarseness
in pungent, bitter, astrin- fatique,deafnesa,
gent and dry things (Natural melancholia,yawning,
aggravation at the clouding horripilation,
of the skies, after meals, dryness,thirst.
in the afternoon,.
 317

Pitta Habituation in salts, and Acidity, delirium,

in bitter, sour, oerid and swooning, rere
very hot things, excessive piration, reet~
anger and cohabitation, leasness, thirst,
indulgence in drinks. desire for cold,
(Natural aggravation during paleness of the
meals, in autumn, in the skin.
middle of the night, at
noon).

Kapha Indulgence in cold, heavyne ueaviness of the

and sweet things, excessive limbs,
use of milk,ghee and such drowginess,
like articles, sleeping constipation,
during the day time. itching,
(Natural aggravation in the whiteness of the
beginning of a meal, at the skin.

fall of snow, in the morning,

in spring.

VII FUNCTIONS OF DERANG:D DOSAS

eee SaaS

(a) FUNCTIONS UF-ABNORMAL TRIDOSA

When the Dosas are deranged, they manifest some

abnormal symptoms due to their functioning abnormally within

the body.
 318

(1) FUNCTIONS AND SYMPTOMS OF ABNORMAL VAYU

After describing the normal characteristics of

Vayu as dryness, lightness, clearness, motility and
invisibility, Charaka goes on to say that when Vayu affects
particular parts of the body, it shows the following actions, -
swering from its own position, diffusion and the production
of fatique, thirst, shaking, dryness and roughness of the
body, ruddiness of the skin (aruna colour), pungnent taate
in the mouth and various kinds of pain. When these symptoms
are manifested in the body, we shall have to infer that
they are due to the functioning of abnormal Vayu(CS.Su 20:12).
Vayu, when aggravated, produces headache and pain
all over the body specially in the backbone, lameness,
sleeplessness, ete. It may then destroy the foetus or the
semen or the menstrual blood, bring confusion to the senses
and even cause of death.

i) The aggravated Prana Vayu produces hiccough, asthma,

cough, etc.

41) The aggravated Udana Vayu produces diseases of the

ear, nose, throat etc,

4ii) The aggravated Samana Vayu produces tumour, diarrhoea,

loss of appelitite

iv) The aggravated Apana Vayu produces diseases of the

urinary tract and of the colon.

v) The aggravated Vyana-Vayu produces diseases all over

the body.
 319

When Apana and Vyana both the Vayus are aggravated,

they affect the semen and produce Prameha, diseases of
the kidneys, ete. when all the Vayus are simultaneously
vitiated, they distroy life.
(2) FUNCTIONS OF ABNORMAL PITTA
Deranged Pitta gives rise to burning sensation
and excessive heat in the body, perspiration, acidity,
thirst, irritation and principles in the skin, rednese of
the eyes and of the body or any colour in the body other
than white and aruna or arange-brown, putrid smell, decom-
position, langour, hysteria ete (C.Su.20:15; Ad 1.203
AH Su.12:51). |
1) The deranged Pacaka Pitta produces indigestion,
acidity, burning sensation in the heart, throat and sm
stomach, thirst, ete.
2) The deranged Ranjaka Pitta produces Rajtapitta and
affects the liver and spleen.
3) The deranged Sadhaka Pitta destroys the thinking
power and produces stupor, appolexy, etc.
4) The deranged Alocaka Pitta destroys sight.
5) The deranged Bharjaka Pitta produces, diseases of
the skin and changes its colour.

(3) FUNCTIONS OF ABNORMAL KAPHA

Vitiated Kapha produces heaviness of the body,

drowsiness, numbness, whiteness of the skin, itching, 4
feeling of coldness and rigiily, sweet taste in the mouth,
 320

nausea and aversion to food (CS.3u.20118; AS3 1.204 A oH

1.12353),

1) The deranged Kledaka kapha produces indige ation ’

loss of appilite, whiteness of faces, urine etc.
2) The deranged Bodhaka Kapha affects the sense of
taste.

3) The deranged Tarpaka Kapha produces loss of memory,

and vitiates the senses,
4) The deranged Avalambaka Kapha producea sloth.
5) The deranged Slesaka Kapha produces heaviness of
Joints,

(>) SE
WANING AGGRAVATION AND EXPANSION
VN AND LAPANOLUN OF
OF vpOSAS
DObAD

The equilibrium of the three Dosas may be disturbed

in three different ways. There may be (1) Kapha i.e. the
waming of one or the other of the three Dosas (2) Vriddhi,
Or aggravation, which again may be brought about in two
ways, - (a) Prakopa or acceleration of the Dosas and (bd)
Caya i.e. accumulation; one Dosa may leave its own special
Seat and go over to the locality of either of the two Dosas,
or one of the Dosas may be covered by another. Particular
symptoms become manifested when a particular Dosa is thus
described by warning, aggravation or expansion (CS. Su.173
SS.5u.5 & 21),

The waste of the body Vayu is followed by a state

of langour, uneasiness and loss of consciousness, Waste
 Or deficiency of Pitta is marked by a dullness of complexion
and diminution of body-heat; that of Kapha is marked by
dryness, sensation of internal burning, feeling of emptiness
in the stomach and other cavities of the body, Looseness of
the joints, thirst, weakness and insomnia.
Excess of Vayu is marked by roughness of voice, thin-
ness of body, darker complexion, desire for heat, throbbing
Sensation, hard stool, insomnia and weakness. That of Pitta
ia marked by a burning sensation in the body, desire for
coolness, yellowish skin, eyes, faces and urine, insufficient
sleap, fainting fite and weakness of the sense-organs. A
highly aggraviated Kapha is characterised by a whiteness of
complexion, heaviness of the limbs, a feeling of coldness,
drowsiness, excessive sleep and looseness of the joints.
The deranged Dosas, being vitiated by various causes
would expand and overflow the limits of their respective
localities. The Vayu which is of an extremely mobile
character should be looked upon as the main instrument of
the expansion.

The Vayu, thus aggravated and expanded, tends to

deviate from its right bsth and normal direction and gives
rise to swelling or distention of the abdomen, accompanied
by a rumbling sound in the intestines. The Pitta would give
rise to heat. The Kapha would produce a complete aversion
to food, inertness of the limbs, vomiting and impaired
digestion.
 322

When the deranged Dosas are slightly aggravated,

they be inoperative in the internal passages of the bodys
but they may bring about a fresh disease, rather of a
malignent type, if subsequently agitated by any disturbing
element.

(b) ACCUMULATION OF posas

When and why the Dosas accumulate in the body

(CS.Vi.8;83.5u.6). In the rainy season plants sprout fresh
leaves and water becomes turbid. One has to take as food
new grown vegetables of feeble potency and to drink the
Soild water. This causes the accumulation of Pitta in the
human body, because of the acid reaction of the food. The
Pitta, thus accumulated in the rainy season, becomes
manifested in the autum, in which season we find a yrepond-
erance of Pittaja diseases.

In early winter (iiemanta), the plants are matured,

the water becomes cold, clear and heavy and the sun's says
are mild. The water and vegetables partaken of in liemanta,
give rise to an accumulation of Kapha in the body on account
of their heaviness and cold character. This accunulated

Kapha finds expression in the spring reason and brings about

Kaphaja diseases,

The plants and vegetables again lose their moisture

and nutritive elements in summer and become dry and light.
That is the reason why Vayu is accumulated in summer, the
most characteristic property of Vayu being dryness. The
vayu thus accumulated in eummer is disturbed by the cold
winds in the rainy season and gives rise to Vataja diseases.
The natural accumulation, aggravation and mitigation
of the Doeas during the six seasons of the year ie shown
below(CS .Su.173112; 58 .Su.6).
Doeas in Relation to the six seasons

ee
Dosa Accumulation Aggravation Nitigation
a

Vayu In summer In rains In Qutum

(Grishma) (Pravrit) (Sarat)
(April to June) (June to Aug.) (Oct. to Dec.)

Pitta In rains In Qutum In early winter

(Va reha) (Sarat) (Hemanta)
(Aug. to Oct.) (Oct. to Dec.) (Dec. to Feb.)

Kapha In early winter In spring In summer

(Hemanta) (Vasanta) (Grisima)
(Dec. to Feb.) (Feb. to Apr.) (Apr. to June)