03 Review of literature

& Yogindranath Sen opine that ‗prana’ is nothing but life. Chakrapani
recommend ‗prananupalana’ for same. Yogindranath Sen enlist them as
swasthavrutta palana, avoiding vegadharana, sahasavarjana etc. ‗Jivita’
is synonymous to prana is a singular term but resides in many places,
says chakrapani.42

Term prana is many times used as synonymous with ‗vayu’ & not merely
for a single kind of vayu. Charakacharya have mentioned that, ‗Dehagni
is responsible for life, varna (colour) strength, health, enthusiasm,
plumpness, complexion, ojas, tejas, agni & prana.‘43 Chakrapani while
commenting on same clarifies that term ‗prana’ is inclusive of all of its
five kinds. This is why the term is used in ‗bahuvachananta’.44

Charakacharya mentions that milk is wholesome & shodhana &

shamana for all pranabhruta. i.e. Living persons.45 Chakrapani&
Yogindranath sen clarifies that by the term ‗pranabhruta’ only jarayuja
are to be considered. It means that ayurvedic concept of prana is
applicable to ‗jarayuja prani.‘46

Thus term prana is mainly used as ‗synonymous to vayu’, as a ‗type of

vayu’ & as a subtle vitality element i.e. ‗subtle prana’. In agrya samgraha
Charakacharya quotes that, ‗vayu’ is agrya among bodily elements those
can be termed as ‗prana’.47

3) Prana Vayu

Dosha is a unique concept of Ayurvedic sharir. Apart from linear

structure-function approach, ayurveda has summarized all nonlinear
bodily actions & phenomenons in three bioenergetic principles labeled as
dosha. The factor which is not only capable of vitiation but also vitiating
other entities of body is called as dosha. V V Subraniyam Shastri have
listed body functions as chemical, osmotic, electrical, mechanical,

28
 03 Review of literature

regulatory functions & have summarized them as correlative, substantive

& generative. Vata, pitta & kapha are responsible for these three groups
of functions respectively.48 Tridosha are often seen interpreted in context
with greek concept of humors. However Patwardhan Kishor has reported
that Tridosha is not simply a ―humoral theory‖; but, it is based on a
considerably precise understanding of homeostatic principles.49
Scientists are in their attempts towards fullest understanding & modern
interpretations of dosha. The researches are still in an evolving phase
with regard to approaches and methodologies, the trends are not easily
evaluable at this stage. Recently pharmacogenomics and biostatistical
approaches have been used to investigate the scientific basis of the three
―Dosha‖ theories.50,51 Equilibrium of these three dosha leads to healthy
status of body & vice versa. Homeostasis is the contemporary term for
this balance in western biomedical view point.

Grammatical derivation of vata:

Grammatically this technical term vata is derived in two ways. The basic
‗verb root‘ is ‗Va’ which means ‘Gati gandhanayoh’ (su.su 21/5).52 With
the application of ‗tan’ pratyaya (suffix) and expelling ‗n’ pratyaya leads
to the term Vata. The application of ‗kta’ pratyaya to the same verb root
i.e. ‗Va’ leads to the word vata, which has the same meaning.

The term vata with its original root and meanings can be analysed as
‗tatra va gati gandhanayoh iti dhatu’. The verb root 'Va' means Gati and
Gandhana. Prapti & Jnana (Gati Praptijnanamithyarthantarum (Panini))
are the two interpretations of the term gati. Prapti means to acquire, to
attain & Jnana means to know, to sense. The term 'Gati' is also
interpreted as 'Gamana' or Cesta. However gati implies momentum of
bodily bhavapadartha & not only movement of it. Gandhana indicates to
become conscious of or 'to enlighten' Meanings of gandhana include
Utsaha (to enthuse), Prakasana (enlighten), Soocana (inform against),

29
 03 Review of literature

Gandhana(initiate) & Prerana (excite). Hence it can be said that Vata is

the biological force which recognize, stimulate and regulate all the
activities in the body.

Uniqueness of vata:

Due to the three important properties, Asamghata (Incorporeal),

Anavasthita (Unstable), Anasadhya (Inaccessible) Vata is entirely
different from other doshas.53 Two elements, Vayu and Akasa constitute
Vata. Hence it is super sensuous, invisible, so it cannot be perceived, but
it is tactile and can be recognized by its functions. Pitta and Kapha have
appendages and relatively compact in nature. On the contrary, Vata is
incorporeal (Avayavasamghatarahita). It can be termed as rarified in
nature. The Vata is Anavasthita too. These two properties are due to its
composition i.e. predominancy of Akasa and Vayu dhatu.54 Indu clarifies
that here term dhatu signifies shakti swaroopatwa of Akasa and Vayu.55
Both of them are incorporeal (Amoorta). Calatva and Apratighatatva are
characteristics of Vayu and Akasa perceptible by the tactile sense
organ.56

Anavasthita is due to Cala Guna of Vata. It is also reported to be

'Seeghra' i.e. Swift57, Asukari (instantaneous action) & Mahuscari
(Rhythmic movement).58 It is because of its fundamental quality of Rajas,
inconsistent, instantaneous in action. Owing to its incorporeal nature
and instability, Vata is Anasadhya (inaccessible) also. It is in regard to
its functional and physical attributes, but more relevant regarding the
therapeutic aspect. All these cardinal features make ‘Vata Acintyaveerya’
and ‗Dosanam Netanam’, concludes Dalhana59 & Gayadasa60 while
commenting on su. Ni. 1/8.61

30
 03 Review of literature

Thus Vata is a physical matter with a lot of energy capable of conducting

most of physiological functions in the body. Prana vata is considered as
first type/swaroopa of vata dosha. Actions of prana vata are related with
these guna.

Prana vayu sthana & karma:

In opinion of Charaka, Prana vayu is located at moordha (head),

ura(chest), kantha (throat), aasya(mouth) & nasika(nose). It is
responsible for stheevana (spitting), kshawathu (sneezing), udgara
(belching), shwasa (respiratory phenomenon) & aahar karma (deglutition
of food).62

Vagbhata has explained similar views. According to him, prana vayu

resides at moordha & moves through chest & throat. It is responsible for
noble function of dharana of Buddhi, hrudaya, chitta & indriya.63
Acharya Hemadri has clarified that moordha is avasthiti sthanam i.e.
residential site of prana & ura & kantha are vicharana sthanam i.e. place
for movement.64

With a marked difference Sushratacharya believes that, vayu which

moves in mouth is called as prana vayu. It is responsible for dharana of
deha. Prana facilitates entry of food in aamashaya & is also responsible
for nobel function of avalambana of prana i.e. vital element of body.65
Dalhana adds that Moordha, kantha, nasika are too site of prana vata.
Dalhana further explains that avalambana of prana is nothing but
avalambana of 12 elements quoted as prana (agni, soma etc).
Avalambana is empowering the same for its own physiological
functioning. If this phenomenon of avalambana is affected, individual
even may lead to death.66

31
 03 Review of literature

In view of Vruddha vagbhata, Prana resides at moordha & moves in ura &
kantha. It is responsible for dharana of buddhi, indriya, hrudaya mana,
dhamani. Also It is responsible for stheevana (spitting), kshawathu
(sneezing), udgara (belching), shwasa (respiratory phenomenon) & aahar
karma (deglutition of food)67.

Dhamani dharana as function of prana, implies all nervous operations. V

V Subraniyam Shastri in his book,‘tridosha theory‘ explores term
hrudaya as any organ where act of receiving, giving away & moving is
carried upon. This criterion is fulfilled by thoracic heart, lungs & central
nervous system.68 Instead of considering buddhi & hrudaya as separate
terms G. R. Paranjape has considered ‗Buddhi-hrudaya’ as a sole term &
has considered brain in same regards.69

Prana dushti: Vagbhatacharya has explained specific dushti hetu for all
vata types. According to him Prana vayu gets vitiated because of
Raukshya, Vyayama, Langhana, Ati ahara, Abhighat, Adhw & Vega
udirana.70

4) Pranavaha srotas

Srotas is a unique consideration in Ayurvedic sharir. Srotas are the body

channels through which there is transport of responding nutrients.
Charaka claims that purusha is made up of srotasa only. Modern
biomedicine has given importance to organs, whereas ayurveda considers
Organs as moolasthana of srotas. The vitiation, depletion and
maintenance of body structures are made possible by these srotas only.
Charaka & Sushruta both compendium have explained srotasa in detail.
Pranavaha, annavaha & udakavaha srotas are for intake and
purishavaha, swedavaha & mootravaha srotasa are for excretion whereas
seven dhatu srotas maintain body. There cannot be one to one

32