Vata Subtypes

VATA & 5 SUBTYPES

Vata is a force conceptually made up of the elements AAKASHA (space, void) and VAYU (air, motion). The proportions of Akasha and Vayu determine how active Vata is. The amount of Akasha affects the ability of the Motion to gain momentum.

Of the universal qualities, Vat dosha has a predominance of RAJAS.

Vata dosha, as described in the Introduction to Tridosha, is responsible for origin and destruction. In brief, it initiates the spark or movement for creation and also sets in the parameters for destruction. Hence it is understood as the prime force present or dominant at the birth and death of any entity. It determines motion in perception of wind or static as the earths movement around the sun. It is responsible to carry an energy source as Kapha to Pitta for transformation and then transport the converted energy to their locations.

OVERVIEW OF AYURVEDA VATA & 5 SUBTYPES

National Library of Ayurveda Medicine www.nlam.in NLAM Education 1

FUNCTION

To understand Vata dosha from a human perspective we need to understand its functions as depicted by Vagbhat in Ashtanghrudaya:

utsaho uchwas nischwa chesta vegpravartanaisamyagagatya cha dhatunam ksharnam patven cha 11/1,

Vata is responsible for the senses, intellect, digestion, excretion and touch. It provides individuals with sensory observations, which lead to enthusiasm, reasoning, and creativity. It also supplies the brain with intellectual capacity for memory and wisdom. In the digestive process, vata is part of the final stages, and thus helps in elimination of food from the body. Lastly, tactile sensation is supplied by vata as it is partly composed of air.

On a deep scan of these functions we can comprehend that VAT dosha is associated with movement or motion of any kind, whether it can be perceived visually, as in the case of a locomotion or other actions, or comprehended mentally as in case of the flow of thoughts, energy, etc.



LOCATION

Vat dosha has its prime seat of location in a human body. In Ashtanghrudaya it is described as:

pakvashay kati sakthi shotra asthi sparshanendriyamsthanam vatasya tatrapi pakvadhan visheshtaha 12/1

The locations mentioned are the

Large and small intestines, Ears, and the Sense organ of touch [skin].

However, Pakvashaya, which can be correlated to the major part of the large intestine, is considered as the prime seat of action.



VITIATION [INCREASE AND DECREASE]

The pathology of Vata dosha can be studied when its proportions increase or decrease in the body.

Since Vat dosha is responsible for transportation and motion, its increase logically can result in the uncontrolled increase of these functions, which may lead to early burn outs, exhaustion of resources and friction. The stability of the body would be disturbed with arrhythmic movements whether it be heart beats, speech or movement of joints.

Increase of Vat dosha is described in Ashtanghrudaya as:

karshya karshinyorushnaamitva kampa aanah shakrud grahan balanidra indriya bransh paralap bhram dinata. 11/6

EmaciationDark skin toneDesire for hot thingsTremorsFlatulenceConstipationLoss of strengthInsomniaMalfunction of the sense organsHallucinations.



Decrease of Vat dosha would have an opposite effect. The movements would be highly reduced. Transportation of materials and evacuation of wastes would be slowed down, leading to a build up of toxins.

The decrease of Vat dosha is described in Ashtanghrudaya as:

lingam ksheena anila angasya sada alpam bhashitehitamsanya mahostatha shleshma vruddha yuktamaya sambhava 11/15

In brief the symptoms include

Loss of speech, Loss of motor functions DeliriumSymptoms similar to increase of Kapha dosha



VATA SUBTYPES

Vata dosha carries out its various functions through its subtypes. We have already looked at the subtle relation of Vata dosha and its subtypes, which are co-related to humors in modern terms. Vat dosha is the all-governing force in the cosmos and humans are one part of its manifestation. In humans Vat dosha sustains the body along with the other two doshas, Kapha and Pitta. However, Vata dosha functions in the body are subject to malfunctions, which ultimately proves to be a contributing factor to the physical death of the body.

The functions of Vata are vivid as described earlier and are more specifically carried out or identified by its subtypes.

Vata has 5 subtypes, they are:

PRANAUDANASAMANAVYANAAPANA

These are the Sanskrit names of the five types of Vata. There are no equivalent terms in English. They are formed by adding various prefixes to the root "an," which means to breathe or to energize. They are the most important of these groups of five, as Vata is the most important of the Doshas. They are called "Vayus" which also means winds. They show the different kinds of movement of the life-force.

Let us have a brief look at each of the Vayus.



PRANA

Prana (pra-ana) means the forward or "primary air" or nervous force.

The prefix "pra" means forward, towards or prior, and relates to absorption.

Ashtang hruday gives description of Prana Vayu as

pranadibheda panchatma vayu pranotra murdhagaurah kanthacharo buddhi hruday indriya chiitadhrukpshtivan shavathu udgarani shwasannapraveshkrut

Prana Vayu is located in the Brain, Nose and Throat.

Prana vayu functions in the head, neck and chest region, and the direction of its action is from the atmosphere to the inside of the body. It carries out the functions of the sensory organs in the head and acts as a receptor of all external stimuli.

Pervading the head and centered in the brain, Prana moves downward to the chest and throat. It governs inspiration (inhaling during breathing, which helps in purifying the blood); taking in food and water; as well as sneezing, spitting and belching.

It governs the intake of impressions through the five senses of touch, smell, sound, taste and vision; interpreting these impressions and coordinating reactions to them; mental activities and grasping of knowledge. Prana vayu also keeps the consciousness intact.



On an inner level, it governs the mind, heart and consciousness and gives them energy, coordination and adaptability. It is our portion of the cosmic life energy and directs all the other Vatas in the body. It determines our inspiration or positive spirit in life and connects us with our inner Self or pure consciousness.

(It should be noted that the term "Prana" is also used in a broader sense to indicate Vata in general, as all Vatas derive from it).

Prana has mainly an inward movement. It serves to bring the external air, food and water inward. It enables us to take in impressions, to receive sensory impulses. In the same way, it allows us to take in feelings and knowledge. It affords us receptivity to external sources of nourishment. These depend upon the opening of our mouths and senses, and the opening of the mind behind them.

Prana gives us receptivity towards internal forms of nourishment, like our inner connection to the cosmic life-force.

When Prana is sufficient, no disease can affect us. All diseases involve some impairment of Prana and can be treated with methods like Pranayama, breathing exercises, or aroma therapy, which help balance it, as the course will outline.



UDANA

Udana (ud-ana) means the "upward moving air" or nervous force. The prefix "ud" means upwards.

Ashtang hruday gives description of Udana Vayu as

urasthanam udanasya nasanabhigalansancharetvakpravrutti prayatna urja bal varna smrutikriya

Udan Vayu is located Chest and throat, Nose, Umbilical region and throat.

Udan vayu acts in the opposite direction of Prana vayu. It acts in an upward and outward direction. It governs exhalation and orientation of speech, both of which occur through the outgoing breath.

It allows us to express ourselves through talking, singing, whistling, etc.; to show emotions through laughter or tears; and to perform actions such as sneezing and blowing.

Production of energy and power in the body are linked with Udana Vayu. It is primarily related with the regulation of respiration.

On an inner level, Udana is responsible for memory, strength, will and effort. These reflect how our energy tries to ascend in life.



It governs how we express our energy in life, including our work. It governs our self-expression in word, thought and effort. Udana determines our aspiration in life.

Udana has primarily an upward movement. It brings the air up and out in exhalation. It brings our energy up in our strivings in life. It causes our minds and spirits to ascend. It gives us higher values and deeper powers of discrimination.

At death, it rises up from the body and directs us towards various subtle worlds according to the power of our will and karma that move through it. When fully developed, it gives us the power to transcend the outer world, and affords various psychic powers. The practice of yoga is involved primarily with developing Udana, through which the Kundalini arises.



SAMANA

Samana (sama-ana) means the "equalizing air". "Sama" means balancing as in the word "same".

Ashtang hruday gives description of Samana Vayu as

samano agni samipastha koshto charit sarvatahannanm gruhati pachati viivechayati munchati

Samana Vayu is located in Gastrointestinal tract. It is present in the area of the abdomen, where digestion takes place. It is centered in the small intestine

It is the nervous force behind the digestive system. Its main function is to ignite the digestive fire and activate the process of digestion by creating peristalsis in intestinal movements. It also helps in the separation and absorption of digested food and carries excretory wastes to the large intestine. When impaired, it causes a lack of appetite or nervous indigestion.

It is the predominant Vayu in the internal organs including the liver, spleen, pancreas, stomach, and upper portion of the large intestine. It functions in all organs to aid in absorption and in this regard also works in the lungs to help with the absorption of air.

Samana mainly has an equalizing or balancing action and a contracting movement. It balances the higher and lower portions of the body and their respective energies. It balances the inner and the outer and the upper and lower parts of the body in the process of digestion. As it aids in assimilation and increase of energy, it has some ascending action.



VYANA

Vyana (vi-ana) means the "diffusive or pervasive air". "Vi" is a prefix meaning "apart" or "to separate".

Ashtang hruday gives description of Vyan Vayu as

vyano hrudistithaha krutsandehcharo mahajavahagatyapuksheparnotkshep nimeshunmeshparnadikahaparyah sarvakriyatsmin pratibadha sharirinam.

Vyana Vayu is located in the entire body and specifically the Heart.

Vyana has mainly an outward and expanding movement.Vyan vayu is centered in the heart and distributed throughout the entire body. It governs the circulatory system maintaining the rhythm of the heartbeats, dilatation and constriction of vessels, the movement of the joints and muscles (musculoskeletal system), and the discharge of impulses and secretions within these systems. It performs the function of nerve impulse conduction and is responsible for the perception of touch by means of skin. It is the initiator of all actions and movements everywhere in the body including mental activities.

When it is impaired, we suffer from lack of coordination and difficulty in movement, particularly walking. When it is strong, we have good powers of movement and physical articulation. Vyana allows us to exercise and do physical work. However, it can diffuse or disperse our energy.



APANA

Apana (apa-ana) means the "downward moving air" or the air that moves away (apa).

Ashtang hruday gives description of Vyan Vayu as

apanoapnaga shronibasti medrorugacharahashukraartavasharunmutra garbhanishkramankriya

Apana Vayu is located in the Pelvis, Urinary Tract and the Reproductive system.

Apana acts in a downward direction. It is responsible for the elimination of waste products like urine and stool, for the passage of menstruation blood every month and for sexual functions.

Apan vayu is the primary vayu present at the main seat of Vata, in the Pakvashaya [colon, large intestine].

It governs all downward moving impulses of elimination (defecation), urination, menstruation, parturition and sex. It governs the absorption of water, which occurs in the large intestine and gives us the power to take in full nourishment from our food, the final stage of digestion, which also occurs in the large intestine. It activates and mobilizes sperm, enables performance of sexual activities, and is central to ovulation, menstruation and the process of childbirth. It aids in the nourishment of the fetus, and supports the immune system (our ability to eliminate or ward off toxins).



Apana supports and controls all the other forms of Vata because it rules the large intestine, Vata's main site of accumulation. Derangements of Apana are the basis of most Vata disorders. As a downward moving force, when aggravated, it causes an increase of waste materials and toxins. Its impairment manifests as difficulty or abnormality in these discharges, for example, both constipation and diarrhea.

Apana has mainly a downward movement. As Udana, the ascending air, it carries our life force upward and brings about the evolution or liberation of consciousness. Apana, the descending air, carries it down and brings about the devolution or limitation of consciousness. In excess, it causes decay and death. It becomes like a drain of energy that allows our life-force to flow away and sink down into the earth.

Apana is the descending force of decay that manifests whenever there is loss of strength or an accumulation of toxins. Apana is the power of disease inherent in the body itself, our naturally tendency to decay as part of our connection to the earth.

The treatment of Apana is the first consideration in the treatment of Vata. This allows Prana and Udana and the other Vayus (Vatas) to return to their normal functioning by reducing the restraining action of Apana.

As Vata disorders are the basis of most diseases and as they usually accompany those of the other two Doshas, we must always consider normalizing Apana in the treatment of any disease.



SUMMARY OF THE FIVE PRANAS

PRANA has an inward and downward movement. Its site of action is in the head. It governs the INTAKE of energy via food, drink, breath, impressions, emotions, thoughts and consciousness. It resides in the head and moves inward and downwards allowing for the reception of all energy sources. The breath is the key action for Prana. In breathing we not only take in energy from the air, we can also connect with subtler sources of energy through the consciousness. Conscious breathing feeds both energy and consciousness. What brings about right function of Prana is right receptivity in life, openness to the Divine and the cosmic life-force.

UDANA has an upward movement. Its sites of action are the nose, throat, chest and umblicus. It governs the OUTPUT of energy via our expression through speech, physical effort, emotional enthusiasm and mental judgment. It is responsible for our creative use of energy. It is the ultimate result of nutrition, the positive energy created through it. What brings about right function of Udana is right aspiration in life and right values.

SAMANA has an inward movement towards the deeper tissue. Its sites are the GI-tract especially the small intestine. It governs the ABSORPTION of energy via the digestive and other systems. If our minds and emotions are not in balance (sama) then we will not be able to absorb nutrients on any level. What brings about right function of Samana is peace and balanceharmony and equilibrium within ourselves and with our natural environment.



VYANA has an outward direction towards the periphery. Its site is the entire body, especially the heart. It governs the CIRCULATION of energy via the circulatory system (physical body) but also through the breath, senses, emotions, thoughts and consciousness. It transports the absorbed Prana to the places where it can work and express itself. What brings about right function of Vyana is right action, action in harmony with our values and aspirations, including the free expansion of thought, emotion, perception and consciousness.

APANA has a downward and outward movement. Its sites are the pelvis, urinary tract and reproductive systems. It governs the ELIMINATION of waste energy via all energy sources. These include urination, bowel movements, and exhalation. Apana is like a plug on the energy in the body. It can be opened to let waste energy out but if kept too open it will drain the Prana from the body altogether. Yet on the positive side it eliminates toxins, supports the other Pranas, and continues life through reproduction. What brings about the right functioning of Apana is our ability to ward off negativity, to not respond to it. Apana in its right functioning wards off decay by eliminating the forces of decay from the body.



All five Vayus are more complex than their simple physical presentation. Besides their sites and actions in the physical body, they also have their actions on the subtler aspects of our being as the senses, breath, emotions, thought and consciousness. Each has its activity on the skin as well (which relates to the senses and breath). Keeping all five Vayus in balance and in proper functioning on all the levels of our being is the key to real health.



Documents

Vata Subtypes