Charak Samhita

siva.sh/caraka-samhita/sutra-sthana/12/6

तच्छ्रुत्वा वाक्यं काङ्कायनो बाह्लीकभिषगुवाच- एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपणानि भवन्ति; अतो विपरीतानि वातस्य प्रशमनानि भवन्ति, प्रकोपणविपर्ययो हि धातूनां प्रशमकारणमिति ||६||

sanskrit

[Aggravating and pacifying factors of vata dosha] Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the vata aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the dhatus” Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of vata.

english translation

tacchrutvA vAkyaM kAGkAyano bAhlIkabhiSaguvAca- evametadyathA bhagavAnAha, etAnyeva vAtaprakopaNAni bhavanti; ato viparItAni vAtasya prazamanAni bhavanti, prakopaNaviparyayo hi dhAtUnAM prazamakAraNamiti ||6||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/7

यथा ह्येनमसङ्घातमनवस्थिप्रतमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्ति प्रशमयन्ति वा, तथाऽनुव्याख्यास्यामः-वातप्रकोपणानि खलु रूक्षलघुशीतदारुणखरविशदशुषिरकराणि शरीराणां, तथाविधेषु शरीरेषु वायुराश्रयं गत्वाऽऽप्यायमानःप्रकोपमापद्यते; वातप्रशमनानि पुनःस्निग्धगुरूष्णश्लक्ष्णमृदुपिच्छिलघनकराणि शरीराणां, तथाविधेषु शरीरेषुवायुरसज्यमानश्चरन् प्रशान्तिमापद्यते ||७||

sanskrit

We will now discuss how the non-material and unstable, and thus, the inaccessible vata is aggravated and alleviated. Vata aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The vata dosha gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. Vata does not get accommodation in such a kind of body and thus gets alleviated.

english translation

yathA hyenamasaGghAtamanavasthipratamanAsAdya prakopaNaprazamanAni prakopayanti prazamayanti vA, tathA'nuvyAkhyAsyAmaH-vAtaprakopaNAni khalu rUkSalaghuzItadAruNakharavizadazuSirakarANi zarIrANAM, tathAvidheSu zarIreSu vAyurAzrayaM gatvA''pyAyamAnaHprakopamApadyate; vAtaprazamanAni punaHsnigdhagurUSNazlakSNamRdupicchilaghanakarANi zarIrANAM, tathAvidheSu zarIreSuvAyurasajyamAnazcaran prazAntimApadyate ||7||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/8

तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह| यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः| कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय , मनो व्याहर्षयति ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि| प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे , अवैकारिकविकारश्चेति| प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति ||८||

sanskrit

[Functions of vata dosha] Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external vata, either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge. Vata in its normalcy maintains the whole body and its systems, working as prāna, udāna, samāna, and apāna. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the dosha and ejection of the excretory products. Vata traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life. The bodily vata, when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life. The natural vayu moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the panchamahabhuta, brings the growth and maturity of the grains, dries them, and brings about transformation everywhere. The aggravated vata moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four yugās by altering the cloud, sun, fire and wind. Vata is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on vata. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is vishvarupa (omniform, or with innumerable forms), sarvaga (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God.

english translation

tacchrutvA baDizavacanamavitathamRSigaNairanumatamuvAca vAryovido rAjarSiH- evametat sarvamanapavAdaM yathA bhagavAnAha| yAni tu khalu vAyoH kupitAkupitasya zarIrAzarIracarasya zarIreSu carataH karmANi bahiHzarIrebhyo vA bhavanti, teSAmavayavAnpratyakSAnumAnopadezaiH sAdhayitvA namaskRtya vAyave yathAzakti pravakSyAmaH- vAyustantrayantradharaH,prANodAnasamAnavyAnApAnAtmA, pravartakazceSTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH,sarvendriyArthAnAmabhivoDhA, sarvazarIradhAtuvyUhakaraH, sandhAnakaraH zarIrasya, pravartako vAcaH, prakRtiH sparzazabdayoH,zrotrasparzanayormUlaM, harSotsAhayoryoniH, samIraNo'gneH, doSasaMzoSaNaH , kSeptA bahirmalAnAM, sthUlANusrotasAM bhettA,kartAgarbhAkRtInAm, AyuSo'nuvRttipratyayabhUto bhavatyakupitaH| kupitastu khalu zarIre zarIraM nAnAvidhairvikArairupatapati balavarNasukhAyuSAmupaghAtAya , mano vyAharSayati ,sarvendriyANyupahanti, vinihanti garbhAn vikRtimApAdayatyatikAlaM vA dhArayati, bhayazokamohadainyAtipralApAJjanayati,prANAMzcoparuNaddhi| prakRtibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam,AdityacandranakSatragrahagaNAnAM santAnagatividhAnaM, sRSTizca meghAnAm, apAM visargaH, pravartanaM srotasAM, puSpaphalAnAMcAbhinirvartanam, udbhedanaM caudbhidAnAm, RtUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH,zasyAbhivardhanamavikledopazoSaNe , avaikArikavikArazceti| prakupitasya khalvasya lokeSu carataH karmANImAni bhavanti; tadyathA- zikharizikharAvamathanam, unmathanamanokahAnAm, utpIDanaMsAgarANAm, udvartanaM sarasAM, pratisaraNamApagAnAm, AkampanaM ca bhUmeH, AdhamanamambudAnAM ,nIhAranirhrAdapAMzusikatAmatsyabhekoragakSArarudhirAzmAzanivisargaH, vyApAdanaM ca SaNNAmRtUnAM, zasyAnAmasaGghAtaH, bhUtAnAMcopasargaH, bhAvAnAM cAbhAvakaraNaM, caturyugAntakarANAM meghasUryAnalAnilAnAM visargaH; sa hi bhagavAn prabhavazcAvyayazca, bhUtAnAMbhAvAbhAvakaraH, sukhAsukhayorvidhAtA, mRtyuH, yamaH, niyantA, prajApatiH, aditiH, vizvakarmA, vizvarUpaH, sarvagaH, sarvatantrANAMvidhAtA, bhAvAnAmaNuH, vibhuH, viSNuH, krAntA lokAnAM, vAyureva bhagavAniti ||8||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/9

तच्छ्रुत्वा वार्योविदवचो मरीचिरुवाच- यद्यप्येवमेतत्, किमर्थस्यास्य वचने विज्ञाने वा सामर्थ्यमस्ति भिषग्विद्यायां;भिषग्विद्यामधिकृत्येयं कथा प्रवृत्तेति ||९||

sanskrit

[Views of Marichi] Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of vata applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.

english translation

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vijJAne vA sAmarthyamasti bhiSagvidyAyAM;bhiSagvidyAmadhikRtyeyaM kathA pravRtteti ||9||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/10

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्; वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति ||१०||

sanskrit

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of vata - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal vata which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity?

english translation

vAryovida uvAca- bhiSak pavanamatibalamatiparuSamatizIghrakAriNamAtyayikaM cennAnunizamyet, sahasA prakupitamatiprayataHkathamagre'bhirakSitumabhidhAsyati prAgevainamatyayabhayAt; vAyoryathArthA stutirapi bhavatyArogyAya balavarNavivRddhayevarcasvitvAyopacayAya jJAnopapattaye paramAyuHprakarSAya ceti ||10||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/6

तच्छ्रुत्वा वाक्यं काङ्कायनो बाह्लीकभिषगुवाच- एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपणानि भवन्ति; अतो विपरीतानि वातस्य प्रशमनानि भवन्ति, प्रकोपणविपर्ययो हि धातूनां प्रशमकारणमिति ||६||

sanskrit

[Aggravating and pacifying factors of vata dosha] Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the vata aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the dhatus” Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of vata.

english translation

tacchrutvA vAkyaM kAGkAyano bAhlIkabhiSaguvAca- evametadyathA bhagavAnAha, etAnyeva vAtaprakopaNAni bhavanti; ato viparItAni vAtasya prazamanAni bhavanti, prakopaNaviparyayo hi dhAtUnAM prazamakAraNamiti ||6||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/7

यथा ह्येनमसङ्घातमनवस्थिप्रतमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्ति प्रशमयन्ति वा, तथाऽनुव्याख्यास्यामः-वातप्रकोपणानि खलु रूक्षलघुशीतदारुणखरविशदशुषिरकराणि शरीराणां, तथाविधेषु शरीरेषु वायुराश्रयं गत्वाऽऽप्यायमानःप्रकोपमापद्यते; वातप्रशमनानि पुनःस्निग्धगुरूष्णश्लक्ष्णमृदुपिच्छिलघनकराणि शरीराणां, तथाविधेषु शरीरेषुवायुरसज्यमानश्चरन् प्रशान्तिमापद्यते ||७||

sanskrit

We will now discuss how the non-material and unstable, and thus, the inaccessible vata is aggravated and alleviated. Vata aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The vata dosha gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. Vata does not get accommodation in such a kind of body and thus gets alleviated.

english translation

yathA hyenamasaGghAtamanavasthipratamanAsAdya prakopaNaprazamanAni prakopayanti prazamayanti vA, tathA'nuvyAkhyAsyAmaH-vAtaprakopaNAni khalu rUkSalaghuzItadAruNakharavizadazuSirakarANi zarIrANAM, tathAvidheSu zarIreSu vAyurAzrayaM gatvA''pyAyamAnaHprakopamApadyate; vAtaprazamanAni punaHsnigdhagurUSNazlakSNamRdupicchilaghanakarANi zarIrANAM, tathAvidheSu zarIreSuvAyurasajyamAnazcaran prazAntimApadyate ||7||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/8

तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह| यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः| कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय , मनो व्याहर्षयति ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि| प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे , अवैकारिकविकारश्चेति| प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति ||८||

sanskrit

[Functions of vata dosha] Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external vata, either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge. Vata in its normalcy maintains the whole body and its systems, working as prāna, udāna, samāna, and apāna. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the dosha and ejection of the excretory products. Vata traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life. The bodily vata, when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life. The natural vayu moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the panchamahabhuta, brings the growth and maturity of the grains, dries them, and brings about transformation everywhere. The aggravated vata moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four yugās by altering the cloud, sun, fire and wind. Vata is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on vata. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is vishvarupa (omniform, or with innumerable forms), sarvaga (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God.

english translation

tacchrutvA baDizavacanamavitathamRSigaNairanumatamuvAca vAryovido rAjarSiH- evametat sarvamanapavAdaM yathA bhagavAnAha| yAni tu khalu vAyoH kupitAkupitasya zarIrAzarIracarasya zarIreSu carataH karmANi bahiHzarIrebhyo vA bhavanti, teSAmavayavAnpratyakSAnumAnopadezaiH sAdhayitvA namaskRtya vAyave yathAzakti pravakSyAmaH- vAyustantrayantradharaH,prANodAnasamAnavyAnApAnAtmA, pravartakazceSTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH,sarvendriyArthAnAmabhivoDhA, sarvazarIradhAtuvyUhakaraH, sandhAnakaraH zarIrasya, pravartako vAcaH, prakRtiH sparzazabdayoH,zrotrasparzanayormUlaM, harSotsAhayoryoniH, samIraNo'gneH, doSasaMzoSaNaH , kSeptA bahirmalAnAM, sthUlANusrotasAM bhettA,kartAgarbhAkRtInAm, AyuSo'nuvRttipratyayabhUto bhavatyakupitaH| kupitastu khalu zarIre zarIraM nAnAvidhairvikArairupatapati balavarNasukhAyuSAmupaghAtAya , mano vyAharSayati ,sarvendriyANyupahanti, vinihanti garbhAn vikRtimApAdayatyatikAlaM vA dhArayati, bhayazokamohadainyAtipralApAJjanayati,prANAMzcoparuNaddhi| prakRtibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam,AdityacandranakSatragrahagaNAnAM santAnagatividhAnaM, sRSTizca meghAnAm, apAM visargaH, pravartanaM srotasAM, puSpaphalAnAMcAbhinirvartanam, udbhedanaM caudbhidAnAm, RtUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH,zasyAbhivardhanamavikledopazoSaNe , avaikArikavikArazceti| prakupitasya khalvasya lokeSu carataH karmANImAni bhavanti; tadyathA- zikharizikharAvamathanam, unmathanamanokahAnAm, utpIDanaMsAgarANAm, udvartanaM sarasAM, pratisaraNamApagAnAm, AkampanaM ca bhUmeH, AdhamanamambudAnAM ,nIhAranirhrAdapAMzusikatAmatsyabhekoragakSArarudhirAzmAzanivisargaH, vyApAdanaM ca SaNNAmRtUnAM, zasyAnAmasaGghAtaH, bhUtAnAMcopasargaH, bhAvAnAM cAbhAvakaraNaM, caturyugAntakarANAM meghasUryAnalAnilAnAM visargaH; sa hi bhagavAn prabhavazcAvyayazca, bhUtAnAMbhAvAbhAvakaraH, sukhAsukhayorvidhAtA, mRtyuH, yamaH, niyantA, prajApatiH, aditiH, vizvakarmA, vizvarUpaH, sarvagaH, sarvatantrANAMvidhAtA, bhAvAnAmaNuH, vibhuH, viSNuH, krAntA lokAnAM, vAyureva bhagavAniti ||8||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/9

तच्छ्रुत्वा वार्योविदवचो मरीचिरुवाच- यद्यप्येवमेतत्, किमर्थस्यास्य वचने विज्ञाने वा सामर्थ्यमस्ति भिषग्विद्यायां;भिषग्विद्यामधिकृत्येयं कथा प्रवृत्तेति ||९||

sanskrit

[Views of Marichi] Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of vata applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.

english translation

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vijJAne vA sAmarthyamasti bhiSagvidyAyAM;bhiSagvidyAmadhikRtyeyaM kathA pravRtteti ||9||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/12/10

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्; वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति ||१०||

sanskrit

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of vata - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal vata which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity?

english translation

vAryovida uvAca- bhiSak pavanamatibalamatiparuSamatizIghrakAriNamAtyayikaM cennAnunizamyet, sahasA prakupitamatiprayataHkathamagre'bhirakSitumabhidhAsyati prAgevainamatyayabhayAt; vAyoryathArthA stutirapi bhavatyArogyAya balavarNavivRddhayevarcasvitvAyopacayAya jJAnopapattaye paramAyuHprakarSAya ceti ||10||

hk transliteration