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1) FIVE TYPES 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 its 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 Apana, Samana, Udana and Vyana. Prana, 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 says etc. i.e. after this, - - "Atah param pancadha vibhajyante' after being generated in the above special places namely in the stomach, duodenum and the intestines each of three Dosas divide into five ways. The seats of Vayu, have been mentioned in the Vatavyd himidana (SS.Ni.1). The seats of Pitta are: and and 1. The liver and spleen 2. The heart 3. Dristi (eyes) 4. The skin 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 5. The above mentioned place i.e. Amasaya. -

279 These are the seats of normal Dosas (SS.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 Pittas or Kaphas. He has only described 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 so 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) Lasika (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 duodenum of Susruta. Both have described the duodenum as the particularly 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 Rasa as the seat of Pitta, Susruta mentions the heart, which has been described as the receptacle for Rasa. So the Pitta which resides in Rasa must also reside in the heart. In the same way, we have Lasika corresponding to the skin where Lasika 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 a 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 third 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 mentions 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 particular seat of Pitta.