Impact of Vata Dosha on Nervous System: An Ayurvedic Analysis

Dr. Sonutai Madhavrao Shinde

PG scholar, Department of Kriyasharir, Sumatibhai Shah Ayurved Mahavidyala, Hadpsar, Pune.411028.

Correspondence: sonushinde4595@gmail.com

INTRODUCTION

The three-fold management system known as Tridosha theory, which consists of Vata, Pitta, and Kapha Dosha, is the foundation for all Ayurvedic principles pertaining to physiology, pathology, diagnosis, prognosis, medicine, and treatments. Every Dosha is represented by many physiological and physical characteristics. Essentially, input/output, turnover, and storage are governed by the Vata, Pitta, and Kapha regulatory systems. Because of this, they are shared traits by all life systems. Of the three, vata is without a doubt the most crucial and vital dosha for survival. The word Vata is formed by combining the essential concepts Gati (movement) and Gandhana (senses).¹ The vata dosha is represented by Daruna (with severe implications), Bahu-Ighra, and Anavasthita, similar to how nerve impulses rapidly transfer information from one part of the body to another (always changing).² Vata is the sign that governs many kinetic and physiological characteristics, such as respiration, circulation, voluntary action, etc. It is also the sign that governs psychological characteristics, such as enthusiasm, concentration, etc.³ Vata is the principal energy responsible for maintaining homeostasis, or normal sensory and motor processes necessary for survival. Notably, there is a direct correlation between significant neurological problems and deficient Vata Dosha iv. Consequently, a solid foundation for a physiological and functional relationship between Vata Dosha and the neurological system is provided by ayurvedic scriptures. Consequently, the phrases "Aashukari" and "Pranamscha Uparunadhi" indicate that a proper balance of Vata Dosha is essential for survival and indicate the detrimental repercussions of having a defective Vata Dosha.⁴ In the same way, the "homeostatic" or "Tantra Yantra Dhara" functions of the Vata Dosha preserve normalcy. The ANS maintains survival and homeostasis in an unconscious (or "automatic") manner. The reproductive, digestive, excretory, and circulatory systems are all under control by the ANS.

However, considerable effort has been made to ascertain whether Ayurvedic principles are timeless and pertinent at any time or location by contrasting the nerve system's physiological roles to those of Vatadosha. Rarely does research examine the intellectual underpinnings of Vata and its subtypes. Consequently, the aim of this study is to understand and restore the connection between the nervous system and each of five types of vata physiological roles.

AUTONOMIC NERVOUS SYSTEM'S RELATION WITH VATADOSHA:

Vata dosha has five subtypes i.e. Paraanavayu, Vyanavayu, Udaanavaya, Samanvayu and Apanvayu. Each of these subtypes plays different role and can be corelated with activity of brain and nervous system.

Figure 1: Vayu types and its corelation to various systems.

PRANAVAYU: Praana Vata regulates the defensive reactions required for survival. Consequently, Praana Vata is associated with the automatic survival mechanisms of the ANS, which include the pupil response, sneezing, swallowing, and vomiting. Praana Vata stabilizes cardiac functions and circulation to control respiration, heart rate, and blood pressure. Impairment of Praana Vata is the cause of diseases of the upper respiratory tract, cardiovascular system, and mortality.⁵ When considered comprehensively, Vata executes
two categories of roles: Higher mental functions, such prana vata, which guides the mind, intellect, sense organs, their operations and control awareness. The salivary glands (spitting, producing oral secretions), the nasal mucosa (sneezing), the stomach system (food ingestion, stomach reception), and the pharynx (belching, chest motions) are among the lower functions that occur outside of the brain. These procedures occur when the Prana Vata is in motion and circulating in other parts of the body like the neck and chest.

UDAANAVAYA: The intellect, speech, and Vigor in the chest are all governed by Udaana Vata. Since speaking and having strength depend on having a healthy heart and respiratory system. Udaana Vata regulates breathing and heart rate, which helps to preserve homeostasis. Speech production is coordinated with auditory cerebral cortex's sensory, audio-psychic, and audio-motor centers. Reduced Udaana Vata leads to speech problems, memory problems, and changes in sensory perception.⁶

VYANAVATA: Vyana Vata is essential to the development of rasasamvahan (peripheral circulation), as well as the regulation of willpower and peripheral blood circulation. It is said that the Vata known as Vyana is extremely powerful (Mahjava). This Vata sub-type's ability allows it to maintain constant, rasa tissue in constant circulation for the whole of life. One of Vyana Vata's primary goals, Sushruta and Vagbhata define coitus as the ejaculation of semen. By taking into account the complete the previous description, the vasomotor nerve system and the heart's conduction system can be directly in contrast to the roles of Vyana Vata.⁷

SAMANVATA: The Samana and Apana vata make up the digestive system. Susrutha mentions Samana Vata as the basis of Viveka (waste digestion, absorption, and segregation). Since the ANS controls digestion, Samana Vata has a big influence on it.⁸ Impairment of Samana Vata results in decreased gastrointestinal motility and digesting capacity. In the gastrointestinal tract, near the Samana Vata is sometimes compared to the Auerbach's plexus of nerves, which corresponds to the digestive system. It is responsible for the gastrointestinal tract's primary nerve supply located in between the internal and exterior muscles. This plexus is located between the outer longitudinal layers and the circular layers. These nerve cells constitute an element of the peristaltic motions-causing enteric nervous system. Another term for it is myenteric plexus. They are an element of the nervous system's autonomic function.

APANAVATA: Dharana, who regulates instincts and excretory reactions, is identified with Apana Vata.⁹ An attribute of the Apana Vata is the autonomic pelvic reflexes required for urination and sexual activity. Diseases of the lower gastrointestinal and genitourinary tracts result from impairment of Apana Vata. Apana may be linked to the defecation, micturition, fetal ejection, menstrual, and other reflexes. Vata is active.

DISCUSSION

All life systems are essentially comprised of three elements: Vata, Pitta, and Kapha which represent the neurological, endocrine, and immune systems, respectively. The Acharyas explain why Vata is superior to the other Tridoshas. The innate pacemaker that initiates and regulates all processes is Vata. It is the essential element of humour that controls every physiological process. Motion, the laws that control respiration, circulation, excretion, communication, movement, and cognition, the principal energy is Vata. Vata controls motility, communication, and movement in living cells. It regulates how molecules traverse biological structures. It also controls the body's motion. brain-derived nerve impulses Vata influences everything from organs to the brain and other body parts. Without vata, it is impossible to divide tissue, growth and cellular organization of tissue also depend on it. Thus, Vata has a greater significant function within the body.

Based on the information provided above, the anatomy and physiology of the Prana Vata and the central nervous system (CNS) are comparable. This is so because the principal seat of the Prana Vata is the Murdha controls almost every physiological function. by producing motor impulses that come after the combination of sensory inputs from several body. Large muscular groups in the mouth and throat are used for speaking and breathing, and Udana Vata is associated with the nerve fibres that supply these muscles regions¹⁰ Speech development is linked to learning, a neurophysiological process that results from a combination of motivation, emotion, and sensory adjustment for the purpose of a person. In addition, Ayurveda believes that these physiological processes operate via Mana and Buddha. Thus, a stimulus might get to higher regions in Mastishka from the Nabhi Sthana, Urasthan, and Kanta. Udana due to its inherent qualities (going upward) and as stated before, stimulus integration is accomplished via a motor impulse and Prana Vata can be transmitted to the aforementioned Sthana's muscles, where the movement of muscles is caused by Vata (Vyana). Thus, it is evident that Udana Vata carries out its duties via the combined action of the Vata and Prana.

As was previously said, one attempts to speak and behave in a way that is guided and inspired by Manas and Buddhi (Prana Vata). Each of these roles are caused, either directly or indirectly, by voluntarily and muscles' spontaneous motions brought on by their entire body contraction and relaxation. This can be comprehended by a polysynaptic reflex arc using just one stimulation, such as Vyana's Sarva Vyapta. Routes for motor function are commonly known as Vyana Vata. Muscles in different body sections regulate them to carry out bodily processes like glandular secretion, portion of motion, as well as peristaltic motions that assist the proper physiological processes of the surrounding Vata, including Udana, Apana, and Samana.

Based on its different roles, Samana Vata and the ENS, which regulates the entire gastrointestinal system, are connected. Actually, the ENS (Samana Vata) provides sensory information to the CNS, which in turn activates the gastrin feedback system and vagal stimulation (Prana Vata). As a result, the stomach juices (Vyana Vata) are produced for digestion, absorption, and discrimination, causing the muscles to tense. The basic micturition reflex triggered by the central integrating centre in the sacral spinal cord is known as the Apana Vata action. Higher canters’ effects on micturition can be explained by Prana Vata Karma-Indriya Dharana, whereas the voluntary contraction and relaxation of muscles is known as Vyana Vata Karya.

The start of the reflex during defecation can be referred to as the activity of Apana Vata, and the CNS's control over the sphincters can be thought of as Prana Vata's Indriya Dharana Karma, the contraction and sphincter muscle relaxation can be achieved regarded as Vyana Vata's deed. Given that Vyana Vata is responsible for all Cheshta Vyapara, the motions of the body during a sexual act can be attributed to it. Furthermore, Prana Vata can be credited with ruling the Manas, the Indriyas, and the Sukra's journey from Vrishana to Sishnendriya, although Apana Vata is responsible for managing the ejaculation. Consequently, the trio of Vata, Prana, and Sukra is the result of Vyana, Apana, and Sukra working together. The Lumbo sacral plexus's anatomical distribution and functional features resemble those of the Apana Vata when seen broadly. There are proofs from science demonstrating the sacral plexus's surgical removal or any damage that causes a loss of feeling over the anterior thighs and abdomen, erection loss, bladder loss and dysphagia, sciatica, and bilateral lower limb paraplegia limbs, hence there is a correlation between Apana Vata and the lumbar plexus. Coordination of Prana and Vyana with Udana, Samana, Apana, and other five divisions of Vata facilitates all of the divisions' collective duties. Amongst themselves. These can therefore be linked to three fundamental nervous system operations

CONCLUSION: According to the aforementioned study, Vata's functional seat is the neurological system. There is a certain correlation between the effects of Vata and the neurological system. Vata possesses its principal position within the neurological system, which also acts as a conduit for its two principal functions—the sensory and motor abilities. The sensory processes are followed by the cognitive organs to the associated Buddhi. Due to the fact that the mind is the controller of all sensory organs, including the conative and cognitive organs. The mind is the conduit for both of these channels. Consequently, the Vata is the origin of all physical works. It ought to be observed that the nervous system, a crucial where Vata is located. Vata Dosha, therefore, in its exacerbated greatest number of diseases are produced by a condition While under normal circumstances, it aids in maintaining human body's equilibrium and serves as the most vital information or necessary for life sustaining. Furthermore, further research is necessary to fully evaluate the rise and fall stages of Vata for the good of humanity in both physiological and pathological aspects.

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