निरात्मन् (Nir-atman), निर्दोष (Nir-dosha), निरोजस् (Nir-ojas) , निःस्रोतस् (Nis-srotas), निर्मनस् (Nir-manas), निर्मर्म (Nir-marma), चतुर्भूत (4bhoota), षड्धातु (6dhatu), द्विमल (2mala), शून्यदोष (zero-dosha)
🇺🇸 English Translation (Literal)
1.
If the site of Vata is Pakwashaya (large intestine), should it be taken as only the rectum?
Or should all organs below the navel be considered?
The large intestine, which starts from the appendix cecum and ends near the rectum in an ascending, transverse, descending manner—is that Pakwashaya or Amashaya?
Because 70 percent of the large intestine is above the navel, should it then be called Amashaya or Pakwashaya?
If it's called Amashaya, then it contains digested food.
If it's called Pakwashaya, then it is above the navel.
Suppose a person with a very distended belly has their navel dropped very low, say, to the level of the iliac bone line, then where should the field of Vata be considered, and where should the field of Pitta be considered?
2.
If Vata is Urdhwagami (upward moving), how does it reside in the Adhobhaga (lower part) of the body?
द्रव्यमूर्ध्वगमं तत्र प्रायोऽग्निपवनोत्कटम्।
3.
Looking at the Adhobhaga below the navel, there is Jala-predominant urine(mootra), Prithvi-predominant feces (Purisha), Prithvi-predominant fetus (Garbha), Agni-predominant Jala-predominant Artava (menstrual fluid), Mamsa-predominant which means Prithvi-predominant buttocks (Nitamba), thighs (Sakthi), calves (Pindika), Soma jala predominant Shukra (semen), Testicles (Vrishana)—all these are present. Given this, instead of saying the Vata Sthana is below the navel, it seems more appropriate to say that the site of Kapha, which is the substratum of downward-moving Prithvi and Jala, is there.
अधोगामि च भूयिष्ठं भूमितोयगुणाधिकम्॥
4.
If it is said that the site of Kapha is above the heart, then above the heart, both lungs, the heart, throat (Kantha), mouth (Mukha), head (Shiras), sinuses, and all sensory organ seats (Indriya Adhishthana) are hollow, sinus-filled, Akasha Mahabhuta-predominant, and have Gati-predominance (predominance of movement) from the first moment of birth until the last moment of death... which means it is the site of Vata, the site of movement, the site of cavities (Chhidras). Given this, there is NO point of calling it the site of Kapha?
5.
Vata is Urdhwagami (upward moving), so Vata, Vata, and only Vata is visible everywhere in the upper part of the heart. In this situation, it seems that the sites of the Doshas are inherently wrong in Ayurvedic science.
6.
Fundamentally, the idea that Doshas are formed from food (Ahara) is shockingly unbelievable.
7.
The concept of Dosha is Ayurveda's Pratitantra Siddhanta (unique, non-universal tenet);
Mahabhutas, the other Seven Dhatus, the Two Malas, and even the mention of Sira (vessels), Snayu (ligaments/tendons), and Raja (menses) are found in non-Ayurvedic Darshana Shastra, literature, drama, and poetry, but the concept of Dosha in Ayurveda is solely and exclusively within Ayurveda itself.
8.
When, after consuming food, the Sāra-Kiṭṭa (essence-waste) division clearly results in the visible formation of Six Dhatus (not Rasa Dhatu) and Two Malas (not three, not Sveda/sweat), where is the room/scope/possibility for Dosha formation?
9.
If Kapha and Pitta are being formed daily, their symptoms of increase (Vriddhi) should be visible, and if Vata is increasing daily, then the increased Kapha and Pitta should undergo Kshaya (decrease/depletion).
What exactly happens after movement (Halchal) occurs?
Does Vata increase or do Kapha and Pitta decrease?
Does movement truly happen due to Vata or due to Mamsa (muscle)?
Why does incurability (Asadhyata) occur after the depletion of Bala (strength) and Mamsa?
10.
Therefore, when it is clear that movement is caused by Mamsa, is it necessary to unnecessarily bring Vata into the picture?
11.
The Mahabhuta named Akasha (space/ether) has no use for Ayurvedic science because it does not increase, does not decrease, cannot be given, cannot be taken, is not demonstrable, and is not dispensable.
12
Nevertheless, considering all these doubts, misgivings, questions, confusions, possibilities, and facts, I humbly request your opinion on this matter.
13
Kapha, which is Prithvi-Jala (Earth-Water), is Adhogami (downward moving), so its site should be below the navel, and the corresponding structures are indeed below the navel. Therefore, unnecessarily stating that the site of Kapha is above the heart is unscientific and contrary to fact.
अधोगामि च भूयिष्ठं भूमितोयगुणाधिकम्॥
14.
Even during the digestion of food, the most hard and gross parts should separate last, and the most rare and subtle principles (Bhava) should be released first. That is, Vata should be formed in the first stage of digestion (Prathama Avastha Paka), and Kapha should be formed in the third stage (Tritiya Avastha Paka).
15.
Once Kapha and Pitta are formed in the first and second stages of digestion, they are formed again as the Mala of Rasa and the Mala of Rakta—which ones are formed, and exactly where are they formed?
If Rasa transforms into Rakta in the liver, does that mean Kapha is formed in the liver?
And exactly where does Rakta transform into Mamsa?
If Pitta is formed where that transformation happens, why is there no Daha (burning) etc., there?
If both Kapha and Pitta are formed both in Avastha Paka and as the Malas (waste products) of Dhatus, then why is Vata not also formed as the Mala of some Dhatu alongside Avastha Paka?
16.
Pitta that is devoid its Dravatva (liquidity) means Agni! Better , Just call it ag ni Mahabhuta & Jala Mahabhuta, it's easier! If there is nausea hrullasa, it is jala, if daaha burning it is agni
17.
That which performs Stambhana (stoppage) and halts is Sheeta (cold), and that which performs Prerana (impulsion) and moves is Chala (mobile). And both these qualities reside in the same Vata—meaning the one who stops is the same as the one who moves. How is this possible? Is it something that is directly visible to us? What is the use of such absurd ideas?
18.
The reality is that 95 percent of the Sāra Bhaga's absorption is completed in the small intestine, and nothing is absorbed in the large intestine. Given this fact, what is to be achieved by administering oil, ghee, honey, and a thick, dense emulsion in Basti? And is it truly the case that costly, large Niruha and Anuvasana administered into the Pakwashaya will genuinely cause things to reverse from every nook and corner (of the body) in 45 minutes? Is the body's metabolism, physiology, and circulation that simple?
19.
Besides, Virechana (purgation), which is a completely clear, natural, spontaneous, and easy process, is better! Moreover, it is written that Virechana should be given at the beginning of the treatment for Vata Vyadhi, and Basti is recommended for the weak or those unfit for Virechana (Avirechya).
20
Something is terribly wrong at the basic level! If that were not the case, Panchakarma would not have been so lost that people completely forgot it, only for it to be completely re-established over the last twenty years through promotion as a 'happening treatment,' 'feel-good treatment,' 'massage,' 'malish,' and 'spa,' which has zero connection to the Sastra (scriptures).
21
A body that is Nirdosha (dosha-free), Shaddhātuka (six-dhatu), Dvimala (two-mala), Chaturbhūta (four-bhuta), Nirātma (soul-less), Nir-manas (mind-less), Nir-ojas (ojas-less), Nir-marma (marma-less), Nih-srotas (srotas-less), Nish-kala (kala-less), and Nir-dhātvagni (dhatu-agni-less) is more comfortable, comprehensible, easy, simple, and treatable.
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