A History of Indian Philosophy v2.c19.s8.23

v2.c19.s8.23

The Vaiśeṣika, however, holds that it is the external air which according to its place in the body performs various physiological functions¹. The medical authorities also support the view that *vāyu* is a sort of driving and upholding power. Thus the *Bhāva-prakāśa* describes *vāyu* as follows: It takes quickly the *doṣas*, *dhātus* and the *malas* from one place to another, is subtle, composed of *rajo-guṇa*; is dry, cold, light and moving. By its movement it produces all energy, regulates inspiration and expiration and generates all movement and action, and by upholding the keenness of the senses and the *dhātus* holds together the heat, senses and the mind². Vāhaṭa in his *Aṣṭāṅga-saṃgraha* also regards *vāyu* as the one cause of all body movements, and there is nothing to suggest that he meant air currents³. The long description of Caraka (I. 12), as will be noticed in the next chapter, seems to suggest that he considered the *vāyu* as the constructive and destructive force of the universe, and as fulfilling the same kinds of functions inside the body as well. It is not only a physical force regulating the physiological functions of the body, but is also the mover and controller of the mind in all its operations, as knowing, feeling and willing. Suśruta holds that it is in itself *avyakta* (unmanifested or unknowable), and that only its actions as operating in the body are manifested (*avyakto vyakta-karmā ca*).