Significance of Vayu
Synonyms: Air, Atmosphere, Breeze, Wind, Spirit, Respiration, Gale, Zephyr, Draught, Airflow
In Dutch: Vayu; In German: Vayu; In Finnish: Vayu; In Spanish: Vayu; In Swedish: Vayu; In Malay: Vayu; In French: Vayu; In Portugese: Vayu; In Italian: Vayu; In Polish: Waju
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Vayu'
In Buddhism, Vayu symbolizes wind, one of the fundamental elements. Perceived through mental power, it highlights the mind's capacity for transformation, illustrating its crucial role in shaping experiences and understanding the world.
From: Maha Prajnaparamita Sastra
(1) When a person is about to speak, it is in his mouth and passes to the nostrils.[1] (2) This refers to wind, one of the elements, which can be perceived from a piece of wood through the power of the mind, which shows the mind's role in transformation.[2]
From: Mahayana Mahaparinirvana Sutra
(1) The vayus of the four quarters were present, and their number was as numerous as the sands of the Ganges.[3]
Hindu concept of 'Vayu'
In Hinduism, Vayu encompasses the wind element and vital energies. It's a dosha, influencing bodily functions, movement, and breath, linked to both health and disease. Vayu represents the air element, the god of wind, and plays a role in the five elements and transformation.
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Vayu, along with Pitta, demarcates channels according to purpose and entering into Mamsa, it demarcates muscles in the body.[4] (2) It refers to a fundamental concept often associated with movement, is released with an unusual sound in the context of a cough.[5] (3) Vayu is a Dosha that, when vitiated, enters into Yonimukha and obstructs the menstrual blood, leading to the accumulation and subsequent development of Raktajgulma. The role of Vayu is essential in understanding the dynamics of how imbalances in the body's elements contribute to the manifestation of specific conditions.[6] (4) Vayu, when vitiated, becomes localized in Kati Pradesha, leading to the clinical condition known as Sandhigata Vata, which shares similarities with lumbar spondylosis.[7] (5) Vayu is held in Agni, which in turn is supported by Shitatva of Jala, and Vata points on the body that are Agneya in nature are called Marmas.[8]
From: International Research Journal of Ayurveda and Yoga
(1) It is the causative factor or Dosa in Asrigdara.[9] (2) According to the text, this element is represented by the index finger.[10] (3) Excessive this tends to upsurge Agni which evident through Medoagni vaikriti (irregularity).[11] (4) Its obstructed movement comes into the Koshtha and causes Jatharagni Sandhukshana.[12] (5) It is also known as Air, is the subsequent element derived after Akash (Ether) in the formation of the five basic elements.[13]
From: Sushruta Samhita, volume 4: Cikitsasthana
(1) Vayu is one of the Doshas, and Vayu can be aggravated by incorrect Vasti application, causing pain, tympanites, or obstruction of the passage.[14] (2) One of the three doshas in Ayurvedic medicine, associated with movement, lightness, and dryness.[15] (3) The element associated with air in Ayurvedic medicine, significant in conditions related to movement and function within the body.[16] (4) The Ayurvedic term for air or wind, which represents one of the three Doshas, associated with movement and associated bodily functions.[17] (5) A term used to denote the air element that, when aggravated, can lead to severe pain and complications in wound healing.[18]
From: Sushruta Samhita, volume 3: Sharirasthana
(1) The Vayu is carried by two of the ramifications of the up-coursing and down-coursing Dhamanis, serving as channels for bodily air, according to the text.[19] (2) The Vayu in its normal state and coursing through its specific Siras (vessels) helps the unobstructed performance of its specific functions viz., expansion, contraction, speech, etc.[20] (3) Also known as etherin, its properties are touch, the skin, all functional activities of the organism, throbbing of the whole body and lightness.[21] (4) Vayu, also referred to as nerve force, plays a crucial role in heightening heat during copulation and aiding in the dislodging of semen.[22] (5) The vital force that divides the fetus into various bodily elements such as limbs and organs.[23]
From: Sushruta Samhita, volume 1: Sutrasthana
(1) Vayu, when deranged, is subdued by groups like the Vidarigandhadi, which contains drugs like Vidarigandha and Sahadeva, proving beneficial in conditions like phthisis.[24] (2) This is one of the bodily humors, and a disturbance of which may be helped by certain foods, though it may be harmful in a Pittaja affection.[25] (3) One of the three fundamental humours in Ayurveda involved in the body's physiological functions, often associated with air and movement.[26] (4) One of the three doshas in Ayurvedic medicine, associated with movement and biological energy.[27]
From: Sushruta Samhita, Volume 6: Uttara-tantra
(1) Vayu is a specific Dosha mentioned in the text, and the text describes the use of Tarpana and Puta-paka, and the remedies for excessive or deficient applications, and the treatment for excessive and defective Tarpana.[28] (2) A vital energy in Ayurvedic medicine; derangement of Vayu is a key factor in various digestive ailments.[29] (3) One of the three Doshas, linked to air and movement, involved in certain types of eye diseases.[30]
From: Sushruta Samhita, volume 2: Nidanasthana
(1) A fundamental principle that, when deranged and aggravated, combines with Pitta and Kapha to cause Kushtha by depositing them on the skin.[31]
From: Journal of Ayurvedic and Herbal Medicine
(1) Vayu is a Dosa that is primarily vitiated in Parikartika, specifically the Purisavrtavata, which affects the Dhatus.[32]
From: Garuda Purana
(1) It is one of the morbific principles of the body that, when deranged, can give rise to an abscess. It can act severally or combinedly with other principles.[33] (2) Vayu is one of the three morbific principles, and when disturbed, it can lead to conditions such as Atisara, where it takes lodgment in the intestines and impairs the digestive function.[34] (3) It, along with other factors, when deranged and aggravated by activities like loud talking and chanting, impacts the vocal chords and contributes to the development of aphonia.[35] (4) It is one of the morbific diatheses that, when lodged in the tongue and heart, can cause Arochakam. The patient experiences an astringent taste in the mouth.[36] (5) A bodily principle that, when deranged, can cause various nasal ailments by aggravating other bodily principles like Kaphah and Pittam, leading to symptoms like stuffing and heat.[37]
From: Devi Bhagavata Purana
(1) The wind or air element, which is said to propel the planets and stars.[38] (2) The five vital airs that govern the physiological functions of the body, integral to its life force.[39] (3) The wind god in Hindu beliefs, representing vital energy and mobility in the universe.[40]
From: Ramayana of Valmiki (Shastri)
(1) Refers to the parent of Hanuman, about whom Jambavan questioned Bibishana.[41] (2) The wind god who sent forth gentle breezes filled with fragrance.[42] (3) The god of wind in Hinduism, noted for its significance in mobility and travel.[43]
From: Ramayana of Valmiki (Griffith)
(1) Vayu is a deity whose shrine is present in the sacred grove.[44] (2) Vayu's son is a figure who hears the sovereign's word and sends rapid envoys forth to the east, west, south, and north, according to the text.[45]
From: Vishnu Purana
(1) This is the name of one of the Puranas that foretells particulars and has the character of great antiquity.[46] (2) The wind, the form in which Vishnu is worshipped in Shalmala-dvipa.[47]
From: Harivamsha Purana
(1) Vayu was appointed by Brahma as the king of smell, bodiless creatures, sound, and ether.[48] (2) The wind god, also the vital air of animals, who appeared before Gadadhara and was asked to bring the assembly Hall Sudharma to Dvarka.[49]
From: Laghu-yoga-vasistha
(1) Vayu represents the air or breath, specifically referring to the different types of life energies (Prana and Apana) within the body.[50]
From: Mahabharata (English)
(1) Vasudeva says that he is the vanquisher of all; he is Indra, and Vayu, and the Asvins.[51]
From: Gautami Mahatmya
(1) He came to King Dasharatha hurriedly, requesting his help in the battle between Devas and Danavas, assuring him that victory is where Dasharatha is.[52]
From: Brihaddharma Purana (abridged)
(1) Daksha believed that his daughter Sati could have selected him as her husband, instead of Siva.[53]
From: Thirty minor Upanishads
(1) Vayu, also known as air, is identified as one of the primordial elements, or mahabhutas, and represents the moving essence within the body.[54] (2) It is split open after splitting open tejas, apas, prithivi, the skull of the head, and the sheaths.[55] (3) This is absorbed into akash in regular order, representing a stage in the process of involution, and is the cause of agni.[56] (4) Vayu is the air that one should take in through the left nostril and fill the stomach with, and it is used in the practice of contemplation.[57] (5) This represents the air element that is connected to the sense of touch and the skin, as outlined within the provided information.[58]
From: Chandogya Upanishad (english Translation)
(1) Vayu, or air, is described as the presiding deity of the organ of smell, also known as Prana, because it carries odors and reveals them, as mentioned in the information.[59] (2) Also known as air, Vayu is what Indradyumna Bhallaveya worships as the Self, according to the text.[60] (3) This is the name of a being or entity, residing in the mid-region, who is the recipient of salutations, as mentioned in the provided text.[61] (4) Also known as air, vayu is connected to the udana, and it is described as the air that moves through the upper part of the heart from the feet to the head.[62]
From: Kena upanishad (Madhva commentary)
(1) Vayu is identified as a character in the text, known as the well-known Matarishva, who is described as the mover-in-mother.[63] (2) Another Deva mentioned in the context of learning about Brahman, ranked among the significant Devas.[64] (3) Him (Vayu), referred to as the wind god.[65]
From: Taittiriya Upanishad
(1) It is Brahman’s destructive agent, and is one with akasha.[66] (2) A reference to the wind or a deity, acknowledged as Brahman perceptible and significant in the spiritual context.[67]
From: Brihadaranyaka Upanishad
(1) Vayu (air) is among these gods such as fire and is the deity that never sets, unlike other gods that sink or set.[68] (2) The subtle entity that is identified as the Sutra, controlling and holding together this life, the next life, and all beings.[69]
From: Vivekachudamani
(1) This refers to the Prána-Váyu or life-force, commonly meaning air, which is associated with the vital sheath's movements.[70] (2) This term is associated with the force that causes the body's movements, and it can be understood as 'Vayu,' which implies that this is the vital energy responsible for the body's functions and actions.[71]
From: Prashna Upanishad (Madhva commentary)
(1) The life force related to the circulatory functions within the human body, corresponding to cosmic principles.[72]
From: Brahma Sutras (Shankaracharya)
(1) A divinity, which becomes breath and enters into the nostrils, and is explained in the same way as Agni becoming speech.[73]
From: Mundaka Upanishad (Madhva commentary)
(1) Vayu is the Son, and the grace of Vayu is the Divine means, with Bhakti on the side of Man to produce the aparoksa jnana, or direct knowledge.[74]
From: Kathopanishad (Madhva commentary)
(1) This is considered the Highest, more excellent than all High Beings, whose form is All-Full, and is the abode of Brahman, signifying a superior principle.[75]
From: Chandogya Upanishad (Shankara Bhashya)
(1) It is a deity that dwells in the Sky and in the Region. Adoration is given to this deity for securing the Region for the Sacrificer.[76]
From: Taittiriya Upanishad Bhashya Vartika
(1) Considered the end of all divinities, this concept is discussed before explaining how akasha is the end of all things.[77]
From: Rasa Jala Nidhi, vol 4: Iatrochemistry
(1) A cause of fever that can be cured by a mixture when taken with hot water.[78] (2) This medicine is specifically effective in curing fevers that are caused by an excess of vayu in the body.[79] (3) Vayu is a factor contributing to the development of nava-jvara, and the medicine is especially effective in treating this type of fever caused by an excess of this.[80] (4) Vayu is related to the diseases that are cured by the medicine, made from cinnabar, aconite, trikatu, borax, and sulphur, and combined with the juice of lime fruit.[81] (5) When a fever is caused by this and pitta, the pills should be given with sugar and green cocoanut water to alleviate the condition in the body.[82]
From: Rasa Jala Nidhi, vol 3: Metals, Gems and other substances
(1) It has properties that can act as a soothing agent for a specific bodily element, while simultaneously enhancing strength, pitta, and the radiance of one's complexion.[83] (2) One of the doshas, an excess of which can be treated with medium preparations of iron, triphala, milk and clarified butter.[84] (3) Pushpa-raga is said to be effective against this ailment, highlighting its medicinal properties according to the text.[85] (4) Vayu is an imbalance that the prepared ashes, mixed with trikatu and biranga, are intended to cure, as stated in the provided text, describing the mixture's uses and benefits.[86] (5) This is increased by poison and is one of the three doshas, along with pitta and kapha, that are destroyed by the effects of poison on the human body, according to the information provided.[87]
From: Rasa Jala Nidhi, vol 5: Treatment of various afflictions
(1) Vayu is identified as one of the primary factors contributing to hoarseness, as an abnormal excess of it can choke the sound-carrying passages.[88] (2) The text mentions vayu, as a dosha, an abnormal excess of which is cured by a medicine.[89] (3) One of the three doshas, associated with air and control over bodily movements and vital functions.[90] (4) The dosha associated with wind and movement that, when in excess, can produce symptoms directly impacting heart function.[91]
From: Rasa Jala Nidhi, vol 2: Minerals (uparasa)
(1) It is a dosha (air) that can be combined with pitta (animal heat), and its abnormal excess can be pacified by shilajatus from gold, silver, copper, and iron.[92] (2) This is a condition that an excess of puspa-kasisa is known to cure, highlighting the substance's medicinal properties and its effects on imbalances.[93]
From: Satapatha-brahmana
(1) This deity constitutes one-third of the threefold self, representing a specific aspect of the creator's being and a component of the cosmic structure.[94] (2) Vayu, the wind, became suchlike when the boy was named Ugra, as Ugra is associated with Vayu, and it is said 'Ugra is blowing' when it blows strongly.[95] (3) Vayu, or wind, is created from the embryo within the egg that arose from Prajapati's union with the Earth, and Prajapati later unites with the Air through Vayu to create another egg.[96] (4) "Vayu" is the deity associated with the air, according to the text, and is among those created by the Brahman to ascend to different realms.[97] (5) It is identified as the all-worker, who blows and makes everything. It is associated with the right side and the mind. It fashioned the mind, summer season, Trishtubh metre, and others, from its all-working form.[98]
From: Bharadvaja-srauta-sutra
(1) The god of wind in Vedic literature, often evoked for strength and protection during sacrifices.[99] (2) A deity to whom oblations are offered if a fowl disturbs the Gharma-cow.[100] (3) The god to whom milk is offered during the rituals.[101] (4) The lord of clouds, whom the sacrificer prays to for strength and the return of lost wealth.[102]
From: Manusmriti with the Commentary of Medhatithi
(1) 'Vayu' is identified as the speaker or reciter of certain 'Gathas', which are verses advising against sowing seeds in what belongs to another person, as mentioned by those familiar with ancient lore.[103] (2) The god of wind in Hindu mythology, symbolizing vital breath and life force.[104]
From: Sankhayana-grihya-sutra
(1) The god of wind associated with the constellation Svati.[105]
From: Hiranyakesi-grihya-sutra
(1) The deity representing the wind, overseeing the air and its role in the sacrificial process.[106]
From: Garga Samhita (English)
(1) Vayu is described as powerful and is associated with the descent as Bhima.[107] (2) A figure who comes riding on a khanjana bird.[108] (3) The deity representing air and wind, who participated in the yajna.[109] (4) The deity or figure in the text who possesses the wind-weapon and engages with the duck demon.[110] (5) The god of wind in Hinduism, noted among the deities present by the seven oceans.[111]
From: Chaitanya Bhagavata
(1) Vayu is a deity mentioned in the Kena Upanishad who, despite his power to blow away anything, could not blow away a straw presented by the Supreme Brahman.[112] (2) Vayu is the deity of wind, representing motion and the invisible forces in nature.[113]
From: Brihad Bhagavatamrita (commentary)
(1) The wind-god, included among the demigods referred to regarding the forms adopted by the inhabitants.[114]
From: Manasara (English translation)
(1) This is the name of a deity, seated on a deer, holding a snare and conferring a boon, and has three eyes.[115]
From: Shat-cakra-nirupana (the six bodily centres)
(1) Let him meditate in its pericarp on this, who dwells in the region of Jiva, as also on the Yoni-mandala, and the genitals, and the sense of Touch, are dissolved in this region.[116] (2) The vital air or life force that permeates all life (Sarva-Pranamaya) and is fundamental in various transformation processes.[117]
From: Brihat Samhita
(1) The wind god responsible for indicating future conditions through earthquakes.[118]
From: Shakti and Shakta
(1) The subtle energy or life force that is connected to breath and sound, crucial in the context of spiritual practices.[119]
From: Bharadvaja-srauta-sutra
(1) There is an alternative view that the Soma should be taken up in a cup belonging to Vayu, offering a different perspective on the ritual practice.[120]
The concept of Vayu in local and regional sources
Vayu is the wind god, representing life and energy, and is connected to the air element and "vata." Vayu is associated with Hanuman's strength and is a synonym for "pavana" and "babi." It is a vital breeze, originating from vibrating ether.
From: Triveni Journal
(1) This is the wind-god who blessed Hanuman, who is the blessed grace of Vayu to Anjana, and inherited his parents' beauty and strength.[121] (2) The god of the Wind, symbolizing life and energy in the Vedic texts.[122]
From: History of Science in South Asia
(1) This is a word used by Haji Muhammad alongside pavana and babi as synonyms, adding another layer of meaning to the concept of a vital breeze.[123] (2) This term is associated with the air element and is also the same as vata, sharing the meaning of their root, which is connected to the windy humour.[124]
From: The Complete Works of Swami Vivekananda
(1) Vayu comes from ether, which vibrates, and it is one of the many details in the process of how things come to be.[125]
The concept of Vayu in scientific sources
Vayu, in Ayurveda, embodies the air element and vital energy, governing movement, bodily functions, and sensory experiences. It is one of the three doshas, influencing health, and when imbalanced, can contribute to various ailments.