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An Appraisal on Vata Dosha Vaishamya Lakshanas

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An Appraisal on Vata Dosha Vaishamya Lakshanas INTERNATIONAL AYURVEDIC MEDICAL JOURNAL International Ayurvedic Medical Journal, (ISSN: 2320 5091) Volume 6, Issue 1, January, 2018 AN APPRAISAL ON VATA DOSHA VAISHAMYA LAKSHANAS Ajantha1, Sangita Maharjan2, Arun Raj MN3, Anjana4 1Professor, 2PG Scholar, 2PG Scholar, Department of Roga Nidana Evam Vikruti Vigyana 4PG Scholar, Department of Swastha Vrutta Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital Hassan, Karnataka, India Email: [email protected] ABSTRACT Vata, Pitta and Kapha are basic fundamental factors essentially responsible for maintenance of health in normalcy and causes diseases on vitiation. Vata is most important factor among tridosha as it is the only dosha possessing chala guna. Vata dosha is responsible for functions like utsaha (enthusiasm), uchvasa (expiration), nisvasa (inspiration), cheshta (activities of the body) vega pravartana (regulation of natural urges) samyakgati of dhatu (regulation of proper nourishment and functions of the dhatu) and patutva of chakshuradhi-indriya (regulates functions of sense organs). Various vatakara aharaja and viharaja nidanas (causative factors) connected to Vata dosha leads to vitiation of Vata at dravyataha, karmataha and gunataha attributes resulting in vaishamya of Vata dosha manifesting as vruddhi, kshaya and pra- kopa. These vaishamya states manifest with different lakshanas. Hence, a review of these lakshanas from Samhitas along with meaning from their commentary yields better understanding and clinical ap- plication. Hence an attempt is made to analyse Vata dosha vaishamya lakshanas. Keywords: Vata, Tridosha, Vaishamya lakshanas INTRODUCTION Ayurveda theory and practice revolves round the constitutional factors of human body. These concept of tridosha. These tridoshas along with fundamental factors maintain the integrity of the dhatu and mala carry out all biological proc- human body. The tridosha viz Vata, Pitta, and esses in the body. In Ayurveda shareera is con- Kapha results in the harmonious wellbeing of sidered as confluence of doshas, dhatus and the human body in their state of equilibrium and mala. Among these tridosha commands prime their disequilibrium leads to ill health or even importance as they are primary and essential death. Ajantha Et Al: An Appraisal On Vata Dosha Vaishamya Lakshanas Among the tridosha, Vata is unique, because it To review Vata dosha vaishamya lakshanas possesses chala guna. It is responsible for the mentioned in Sushruta Samhita, Astanga San- movement of all body entities and it controls graha and Astanga Hrudaya in the light of every action of the body. Though Pitta and commentaries, Charaka Samhita and dictionary Kapha are ascribed with independent actions, it for specific understanding and practical clinical is Vata that initiates their actions. Pitta and application. Kapha in their own abode can act or vitiate the dhatu but do not have the ability of moving MATERIALS AND METHODS: from one place to another and thereby vitiating This article is based on review on Vata dosha the dhatu. It is noteworthy that Vata is responsi- vaishamya lakshanas from Ayurvedic text such ble for all movement in the body including pro- as Sushruta Samhita, Astanga Hridaya and As- pulsion of Pitta and Kapha. tanga Sangraha along with meaning from Vata dosha is panchabhautika in nature and is commentaries. Ayurveda dictionaries like formed by the predominance of vayu and akasha Amarkosha, Monier Williams, Ayurveda Maha- mahabhuta. According to Astanga Hridaya and shabda kosha and Charaka Samhita have also Astanga Sangraha the gunas of vata dosha are been consulted to reveal and understand the ruksha (dry), laghu (light), sheeta (cold), khara concept of Vata dosha vaishamya lakshanas. (rough), sukshma (subtle) and chala (mobile). Charaka mentions vishada (clear), daruna (se- DISCUSSION vere) and parusha (harsh), while Sushruta Sam- Vata Vruddhi Lakshanas: hita has attributed only ruksha, laghu, sheeta Vruddhi is defined as quantitative and qualita- and khara guna. Sthanas of vata dosha are pak- tive increase in the doshas. Vata vruddhi brings washaya, kati, sakthi, srotras, asthi and spar- about augmented Vata functions and qualities. shanendriya. Vata dosha is responsible for func- Vruddha vata lakshanas as enlisted in Sushruta tions like utsaha (enthusiasm), uchvasa (expira- Samhita, Astanga Hridaya and Astanga San- tion), nisvasa (inspiration), cheshta (activities of graha includes karshya, karshneya, ushna- the body) vega pravarthana (regulation of natu- kamitwam. Lakshana enlisted commonly by As- ral urges) samyakgati of dhatu (regulation of tanga Hridaya and Astanga Sangraha is kampa. proper nourishment and functions of the dhatu) Lakshana enlisted commonly by Astanga Hri- and patutva of the chakshuradhi-indriya (regu- daya and Sushruta is pralapa. Lakshanas lation of functions of sense organs). enlisted commonly by Astanga Sangraha and Vata dosha vaishamya leads to alteration either Sushruta are gatrasphurana and nidranasha. in the normal functions of Vata or its qualities Other than above mentioned lakshanas, Su- and manifests with lakshanas (sign and symp- shruta has mentioned vakaparushya, alpa ba- toms). The vaishamya of Vata can occur either latwam and gadha varchastwam and Astanga as vruddhi, kshaya or prakopa and each mani- Hridaya has cited sakridgraha, aanaha, balab- fest with specific lakshanas. hramsa, nidra bramsa, indriya bhramsa, bhrama and dinata. Further Astanga Sangraha adds sanjna nasha, bala upaghata, indriya upa- AIM and OBJECTIVES: ghta, asthishoola, majja sosha, mala sanga, IAMJ: VOLUME 6, ISSUE 1, JANUARY, 2018 219 Ajantha Et Al: An Appraisal On Vata Dosha Vaishamya Lakshanas adhmana, aatopa, moha, dainya, bhaya and nasha. In lakshana Vakaparushya, parushya shoka as Vata vruddhi lakshanas. means roughness or harshness10. Dalhana com- Karshya refers to emaciation or thinness. Ay- ments as ‘vacana karkashyam’ referring to urveda-rasayana defines karshya as ‘krushat- harshness in speech. Alpa balatwam refers to wam’ meaning lean1. Dalhana clarifies karshya little strength or feeble. Dalhana interprets it as as mamsa kshaya (loss of muscles)2. Thus ‘utsaha hani’ (decreased enthusiasm)11. Gadha karshya is emaciation. Karshneya is defined by varchastwam refers to firm or hard faeces. Word Hemadri as ‘krushna varnatwam’ referring to gadha means firm. Amarkosha defines gadha as black colour3. Dalhana states ‘karshneya krish- more in quantity. Varcha is the synonym for natwam shareere’ meaning blackish discolora- pureesha (faeces). In Shakritgraha, shakrit is a tion of the body. Ushnakamitwa can be split as synonym of pureesha (faeces) and graha refers ushna and kamitwa, ushna refers to hot and to hold, stasis. Hemadri explains shakritgraha kamitwa refers to desire. Ayurveda-rasayana as pureesha rodha (retention of faeces)12. Mala comments usnakamitwa as ‘unsnabhilasha’ (de- sanga mentioned by Astanga Sangraha also has sire for warmth). Kampa refers to tremor4. Ay- similar meaning. Aanaha refers to suppression urveda rasayana defines kampa as ‘vepathu’, of urine, constipation13. Amarkosha defines Amarkosha mentions kampa and vepathu as aanaha as ‘bibandha’, a disease where there is synonyms referring both as tremor5. Astanga mala and mutra sanga (retention of faeces and Sangraha has mentioned gatranam kampa in- urine). Hemadri comments it as ‘badha udarata’ stead of kampa, Indu comments gatranam (retention in abdomen)14. kapma as ‘sarvanga-chalanam’ (movements in Balabhramsha word is formed by bala and whole body)6. Thus kampa can be understood as bhramsha, Amarkosha defined bala as synonym tremor. Pralapa indicates incoherent speech. of parakrama (valour), shaurya (bravery), Amarkosha defines pralapa as ‘anarthakam va- shakti (strength). Dalhana interprets bala as ut- cha’ (meaningless talk). Hemadri comments on saha (enthusiasm)15. Bhramsha means to fall, pralapa as ‘asambadha pralapa’ referring to decline. Arundatta comments bala bhramsha as irrelevant speech7. Thus, pralapa is understood ‘prano-upaghato bhramsha’, whereas Hemadri as irrelevant speech. refers bala bhramsha to bala nasha. Thus, it can Gatrasphurana comprises two words gatra and be understood as decrease in vitality. Astanga sphurana, gatra refers to body and sphurana Sangraha has mentioned Bala upaghata instead refers to act of trembling, throbbing or pulsa- of balabhramsha. Indriya bhramsha is inter- tion. While commenting on difference between preted as loss of function of sense organs. garta kampa and garta sphurana, Indu com- Amarkosha defines indriya as both jnanendriya ments that ‘sphurana, gatra ekadesha swalpa and karmendriya. Astanga Sangraha has men- chalanam’ (mild movements in any one part of tioned indriya upaghata instead of indriya the body)8. Thus it means localized flickering bhramsa. Bhrama refers to giddiness. Amarko- movements in the body. Nidra nasha is loss of sha defines bhrama as bhranti and mithya-mathi sleep9. Astanga Hridaya has mentioned nidra (delusion)16. Ayurveda-rasayana explains it as bhramsa instead of nidra nasha, Arundatta ‘chakra-rudhsyay-eva’, here chakra refers to comments that nidra bhramsa means nidra wheel, in state of bhrama, person will feel rota- IAMJ: VOLUME 6, ISSUE 1, JANUARY, 2018 220 Ajantha Et Al: An Appraisal On Vata Dosha Vaishamya Lakshanas tory movements like a wheel17. Dinata refers to wam iva’, referring to state of tiredness22. Thus depressed, sad, and miserable18. Hemadri com- angasya saada can be taken as state of physical ments dinata as ‘mlanatwam’ (langour). Sanjna exertion
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