INTERNATIONAL AYURVEDIC MEDICAL JOURNAL

International Ayurvedic Medical Journal, (ISSN: 2320 5091) Volume 6, Issue 1, January, 2018

AN APPRAISAL ON VATA DOSHA VAISHAMYA

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 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 along with meaning from their commentary yields better understanding and clinical - 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 , 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, 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 , 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 and Amarkosha, Monier Williams, Ayurveda Maha- mahabhuta. According to Astanga Hridaya and 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. 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, and dinata. Further Astanga Sangraha adds sanjna nasha, bala upaghata, indriya upa- AIM and OBJECTIVES: ghta, asthishoola, majja sosha, mala sanga,

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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- (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 ‘-rudhsyay-eva’, here chakra refers to comments that nidra bhramsa means nidra wheel, in state of bhrama, person will feel rota-

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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 disabling to carry out other activities. refers to consciousness; sanjna nasha can be Alpa bhasitam ehitam 23 is the phrase consisting understood as loss of consciousness. Asthi of alpa bhasitam and alpa ehitam. Sarvanga- shoola can be understood as pain in bones. sundara states that bhashitehitam consists of Majja sosha can be taken as dryness of bone bhasitam and ehitam referring to alpa vacana marrow, majja refers to marrow and sosha re- (less speaking) and alpa chestatwam. Hemadri fers to drying up. Adhmana refers to blowing, further elaborates in bhashitehitam alpam. inflation. Charaka defines it as symptom that Bhashitam refers to vachika (act of results due to accumulation of vayu or filled speaking) and ehitam refers to kayikam(body with vayu 19. Thus it can be understood as dis- functions). Thus it can be understood as state tension of abdomen due to air. Aatopa as de- which refers to tendency of less speaking and fined as Charaka as symptom of disease, char- less working. Alpa vakatwam mentioned by Su- acterized by guda - guda sound in the udara shruta and Astanga Snagraha is analogous to (abdomen)20. Thus it can be understood as intes- alpa bhasitam. tinal sounds. Moha as mentioned by Amarkosha Sanjnamoha can be taken as state of delirium. is synonym of murcha (loss of consciousness)21. Moha is defined as a state of bewilderment, per- Dainya refers to depression, miserable state. plexity, distraction. Arundatta refers san- Bhaya refers to fear. Shoka refers to sorrow, jnamoha as ‘sambido-’ (lack of under- anguish. standing), Hemadri explains sanjna as budhi Vata Kshaya Lakshanas: (intellect) and moha refers to ‘vivechana ak- Kshaya refers to quantitative and qualitative de- shamatwam’ referring to impairment of think- crease in dosha. Vata kshaya lakshanas men- ing24. Sushruta has mentioned mudha sanjnata tioned commonly by Sushruta, Astanga San- instead of sanjnamoha, which has similar mean- graha and Astanga Hridaya is Anga saada. Lak- ing. Apraharsha is explained as atushti by Dal- shanas commonly mentioned by Astanga San- hana 25. Tushti refers to satisfaction and atushti graha and Astanga Hridaya is Sanjna moha. refers to displeasure, discontent. Hence, Apra- Alpavakatwam and Apraharsa are mentioned harsha can be taken as state of lack of pleasure, commonly by Astanga Sangraha and Astanga or feeling of discontent. With decrease of Vata, Hridaya. Other than above lakshanas, Sleshma Sleshma vruddhi amaya can be witnessed. vruddhi amaya is mentioned by Astanga Hri- Arundatta and Hemadri comments, that the daya. Astanga Sangraha has added lakshanas condition is characterised by agnisaada (indi- like Praseka, Aruchi, Hrullasa, Alpa chestata gestion), praseka (excessive salivation). and vaishamya. Manda Chestata and Praseka means flowing froth, oozing26. Charaka Mudha Sanjnata are mentioned by Sushruta. defines it as lalasrava (salivation). Thus it can Anga saada is explained by Arundatta as an- be understood as excessive salivation. gasya saada further as ‘kriya–swa-asamrthyam’ Aruchi is stated by Astanga Hridaya as ‘anna and kayika karma is defined as chesta. Hemadri abhilasha abhava’ 27. Hence it can be taken as clarifys that angasya saada refers to ‘shrantat- aversion or dislike towards food. Hrullasa is

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Ajantha Et Al: An Appraisal On Vata Dosha Vaishamya Lakshanas defined by Sushruta as ‘hridayasya utklesha- separation, division. Amarkosha defines nam’ 28. Thus, it can be taken as state of nausea. as synonyms of vigraha, vistara means spread- In Alpa chestata, Alpa is defined as ‘yathochita- ing. Ayurveda rasayana defines it as ‘Asanko- - hinam’ (less than normal), chesta re- chatwam’ (not contracting)32. Vyadha refers to fers to kriya (work). Thus, it can be understood pierce; Amarkosha defines it as chedana (cut- as making little effort or inert29. Agni vaishamya ting). Sarvangasundara defines it as ‘ta- can be taken as altered function of agni or im- danamiva mudgaraadina’(striking by hammer). paired digestion as vaishamya refers to inequal- Ayurveda rasayana defines it as ‘ suchi vid- ity, disproportion30. Manda Chestata is ex- hasyeva vyatha’ pain like pricking by needles. plained by Dalhana as ‘manda kaya vyaparata’. Swapa can be understood as numbness. Amar- It is also further explained as ‘sakala prakruta kosha defines swapa as synonym of nidra vata kriyanam alpata’ referring to decrease in (sleep). Sarvangasundara defines swapa as all the activities that prakruta vata would re- ‘karmany-achaitanyam’ (loss of sensation). Ay- sult31. Thus Manda chestata can be taken as urveda rasayana defines it as ‘sparsha- slowness in activities. Mudha Sanjnata word ajnanam’(inability to sense)33. consists of mudha and sanjnata, Mudha refers to Saada refers to decay, loss and exhaustion. Sar- perplexed, confused. Mudha sanjnata is com- vangasundara defines it as ‘anganam kriya- mented by Dalhana as ‘nashta smayaka jnana’, swa-asamarthyam’ (inability to function). Ay- referring to destruction of samyaka (correct) urveda rasayana defines it as ‘swa-karya- jnana (intellect). It can be understood as state of akshamatvam’ (inability to work / function). delirium. Charaka opines it as ‘daurbalyam’ (weakness) Vata Prakopa lakshanas: 34. Ruk is understood as pain. Ayurveda Prakopa is a vitiated state of dosha ready to rasayana defines it as ‘shula’ (pain). Sarvanga- move out from its normal place. Dosha prakopa sundara defines it as ‘satatam shula’ (continu- lakshanas are mentioned in Astanga Hridaya. ous pain). Toda refers to pain. Sarvangasundara Vata prakopa lakshanas mentioned in Astanga defines it as ‘vicchinnam shula’ (separating type Hridaya includes Sramsa, Vyasa, Vyadha, of pain). Ayurveda rasayana defines it as Swapa, Saada, Ruk, Toda, Bhedana, Sanga, An- ‘tottreneva vyatha’ (pain like beaten by stick)35. gabhanga, Sankocha, Varta, Harshana, Tar- Bhedana refers to breaking pain. Hemadri de- shana, Kampa, Parushya, Saushirya, Shosa, fines bhedanam as ‘bhidya- manasya- vyatha Spandana, Vestana, Stambha, Kashaya-rasata, (splitting type of pain)36. syava-aruno-api. Sanga refers to coming together, conflict, and Sramsa means is to get loose from, to fall, drop, war. Amarkosha defines it as meeting. Ayurveda and slip off. Sarvangasundara defines sramsa rasayana defines it as ‘avarodha’ (obstruction). as ‘hanuwadi-sandhi-bhramsa’ (dislocation of Sarvangasundara explains it as ‘mutrapu- jaw joint and other joints). Ayurveda rasayana reeshadeh–swa-aashyayobhyo-anisaaro vaaka- defines that sramsa refers to saithilyam (loose- sanga dayashca’ (obstruction to movement of ness). Charaka explains it as ‘kinchit-swa- urine and faeces from it place, difficulty in talk- sthana-chalanam’ (slight movement from its ing)37. Angabhanga comprises of Anga and own place). Vyasa is understood as severing, bhanga. Sarvanagasundara defines anganam as

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‘jangho-uru-prabhitinam’ (calves, thighs and asthanam (bones) for saushiryam42. Thus, it can others); bhanga refers to ‘churnaeba- be understood as porous state of bones. Shosha angabhanga’ (break into pieces). Sankocha re- can be understood as drying up or desiccating. fers to contraction. Ayurveda rasayana defines it Hemadri defines shosa as shosanam. Ayurveda as ‘a-prasaaryatwam’- inability to extend, Sar- rasayana defines shosa as ‘shuskata’. Spandana vangasundara defines it as sankocha of siradi- is defined as throbbing; vibration43. Sarvanga- nam (contraction of vessels) Varta derived from sundara defines it as ‘spandanam kinchit cha- Vrutta meaning round. Ayurveda rasayana de- lanam’ (faint movements). Vestana is defined as fines varta as ‘pinditwam’ (nodular formation). enclosing, a band. Hemadri defines it as Sarvangasundara defines varta as ‘pureeshadi- ‘grathanamiva angasya’; Sarvangasundara de- nam pindikaranam’, nodular formation of fines vestana as ‘valanam’44 (turning, moving stool38. Harsana as defined by Sarvanga- round in a circle)45. Stambha refers to stiff, sundara is ‘romanam-urdhwi bhava’, referring rigid46. Sarvangasundara describe sthambha as to horripilation. Tarsana refers to ‘trit’ accord- ‘bahu uru janghadinam sankunchanadhya ab- ing to Sarvangasundara, further Hemadri clar- hava’ (absence of contraction movement in ify it as ‘pipasa’, referring to thirst. Amarkosha hands, thighs and calves. Hemadri refers it as defines it also as synonym of extreme desire39. ‘niskriyatwam’ (absence of function)47. Amarko- Kampa means to tremble, shake. Arundatta sha defines it as synonym of pillar and rigid- comments kampa as ‘ativepana’, further clarify- ity48. Kashayarasata word is formed by kashaya ing Hemadri explains kampa as ‘chalanam’ 40. and rasata. Kashaya refers to astringent taste. Sushruta explains vepathu refers to ‘gatrakam- Arundatta defines it as ‘kashayarasa- aaswa- panam’. Thus it can be understood as tremors. datvam’ (feeling of astringent taste in mouth), Parushya refers to roughness, harshness41. Sar- Hemadri explains as ‘rasantareapi kashaya vangasundara defines parushya as ‘parusat- grahanam’ (feeling of astringent taste in vam’, while Ayurveda rasayana defines it as mouth)49. Varna-syavo-aruno-api defines syava ‘rukshanam’. Charaka mentions it as one and aruna varna, Syava refers to kapisa (dark among 80 types of vata vyadhi characterized by brown) and aruna refers to ishad rakta (slightly twak kathinya (harshness of skin). reddish). Saushiryam is defined in Ayurveda rasayana as ‘sa-randhratwam’ (porous), Hemadri allocates

The above mentioned Vata vaishamya lakshanas can be assessed in patients through questionnaire. Pa- tient needs to be assessed primarily by evaluating with two response option either as lakshanas present or absent for following questions. Lakshanas Questionnaire Karshya Has there been decrease in weight? Karshneya Do you feel your complexion has changed blackish? Ushnakamita Do you feel like taking warm food/ drinks? Do you feel like staying warm? Shakritgrha/ Mala sanga Do you feel constipated?

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Gadha varchastwam Do you feel your stool has become hard? Aanaha Do you feel difficulty in passing stool? Do you feel difficulty in passing urine? Adhmaana Do you feel distension in abdomen? Aatopa Do you feel gurgling of intestines? Kampa Do you have tremors? Gatra sphurana Do you feel flickering in any part of the body? Alpabalatwam Do you feel there is decrease in your strength? Bala upaghata Do you feel there is complete loss of strength? Bala bramsa Nidra bramsa/ Nidra nasha Do you have complete loss of sleep? Indriya bramsa/ Indriya upaghata Do you feel there is decline in sense of vision/ hearing/smell/taste/touch? Pralapa Is there irrelevant talking? Bhrama Do you feel dizzy? Vak parushya Is there hoarsness in voice? Sangya nasha/ Moha Has there been any fainting episodes recently? Asthi shula Do you feel pain in bones? Dainya Do you feel depressed? Bhaya Have you been feeling more scared recently? Shoka Do you feel more sorrow recently?

2.VATA KSHAYA Lakshanas Questionnaire Angasada Do you feel difficulty in doing the work? Alpa ehitham Do you feel you do less work these days? Alpacheshtatah Has your effort in doing works decreased? Mandhacheshta Is there decrease in your working speed? Alpabhashithm Do you speak less? Alpavakatwam Do you speak in incomplete sentences? Sanjamoha Are you aware in doing the work? Mooda sanjatah Do you feel confused while doing the routine work? Do you have decreased appetite? Sleshma vrudhi aamaya Do you have excessive salivation? Praseka Do you have excessive salivation? Aruchi Do have aversion towards food? Hrullasa Do you have nausea? Agnivaishamya Do you have improper digestion? Apraharsha Do you feel happy while doing work?

VATA PRAKOPA Lakshanas Questionnaire Do you have prolapse? Samsra Do you have hernia? Is there dislocation of joints? Vyasha Is there flaccidity in muscles?

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Do you have contraction in muscles? Sankocha Do you have difficulty in extension? Vyadha Do you have piercing type of pain? Ruk Do you have continuous pain? Toda Do you have splitting type of pain? Bhedana Do you have cracking type of pain? Swapa Do you have feeling of numbness? Saada Do you feel any of your body part is not functioning? Do you have retention of urine? Sanga Do you have retention of stool? Do you have difficulty in speaking? Angabhanga Do you have any fractures? Varta Do you pass stool in nodular form? Harsana Do you feel horripilation? Tarshana Has your thirst increased? Kampa Do you have tremors? Spandana Do you feel pulsatile sensation in any part of body? Parushya Do you feel roughness in the body? Sosha Has there been decrease in muscle mass? Vestana Do you feel tight sensation? Stambha Do you feel stiff? Kashaya rasata Do you feel astringent taste in your mouth? Shyavaarunoapi varna Have you noticed blackish/reddish discoloration?

CONCLUSION apraharsha indicates decrease of utsaha karma Vata is prime among tridoshas. Sharangadhara of vata. Vata is responsible for sensation, but explains importance of Vata dosha over Pitta, alteration i.e prakopa of Vata can manifest in Kapha, mala and dhatus with a simile of rain wide range of pain sensation as ruk, toda, occurring only in places where clouds are car- bhedanavath, chedanavath etc. Normal contrac- ried by air. Even though Pitta, Kapha, mala and tion and expansion of muscles is contributed by dhatus are vitiated, they become lame i.e not prakruta vata leading to proper movements. But able to cause disease unless moved or displaced if altered can lead to vyasa or sankocha. by Vata 50. The lakshanas manifested by Vata vaishamya In normalcy doshas maintains health of an indi- contains symptomatology connected to digestive vidual and if undergoes vaishamya (vitiated) it system, musculoskeletal system, sleep, colour of manifests with lakshanas of vruddhi, kshaya and skin, temperature regulation etc and psychologi- prakopa. Vaishamya of Vata dosha occurring as cal factors including attributes connected to vruddhi, kshaya and prakopa manifests sign and state of mind, enthusiasm, happiness, fear etc. symptoms which portrays alteration of its Analysis of Vata dosha vaishamya lakshanas dravyataha, gunataha or karmataha attributes. signify dysfunction of various body systems in- Increase in sheeta guna of Vata leads to mani- fluenced by Vata dosha. festation of ushnakamita, increase in chala guna Above review on Vata dosha vaishamya aids in leads to manifestation of kampa. Presence of better contextual understanding of Vata dosha

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