INTERNATIONAL

AYURVEDIC MEDICAL
JOURNAL

International Ayurvedic Medical Journal, (ISSN: 2320 5091) (October, 2017) 5(10)

A REVIEW ON PITTA DOSHA VAISHAMYA LAKSHANAS

Arun Raj M N1, Ajantha2, Sangita Maharjan3, Anjana4

1,3
PG Scholar, 2Professor and Head,
Department of Roga Nidana Evam Vikruti Vigyana
4
PG Scholar, Department of Swastha Vrutta
Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital Hassan,
Karnataka, India

Email: [email protected]

ABSTRACT
Ayurveda is a science of life expounded by Trisutras consisting of Hetu, Linga and Aushada. Hetu
refers to causative factor and Tridosha are considered as Nija Hetu. Tridosha is considered as most
imperative among basic concepts of Ayurveda. The entire corpus of Ayurveda theory and practice
revolves around the knowledge of Tridosha. Tridosha in normalcy maintains health, whereas if viti-
ated (Vaishamya) results in evolution of disease. Tridosha Vaishamya (vitiation of Tridosha) can oc-
cur as Vruddhi, Kshaya and Prakopa. These various states of Tridosha Vaishamya manifest with dif-
ferent Lakshanas (signs and symptoms). Among them Pitta Dosha Vaishamya manifests with Pitta
Vruddhi Lakshanas like Peetavin-mootranetratwam, Alpanidratha, Trushna, Moorcha,
Sheethakamita / Sheetha-abhilasha, Indriya-dourbalya, Daha, Peetavabhasatha, Santapa, Balahani,
Peetatwak, Glani, Ojovisramsa, Mukha-tiktata and Krodha. Pitta Kshaya Lakshanas comprises of
Mandoshmagnita, Nishprabhata, Sthamba, Shaitya, Aniyata-toda, Arochaka, Avipaka, Anga-
parushya, Kampa, Gourava, Nakha-nayana-shauklya, Mando-anala, Sheeta and Prabha-hani. Pitta
Prakopa Lakshanas includes Daha, Raga, Ushma, Pakita, Sweda, Kleda, Sruti, Kotha, Sadanam,
Murchanam, Mada, Katukamlau rasau and Varna pandura-aruna-varjita. In this article review on
Pitta Dosha Vaishamya Lakshanas is delt in detail for better understanding of its Vaishamya state
(Vruddhi, Kshaya and Prakopa). This paves way for precisely understanding the pathogenesis and
thereby formulating specific, rational treatment and management.

Keywords: Pitta, Vruddhi, Kshaya, Prakopa

INTRODUCTION
 Arun Raj M N Et Al: Review On Pitta Dosha Vaishamya Lakshanas

Tridosha is considered as most imperative MATERIALS AND METHODS:

among basic concepts of Ayurveda. The entire Review on Pitta Dosha Vaishamya Lakshanas
corpus of Ayurveda theory and practice re- (Pitta Vruddhi, Pitta Kshaya and Pitta Pra-
volves around the knowledge of Tridosha. The kopa Lakshanas) mentioned in Sushruta Sam-
essential biological functions and processes of hita, Ashtanga Hrudaya, Ashtanga Sangraha
body are influenced by Tridosha along with along with their respective commentaries and
Dhatus and Mala. According to Ayurveda, dictionaries like Monnier Williams and
Shareera is confluence of Dosha, Dhatu and Amarakosha.
Mala. Among these, Tridosha assumes prime
importance as they are primary and essential DISCUSSION:
constitutional factors of the human body. Pitta Dosha has predominance of Agni and
These fundamental factors maintain the integ- Jala mahabhuta. Functions of Pitta Dosha
rity of the human body. Vata, Pitta and Kapha mentioned by Acharya Sushruta and opinion
maintain harmonious wellbeing of the human of Dalhana on it are expounded as follows2.
body in their state of equilibrium and in dis- Ragakrit is commented as Rasasya ran-
equilibrium lead to ill health or even death. jakaghni sanjam pittam refers to the ranja-
Tridosha Vaishamya manifests as Vruddhi, kaagni of pitta indicates raga (red color) is
Kshaya and Prakopa. These various states of bestowed to rasa dhatu. Paktikrit is com-
Tridosha Vaishamya manifest with different mented as Aharasya pachakghni sanjam pit-
Lakshanas (signs and symptoms). Among Tri- tam, points towards pachakagni aiding in di-
dosha, Pitta Dosha is said to be predominant gestion of ahara. Ojokrit is opined as sadhak-
of Agni and Jala mahabhutha. Pitta possesses aghni sanjam pittam, ojo hrudhi-sthitham
Gunas like Ushna, Teekshna, Laghu,Visra, somatmakam denotes inter-relationship be-
Sara, Drava and Sneha1. Pitta Dosha play a tween sadhaka pitta and ojus situated in hru-
major role in metabolic activities. Pitta Dosha daya and its role in maintenance of the same.
Vaishamya manifests as Pitta Vruddhi, Pitta Tejokrit refers Alochakagni sanjam pittam,
Kshaya and Pitta Prakopa eventually leading tejo drushtir-iti kyatham attributing role of
to evolution of disease. Hence, its thorough alochaka pitta in imparting vision. Ushmakrit
knowledge is essential as a pre-requisite to is commented as Twakstham pittam bhra-
precisely understand the pathogenesis and jakagni sanjam, ushma sharisya-aushnyam
formulate specific, rational treatment and indicating maintenance of body temperature
management. by bhrajaka pitta. Medhakrit refers to Medha
grantha-akarshana samarthya, tasya api sad-
AIMS AND OBJECTIVES: hakagni sanjameva pittam karakam, points
A review on Pitta Dosha Vaishamya Laksha- towards role of Sadaka Pitta in acquisition of
nas mentioned in Bruhat-trayee samhitas of knowledge. Acharya Vagbhata has attributed
Ayurveda in the light of commentaries and following functions to Pitta Dosha3 like Pakti
dictionary for precise understanding and prac- (Digestion and metabolism), Ushma (Produc-
tical clinical application. tion and maintenance of body temperature),
Prabha (Maintain lustre of the body), Darsha-

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 Arun Raj M N Et Al: Review On Pitta Dosha Vaishamya Lakshanas

nam (Enables visual perception), Kshut (Initi- Pitta causes vikshepa of manas resulting in
ate and maintain normal hunger), Trit (Thirst), reduced sleep7. Hemadri mentions Al-
Ruche (Promotes desire and relish for food), panidratha as nidra-alapatwam8 indicating
Thanumardhavam (Promotes suppleness of the reduced sleep. Trut is commented by Hemadri
body), Bhudhi (Intelligence), Medha (Pro- as Trushaviha theevrae jeye, samayo samya-
motes intellect), Dhi (Promotes intelligence) lakshanatwath 9 indicating thirst10. Amarako-
and Dhairyam (Courage). Pitta Dosha Vai- sha states Trut as synonyms of udanya, pipasa
shyama manifests as Vruddhi, Kshaya, Pra- and tarsha11. Moorcha is commented by Dal-
kopa and hampers above physiological func- hana as sarvendriya shakthe thiraskara12 indi-
tions and manifests with set of signs and cating rejection of sense objects by indriya-
symptoms. shakthi due to loss of consciousness.
Sheethakamita / Sheethaabhilasha is a desire
Pitta Vruddhi Lakshanas: for cold comforts. Ashtanga Sangraha has
Dosha Vruddhi is defined as increase in the mentioned sheetabilasha instead of sheeta
Dosha either quantitative or qualitative or kamita13. Indriya-dourbalya comprises of two
both. Different Ayurveda classics have enlisted words, Indriya and daurbalya. Indriya refers
the Lakshanas of Vruddha Pitta as follows. to sense organs and daurbalya refers to weak-
Lakshanas are mentioned alike in Sushruta ness, hence it can be understood as weakness
Samhita, Ashtanga Hrudaya and Ashtanga of sense organs14. Daha is mentioned by Ay-
Sangraha. They include Peetavin- urveda-Rasayana as dahaha-santapa15, mean-
mootranetratwam, Alpanidratha, Trushna, ing burning16. Peethavabhasatha comprises of
Moorcha, Sheethakamita/Sheetha-abhilasha, peeta and avabhasatha. According to Monier
Indriya-dourbalya and Daha. Along with williams peeta refers to yellowish colour and
these Lakshanas Acharya Sushruta has also avabhasita refers to shining or making mani-
added Peetavabhasatha, Santapa and Bala- fest17. Hence it points towards yellowish dis-
hani. Apart from above Lakshanas in Ash- colouration. Santhapa is commented by Dal-
tanga Sangraha Peetatwak, Glani, Ojovis- hana as santhapat kshayopapathe18, refers to
ramsa, Mukha-tiktata, Krodha and in Ash- greatly heated, burned, distressed or in-
tanga Hrudaya kshuth is also mentioned flamed19. Bhalahani is opined by Dalhana as
among Pitta Vruddhi Lakshanas. ojohani20 referring to loss of strength. Accord-
Peeta vin mootra netratwam is mentioned in ing to Monier Williams Glani is explained as
Ayurveda-Rasayana as ‘vin mootra netra twa- decreased strength and inability to perform
cham peethatwam’4 indicates, increased Pitta routine work21. Mukhathiktata is bitter taste in
resulting in yellowish discolouration of stool, mouth22. Krodha is anger or ill temper23. Word
urine, eyes and skin. Further, Indu comments Ojovisramsa comprises Oja and visramsa.
on it as, presence of yellowish discolouration Ojas refers to bodily strength24, Dalhana
of body parts5. Alpanidratha is commented by commented visramsa as visramsa ha
Dalhana as kinchith snighdhtwath pittasya6 sthanachyuthir-abhighatat-adhibhi refers to
reduced unctuousness of Pitta is responsible displacement from its normal place. Shushruta
and Chakrapani opines that Aushnyatha of in the same context mentions ojovishramsa as

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 Arun Raj M N Et Al: Review On Pitta Dosha Vaishamya Lakshanas

a type of ojo kshaya characterized by symp- ness36. Kampa is mentioned in Amarakosha as

toms such as sandhi vislesha, gatranam sa- vepathu kampo atha37, referring to tremors or
danam, doshacyavanam, kriyasannirodha25. shivering. Gourava means weight or heavi-
Kshuth is mentioned in Ayurveda Rasayana as ness. Gourava indicates heaviness of body38.
kshuthviha theevre jeye, samayo samyalak- Nakha-nayana-shauklya refers to Nakha-
shanatwath26”, means characterized by hunger shouklya (paleness of nails) and Nayana
felt before time. Thus it can be understood as shauklya (Paleness of eyes)39. Mando anala is
hunger. commented by Arunadatta as agnirmanda40
Pitta Kshaya Lakshanas: and Hemadri as agnimandyam41. Amarakosha
Pitta Kshaya is regarded as quantitative and states pavakoanalaha. Therefore Mando anala
qualitative decrease in the Doshas. Pitta indicates decreased body temperature and di-
Kshaya lakshanas mentioned by Acharya gestion. Sheeta is mentioned in Sarvangha
Shushruta are Mandoshmagnita and Nish- sundara and Ayurveda-Rasayana as sheeta
prabhata. Pitta Kshaya Lakshanas mentioned hima sparshena dukham42pointing to uncom-
in Ashtanga Sangraha includes Sthamba, fortable feeling on exposure to cold. Prabha-
Shaitya, Aniyata-toda, Arochaka, Avipaka, hani is commented by Arunadatta as kanthi-
Anga-parushya, Kampa, Gourava and Nakha- hani43 refers to loss of lusture and Hemadri
nayana-shauklya. Pitta Kshaya Lakshnas states kanthinasha44 indicating loss of lustre.
mentioned in Ashtanga Hrudaya are Mando- Pitta Prakopa Lakshanas:
anala, Sheeta and Prabha-hani. Pitta Prakopa Lakshanas mentioned in Ash-
Mandoshmaghnita may be explained as, tanga Hrudaya includes Daha, Raga, Ushma,
Mandhoshma means slightly warm. Mand- Pakita, Sweda, Kleda, Sruti, Kotha, Sadanam,
hagni refers to weak digestion or slow diges- Murchanam Mada, katukamlau rasau and
tion27. Nishprabhata is commented by Dal- varna pandurarunavarjita.
hana as prabhahani28 pointing to loss of lus- Lakshana, Daha is commented by Arunadatta
tre29. Stamba points towards fixedness, stiff- as sarvanghinasthapo-daha and Hemadri
ness, rigidity30. Amarkosha defines it as syno- mentions as santapa45 pointing to increase in
nym of jadata (immovable) 31. Shaithyam re- body temperature. Raga is commented by
fers to coldness or frigidity32. It can be appre- Arunadatta as Ragho-lauhityam and lauhityam
ciated as relative decrease of body temperature refers to red colour. Hemadri mentions Ran-
or coldness. Aniyata-toda, here Toda refers to janam46, referring to act of colouring47, thus
pricking type of pain33. Further Indu com- Raga can be understood as development of
ments on it as Aniyatha desa or kala34. Hence reddish discoloration on the body. Ushma in
it can be understood as pricking type of pain Sarvaghasundhara is mentioned as aushnyam
afflicting randomly throughout the body, irre- and Ayurveda -Rasayana mentions Ushnat-
spective of time and body parts. Arochaka is wam48 pointing to heat or warmth in the af-
causing want of appetite, indigestion or loss of fected area. Pakita is commented by Arun-
appetite35. Lakshana Anghaparushya may be adatta as paka kartrutvam, Ajeerneshu
separated as anga and parushya. Anga refers vruneshwanne cha. Hemadri opine on it as
to body parts and parushya refers to rough- pachakatwam49. This refers to ripening50.

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 Arun Raj M N Et Al: Review On Pitta Dosha Vaishamya Lakshanas

Therefore can be understood as suppuration of thachesha nanavarna sambhavaha65 indicates

wound. Arunadatta has commented on Lak- manifestation of different types of discolora-
shana Swedha as swedhanam swedhaha, He- tion in the body.
madri states as swedho dharmaha51 referring
to sweating or perspiring52. Kledha is com- CONCLUSION
mented by Arunadatta as shonitadhi-vikara Pitta Dosha Vaishamya can occur either as
(disorders related to blood etc). Hemadri Vruddhi, Kshaya or Prakopa. Pitta Vruddhi
opines kledho-malardratwam53 referring to and kshaya refers to quantitative or qualitative
wetness, moisture, discharge or putrefaction54. increase and decrease in Pitta Dosha respec-
Lakshana Sruti is opined by Ayurveda- tively. Vruddhi, Kshaya and Prakopa of Pitta
Rasayana and Sarvaghasundara as srava55, Dosha manifest with different Lakshanas.
pointing to flow or effusion56. Kotha is men- Identification of these Lakshanas paves way
tioned by Arunadatta as kothaha kledasya- for accurate understanding of Samprapti
atishayaha, avichinnatwam and Hemadri men- Ghataka involved in pathogenesis, thereby
tions as puti bhava57 referring to putrefaction achieve pin point diagnosis and precise treat-
or gangrene. Further Indu comments that in- ment can be planned. Further, Vruddha Dosha
creased amount kleda is kotha58. Sadhanam can develop into disease and Ksheena Dosha
refers to, causing to settle down or remain 59. is incapable of manifesting a disease. Assess-
Sarvaghasundhara and Ayurveda-Rasayana ment of particular Lakshana (manifested sign
describes sadhanam as sadaha60 meaning an- and symptom) in the patient through darshana
ganam anutsaha (lack of enthusiasm in body (observation) sparshana (palpation) and
parts). Moorchanam is commented by Arun- prashna pareeksha (interrogation) paves way
adatta as moorchanam- bramaha and Hemadri in understanding the state of Dosha Vaisha-
states as moorchanam-moha61 referring to in- mya, a pre-requisite to precisely understand
sensibility62. Mada is described by Arunadatta the pathogenesis and formulate specific, ra-
as vakshyamano roga vishesha (it is a type of tional treatment and management.
disease) and Hemadri opines as Madhyadhibi-
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2014 Reprint 10th Edition, Page no.183 no.872
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42. Ashtanga Hrudaya of Vagbhata with commentaries Sarvangasundara of Arun-
commentaries Sarvangasundara of Arun- adatta and Ayurvedarasayana of Hemadri

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Sutrasthana, Bhisagacharya Harishastri Sutrasthana, Bhisagacharya Harishastri

Paradkar Vaidya, Chaukhamba Orientalia Paradkar Vaidya, Chaukhamba Orientalia
2014 Reprint 10th Edition, Page no. 2014 Reprint 10th Edition, Page no. 201
201verse 51,52 verse 51,52
49. Ashtanga Hrudaya of Vagbhata with 56. Sir Williams Monier, A Sanskrit- English
commentaries Sarvangasundara of Arun- Dictionary, 3rd Edition, New Delhi,
adatta and Ayurvedarasayana of Hemadri Bharatiya Granth Niketan, 2007, Page
Sutrasthana, Bhisagacharya Harishastri no.1274
Paradkar Vaidya, Chaukhamba Orientalia 57. Ashtanga Hrudaya of Vagbhata with
2014 Reprint 10th Edition, Page no. 201 commentaries Sarvangasundara of Arun-
verse 51,52 adatta and Ayurvedarasayana of Hemadri
50. Sir Williams Monier, A Sanskrit- English Sutrasthana, Bhisagacharya Harishastri
Dictionary, 3rd Edition, New Delhi, Paradkar Vaidya, Chaukhamba Orientalia
Bharatiya Granth Niketan, 2007, Page 2014 Reprint 10th Edition, Page no. 201
no.613 verse 51,52
51. Ashtanga Hrudaya of Vagbhata with 58. Ashtanga sangraha of Vrddha Vagbhata
commentaries Sarvangasundara of Arun- with Sasilekha Sanskrit Commentary by
adatta and Ayurvedarasayana of Hemadri Indu Sutrasthana, Shivprasad Sharma,
Sutrasthana, Bhisagacharya Harishastri Chowkhamba Sanskrit Series Office
Paradkar Vaidya, Chaukhamba Orientalia 20123rd Edition, Page no.160 verse 21
2014 Reprint 10th Edition, Page no. 201 59. Sir Williams Monier, A Sanskrit- English
verse51,52 Dictionary, 3rd Edition, New Delhi,
52. Sir Williams Monier, A Sanskrit- English Bharatiya Granth Niketan, 2007, Page
Dictionary, 3rd Edition, New Delhi, no.1138
Bharatiya Granth Niketan, 2007, Page 60. Ashtanga Hrudaya of Vagbhata with
no.1285 commentaries Sarvangasundara of Arun-
53. Ashtanga Hrudaya of Vagbhata with adatta and Ayurvedarasayana of Hemadri
commentaries Sarvangasundara of Arun- Sutrasthana, Bhisagacharya Harishastri
adatta and Ayurvedarasayana of Hemadri Paradkar Vaidya, Chaukhamba Orientalia
Sutrasthana, Bhisagacharya Harishastri 2014 Reprint 10th Edition, Page no. 201
Paradkar Vaidya, Chaukhamba Orientalia verse 51,52
2014 Reprint 10th Edition, Page no. 201 61. Ashtanga sangraha of Vrddha Vagbhata
verse 51,52 with Sasilekha Sanskrit Commentary by
54. Sir Williams Monier, A Sanskrit- English Indu Sutrasthana, Shivprasad Sharma,
Dictionary, 3rd Edition, New Delhi, Chowkhamba Sanskrit Series Office 2012
Bharatiya Granth Niketan, 2007, Page 3rd Edition, Page no.160 verse 21
no.323 62. Sir Williams Monier, A Sanskrit- English
55. Ashtanga Hrudaya of Vagbhata with Dictionary, 3rd Edition, New Delhi,
commentaries Sarvangasundara of Arun- Bharatiya Granth Niketan, 2007, Page
adatta and Ayurvedarasayana of Hemadri no.823

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63. Ashtanga Hrudaya of Vagbhata with

commentaries Sarvangasundara of Arun-
adatta and Ayurvedarasayana of Hemadri
Sutrasthana, Bhisagacharya Harishastri
Paradkar Vaidya, Chaukhamba Orientalia
2014 Reprint 10th Edition, Page no. 201
verse 51,52
64. Ashtanga Hrudaya of Vagbhata with
commentaries Sarvangasundara of Arun-
adatta and Ayurvedarasayana of Hemadri
Sutrasthana, Bhisagacharya Harishastri
Paradkar Vaidya, Chaukhamba Orientalia
2014 Reprint 10th Edition, Page no. 201
verse 51,52
65. Ashtanga Hrudaya of Vagbhata with
commentaries Sarvangasundara of Arun-
adatta and Ayurvedarasayana of Hemadri
Sutrasthana, Bhisagacharya Harishastri
Paradkar Vaidya, Chaukhamba Orientalia
2014 Reprint 10th Edition, Page no. 201
verse 51,52

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