Prak^iti Food Plans
Traditional Áyurvedic
Life Health Analysis
Váyu Doßhas
Your constitution is predominantly air. An excess
of air element creates cold, light, and dryness in the
body, colon, skin, and bones. When balanced, you
are energetic, adaptable, and cheerful. An excess of
air causes dry skin, gas, constipation, anxiety,
nervousness, and worry. The aim of Áyurveda is to
create a balance between the elements of air, fire,
and water. To bring air into balance Váyu doßhas need
to
• Consume more steamed, heavy and moist foods.
• Ingest herbs to help digest the heavy foods.
• Eat smaller meals, no more than 3 to 4 hours
apart.
• Eat sour, sweet, and salty substances that reduce
excessive air. Pungent herbs, such as ginger, are
good if combined with sweet, sour, and salty foods
and herbs.
• It’s better not to eat alone. Have your food
cooked for you if possible.
• Avoid nightshades (potatoes, tomatoes,
eggplant, peppers, chilies) as they may cause allergic
reactions.
• Don’t combine milk with yeasted grains.
• Eat in a calm to celestial frame of mind.
HERBOLOGY
DIGESTION Cardamom, coriander, cinnamon,
ginger, rock salt are among the major herbs to use.
ELIMINATION Licorice, soaked prunes, psyllium
seeds, flax seeds, bran and triphalá before sleep.
ENERGY Ginseng, comfrey root, marshmallow,
a¤hwagandhá, balá, and ¤hatávarí.
MIND Calamus, a¤hwagandhá, basil, chamomile,
bráhmí.
ANTI-RHEUMATICS Angelica, myrrh, yogaraj
guggul.
OIL and MASSAGE Sesame oil and almond oil are
heavy and warm, and therefore good for Váyu doßha.
Oil massage the feet, head, back, and lower abdomen
to reduce air. Essential oils include sandalwood,
cinnamon, and frankincense.
FRUIT Most fruit is purifying, though not grounding.
Dry fruit, melons, uncooked apples and pears, and
cranberries increase air; they are not advised (baked
apples and pears, or soaked dry fruits are alright).
The best fruits for Váyu doßhas are, lemons, limes,
grapefruit, cherries, grapes, strawberries, raspberries,
pineapples, papayas, mangos, soaked—prunes,
raisins, dates, and figs; other berries, kiwi, sweet
melons, and rhubarb. Second best are oranges, cooked
pears, cooked apples, peaches, plums, apricots,
pomegranates, and persimmons. Fruit is best eaten
between meals.
VEGETABLES also are too light for air constitutions
to live on. However, if steamed and prepared with
oils and spiced, eating them with whole grains is fine.
The cabbage family causes gas (broccoli, cauliflower,
Brussels sprouts). Other air-increasing vegetables are
cucumbers, sprouts, celery, asparagus, spinach, and
chard. The best vegetables for Váyu doßhas are sweet
potatoes, carrots, beets, cilantro, parsley, seaweed, and
small amounts of avocado. Second best are fresh corn,
green beans (well-cooked), fresh peas, zucchini,
squash, artichoke, kira, mustard greens, watercress,
bell peppers, and okra. Some practitioners
recommend moderate amounts of fenugreek greens,
cooked leeks, black and green olives, parsnip,
pumpkin, rutabaga, and watercress.
GRAINS Cooked whole grains are best. Bread is fine
if toasted (but the yeast in bread is still heavy and
hard to digest). The best grains for Váyu doßhas are
wheat, then other moist grains like basmati rice, oats,
and cous cous. Whole grain pasta is good. Dry grains
like granola and chips aggravate the air element.
BEANS Most beans cause gas, are drying, and promote constipation. The best bean is múng. Tofu is
also acceptable, but may be hard to digest.
NUTS and SEEDS Raw or lightly roasted nuts are
heavy, nourishing and moistening. They are hard to
digest and so they are taken in small amounts at any
one time. Váyu recommendations include almonds
(peel off the skin), walnuts, pecans, pine nuts and
sesame seeds (or tahini); these should be soaked
overnight.
OILS The best are sesame oil and ghee (one teaspoon
per serving). Second best include almond, olive,
avocado, and butter.
DAIRY is good for air constitutions, though hard to
digest. Dairy is taken with spices, and milk should
be boiled then left to cool slightly. The best dairy for
Váyu doßhas include lassi (1/2 cup yogurt to 1/2 cup
water, digestive herbs, all mixed and drunk at
mealtime to aid digestion). Ghee is also excellent.
Other suggestions include yogurt, kefir, cream, sour
cream, butter, and cottage cheese. A little cheese may
be eaten (especially homemade paneer).
SWEETENERS It is best not to eat sweets during
meals. Natural sugars assist air types more than any
other constitution in tissue building and body fluid
maintenance. The best sweeteners are jaggery (guæ-
Indian), turbinado sugar, or natural sugar cane (sold
in stores as Sucanat), maple syrup, and raw sugar.
Raw honey and fruit sugar are acceptable but in
smaller amounts.
ANIMAL PRODUCTS Generally it is best to avoid
animal products except when needed to regain
strength following illness. Animal products give
strength but are inharmonious on finer levels. (Ghee
and lassi are good substitutes). Next best is fish and
eggs. White chicken and turkey are also acceptable.
BEVERAGES Air constitutions require fluids. The
best liquids are dairy, fruit or vegetable juices, tonic
teas (taken with sweetener and milk), water with lime
or lemon, and sour fruit juices.
VITAMINS and MINERALS are not generally used,
but if needed, the following are best for Váyu doßhas:
oily A, D and E, sour C, zinc, and calcium. Spices
(e.g., ginger, cardamom) are taken with vitamins to
aid digestion.
Herbal Preparations: The average amount of herbs
to take is between 1/4 to 1 teaspoon of an herb or of
an herbal mixture 1/2 hour before meals. Ghee, honey,
or water may be mixed herbs (until paste) (2 parts to
one part herbs). It is also advisable to cook herbs in 1
teaspoon of heated ghee or oil, and then add them to
food. Teas can be made with 1 to 2 teaspoons of herbs.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
AROMA THERAPY Sandalwood, lotus,
frankincense, cinnamon, or basil can be used as oil,
incense, soap, or candles to calm the mind.
COLOR THERAPY Most colors are uplifting,
particularly white, yellow, gold, orange, and some
red. Lighter and pastel shades are preferred. Dark
grays, browns and black upset the wind element.
GEM THERAPY Emerald, jade, peridot, yellow
sapphire, topaz, and citrine set in gold.
CONDIMENTS A little rock salt improves digestion.
Other suggestions include cardamom,
fennel, ginger, cloves, coriander, cumin, basil,
cinnamon, and fenugreek.
YOGA Sitting and prone positions are good. Shoulder
stands and back bends are also helpful if there
are no heart problems. Deep breathing promotes
calming.
MANTRAS
Ram—for Divine protection, immune boosting,
insomnia, anxiety, fear, mental disorders
Hoom—wards off negativity, helps digestion,
removes áma, and clears srotas (channels)
£hreem—for general health, overall health and
harmony, builds reproductive tissue.
MEDITATION can be done anywhere, at any time,
lying down, sitting, or walking. Mantras, thoughts,
feelings, looking at nature, thinking about God, love,
virtually anything that doesn’t cause strain or worry
are acceptable forms of meditation. Practice giving
up worry, fear, negativity, anxiety, and lack of faith.
Knowledge and devotion are the most important aspects
to practice. If the opportunity arises, consider a
meditation practice with a qualified spiritual teacher.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
Please Remember Do not force anything! If your
system tells you it wants or doesn’t want something,
countering these guidelines, by all means follow your
intuition!! The Inner Self is the best healer. Áyurveda
helps us take control of our health. Seasonal changes
may also require some modification of these recommendations.
Enjoy these suggestions and feel increasingly
healthy and harmonious.
Aum £hánti, £hánti, £hánti
Peace.
Traditional Áyurvedic Life Health Analysis
Váyu/Pitta Doßhas
Your constitution is predominantly air and fire.
An excess of air element creates cold, light, and dryness
in the body, and colon, skin, and bones. When
balanced, you are energetic, adaptable, and cheerful.
An excess of air causes dry skin, gas, and constipation.
Fire excess causes heat in the form of hot temper,
impatience, rashes, infections, ulcers, etc.
When balanced, fire helps one be more goal-oriented,
express leadership qualities, warmth, and gives
physical strength. The aim of Áyurveda is to create a
balance between the elements of air, water, fire, and
earth. To bring air and fire into balance one needs to:
• Consume more cooked, moist, and somewhat
heavier foods.
• Eat herbs to help digest the more grounding
foods.
• Avoid hot foods (e.g., onions, garlic, red
peppers), fermented or fried foods, salt.
• Eat smaller meals, no more than 3 to 4 hours
apart.
• Avoid nightshades (potatoes, tomatoes,
eggplant, peppers, chilies) as they may cause allergic
reactions.
• Don’t combine milk with yeasted grains.
• Don’t combine fruit with other foods.
• Eat meals in a serene, thankful state of mind.
HERBOLOGY
DIGESTION Cardamom, cinnamon, fennel, mints,
coriander.
ELIMINATION Licorice, triphalá (before sleep and
in the morning), soaked raisins.
ENERGY Comfrey root, marshmallow, balá, and
¤hatávarí.MIND Calamus, basil, chamomile, gotu kola,
a¤hwagandhá, jaóámáò¤hí (insomnia).
ANTI-RHEUMATICS Angelica, myrrh, yogaraj
guggul on occasion.
OIL and MASSAGE Sesame oil is heavy and
therefore grounding. Massage the feet, head, back,
and lower abdomen with oil to reduce air. Include
the chest and third eye. Bráhmí oil in the hair is
excellent. Mahánáráyan oil is said to help with pains,
arthritis, and other pains and injuries.
AROMATHERAPY Essential oils include
sandalwood, rose, geranium, lily.
FRUIT Most fruit is purifying, although it is not
grounding. Soak dry fruit, and bake apples and pears.
Sweet fruits of berries, cherries, coconut, fresh figs,
grapes, kiwi, mangos, sweet melons, sweet oranges,
peaches, pineapples, rhubarb, and plums are
balancing. Avocado (small amounts), watermelon
(chew and eat several of the seeds).
VEGETABLES also are too light for air constitutions
to live on. If vegetables are steamed and prepared
with oils—and spiced, eating them with whole grains
is acceptable. Most forms of squash (acorn, butternut,
scallopini, summer, winter and yellow creek neck),
artichoke, asparagus, fresh corn, cucumber, green
beans, okra, sweet potatoes, rutabaga, and zucchini
are excellent for balance. (The cabbage family causes
gas, i.e., broccoli, cauliflower, Brussels sprouts; root
vegetables like beets and carrots may cause too much
heat).
GRAINS Cooked whole grains are best. Bread is
acceptable if toasted, but yeast (contained in bread)
is not a recommended product because it is difficult
to digest. White basmati rice, wheat, oats, amaranth,
wild rice, cous cous are good. Dry grains like granola,
chips aggravate the air element. Barley is good for
reducing fire, but may create gas for the air aspect of
your constitution.
BEANS Most beans cause gas, are drying, and
promote constipation. The best bean is múng. Tofu is
also acceptable, but may be hard to digest. Aduki,
soy cheese, soy milk, and tepery beans may be taken
in moderation.
NUTS and SEEDS Raw or lightly roasted nuts are
heavy, nourishing, and moistening. They are hard to
digest, thus, small amounts should be taken at any
one time. Best is almonds (soaked overnight and
peeled) and sesame seeds in moderation (grounds air);
coconut and sunflower seeds are also good (cools fire).
OILS Best is sesame oil (for air conditions) and ghee
(clarified butter). Sunflower is better for fire-related
issues; soy and unsalted butter are also good.
DAIRY Is good very good in its organic state and/or
from raw sources. It may be hard to digest. Dairy
should be taken with spices; milk should be boiled,
then cooled. Best is lassi (1/2 cup yogurt to 1/2 cup
water; and digestive herbs, all mixed and drunk at
mealtime to aid digestion). Ghee is also excellent.
Other good dairy products includes yogurt, kefir,
cream, unsalted butter, and cottage cheese. A little
cheese is acceptable also, but only ‘renetless’ cheese
qualifies as vegetarian.
SWEETENERS It is best not to combine sweets with
other foods. Use only natural sugars which aid air
types more than any other constitution in tissue and
body fluid maintenance. Best is jaggery (guæ-Indian),
turbinado, maple syrup, or Sucanat. Raw honey (for
air conditions) is acceptable.
CONDIMENTS Best is cardamom, fennel,
coriander, cumin, cilantro, turmeric, vanilla, saffron,
rose water, mint. Cinnamon, cloves, mustard seeds,
pippalí will aggravate fire conditions.
ANIMAL PRODUCTS Generally it is better to avoid
animal products except for strength when extremely
ill. It gives strength, but is difficult to digest, is toxic
and disharmonious on finer levels. Ghee and lassi
are excellent substitutes. Next best is poached or
boiled egg whites and white poultry because they are
easily digested.BEVERAGES Air/Fire constitutions need fluids.
Suggestions include boiled milk, teas such as bansha
(with milk), catnip, chamomile, elder flower, fennel,
hibiscus, jasmine, lavender, lemongrass, licorice,
lotus, marshmallow, oat straw, raspberry, rose, and
saffron. All fruits, vegetables, and herbs listed above
are good as juice.
VITAMINS and MINERALS For air conditions, oily
A, D, and E, sour C, minerals—particularly zinc and
calcium. However, vitamins and minerals should be
taken with spices to help digest them. For excess fire,
B vitamins, K, calcium, and iron may be needed, but
it is better to get them from steamed vegetables.
Herbal Preparations: Take an average of between
1/4 and 1 teaspoon of an herb or of an herbal mixture,
1/2 hour before meals. You may mix them with twice
as much ghee or water (until paste). It is also advisable
to cook herbs in heated ghee or oil, and then add to
your food. Teas can be made with 1 to 2 teaspoons of
herbs.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
AROMA THERAPY Sandalwood, rose, gardenia,
jasmine (white flowers). Basil, frankincense, cedar,
myrrh (warming). Aromas can be used as oil, incense,
soap, candles, etc., to calm and refresh the mind.
COLOR THERAPY Most colors are uplifting,
particularly white, lighter, and pastel shades. Dark
grays, browns, and black upset air and fire elements.
White shades of green, pink, and blue (i.e., emerald,
sky blue) are also very good colors for balance. For
air, warmer colors like gold, yellow, and a bit of red
are suggested. For fire, bright, cheery greens, such as
emerald, are suggested.
GEM THERAPY White stones, such as pearl and
moonstone set in silver, are recommended for both
air and fire. For air, red, yellow, or orange stones set
in gold. For fire, green stones set in silver.
YOGA Sitting and prone positions are good; shoulder
stands (so long as there are no heart problems) and
back bends are also good. Deep breathing is calming.
MANTRAS
£hánti—for mental peace.
Ram—for Divine protection, immune boosting,
insomnia, anxiety, fear, mental disorders
Hoom—wards off negativity, helps digestion,
removes áma, and clears srotas (channels)
£hreem—for general health, overall health and
harmony, builds reproductive tissue.
MEDITATION can be done anywhere, at any time;
lying down, sitting, walking. It can be with a mantra,
with a thought, a feeling; looking at nature, thinking
about God, love; virtually anything that doesn’t cause
strain, anger; or worry that you are not meditating
properly. Practice giving up worry, fear, negativity,
anxiety, impatience, anger, harsh speech, a critical
mind, and lack of faith. Knowledge and devotion are
the most important aspects to practice.
EXERCISE Moderate; walking, swimming,
trampoline, cross-country or downhill skiing.
OIL MASSAGE Apply oils to heart, forehead (third
eye), feet, lower back and belly, neck, and shoulders.
Bráhmí oil for the head is excellent. Sesame or
Sunflower is acceptable for the body. Mahánáráyan
oil is used for pains and arthritis.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
Please Remember Do not force anything! Listen to
what your system tells you. One’s intuition is, in the
final analysis, the best doctor. Enjoy these suggestions
and feel an increasingly healthy and harmonious
life.
Aum £hánti, £hánti, £hánti
Peace Traditional Áyurvedic
Life Health Analysis
Váyu/Kapha Doßhas
Your constitution is predominantly air and water.
An excess of air element creates cold, light, and
dryness in the body—colon, skin, and bones, causing
dry skin, gas, and constipation. When balanced,
air makes one energetic, adaptable, and cheerful. An
excess of water creates moistness, coldness, and
heaviness, leading to congestion, excess weight, and
mental lethargy. When balanced, water creates loyalty,
consistency, and comfort. The aim of Áyurveda
is to create a balance between the elements of air,
water, fire, and earth. To bring air into balance one
needs to:
• Consume more cooked foods.
• Take herbs that help digest food
• Eat smaller meals, 3 to 4 hours apart.
Breakfast may be skipped if so desired.
• Eat mainly pungent, hot substances that reduce
excessive air and water. Bitter foods are useful
to reduce water, but increase air. Sweet foods
reduce air but increase water. So, one must monitor
the effects of the foods eaten.
• Avoid nightshades (potatoes, tomatoes, eggplant,
peppers, chilies) as they may cause allergic
reactions.
• Don’t combine milk with yeasted grains.
• Eat in a calm to celestial frame of mind.
HERBOLOGY
DIGESTION Cardamom, coriander, cinnamon, and
ginger help digestion.
ELIMINATION Licorice, prunes, psyllium seeds,
flax seeds, bran, and triphalá can be taken first thing
in the morning. Triphalá can also be taken before
sleep.
MIND Calamus, a¤hwagandhá, basil, bráhmí, chamomile.ANTI-RHEUMATICS Angelica, myrrh.
OIL & MASSAGE Sesame oil is suggested. Oil
massage the feet, head, back, and lower abdomen.
Essential oils include sandalwood, cinnamon, musk,
frankincense, myrrh.
ENERGY Ginseng, a¤hwagandhá, balá, and
¤hatávarí.
FRUIT The best fruits are lemons, limes, grapefruit,
apricots, berries, baked apples, cherries, peaches.
Because this is a dual doßha, all other fruit intake
should be monitored.
VEGETABLES The cabbage family causes gas
(broccoli, cauliflower, Brussels sprouts). Cucumbers,
sprouts, celery, asparagus, spinach, and chard also
increase air. Best are sweet potatoes, carrots, beets,
cilantro, parsley, fresh corn, green beans (well
cooked), fresh peas, squash, artichoke, kira, mustard
greens, moderate amounts of fenugreek greens,
cooked leeks, black and green olives, parsnips, and
pumpkin.
GRAINS Cooked whole grains are best. Bread is
acceptable if toasted, but it best avoided (it contains
yeast—difficult to digest). Basmati rice and barley
(if it doesn’t cause gas) are the best grains. All other
grains should be monitored owing to your dual doßha.
BEANS Most beans cause gas, are drying, and spoon
of an herb or of an herbal mixture should promote
constipation. The best bean is múng. Tofu is also good,
but may be hard to digest. If They can be mixed with
twice as much raw there is no gas or constipation
problem, then any honey, ghee, or water (until paste),
With meals, bean is good to eat.
NUTS & SEEDS Raw or lightly roasted nuts are
heavy, nourishing, and moistening. They are hard to
digest, thus, small amounts should be taken at any
one time. The best is 3 to 5 almonds (soaked overnight
and peeled), and sesame seeds.
OILS Best is 2 to 3 teaspoons sesame oil or ghee per
meal.
DAIRY Is good for air constitutions, though hard to
digest. It should be taken with spices. Milk should be
boiled. Lassi (1/2 cup yogurt to 1/2 cup water, or 1/4
cup yogurt to 3/4 cup water if Kapha is excessed)
mixed with digestive herbs and taken at mealtime,
aids digestion. Ghee is also excellent.
SWEETENERS It is best not to combine sweets with
other foods. Use only natural sugars which aid air
types more than any other constitution in tissue and
body fluid maintenance. Raw honey is best for Váyu/
Kapha. Turbinado sugar or Sucanat may be used if it
does not cause congestion.
CONDIMENTS The best is cardamom, asafoetida,
and fennel. Next best is ginger, cloves, coriander,
cumin, cinnamon, basil, and fenugreek.
ANIMAL PRODUCTS Generally it is better to avoid
animal products except for strength when ill. It gives
strength but is difficult to digest, is toxic, and
disharmonious on finer levels. Ghee and lassi are the
best substitutes. Next best is eggs. Chicken and turkey
(white meat) are also all right.
BEVERAGES Herbal teas and vegetable or fruit
juices should be taken using the recommended fruits
and vegetables.
Herbal Preparations: Between 1/4 to 1 teaapoon of
an herb or of an herbal mixture should be taken 1/2
hour before meals and during meals. They can be
mixed with twice as much raw honey, ghee, or water
(until paste). With meals, herbs can be sprinkled on
food. They may also be cooked in heated ghee, then
added to food. Teas can be made with 1 to 2 teaspoons
of herbs.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
OIL MASSAGE Massage the feet, lower back, shoulders,
and neck before bed or exercise.
AROMA THERAPY Sandalwood, lotus, frankincense,
cinnamon, basil and camphor can be used as
oil, incense, soap, or candles to calm and refresh the
mind.COLOR THERAPY Most colors are uplifting,
particularly yellow, gold, orange, and some red.
Lighter and pastel shades are preferred. Dark grays,
browns and black upset wind elements.
GEM THERAPY Emerald, jade, peridot, yellow
sapphire, topaz, and citrine set in gold are warming,
and thus balancing for Váyu and Kapha. Ruby and
garnet improve circulation and energy. Stones work
best when set to touch the skin.
YOGA Sitting and prone positions are good. Shoulder
stands and back bends are also good. Standing
postures are good for Kapha. Deep breathing and
alternate nostril práòáyáma are calming and
balancing.
MANTRAS
Ram—for Divine protection, immune boosting,
insomnia, anxiety, fear, mental disorders
Hoom—wards off negativity, helps digestion,
removes áma, and clears srotas (channels)
MEDITATION Meditation can be done anywhere,
at any time: lying down, sitting, or walking. It can be
with a mantra, a thought, feeling, looking at nature,
or thinking about God, or love. Virtually anything
that doesn’t cause strain or worry is useful. Practice
giving up worry, fear, negativity, anxiety, lack of faith,
attachment, or greed. Knowledge and devotion are
the most important aspects.
EXERCISE Moderate to heavy; walking is best.
* * * * * * * * * * * * * * ** * * * * * * * * * * * * *
Please Remember Do not force anything! Listen
to what your system tells you. One’s intuition is the
best doctor. Please enjoy these suggestions and feel
an increasingly healthy and harmonious life.
Aum £hánti, £hánti, £hánti
Peace
Traditional Áyurvedic
Life Health Analysis Pitta
Doßhas
Your constitution is predominantly fire. An excess
of the fire element creates heat in the body, specifically
in the small intestines, liver, spleen gall bladder, blood,
and heart. When balanced, you are warm, adaptable,
cheerful, goal oriented, have leadership qualities. An
excess of fire causes heat-related behavior, such as
hot temper, being overly critical and impatient, skin
rashes, allergies, eye problems, ulcers, diarrhea. The
aim of Áyurveda is to create a balance between the
elements of air, water, and fire. To bring fire into
balance one needs to:
• Consume more bitter and astringent energies in
the form of food, aromas, and herbs.
• Avoid hot foods (e.g., onions, garlic, red peppers),
fermented or fried foods, salt.
• Eat every 4 to 5 hours.
• Avoid nightshades (potatoes, tomatoes, eggplant,
peppers, chilies) as they may cause allergic reactions.
• Don’t combine milk with yeasted grains.
• Eat in a calm to celestial frame of mind.
• Increase consumption of sweet fruit juices and
herbal teas
• Consume cold, heavy, moist, blander foods
• Avoid alcohol and smoking because of their
heating nature
• Emotionally cultivate clarity rather than a critical
nature
HERBOLOGY
DIGESTION: Coriander, mint, aloe, gentian,
barberry, fennel, turmeric.
ELIMINATION: Triphalá, senna, boiled milk and
ghee, rose petals, gokßhura, guæúchí.
ENERGY: £hatávarí, balá, ámalakí, saffron, aloe,
licorice, guæúchí, comfrey, Solomon’s seal,
marshmallow, dandelion, burdock.MIND: Gotu kola, sandalwood, bh^i´garáj, rose,
lotus, jaóámáò¤hí, chamomile, betony,
chrysanthemum, hibiscus.
DETOXIFICATION (blood, liver, etc.): Guggul,
mañjißhóhá, gotu kola, musta.
HEART: Arjuna.
FRUIT Most fruit is calming and cooling,
harmonizing and thirst quenching. Apples, pears,
pomegranates are excellent. Pineapples, cranberries,
persimmons, melons, prunes, dates, figs, grapes are
also very good. Mangos, plums, and raspberries are
helpful. Sour and certain other fruits, such as lemons,
limes, apricots, bananas, cherries, papayas, peaches,
and strawberries, will aggravate heat.
VEGETABLES Most vegetables are also good for
Pitta doßha, especially if eaten raw or lightly steamed.
The best vegetables are cauliflower, cilantro, alfalfa
sprouts, sunflower sprouts, celery. Second best is
broccoli, cabbage, Brussels sprouts, asparagus,
lettuce, beans, peas, cucumbers, and okra. Finally,
parsley, bell peppers, fresh corn, and squash are
acceptable. Root vegetables (beets and carrots),
nightshades (eggplant, tomato, potato), mustard
greens, parsley, spinach, and sweet potatoes may
cause difficulty. Hot spicy foods like chilies, garlic,
onions, pickles, and radishes greatly increase the fire
element.
GRAINS Most grains are cooling for Pitta. The best
are cooked whole wheat, basmati rice, oats, barley,
granola, cous cous, and quinoa. Finally, long grain
brown rice, blue corn, and millet. Short grain brown
rice, buckwheat, corn, and rye may be too heating
and create Pitta discomfort. Whole grain pastas are
good. Yeast-free breads are good; bread containing
yeast should be toasted.
BEANS Best is múng, which does not cause gas. Most
beans are acceptable for Pitta doßha, though it is better
to cook them with cumin or cardamom to aid in
digestion. Also good are aduki, tofu, lima, kidney,
soy, split, and chick peas. Lentils and peanuts may
cause indigestion. (Some practitioners accept various
forms of lentils).
NUTS and SEEDS The best are coconut and
sunflower seeds. Seeds are a preferred source of
protein over fish and poultry.
OILS Ghee (clarified butter), sunflower, butter
(unsalted), soy.
DAIRY Ghee, boiled milk (then left to cool), yogurt
lassi (1 part organic yogurt to 1 part water), cottage
cheese (unsalted).
SWEETENERS Most sweeteners are good,
including Sucanat. It is better to avoid white sugar,
honey; and molasses in excess.
ANIMAL PRODUCTS Generally, it is better to avoid
animal products except when needed for strength.
Animal products give strength but are inharmonious
on finer levels. Animal foods that balance Pitta include
egg whites, chicken, and turkey (white meat).
BEVERAGES Juice of aloe vera, apple, pear, berry,
carob, vegetables according to above section, fig
shake, milk boiled, other fruit juices mentioned above.
Teas include alfalfa, barley, bansha, burdock,
chamomile, chicory, chrysanthemum, dandelion,
hibiscus, jasmine, lavender, lemon grass, nettle,
raspberry, red clover, rose, saffron, sarsaparilla, mint.
VITAMINS: B, K, calcium, iron Take with herbs,
such as coriander, to digest vitamins.
Herbal Preparations: The average amount of herbs
to take is between 1/4 to 1 teaspoon of an herb or of
an herbal mixture with meals. You maymix with twice
as much ghee or with water (until paste). It is also
advisable to cook herbs in heated ghee or oil and then
add to your food. Teas can be made with 1 to 2
teaspoons of herbs. You may also sprinkle herbs
directly on meals.
* *OIL MASSAGE Massage the feet, lower back, shoulders
and neck before bed or exercise.
AROMA THERAPY Sandalwood, lotus, rose,
jasmine, and any white flowers (cool energies) can
be used as essential oil, incense, sachet, soap, or
candles to calm and refresh the mind.
COLOR THERAPY Green, sky blue, or white to
reduce Pitta. Reds, oranges, yellows, and bright colors
aggravate Pitta. Apply color suggestions to home and
office furnishings and clothing.
GEM THERAPY Emerald, jade, peridot, moonstone
and pearl, blue sapphire and amethyst set in silver.
YOGA Sitting and prone positions are good for Pitta
doäha. Shoulder stands (only if there is no heart
problems) and back bends are also good. Deep
breathing is calming.
MEDITATION can be done anywhere, at any time;
lying down, sitting, walking. It can be with a mantra,
with a thought, a feeling, looking at nature, thinking
about God, or love, or virtually anything that doesn’t
cause strain or worry. Practice giving up anger and
impatience. Knowledge and devotion are the most
important aspects.
MANTRAS Chanting, contemplation of ‘Who am
I?’ Practice giving up hostility, anger, and criticism.
£hanti—for peace
£hrím—for general health and harmony
LIFESTYLE Take walks by the water or in gardens
in the full moon. Work in flower gardens and practice
sweet speech, forgiveness, and contentment.
Moderate exercise. Walking is best.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Please Remember Do not force anything! Listen to
what your system tells you. One’s intuition is the best
doctor. Please enjoy these suggestions and feel an
increasingly healthy and harmonious life.Traditional Áyurvedic
Life Health Analysis
Pitta/Kapha Doßhas
Your constitution is predominantly fire and water.
An excess of fire and water elements creates cold
and heat, and heaviness and dampness in the body,
specifically in the chest, lungs, sinuses, stomach, and
small intestines. When balanced, you are adaptable
and cheerful, goal-oriented, and a leader. An excess
of fire causes heat-related issues like hot temper, being
overly critical and impatient, skin rashes, allergies,
eye problems, ulcers, and diarrhea. An excess of water
creates bronchitis, overweight, and mental lethargy.
The aim of Áyurveda is to create a balance between
the elements of air, water, and fire. To bring fire and
water into balance one needs to:
• Consume more bitter and astringent energies in
the form of food, aromas, herbs.
• Avoid nightshades (potatoes, tomatoes, eggplant,
peppers, chilies) because they may cause allergic
reactions.
• Avoid hot foods (e.g., onions, garlic, red peppers),
fermented or fried foods, salt.
• Don’t combine milk with yeasted grains.
• Eat in a calm to celestial frame of mind.
HERBS Coriander, mint, rose petals, saffron,
turmeric, triphalá, guggul, gokßhura, ámalakí,
mañjißhóhá, arjuna, gotu kola, chamomile,
cardamom, guæúchí, jaóámáò¤hí, musta, raspberry,
¤hilájit.
FRUIT (between meals): Apples, mango, pears,
pomegranate, prunes, quince, raisins.
VEGETABLES Asparagus, bell pepper, broccoli,
Brussels sprouts, burdock root, cabbage, fresh corn,
cauliflower, celery, green beans, dandelion, collards,
lettuce, okra, parsley, peas, green peppers, squash
(scallopini, spaghetti, summer, yellow creekneck),
sprouts, watercress.
Avoid or reduce as much as possible, ingesting
fermented foods, pickles, onions, garlic, and chilies
because they will aggravate Pitta.
GRAINS Barley is best, basmati rice, cooked oat
bran, wheat bran (moderation). Bread without yeast
(or toasted) is advised.
BEANS The best is múng, which does not cause gas.
Aduki, black, black-eyed, chana dal (garbanzos),
lima, navy, pinto, white, and túr dal are acceptable.
NUTS and SEEDS Pumpkin and sunflower in
moderation.
OILS Ghee (clarified butter) can be taken in
moderation (2 tsp./day). Sunflower in moderation.
DAIRY Ghee, yogurt lassi (1 part organic yogurt to 3
parts water).
SWEETENERS It is better to use very little. Either
raw honey or a cane sugar, such as turbinado or
Sucanat, can be used sparingly.
ANIMAL PRODUCTS Generally it is better to avoid
animal products except for strength when ill. It gives
strength but is inharmonious on finer levels. Ghee
and lassi are good substitutes. Acceptable foods
include poached or boiled egg white, and white meat
of chicken and turkey.
BEVERAGES Juice of aloe vera, apple, pear, berry,
carob, fig shake, and fruits and vegetables mentioned
above. Teas of alfalfa, barley, bansha, burdock,
chamomile, chicory, chrysanthemum, dandelion,
hibiscus, jasmine, lavender, lemon grass, nettle,
raspberry, red clover, rose, saffron, sarsaparilla, mint.
Herbal Preparations: Between 1/4 to 1 teaspoon of
an herb or of an herbal mixture should be taken 1/2
hour before meals. Twice as much ghee or water are
mixed with herbs (until paste). It is also advisable to
cook herbs in heated ghee, then add them to your
food. Teas can be made with 1 to 2 teaspoons of herbs.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *OIL MASSAGE Massage the feet, lower back, shoulders
and neck before bed or exercise.
AROMA THERAPY Sandalwood, lotus, rose, jasmine
(cool energies); mixed with frankincense, cinnamon,
basil, camphor (warm energies) can be used
as oil, incense, soap, or candles to calm and refresh
the mind.
COLOR THERAPY Reds, oranges, yellows, and
bright colors will help Kapha, but will tend to aggravate
Pitta. Green and sky blue are best. White and
pink reduce Pitta but will derange Kapha. Choose
colors as needed for home and office furnishings and
in clothing.
GEM THERAPY Emerald, jade, peridot, moonstone,
and pearls set in silver reduce Pitta.. Ruby and garnet,
yellow sapphire, topaz and citrine, improve circulation
and energy for Kapha.
YOGA Sitting and prone positions are good when Pitta
is in excess; standing postures are best when Kapha
is aggravated. Shoulder stands (only if there are no
heart problems, blood, ear, or eye pressure) and back
bends are also good. Deep breathing is calming.
MANTRAS Chanting, contemplation on ‘Who am
I?,’ practice giving up hostility, anger, and criticism;
visualize meditating on specific deities of your choice,
such as Christ, K^ißhòa.
MEDITATION can be done anywhere, at any time,
either lying down, sitting, or walking. It can be with
a mantra, with a thought, a feeling, looking at nature,
thinking about God, or love; virtually anything that
doesn’t cause strain or worry. Practice giving up
worry, fear, negativity, anxiety, and lack of faith.
Knowledge and devotion are the most important aspects
to practice.
EXERCISE Moderate to strong; walking is best.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
Please Remember do not force anything! Listen to
what your system tells you. One’s intuition is the best
doctor. Please enjoy these suggestions and feel an
increasingly healthy and harmonious life..
Aum £hánti, £hánti, £hánti
Peace
Traditional Áyurvedic
Life Health Analysis
Kapha Doßhas
Your constitution is predominantly water. An excess
of water element creates cold, heavy, and dampness
in the body; specifically in the chest, lungs, and
sinuses. When balanced, you are loyal and calm by
nature. An excess of water causes water retention (e.g.,
edema, overweight), sinus problems, bronchitis. The
aim of Áyurveda is to create a balance between the
elements of air, water, and fire. To bring water into
balance one needs to:
• Consume more steamed, light, hot, and dry
foods.
• Take herbs to help digest the heavy foods.
• Eat smaller and fewer meals; eat more herbs.
Breakfast may be skipped.
• Eat pungent, bitter, and astringent foods to
reduce excessive water.
• It is better to cook for others, especially for
Váyu individuals.
• Do not use food as an emotional support.
HERBOLOGY
DIGESTION Hot spices: Dry ginger, black pepper,
cloves, and cinnamon improve the metabolism.
Bitters: Aloe, turmeric, barberry, and gentian reduce
the desire for sugars and fats.
ENERGY Pungent and bitter tonics: Black pepper,
cinnamon, saffron, ginger, çhilájit, guggul, myrrh,
aloe gel, or juice.
MIND Stimulants and mental clearing: musk, gotu
kola (bráhmí), basil (tulsí), guggul, myrrh, sage,
bayberry, betony.
FRUIT Generally increases water, causing mucus and
depressing the digestive fire (agni). It is better to not
combine fruits with other foods. Best are lemon,
limes, and grapefruits (which dissolve mucus and
reduce fat). They should be eaten without sugar. Other
good fruits include cranberries, apples, and dried
fruits.
VEGETABLES Most are diuretics (naturally drawing
water from the system). Steamed vegetables are
easiest on the digestive system. The best are chilies,
broccoli, cabbage, and celery. Next best are carrots,
green beans, fresh peas, beets, asparagus, lettuce,
cilantro, watercress, mustard greens, alfalfa,
sunflower sprouts, and chard. Third best are bell
peppers, cauliflower, parsley, and spinach. Other
vegetables increase water.
GRAINS are nourishing and balancing for Kapha
doßha. Whole grains of barley, quinoa, dry or popped
grains are best. Second best are corn, millet, rye, and
buckwheat. Basmati rice is alright in moderation.
Barley is a diuretic that reduces water and weight.
Avoid yeasted breads.
BEANS Most beans are good, particularly aduki,
followed by soy, lima, and lentils. Other useful beans
include tofu, múng, kidney, peanut (but not roasted),
and split peas. Múng is a pure or sattwic bean, and
will not encourage gas.
NUTS and SEEDS are eaten only in small quantities
because they are heavy and hard to digest. Sunflower
and pumpkin are acceptable. These are a good meat
(protein) substitute.
OILS in moderation: Mustard, canola, sunflower,
safflower. Corn oil is also acceptable.
DAIRY Buttermilk (lassi: 1/4 cup organic yogurt: 3/
4 cup water) with meals; soy milk and goat’s milk
are acceptable when there are no congestion or
digestive disorders.
SWEETENERS A little raw honey is acceptable.
CONDIMENTS Cardamom, ginger (dry), mustard
horseradish, turmeric, cloves. Second best
are cinnamon, coriander, basil, cilantro, and parsley.
Avoid salt because it retains water in the body (if
absolutely necessary, black or rock salt may be used
because it is the least aggravating).
ANIMAL PRODUCTS are best avoided, except if
the person is extremely weak. Animal products boost strength, but are inharmonious, toxic, increase water,
and do not generate new tissue growth. White, lean
poultry is the least aggravating.
BEVERAGES Astringent or pungent teas (warm or
at room temperature): Alfalfa, raspberry, hibiscus, and
dandelion. Boiled, organic goat’s milk (without food)
with cinnamon and honey. Pineapple, pomegranate,
cranberry, grapefruit, lemon, and lime juices are good.
Celery and other green vegetable juices are also
helpful. Avoid wine, alcohol, ice, or any cold drinks.
Herbal Preparations: The average amount of herbs
to take is between 1/4 to 1 teaspoon of an herb or of
an herbal mixture just after meals. Twice as much
raw honey, ghee, or water may be mixed with herbs
to form a paste. It is also advisable to cook herbs in a
little oil or ghee, then add them to your food. Teas
can be made with 1 to 2 teaspoons of herbs.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
OIL and MASSAGE Warm and light oils, such as
canola, mustard, flaxseed (linseed), or dry rough
massage are advised. Rubbing alcohol mixed with
warm herbal oils (eucalyptus, frankincense, myrrh,
clove, cedar, cinnamon, mustard) is also good. These
oils stimulate and clear the mind.
AROMA THERAPY Frankincense, myrrh, cedar,
cloves, cinnamon, and musk stimulate and clear the
mind. Use as incense, soap, sachet, or candles.
COLOR THERAPY Warm, bright colors: Yellow,
orange, gold, or red. Avoid white, or pale shades of
blue, green, and pink. Use black, brown, and gray in
moderation, or not at all. Colors apply to clothing,
office, and home furnishings.
GEM THERAPY Ruby, garnet, and cat’s eye set in
gold are warming, and therefore, reduce water.
Weight-reducing gems: amethyst and lapis, set in
gold, and worn with warmer stones. Set rings or
pendants to touch the skin for the strongest effect.
YOGA Strong workouts and more standing postures,
along with headstands (if there is no heart condition).
Solar Práòáyáma and breath of fire (bhastrika)
breathing are advised.
MANTRAS Stimulating and clearing mantras: are
useful, like Aym, Hreem, Hoom are useful.
MEDITATION Devotion (bhakti) and service
(karma) harmonize one’s nature. Worship the Divine
as a particular deity or incarnation you like, e.g.,
Rama, K^ißhòa, or Christ. Renounce greed, desire,
attachment and sentimentality to clear the mind.
Chanting is excellent.
LIFE STYLE Strong and aerobic workouts, sun-bathing,
warm breezes, discipline, physical hardship. Stay
up at night, avoid day naps, increase mental stimulation,
travel, and pilgrimage. Avoid cold and dampness.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
Please remember do not force anything! Listen to
what your system tells you. One’s intuition is the best
doctor. Please enjoy these suggestions and feel an
increasingly healthy and harmonious life.
Aum £hánti, £hánti, £hánti
Peace
Tridoßha Food Plan
If persons have an equal amount of all three doßhas,
food plans depend upon whether they are healthy or
have some illness. If ill, Áyurvedic practitioners
determine the doßha or doßhas causing the illness and
suggest the food plan that reduces that excessed doßha
(i.e., a vak^iti-reducing diet). When tridoßhic persons
have no health concerns, they are able to eat all foods
in moderation
Showing posts with label ayurveda. Show all posts
Showing posts with label ayurveda. Show all posts
Etiology -Cause of all diseases
Etiology: Cause of All Disease
All diseases are caused by aggravation of the
doßhas. This aggravation of different doßhas is
caused by the intake of improper diet and leading
an improper lifestyle (Mithya Áhar Vihar). The
three causes of illness are excessive, insufficient,
or improper use of,
1. The senses
2. Actions
3. Seasonal factors
1. Unsuitable use of the senses: Unwholesome
contact of the senses (taste, touch, sight, sound,
and smell) with objects. For example, sound
(hearing loud voices, noise pollution cause serious
mind and health problems). Touch (contact
of the skin with chemicals, hot objects, or
overly cold objects). Sight (exposure to too
much light, such as staring at the sun).
2. Actions: Relate to body, speech, and mind.
These include, conduct, urge, posture, concern,
and emotions. Thoughts and decisions leading
to harmful or unhealthy situations are said to
be errors of the intellect. Spiritually speaking,
the first intellectual error is to believe that anyone
or anything is separate from oneself. The
Áyurvedic texts say that this is the first cause
of all diseases, the loss of faith in the Divine.
3. Seasonal factors: Váyu accumulates during the
dry or dehydrating heat of the summer
(Gríßhma: mid-May to mid-July). It becomes
aggravated during the rainy season (Varßha:
mid-July to mid-September), which causes
weakened digestion, acidic atmospheric conditions,
and gas produced from the earth.
Pitta accumulates during the rainy season due
to the acidic conditions of the atmosphere and a
weakened digestion. It is aggravated during autumn
(£harat: mid- September to mid-November) when
the heat returns (perhaps equivalent to Indian Summer).
This occurs after the cooling spell of the rainy
season.
Kapha accumulates during the cold season
(£hiçhira: mid-January to mid-March) due to the cold and damp caused by the winds, clouds, and
rain. It gets aggravated during the spring (Vasant:
mid-March to mid-May) when the warm weather
liquefies the accumulating Kapha (from the cold
season).Váyu Increasing Causes: Bitter, salty, and astringent
tastes, dry, light, cold foods, fasting, waiting
longer than three or four hours between mealssuppression or premature initiation of the 13 natural
urges, staying awake late at night, prolonged
high pitched speaking, excess emesis and purgation,
sudden grief, fear, worry, or anxiety; excessive
exercise or sexual intercourse; the end of the
digestive process.
Pitta Increasing Causes: Pungent, sour, and salty
tastes, foods causing heat and burning sensations,
anger, autumn, the middle of digestion, sun or heat
exposure, exhaustion, eating with indigestion.
Kapha Increasing Causes: Sweet, sour, and salty
tastes, oils, heavy or indigestible foods, overeating,
cold foods, lack of exercise, excess sleeping,
naps, inadequate emesis and purgation, eating before
hungry, in the spring, before noon and early
night, the first stage of digestion.
Factors Increasing All Doßhas: Eating excessively,
improper diet, uncooked, contaminated or incompatible
foods; spoiled food and drinks; dried vegetables,
raw root vegetables. Other factors include
eating fried sesame seeds and molasses, mud, barley
beer, foul and dry meat, eating food out of season;
direct breeze, negative thoughts, living in
mountain slopes. Malefic positioning of the planets
and constellations, improper administration of
therapies, illegal actions, and being too inactive
also increase all the doßhas.
Food Intake and Doßha Illness
Improper quantity of food results in impairing
strength, complexion, weight, distention,
longevity, virility, and ojas. It afflicts the body,
mind, intellect, and senses, causing harm to the
dhátus (tissues)—especially Váyu. Food taken
in excess aggravates all three doßhas. Obstructions
are produced in the stomach and move
through the upper and lower tracts, producing
diseases according to one’s doßha.
Váyu: Colic pain, constipation, malaise, dry
mouth, fainting, giddiness, irregular digestive
power, rigidity, hardening and contracting of vessels.
Pitta: Fever, diarrhea, internal burning sensation,
thirst, intoxication, giddiness, and delirium.
Kapha: Vomiting, anorexia, indigestion, cold
fever, laziness, and heaviness.
Disease Development: Six Stages
Earlier, it was briefly mentioned that six stages
of disease development exist. However, modern
medical technology can only see the last two stages
of any illness. Áyurveda offers insight into the earlier
stages and enables those monitoring their health
to take care of any small imbalances well before
developing any serious illness. The six stages of
disease development are:
1. Accumulation: Illness begins in one of the three
main doßha sites: stomach (Kapha), small intestine
(Pitta), or the colon (Váyu). Excess Kapha in
the stomach creates a blockage in the system that
leads to lassitude, heaviness, pallor, bloating, and
indigestion. Pitta accumulation creates burning
sensations, fever, hyperacidity, bitter taste in the
mouth, and anger. The collecting of Váyu creates
gas, distention, constipation, dryness, fear, fatigue,
insomnia, and the desire for warm things.
The value of monitoring these experiences
within one’s body and mind leads to the earliest
detection of an imbalance, while it is still in its
hidden or incubatory stages.
2. Aggravation: As the imbalanced elements (humors)
continue to increase, the symptoms mentioned
above become more aggravated and will be
noticed in other parts of the body as well. Kapha
aggravation causes a loss of appetite, indigestion,
nausea, excess saliva, heaviness in the heart and
head, and oversleeping. The aggravated Pitta experience
is one of increased acidity, burning sensations
in the abdomen, lowered vitality, or insomnia.
Váyu aggravation results in pain and spasm in
the abdomen, gas and rumbling in the bowels, and
light-headedness.
3. Overflow: Once the origin site is full with the
excess humor (element), it will begin to overflow
into the rest of the body using different channels
of transportation. The doähas begin to overflow
into the GI tract, then join with the circulating
plasma and blood. During circulation the humors
then begin to seep into the organs, dhátus (tissues),
and malas (waste). Simultaneously, symptoms at
the origin site continue to grow worse.
4. Moving and localization at a distant site: The
humors will move to wherever a weak site exists
in the body. This is where and when specific diseases
begin to develop. For example, a Váyu illness
could move to the bones and begin to create
arthritis. If the duodenum is weak, humors deposit
themselves there and create an ulcer (usually a Pitta
condition). Kapha moves to organs like the lungs
when weakened. Healing is still simple, even at
this fourth stage of illness.
5. Manifestation: This is the first stage of the development
of illness for which Western science can
detect signs of disease. Here, diseases become fully
developed, showing signs of clinical features.
Names are given to imbalances of the humors, such
as cancer, bronchitis, arthritis, etc.
6. Distinction/Chronic Complications: In this last
stage, the symptoms become clear enough so that
the elemental cause may be determined. For example,
Váyu asthma will cause dry skin, constipation,
anxiety, attacks at dawn, and the desiring of
warmth. Pitta asthma will show yellow phlegm,
fever, sweating, and attacks at noon and midnight.
Asthma brought on by Kapha will create white
phlegm, water in the lungs, and attacks during the
morning and evening. Some practitioners describe
this stage as the chronic phase of development.
For example, if one develops an inflammation
or abscess in stage five, in stage six, complications
set in, and the abscess may burst and become
a chronic ulcer.
Three Disease Pathways
In our consideration of the Áyurvedic view of
the body, we also learn of the classification of illness
and the healing process through the three paths
that disease travels.
Inner: This is the digestive tract involving diseases
of the GI tract. These diseases are easy to heal because
toxins are expelled through the tract. Diseases
of the inner path include fever, cough, hiccups,
enlarged abdomen or spleen, internal edema,
vomiting, and hard stools.
Outer: This path refers to the plasma/skin, blood,
and superficial tissues. Toxic blood and skin diseases
are harder to heal because removing an illness
from the tissue is more difficult. Symptoms
include abdominal and other malignant tumors,
edema, and hemorrhoids.
Central: This path refers to muscle, fat, bone, marrow,
and deeper nerve tissues. This is the most
delicate area of the body, affecting the heart, head,
bone joints, and urinary bladder. The most difficult
diseases develop here, such as cancer or arthritis.
These diseases develop between the inner
and outer paths.
Signs and Symptoms of Disease, by Doßha
Excess Váyu: Drooping, dilation, loss of sensation,
and weakness; continuous, cutting, pricking, crushing,
or splitting pain; obstruction, contraction, or
constriction; twisting, tingling, thirst, tremors,
roughness, dryness, throbbing, curvatures, gas,
winding, stiffness, or rigidity; astringent taste in
mouth, blue/crimson discoloration, partial vacuums
in bodily liquids.
Excess Pitta: Burning sensation, reddish discoloration,
heat, high digestive fire, pus, ulcers, perspiration,
moistness, debility, fainting, toxicity, bitter
and sour tastes in the mouth, oozing, fungus.
Excess Kapha: Oiliness, hardness, itching irritations,
cold, heaviness, obstructions, toxic or mucus
coatings inside the srotas (channels), loss of
movement, swelling, edema, indigestion, excessive
All diseases are caused by aggravation of the
doßhas. This aggravation of different doßhas is
caused by the intake of improper diet and leading
an improper lifestyle (Mithya Áhar Vihar). The
three causes of illness are excessive, insufficient,
or improper use of,
1. The senses
2. Actions
3. Seasonal factors
1. Unsuitable use of the senses: Unwholesome
contact of the senses (taste, touch, sight, sound,
and smell) with objects. For example, sound
(hearing loud voices, noise pollution cause serious
mind and health problems). Touch (contact
of the skin with chemicals, hot objects, or
overly cold objects). Sight (exposure to too
much light, such as staring at the sun).
2. Actions: Relate to body, speech, and mind.
These include, conduct, urge, posture, concern,
and emotions. Thoughts and decisions leading
to harmful or unhealthy situations are said to
be errors of the intellect. Spiritually speaking,
the first intellectual error is to believe that anyone
or anything is separate from oneself. The
Áyurvedic texts say that this is the first cause
of all diseases, the loss of faith in the Divine.
3. Seasonal factors: Váyu accumulates during the
dry or dehydrating heat of the summer
(Gríßhma: mid-May to mid-July). It becomes
aggravated during the rainy season (Varßha:
mid-July to mid-September), which causes
weakened digestion, acidic atmospheric conditions,
and gas produced from the earth.
Pitta accumulates during the rainy season due
to the acidic conditions of the atmosphere and a
weakened digestion. It is aggravated during autumn
(£harat: mid- September to mid-November) when
the heat returns (perhaps equivalent to Indian Summer).
This occurs after the cooling spell of the rainy
season.
Kapha accumulates during the cold season
(£hiçhira: mid-January to mid-March) due to the cold and damp caused by the winds, clouds, and
rain. It gets aggravated during the spring (Vasant:
mid-March to mid-May) when the warm weather
liquefies the accumulating Kapha (from the cold
season).Váyu Increasing Causes: Bitter, salty, and astringent
tastes, dry, light, cold foods, fasting, waiting
longer than three or four hours between mealssuppression or premature initiation of the 13 natural
urges, staying awake late at night, prolonged
high pitched speaking, excess emesis and purgation,
sudden grief, fear, worry, or anxiety; excessive
exercise or sexual intercourse; the end of the
digestive process.
Pitta Increasing Causes: Pungent, sour, and salty
tastes, foods causing heat and burning sensations,
anger, autumn, the middle of digestion, sun or heat
exposure, exhaustion, eating with indigestion.
Kapha Increasing Causes: Sweet, sour, and salty
tastes, oils, heavy or indigestible foods, overeating,
cold foods, lack of exercise, excess sleeping,
naps, inadequate emesis and purgation, eating before
hungry, in the spring, before noon and early
night, the first stage of digestion.
Factors Increasing All Doßhas: Eating excessively,
improper diet, uncooked, contaminated or incompatible
foods; spoiled food and drinks; dried vegetables,
raw root vegetables. Other factors include
eating fried sesame seeds and molasses, mud, barley
beer, foul and dry meat, eating food out of season;
direct breeze, negative thoughts, living in
mountain slopes. Malefic positioning of the planets
and constellations, improper administration of
therapies, illegal actions, and being too inactive
also increase all the doßhas.
Food Intake and Doßha Illness
Improper quantity of food results in impairing
strength, complexion, weight, distention,
longevity, virility, and ojas. It afflicts the body,
mind, intellect, and senses, causing harm to the
dhátus (tissues)—especially Váyu. Food taken
in excess aggravates all three doßhas. Obstructions
are produced in the stomach and move
through the upper and lower tracts, producing
diseases according to one’s doßha.
Váyu: Colic pain, constipation, malaise, dry
mouth, fainting, giddiness, irregular digestive
power, rigidity, hardening and contracting of vessels.
Pitta: Fever, diarrhea, internal burning sensation,
thirst, intoxication, giddiness, and delirium.
Kapha: Vomiting, anorexia, indigestion, cold
fever, laziness, and heaviness.
Disease Development: Six Stages
Earlier, it was briefly mentioned that six stages
of disease development exist. However, modern
medical technology can only see the last two stages
of any illness. Áyurveda offers insight into the earlier
stages and enables those monitoring their health
to take care of any small imbalances well before
developing any serious illness. The six stages of
disease development are:
1. Accumulation: Illness begins in one of the three
main doßha sites: stomach (Kapha), small intestine
(Pitta), or the colon (Váyu). Excess Kapha in
the stomach creates a blockage in the system that
leads to lassitude, heaviness, pallor, bloating, and
indigestion. Pitta accumulation creates burning
sensations, fever, hyperacidity, bitter taste in the
mouth, and anger. The collecting of Váyu creates
gas, distention, constipation, dryness, fear, fatigue,
insomnia, and the desire for warm things.
The value of monitoring these experiences
within one’s body and mind leads to the earliest
detection of an imbalance, while it is still in its
hidden or incubatory stages.
2. Aggravation: As the imbalanced elements (humors)
continue to increase, the symptoms mentioned
above become more aggravated and will be
noticed in other parts of the body as well. Kapha
aggravation causes a loss of appetite, indigestion,
nausea, excess saliva, heaviness in the heart and
head, and oversleeping. The aggravated Pitta experience
is one of increased acidity, burning sensations
in the abdomen, lowered vitality, or insomnia.
Váyu aggravation results in pain and spasm in
the abdomen, gas and rumbling in the bowels, and
light-headedness.
3. Overflow: Once the origin site is full with the
excess humor (element), it will begin to overflow
into the rest of the body using different channels
of transportation. The doähas begin to overflow
into the GI tract, then join with the circulating
plasma and blood. During circulation the humors
then begin to seep into the organs, dhátus (tissues),
and malas (waste). Simultaneously, symptoms at
the origin site continue to grow worse.
4. Moving and localization at a distant site: The
humors will move to wherever a weak site exists
in the body. This is where and when specific diseases
begin to develop. For example, a Váyu illness
could move to the bones and begin to create
arthritis. If the duodenum is weak, humors deposit
themselves there and create an ulcer (usually a Pitta
condition). Kapha moves to organs like the lungs
when weakened. Healing is still simple, even at
this fourth stage of illness.
5. Manifestation: This is the first stage of the development
of illness for which Western science can
detect signs of disease. Here, diseases become fully
developed, showing signs of clinical features.
Names are given to imbalances of the humors, such
as cancer, bronchitis, arthritis, etc.
6. Distinction/Chronic Complications: In this last
stage, the symptoms become clear enough so that
the elemental cause may be determined. For example,
Váyu asthma will cause dry skin, constipation,
anxiety, attacks at dawn, and the desiring of
warmth. Pitta asthma will show yellow phlegm,
fever, sweating, and attacks at noon and midnight.
Asthma brought on by Kapha will create white
phlegm, water in the lungs, and attacks during the
morning and evening. Some practitioners describe
this stage as the chronic phase of development.
For example, if one develops an inflammation
or abscess in stage five, in stage six, complications
set in, and the abscess may burst and become
a chronic ulcer.
Three Disease Pathways
In our consideration of the Áyurvedic view of
the body, we also learn of the classification of illness
and the healing process through the three paths
that disease travels.
Inner: This is the digestive tract involving diseases
of the GI tract. These diseases are easy to heal because
toxins are expelled through the tract. Diseases
of the inner path include fever, cough, hiccups,
enlarged abdomen or spleen, internal edema,
vomiting, and hard stools.
Outer: This path refers to the plasma/skin, blood,
and superficial tissues. Toxic blood and skin diseases
are harder to heal because removing an illness
from the tissue is more difficult. Symptoms
include abdominal and other malignant tumors,
edema, and hemorrhoids.
Central: This path refers to muscle, fat, bone, marrow,
and deeper nerve tissues. This is the most
delicate area of the body, affecting the heart, head,
bone joints, and urinary bladder. The most difficult
diseases develop here, such as cancer or arthritis.
These diseases develop between the inner
and outer paths.
Signs and Symptoms of Disease, by Doßha
Excess Váyu: Drooping, dilation, loss of sensation,
and weakness; continuous, cutting, pricking, crushing,
or splitting pain; obstruction, contraction, or
constriction; twisting, tingling, thirst, tremors,
roughness, dryness, throbbing, curvatures, gas,
winding, stiffness, or rigidity; astringent taste in
mouth, blue/crimson discoloration, partial vacuums
in bodily liquids.
Excess Pitta: Burning sensation, reddish discoloration,
heat, high digestive fire, pus, ulcers, perspiration,
moistness, debility, fainting, toxicity, bitter
and sour tastes in the mouth, oozing, fungus.
Excess Kapha: Oiliness, hardness, itching irritations,
cold, heaviness, obstructions, toxic or mucus
coatings inside the srotas (channels), loss of
movement, swelling, edema, indigestion, excessive
Ayurveda basics
Overview
yurveda, according to Charak Saåhitá, was
a scientific and logical interpretation, in which
tridoßha theory was enumerated along with management
of Váyu, Pitta, and Kapha. Nature was
seen as uniform, and rational knowledge was emphasized
over the supernatural. Symposia were
held for practitioners to express opinions and to
arrive at an accepted view of truth. Lord Átreya
presided over the talks.
Rather than analyze and name millions of body
parts and diseases, Charak Saåhitá holds that it is
happiness and unhappiness that result in health and
disease respectively The healthy or holistic person
is termed Purußha, or eternal Divinity. The
causes of illness are deha-manasa, or psychosomatic
reasons: mind affects body and body affects
mind. Thus, the ‘partial’ view has no place and
Sattwavajaya, or holistic psychotherapy, has its
origins in the Áyurvedic science.
Áyurveda then, is seen as a highly accurate and
personalized method of analyzing people’s constitutions
and illnesses; it recommends and provides
gentle, natural and effective therapies.
Áyurveda relies totally on nature to heal, while
Áyurvedic therapies only help in the healing process.
Swabhavoparama (recession by nature) is the
method of using herbs, diet, lifestyle, and other
therapies (discussed in the next section) to return
the mind and body back to its natural state of balance.
The nature of an illness is learned through five
methods.
1. Cause (nidána)
2. Premonitory or incubatory signs (púrvarupa)
3. Signs and symptoms (rupa)
4. Diagnostic tests (upaähaya)
5. Pathology or stages of manifestation (samprapti)
1. Nidána or etiology (cause)—All diseases are
caused by the aggravation of the doßhas.
2. Púrvarupa (hidden or incubatory signs)—Signs
and symptoms cannot be attributed to any specific
doßha due to their mild nature. Two forms exist;
a) Symptoms may occur due to one or more of
the aggravated doßhas and disappear when the
disease manifests, or
b) Symptoms that develop into the specific disease.
3. Rupa (signs and symptoms)—Manifestations of
the disease are clearly observed.
4. Upaähaya (diagnostic tests)—When practitioners
cannot determine the cause of the illness
through the other methods they test with herbs,
food, or habits. These therapies show whether they
heal or aggravate the illness.
5. Samprapti or pathogenesis (disease development)
—Not merely symptoms or signs, this is the
actual manifestation of disease. Five kinds of development
exist:
a) The varieties of a disease.
b) The different aspects of the doßhas causing the
illness.
c) Whether a disease is of primary or secondary
nature.
d) The severity of the illness, strong or weak (e.g.,
due to age, general health, etc.).
The Áyurveda Encyclopedia
40
e) Time of digestion, day, or season when the doßha is predominant.
yurveda, according to Charak Saåhitá, was
a scientific and logical interpretation, in which
tridoßha theory was enumerated along with management
of Váyu, Pitta, and Kapha. Nature was
seen as uniform, and rational knowledge was emphasized
over the supernatural. Symposia were
held for practitioners to express opinions and to
arrive at an accepted view of truth. Lord Átreya
presided over the talks.
Rather than analyze and name millions of body
parts and diseases, Charak Saåhitá holds that it is
happiness and unhappiness that result in health and
disease respectively The healthy or holistic person
is termed Purußha, or eternal Divinity. The
causes of illness are deha-manasa, or psychosomatic
reasons: mind affects body and body affects
mind. Thus, the ‘partial’ view has no place and
Sattwavajaya, or holistic psychotherapy, has its
origins in the Áyurvedic science.
Áyurveda then, is seen as a highly accurate and
personalized method of analyzing people’s constitutions
and illnesses; it recommends and provides
gentle, natural and effective therapies.
Áyurveda relies totally on nature to heal, while
Áyurvedic therapies only help in the healing process.
Swabhavoparama (recession by nature) is the
method of using herbs, diet, lifestyle, and other
therapies (discussed in the next section) to return
the mind and body back to its natural state of balance.
The nature of an illness is learned through five
methods.
1. Cause (nidána)
2. Premonitory or incubatory signs (púrvarupa)
3. Signs and symptoms (rupa)
4. Diagnostic tests (upaähaya)
5. Pathology or stages of manifestation (samprapti)
1. Nidána or etiology (cause)—All diseases are
caused by the aggravation of the doßhas.
2. Púrvarupa (hidden or incubatory signs)—Signs
and symptoms cannot be attributed to any specific
doßha due to their mild nature. Two forms exist;
a) Symptoms may occur due to one or more of
the aggravated doßhas and disappear when the
disease manifests, or
b) Symptoms that develop into the specific disease.
3. Rupa (signs and symptoms)—Manifestations of
the disease are clearly observed.
4. Upaähaya (diagnostic tests)—When practitioners
cannot determine the cause of the illness
through the other methods they test with herbs,
food, or habits. These therapies show whether they
heal or aggravate the illness.
5. Samprapti or pathogenesis (disease development)
—Not merely symptoms or signs, this is the
actual manifestation of disease. Five kinds of development
exist:
a) The varieties of a disease.
b) The different aspects of the doßhas causing the
illness.
c) Whether a disease is of primary or secondary
nature.
d) The severity of the illness, strong or weak (e.g.,
due to age, general health, etc.).
The Áyurveda Encyclopedia
40
e) Time of digestion, day, or season when the doßha is predominant.
Dosha ,Dhath& malas
The Vedic scriptures say that there is an
inextricable link between humans and the
universe. The very elements of human life
exist outside in the cosmos as well. As the poet
Walt Whitman said, “I believe a blade of grass is
no less than the journey-work of the stars.” In order
to understand the universe and environmental
situations, and to understand human health concerns,
one needs to appreciate the common link
between them: the elements of creation.
The Vedas discuss the process of creation. First,
there was the eternal, Divine, unmanifest existence:
ever present. It is said that life was created from
within the eternal, like a thread that comes from
within a spider to be woven into a web. Creation
eventually dissolves back into the eternal like the
spider returning the web into itself.
One may ask how the nonmoving eternal can
appear to move or create something. Here, the Vedic
literature, known as the Upaniähads, offers a metaphor:
Just as the desert appears to create an oasis
without moving to create it, so does the nonmoving
eternity appear to produce this illusory creation.
The creation is called illusory because it is not lasting;
only eternity is real because it is everlasting.
There is not enough space in this book to justly
discuss this topic. This is a mere offering into the
insight of the origin of creation as explained by
the ancient Vedic ^rishis
As creation developed, it formed three underlying
principles that uphold all life: the laws of
creation, maintenance, and dissolution. Everything
in life is born or created, it lives, and then it dies.
These principles are known as sattwa, rajas, and
tamas, respectfully, and are called the three guòas
or tendencies. All of life, human and celestial, obey
these laws.
The Elements: Building Blocks of Life
The creation principle developed five essential
elements—or building blocks that all life forms
contain: ether, air, fire, water, and earth. We can
easily see how life was created from the subtlest
to the grossest matter. From eternity, the subtlest
form of matter is ether. Ether mixing with eternity
creates air, a more observable or experiential element.
As air moves, it eventually creates friction,
which creates heat or fire. Heat produces moisture,
thus creating water, the densest element yet:
if one tries to walk through water, one is slowed
by its density. Finally, water produces the densest
form of matter, earth. The Vedas say that all of the
creation, including humans, is made up of combinations
of all five essential elements. These elements
are the subtlest aspects of human life, finer
than the molecular, atomic, or subatomic levels.
This is the level that Áyurvedic healing works
on. Focusing on the cause of the grosser levels of
life, the denser aspects will be taken care of since
they are made up of these five elements. Just as a
strong foundation supports a strong building, when
the five elements (the foundation of all matter) are
strong and balanced in a person, they will automatically
balance the more material levels.
Thus, Áyurveda does not need to look at isolated
parts of the human anatomy, or at the vitamin,
chemical, or nutritional level of health. It simply
balances the elements, and this balances the
more physical levels.
A person diagnosed with a duodenal ulcer is an
example of this balancing. Rather than create a
name for a symptom, Áyurveda identifies the illness
as an excess of the fire element. Acid is a byproduct
of heat. Áyurveda will look to see in what
part of the patient’s life overheating occurs. It may
be due to eating excessive fiery foods and spices
like tomatoes and peppers. One’s career may be
causing undue anger (i.e., hot temper). Perhaps the
person drinks alcohol (firewater).
Once the cause is learned, suggestions for reducing
a person’s excessive intake of fire are discussed.
Simultaneously, the patient is advised to
use more of the air and water elements to balance
the heat with coolness (air cools heat, water puts
out the fire). Thus, the holistic approach of
Áyurveda seeks the cause of an illness and restores
balance, using the insight of the elemental creation
of the universe.
The Áyurvedic Body
Personalizing the healing process is a uniqueness
that Áyurveda brings to the holistic field of
health. From the insights of the Vedic sages, we
learn that people are different and need to be individually
treated.
Expanding upon this elemental view, the
Áyurvedic practitioner understands that people are
made up of various combinations of the elements.
Some people have more air in their system; some
people have a more fiery constitution. Others are
predominantly made up of water. Still others are
combinations of fire and air, fire and water, or air
and water. Some people have an equal amount of
all three elements (ether is combined in air and
earth within water).
Thus a more air-predominant individual needs
to take in less air and more fire and water. A water
person already has an excess of water, so there is a
need to reduce the intake of water and to increase
the fire and air elements in the diet and lifestyle.
Personalized Healing
The general Áyurvedic approach is threefold.
1. Determining one’s elemental constitution (doßha
or prak^iti),
2. Learning the elemental cause of illness (vik^iti),
and
3. Applying therapeutic recommendations to balance
elements causing the illness, without causing
an imbalance to the doßha (constitution).
This unique, personalized approach not only
makes healing effective, but gentle as well. Other
holistic measures may work, yet still aggravate the
person’s doßha. Áyurveda is the only holistic science
that needn’t warn people that they may feel
worse while the diseases or toxins are being removed
before they will feel better. Because of its
balancing approach, gentleness marks the entire
healing process.
Qualities of the Three Doßhas
Parallel to the three guòas (sattwa, rajas, and
tamas) in creation are the three doßhas, or constitutions,
in the human body: Váyu (or Váta), Pitta,
and Kapha. Váyu may be understood as nerve
force, electro-motor, physical activity or that,
which is responsible for motion. It is commonly
called air. The root, ‘va’ means to spread. In Western
terms, it is the electricity setting the organism
into motion, maintaining the equilibrium between
Pitta and Kapha (inerts).
Váyu relates to the nerve-force.
It is responsible for all movement
in the mind and body.
The movement of Váyu even regulates the
balance of Pitta and Kapha.
Pitta relates to internal fire, bile, body heat, digestive
enzymes, physio-chemical, biological,
metabolic and endocrine systems. It is responsible
for digesting the chyle into a protoplasmic substance
like sperm and ovum.
The nerve network of the mind and body.
The bones are primarily affected by Váyu
Pitta relates to the circulatory, endocrine,
and digestive systems
Kapha fills the intercellular spaces of the body
as connective tissue. Examples of these tissues include
mucus, synovial fluid, and tendons. Kapha
is responsible for the gross structure of the body
(solid and liquid/phlegm-plasma). Each person is
made up of a combination of these elements.
The knee bones
are examples of
areas that are lubricated
by
Kapha.
Together, the doßhas are responsible for catabolic
and anabolic metabolism. Catabolism breaks
down complex internal bodies, and Váyu (air energy)
sets this energy free into simpler waste.
Anabolism takes food and builds it into more complex
bodies. The summit of the metabolic process
is protoplasm or essential matter [proteins, carbohydrates,
lipids, and inorganic salts]. Lifeless food
becomes living protoplasm and is set free as useful
energy or excess heat or motion that is emitted
from the body. Thus, the purpose of the three
doßhas is to move the lymph chyle (the by-product
of digested foods) throughout the body. This
nourishes and builds the body tissues. When any
or all of the doßhas develop imbalance, the body
ceases to be nourished, and disease develops.
The three doßhas (Váyu, Pitta, Kapha) exist
throughout the entire body, in every cell, yet are
predominant (their sites of origin) in the colon,
small intestine, and stomach, respectively. Some
authorities say that Váyu primarily resides below
the navel, Pitta from the navel to the heart, and
Kapha, above the heart.
Váyu is also found in (governing) the waist,
thighs, ear, bones, and skin. Pitta also governs the
navel, sweat, lymph, blood, eye, and skin. Kapha
additionally controls the chest, throat, head, bone
joints, small intestine, plasma, fat, nose, and
tongue.
Properties of the Three Doßhas
Váyu: Dry, light, cold, rough, subtle, moving
Pitta: Slightly oily, hot, light, odorous, liquid
Kapha: Oily, cold, heavy, slow, smooth, slimy,
static.
Each of the three doßhas has five
divisions or responsibilities.
5 Váyus
Each of the five Váyus is responsible for various
physical and mental functions of the cerebralspinal
and sympathetic nerves.
Práò is located in the head and governs the
chest, throat, mind, heart, sense organs, intelligence,
expectorating, sneezing, belching, inspiration,
and swallowing of food—outward movement.
Udán resides in the chest and controls the nose,
navel, and throat, and is responsible for initiating
speech, effort, enthusiasm, the capacity to work,
complexion, and memory—upward movement.
Vyán is found in the heart and rapidly moves
throughout the body. It regulates all body movements,
including walking, raising and lowering of
the body parts, and opening and closing the eyes.
Samán is located near the digestive fire. It works
in the alimentary tract (absorbing nutrients and
excreting wastes), and other abdominal organs. It
holds food in the alimentary tract, helps digest it,
separates nutrients from waste, and eliminates the
waste—equalized movement.
Apán is seated in the colon, and controls the
waist, bladder, genitals, and thighs. Its main function
is downward movement of wastes (feces,
urine), reproductive fluid, menstrual fluid, and it
also controls the downward movement of the fetus.
5 Pittas
Pachaka exists in the small intestine, stomach,
and colon as non-liquid heat, bile, or digestive fire.
The fire digests and transforms food, emulsifying
food fats and separating absorbable nutrients from
waste, so they may be passed to lacteals by absorption.
[Food becoming partially digested in the
stomach is known as chyme. This chyme passes
into the small intestine where it becomes digested
by the pancreatic juice and bile. The usable byproduct
is lymph and fatty matter, or chyle. The
chyle moves through lacteals, or lymphatic vessels
which carry chyle from the small intestine to
the thoracic duct. From the thoracic duct, the chyle
is sent into the blood.] Pachaka (digestive enzymes),
through digestion, automatically nourishes
the other four Pittas.
Ranjaka is located in the stomach, liver, and
spleen, and gives color to lymph chyle when it is
transformed into blood as it passes through the liver
and spleen.
Sadhaka is found in the heart. It helps in performing
mental functions such as knowledge, intelligence,
and consciousness by maintaining
rhythmic cardiac contractions.
Alochaka resides in the retina of the eyes and
governs sight.
Bhrajaka resides in the skin. It regulates complexion
by keeping secretions from the sweat and
sebaceous glands of the skin active.
5 Kaphas
Avalambaka is found in the chest and creates
cohesion, softness, moistness, and liquidity, which
result in maintaining body strength.
Kledaka is in the stomach, liquefying hard food
masses.
Bodhaka is found in the tongue and is responsible
for taste.
Tarpaka exists in the head and nourishes the
sense organs.
Shleßhaka is located in the bone joints and lubricates
them.
People who are predominantly an air (Váyu)
prak^iti will have different experiences depending
on whether their doßha is balanced or in excess.
Balanced Váyu-prak^iti individuals will be adaptable,
cheerful, have natural healing tendencies, be
thin-framed, and very tall or very short. If there is
excess Váyu in their bodies, they may be very thin,
have dry skin, gas, constipation, bone problems,
or arthritis. They may talk very fast or become easily
tired. Mentally, they may quickly grasp concepts
but soon forget them; be anxious, worried,
fearful, or nervous.
Pitta-dominant individuals, when healthy and
balanced, will be warm, and have clear, penetrating
thoughts. They will tend to be leaders and/or
athletic. They will be of moderate, muscular build,
and will be passionate. When they overheat, they
may find themselves impatient, hot-tempered, or
too critical. Physically, they will develop heat-related
problems like ulcers, infections, rashes or
acne, eye problems, or high blood pressure.
The Kapha-paramount individuals, when balanced,
are loyal and calm. Physically, they are big
boned and strong, with deep-toned voices. When
Kapha is excessive, they tend toward water excesses
like water retention, being overweight, or
having bronchitis. Mentally, they will find themselves
lethargic, too attached, and sentimental.
As we discussed earlier, each person is made
up of a combination of these elements, yet each
usually has a combination predominantly of two
or all three of these elements. These elements in
turn, form three physiological principles, Váyu
(ether and air), Pitta (fire), and Kapha (water and
earth). Like the elements, people are predominantly
made up of one or more or these doßhas.
People fall into seven prak^iti categories:
1. Váyu 5. Pitta/Kapha
2. Pitta 6. Kapha/Váyu
3. Kapha 7. Tridoßhic (equal amounts).
4. Váyu/Pitta (combination)
These constitutions may be further subdivided,
8, 9. Váyu/Pitta (with Váyu or Pitta being predominant)
10, 11. Váyu/Kapha (with Váyu or Kapha being
predominant)
12, 13. Pitta/Kapha (with Pitta or Kapha being predominant)
14-19. Tridoßhic (six additional constitutions, with
one or two doßhas being more predominant: e.g.,
Váyu predominance, Pitta and Kapha predominance,
etc.)
Three external reasons cause doßhas to become
increased (imbalanced):
1. Time of day or season (e.g., around noontime
is ruled by Pitta; Fall is predominantly a Váyu
time)
2. From inadequate, excessive or untimely sensory
experiences (e.g., excessive loud music, overeating)
3. Actions (e.g., excessive speaking, inadequate
exercise, etc.)
Agnis: Digestive Fire (Enzymes)
Most diseases are due to poor digestion. Agni
(enzyme) is found in the alimentary canal and digests
food. The normal digestion of the three
doßhas produces Samágni. Digestive activity
(healthy, deficient or excessive) is governed by the
doßhas becoming aggravated. The three doßhas
produce three agnis (vißhamágni, tíkßhnágni and
mandágni respectively). Excess Váyu in the body
produces weak, irregular digestion, and causes gas.
Excess Pitta creates a situation like an overheated
furnace. Food burns up quickly, and persons
experience burning sensations, thirst, acid
indigestion, etc. In some cases the agni fire even
burns up nutrients, causing malnutrition.
When excess Kapha is in the digestive tract, the
digestive fire is low, making it difficult to digest
any foods. As a result, a person feels dull, poor,
inadequate, and lethargic; the stomach is heavy, or
the person may experience constipation. Váyu disorders
produce hard stools from the dryness caused
by gas. Pitta stools are soft or liquid due to excess
heat. Kapha stools are moderate. A healthy stool
is also moderate and easily eliminated once or
twice a day.
Thirteen agnis reside in the body and are responsible
for digestion,
Jatharagni: Works at the gastrointestinal level,
governing basic digestion and the 12 other agnis.
5 Bhutagnis: Metabolize the five elements that
are present in the body’s tissues. They are a form
of heat that is always present in all the tissues that
are responsible for proper function and development
of the tissues.
7 Dhatagnis: Metabolize in the seven tissues
(dhátus). This is a biochemical process beyond
food digestion. It includes anabolic and catabolic
activity.
Body Tissues and Wastes
(The 7 Dhátus and 3 Malas)
Tissue Layers (Dhátus)
The Áyurvedic view of the body has many similarities
to modern beliefs. Seven tissue systems
(dhátus) are in the body. Each tissue is primarily
governed by one of the three elements. Each dhátu
is developed or transformed out of the previous
tissue layer, starting with rasa (plasma). If plasma
is not healthy, then all the other layers will also be
affecteTdi.ssue Layer
(Dhátus)
Governing
Doäha
1. Plasma (rasa) Kapha/water
2. Blood (rakta) Pitta/fire
3. Muscle (máåsa) Kapha/water
4. Fat (medas) Kapha/water
5. Bone (asthi) Váyu/air
6. Nerves -fluid/
marrow (majjá) Kapha/water
7. Reproductive
tissues (¤hukra) Kapha/water
With insight into the governing doßha, the cause
of a diseased dhátu is accurately determined. For
example, if a person has cancer in the blood, we
know that excess Pitta (heat, toxins) exists in the
blood. If a person has osteoporosis, then too much
Váyu is in the bones. Muscular Dystrophy would
be an example of a muscular or Kapha problem.
Once the elemental cause of the illness is
known, therapies are used to balance the system
through reducing the excess elements(s) and increasing
the deficient one(s). Therapies include the
use of herbs, foods, and lifestyle variations.
Signs and Symptoms of
Vitiated Tissues (Dhátus)
Body Wastes (Malas)
Another important factor in health is the proper
elimination of waste: feces, urine, and sweat (miscellaneous
waste includes tears (eye), spit (tongue),
oily secretions (skin), mucoid secretions (mucus
membrane), and smegma (genitalia excreta). Malas
(bodily wastes) help maintain the functioning of
our organs.
Feces (puríßha) provide support and tone, as
well as maintaining the temperature of the colon.
Improper functioning can lead to Váyu illness like
worry, fear, ungroundedness, nervousness, headaches,
gas, distention, and constipation. Functioning
of the feces is damaged by excessive use of
purgatives, colonics, worry, and fear (fear can both
create improper functioning or be a by-product of
this dysfunction). It is also damaged by excessive
travel, the wrong foods (such as “junk food,” or
those foods that are too light or too heavy), oversleeping,
coffee, drugs, antibiotics, insufficient
exercise, and prolonged diarrhea. In Áyurvedic literature
it has been clearly stated that debilitated
persons suffering from tuberculosis should not be
given any kind of purgatives, as it is the feces that
preserve the temperature of such persons.
Urine (mútra) expels water and other solid
wastes from the body. Poor urine elimination results
in bladder pain or infection, difficult urination,
fever, thirst, dry mouth, or dehydration. Diuretic
drugs, alcohol, excessive sex, trauma, fright,
or too few liquids damage it.
Sweat (sweda) controls the body temperature
by way of expelling excess water and toxins, cools
the body, moistens the skin and hair, carried excess
fat from the body, and purifies the blood. Excess
sweating can cause skin diseases (usually Pitta
related) like eczema, boils, fungus, burning skin,
dehydration, fatigue, or convulsions (Váyucaused).
Deficient sweating can result in stiff hair,
skin fissures, dry skin, dandruff, wrinkles, or susceptibility
to colds and flu (i.e., peripheral circulation).
Too much dry food, lack of salt, excess or
deficient exercise, and excessive use of diaphoretic
herbs or excess sweating damage the sweating
functions.
Life Sap (Ojas)
Ojas (the life sap) is the essence of all the tissues
(dhátus). It pervades every part of the body.
Tissues (Dhátus) Signs & Symptoms
Plasma (rasa)
restlessness, palpitation,
cardiac pain, exhaustion
without cause, irritated by
loud noises
Hemoglobin/
Blood (rakta)
roughness, dryness, skin
cracks, loss of luster
Muscle (máåsa)
emaciation (especially of
buttocks, neck, and
abdomen)
Fat (medas)
cracking joints, eye
lassitude, overly thin,
exhaustion
Bone (asthi) falling hair, nails, teeth;
loose joints
Marrow (majjá)
thinness, weakness, bone
lightness, Váyu bone
diseases
Reproductive
essence (¤hukra)
weakness, dry mouth,
pallor, lassitude, exertion,
impotence, non-ejaculation
of semen
(Some authorities believe ojas is a combination of
eight different drops (aßhtabindu) of liquid, secreted
from the pineal gland.) Excessive sex, drugs,
talking, loud music, insufficient rest or burnout,
and high technology deplete Ojas. Signs of diminished
ojas are fear, worry, sensory organ pain, poor
complexion, cheerlessness, roughness, emaciation,
immune system disorders, and easily contracting
diseases.
Tastes (Rasas)
Áyurveda says there is a total of six tastes. Each
taste is governed by a doßha. These tastes may either
aggravate or pacify the doßhas, dhátus, and
malas.
Tastes provide varying degrees of nourishing
strength. Sweet taste is the most nourishing, and
as each taste becomes less nourishing, it becomes
more bitter, until it is astringent—and the least
nourishing.
This is also the order of tastes that get digested
(so eating sweets first is better, and astringent foods
last). Some authorities state that if one were to eat
sweets last, the body would digest this taste first,
letting the other tastes pass undigested through the
system. By the time the sweets are digested, the
other foods have passed through the system without
being digested. Other authorities believe that a
little sweet taste at the end of the meal stimulates
digestion.
Every substance, including some foods, may
have more than one taste (i.e., primary and secondary
tastes). Substances alleviate doßhas, aggravate
doßhas, or maintain health. When health is at
least slightly in balance, persons are advised to have
a little of each taste daily.
inextricable link between humans and the
universe. The very elements of human life
exist outside in the cosmos as well. As the poet
Walt Whitman said, “I believe a blade of grass is
no less than the journey-work of the stars.” In order
to understand the universe and environmental
situations, and to understand human health concerns,
one needs to appreciate the common link
between them: the elements of creation.
The Vedas discuss the process of creation. First,
there was the eternal, Divine, unmanifest existence:
ever present. It is said that life was created from
within the eternal, like a thread that comes from
within a spider to be woven into a web. Creation
eventually dissolves back into the eternal like the
spider returning the web into itself.
One may ask how the nonmoving eternal can
appear to move or create something. Here, the Vedic
literature, known as the Upaniähads, offers a metaphor:
Just as the desert appears to create an oasis
without moving to create it, so does the nonmoving
eternity appear to produce this illusory creation.
The creation is called illusory because it is not lasting;
only eternity is real because it is everlasting.
There is not enough space in this book to justly
discuss this topic. This is a mere offering into the
insight of the origin of creation as explained by
the ancient Vedic ^rishis
As creation developed, it formed three underlying
principles that uphold all life: the laws of
creation, maintenance, and dissolution. Everything
in life is born or created, it lives, and then it dies.
These principles are known as sattwa, rajas, and
tamas, respectfully, and are called the three guòas
or tendencies. All of life, human and celestial, obey
these laws.
The Elements: Building Blocks of Life
The creation principle developed five essential
elements—or building blocks that all life forms
contain: ether, air, fire, water, and earth. We can
easily see how life was created from the subtlest
to the grossest matter. From eternity, the subtlest
form of matter is ether. Ether mixing with eternity
creates air, a more observable or experiential element.
As air moves, it eventually creates friction,
which creates heat or fire. Heat produces moisture,
thus creating water, the densest element yet:
if one tries to walk through water, one is slowed
by its density. Finally, water produces the densest
form of matter, earth. The Vedas say that all of the
creation, including humans, is made up of combinations
of all five essential elements. These elements
are the subtlest aspects of human life, finer
than the molecular, atomic, or subatomic levels.
This is the level that Áyurvedic healing works
on. Focusing on the cause of the grosser levels of
life, the denser aspects will be taken care of since
they are made up of these five elements. Just as a
strong foundation supports a strong building, when
the five elements (the foundation of all matter) are
strong and balanced in a person, they will automatically
balance the more material levels.
Thus, Áyurveda does not need to look at isolated
parts of the human anatomy, or at the vitamin,
chemical, or nutritional level of health. It simply
balances the elements, and this balances the
more physical levels.
A person diagnosed with a duodenal ulcer is an
example of this balancing. Rather than create a
name for a symptom, Áyurveda identifies the illness
as an excess of the fire element. Acid is a byproduct
of heat. Áyurveda will look to see in what
part of the patient’s life overheating occurs. It may
be due to eating excessive fiery foods and spices
like tomatoes and peppers. One’s career may be
causing undue anger (i.e., hot temper). Perhaps the
person drinks alcohol (firewater).
Once the cause is learned, suggestions for reducing
a person’s excessive intake of fire are discussed.
Simultaneously, the patient is advised to
use more of the air and water elements to balance
the heat with coolness (air cools heat, water puts
out the fire). Thus, the holistic approach of
Áyurveda seeks the cause of an illness and restores
balance, using the insight of the elemental creation
of the universe.
The Áyurvedic Body
Personalizing the healing process is a uniqueness
that Áyurveda brings to the holistic field of
health. From the insights of the Vedic sages, we
learn that people are different and need to be individually
treated.
Expanding upon this elemental view, the
Áyurvedic practitioner understands that people are
made up of various combinations of the elements.
Some people have more air in their system; some
people have a more fiery constitution. Others are
predominantly made up of water. Still others are
combinations of fire and air, fire and water, or air
and water. Some people have an equal amount of
all three elements (ether is combined in air and
earth within water).
Thus a more air-predominant individual needs
to take in less air and more fire and water. A water
person already has an excess of water, so there is a
need to reduce the intake of water and to increase
the fire and air elements in the diet and lifestyle.
Personalized Healing
The general Áyurvedic approach is threefold.
1. Determining one’s elemental constitution (doßha
or prak^iti),
2. Learning the elemental cause of illness (vik^iti),
and
3. Applying therapeutic recommendations to balance
elements causing the illness, without causing
an imbalance to the doßha (constitution).
This unique, personalized approach not only
makes healing effective, but gentle as well. Other
holistic measures may work, yet still aggravate the
person’s doßha. Áyurveda is the only holistic science
that needn’t warn people that they may feel
worse while the diseases or toxins are being removed
before they will feel better. Because of its
balancing approach, gentleness marks the entire
healing process.
Qualities of the Three Doßhas
Parallel to the three guòas (sattwa, rajas, and
tamas) in creation are the three doßhas, or constitutions,
in the human body: Váyu (or Váta), Pitta,
and Kapha. Váyu may be understood as nerve
force, electro-motor, physical activity or that,
which is responsible for motion. It is commonly
called air. The root, ‘va’ means to spread. In Western
terms, it is the electricity setting the organism
into motion, maintaining the equilibrium between
Pitta and Kapha (inerts).
Váyu relates to the nerve-force.
It is responsible for all movement
in the mind and body.
The movement of Váyu even regulates the
balance of Pitta and Kapha.
Pitta relates to internal fire, bile, body heat, digestive
enzymes, physio-chemical, biological,
metabolic and endocrine systems. It is responsible
for digesting the chyle into a protoplasmic substance
like sperm and ovum.
The nerve network of the mind and body.
The bones are primarily affected by Váyu
Pitta relates to the circulatory, endocrine,
and digestive systems
Kapha fills the intercellular spaces of the body
as connective tissue. Examples of these tissues include
mucus, synovial fluid, and tendons. Kapha
is responsible for the gross structure of the body
(solid and liquid/phlegm-plasma). Each person is
made up of a combination of these elements.
The knee bones
are examples of
areas that are lubricated
by
Kapha.
Together, the doßhas are responsible for catabolic
and anabolic metabolism. Catabolism breaks
down complex internal bodies, and Váyu (air energy)
sets this energy free into simpler waste.
Anabolism takes food and builds it into more complex
bodies. The summit of the metabolic process
is protoplasm or essential matter [proteins, carbohydrates,
lipids, and inorganic salts]. Lifeless food
becomes living protoplasm and is set free as useful
energy or excess heat or motion that is emitted
from the body. Thus, the purpose of the three
doßhas is to move the lymph chyle (the by-product
of digested foods) throughout the body. This
nourishes and builds the body tissues. When any
or all of the doßhas develop imbalance, the body
ceases to be nourished, and disease develops.
The three doßhas (Váyu, Pitta, Kapha) exist
throughout the entire body, in every cell, yet are
predominant (their sites of origin) in the colon,
small intestine, and stomach, respectively. Some
authorities say that Váyu primarily resides below
the navel, Pitta from the navel to the heart, and
Kapha, above the heart.
Váyu is also found in (governing) the waist,
thighs, ear, bones, and skin. Pitta also governs the
navel, sweat, lymph, blood, eye, and skin. Kapha
additionally controls the chest, throat, head, bone
joints, small intestine, plasma, fat, nose, and
tongue.
Properties of the Three Doßhas
Váyu: Dry, light, cold, rough, subtle, moving
Pitta: Slightly oily, hot, light, odorous, liquid
Kapha: Oily, cold, heavy, slow, smooth, slimy,
static.
Each of the three doßhas has five
divisions or responsibilities.
5 Váyus
Each of the five Váyus is responsible for various
physical and mental functions of the cerebralspinal
and sympathetic nerves.
Práò is located in the head and governs the
chest, throat, mind, heart, sense organs, intelligence,
expectorating, sneezing, belching, inspiration,
and swallowing of food—outward movement.
Udán resides in the chest and controls the nose,
navel, and throat, and is responsible for initiating
speech, effort, enthusiasm, the capacity to work,
complexion, and memory—upward movement.
Vyán is found in the heart and rapidly moves
throughout the body. It regulates all body movements,
including walking, raising and lowering of
the body parts, and opening and closing the eyes.
Samán is located near the digestive fire. It works
in the alimentary tract (absorbing nutrients and
excreting wastes), and other abdominal organs. It
holds food in the alimentary tract, helps digest it,
separates nutrients from waste, and eliminates the
waste—equalized movement.
Apán is seated in the colon, and controls the
waist, bladder, genitals, and thighs. Its main function
is downward movement of wastes (feces,
urine), reproductive fluid, menstrual fluid, and it
also controls the downward movement of the fetus.
5 Pittas
Pachaka exists in the small intestine, stomach,
and colon as non-liquid heat, bile, or digestive fire.
The fire digests and transforms food, emulsifying
food fats and separating absorbable nutrients from
waste, so they may be passed to lacteals by absorption.
[Food becoming partially digested in the
stomach is known as chyme. This chyme passes
into the small intestine where it becomes digested
by the pancreatic juice and bile. The usable byproduct
is lymph and fatty matter, or chyle. The
chyle moves through lacteals, or lymphatic vessels
which carry chyle from the small intestine to
the thoracic duct. From the thoracic duct, the chyle
is sent into the blood.] Pachaka (digestive enzymes),
through digestion, automatically nourishes
the other four Pittas.
Ranjaka is located in the stomach, liver, and
spleen, and gives color to lymph chyle when it is
transformed into blood as it passes through the liver
and spleen.
Sadhaka is found in the heart. It helps in performing
mental functions such as knowledge, intelligence,
and consciousness by maintaining
rhythmic cardiac contractions.
Alochaka resides in the retina of the eyes and
governs sight.
Bhrajaka resides in the skin. It regulates complexion
by keeping secretions from the sweat and
sebaceous glands of the skin active.
5 Kaphas
Avalambaka is found in the chest and creates
cohesion, softness, moistness, and liquidity, which
result in maintaining body strength.
Kledaka is in the stomach, liquefying hard food
masses.
Bodhaka is found in the tongue and is responsible
for taste.
Tarpaka exists in the head and nourishes the
sense organs.
Shleßhaka is located in the bone joints and lubricates
them.
People who are predominantly an air (Váyu)
prak^iti will have different experiences depending
on whether their doßha is balanced or in excess.
Balanced Váyu-prak^iti individuals will be adaptable,
cheerful, have natural healing tendencies, be
thin-framed, and very tall or very short. If there is
excess Váyu in their bodies, they may be very thin,
have dry skin, gas, constipation, bone problems,
or arthritis. They may talk very fast or become easily
tired. Mentally, they may quickly grasp concepts
but soon forget them; be anxious, worried,
fearful, or nervous.
Pitta-dominant individuals, when healthy and
balanced, will be warm, and have clear, penetrating
thoughts. They will tend to be leaders and/or
athletic. They will be of moderate, muscular build,
and will be passionate. When they overheat, they
may find themselves impatient, hot-tempered, or
too critical. Physically, they will develop heat-related
problems like ulcers, infections, rashes or
acne, eye problems, or high blood pressure.
The Kapha-paramount individuals, when balanced,
are loyal and calm. Physically, they are big
boned and strong, with deep-toned voices. When
Kapha is excessive, they tend toward water excesses
like water retention, being overweight, or
having bronchitis. Mentally, they will find themselves
lethargic, too attached, and sentimental.
As we discussed earlier, each person is made
up of a combination of these elements, yet each
usually has a combination predominantly of two
or all three of these elements. These elements in
turn, form three physiological principles, Váyu
(ether and air), Pitta (fire), and Kapha (water and
earth). Like the elements, people are predominantly
made up of one or more or these doßhas.
People fall into seven prak^iti categories:
1. Váyu 5. Pitta/Kapha
2. Pitta 6. Kapha/Váyu
3. Kapha 7. Tridoßhic (equal amounts).
4. Váyu/Pitta (combination)
These constitutions may be further subdivided,
8, 9. Váyu/Pitta (with Váyu or Pitta being predominant)
10, 11. Váyu/Kapha (with Váyu or Kapha being
predominant)
12, 13. Pitta/Kapha (with Pitta or Kapha being predominant)
14-19. Tridoßhic (six additional constitutions, with
one or two doßhas being more predominant: e.g.,
Váyu predominance, Pitta and Kapha predominance,
etc.)
Three external reasons cause doßhas to become
increased (imbalanced):
1. Time of day or season (e.g., around noontime
is ruled by Pitta; Fall is predominantly a Váyu
time)
2. From inadequate, excessive or untimely sensory
experiences (e.g., excessive loud music, overeating)
3. Actions (e.g., excessive speaking, inadequate
exercise, etc.)
Agnis: Digestive Fire (Enzymes)
Most diseases are due to poor digestion. Agni
(enzyme) is found in the alimentary canal and digests
food. The normal digestion of the three
doßhas produces Samágni. Digestive activity
(healthy, deficient or excessive) is governed by the
doßhas becoming aggravated. The three doßhas
produce three agnis (vißhamágni, tíkßhnágni and
mandágni respectively). Excess Váyu in the body
produces weak, irregular digestion, and causes gas.
Excess Pitta creates a situation like an overheated
furnace. Food burns up quickly, and persons
experience burning sensations, thirst, acid
indigestion, etc. In some cases the agni fire even
burns up nutrients, causing malnutrition.
When excess Kapha is in the digestive tract, the
digestive fire is low, making it difficult to digest
any foods. As a result, a person feels dull, poor,
inadequate, and lethargic; the stomach is heavy, or
the person may experience constipation. Váyu disorders
produce hard stools from the dryness caused
by gas. Pitta stools are soft or liquid due to excess
heat. Kapha stools are moderate. A healthy stool
is also moderate and easily eliminated once or
twice a day.
Thirteen agnis reside in the body and are responsible
for digestion,
Jatharagni: Works at the gastrointestinal level,
governing basic digestion and the 12 other agnis.
5 Bhutagnis: Metabolize the five elements that
are present in the body’s tissues. They are a form
of heat that is always present in all the tissues that
are responsible for proper function and development
of the tissues.
7 Dhatagnis: Metabolize in the seven tissues
(dhátus). This is a biochemical process beyond
food digestion. It includes anabolic and catabolic
activity.
Body Tissues and Wastes
(The 7 Dhátus and 3 Malas)
Tissue Layers (Dhátus)
The Áyurvedic view of the body has many similarities
to modern beliefs. Seven tissue systems
(dhátus) are in the body. Each tissue is primarily
governed by one of the three elements. Each dhátu
is developed or transformed out of the previous
tissue layer, starting with rasa (plasma). If plasma
is not healthy, then all the other layers will also be
affecteTdi.ssue Layer
(Dhátus)
Governing
Doäha
1. Plasma (rasa) Kapha/water
2. Blood (rakta) Pitta/fire
3. Muscle (máåsa) Kapha/water
4. Fat (medas) Kapha/water
5. Bone (asthi) Váyu/air
6. Nerves -fluid/
marrow (majjá) Kapha/water
7. Reproductive
tissues (¤hukra) Kapha/water
With insight into the governing doßha, the cause
of a diseased dhátu is accurately determined. For
example, if a person has cancer in the blood, we
know that excess Pitta (heat, toxins) exists in the
blood. If a person has osteoporosis, then too much
Váyu is in the bones. Muscular Dystrophy would
be an example of a muscular or Kapha problem.
Once the elemental cause of the illness is
known, therapies are used to balance the system
through reducing the excess elements(s) and increasing
the deficient one(s). Therapies include the
use of herbs, foods, and lifestyle variations.
Signs and Symptoms of
Vitiated Tissues (Dhátus)
Body Wastes (Malas)
Another important factor in health is the proper
elimination of waste: feces, urine, and sweat (miscellaneous
waste includes tears (eye), spit (tongue),
oily secretions (skin), mucoid secretions (mucus
membrane), and smegma (genitalia excreta). Malas
(bodily wastes) help maintain the functioning of
our organs.
Feces (puríßha) provide support and tone, as
well as maintaining the temperature of the colon.
Improper functioning can lead to Váyu illness like
worry, fear, ungroundedness, nervousness, headaches,
gas, distention, and constipation. Functioning
of the feces is damaged by excessive use of
purgatives, colonics, worry, and fear (fear can both
create improper functioning or be a by-product of
this dysfunction). It is also damaged by excessive
travel, the wrong foods (such as “junk food,” or
those foods that are too light or too heavy), oversleeping,
coffee, drugs, antibiotics, insufficient
exercise, and prolonged diarrhea. In Áyurvedic literature
it has been clearly stated that debilitated
persons suffering from tuberculosis should not be
given any kind of purgatives, as it is the feces that
preserve the temperature of such persons.
Urine (mútra) expels water and other solid
wastes from the body. Poor urine elimination results
in bladder pain or infection, difficult urination,
fever, thirst, dry mouth, or dehydration. Diuretic
drugs, alcohol, excessive sex, trauma, fright,
or too few liquids damage it.
Sweat (sweda) controls the body temperature
by way of expelling excess water and toxins, cools
the body, moistens the skin and hair, carried excess
fat from the body, and purifies the blood. Excess
sweating can cause skin diseases (usually Pitta
related) like eczema, boils, fungus, burning skin,
dehydration, fatigue, or convulsions (Váyucaused).
Deficient sweating can result in stiff hair,
skin fissures, dry skin, dandruff, wrinkles, or susceptibility
to colds and flu (i.e., peripheral circulation).
Too much dry food, lack of salt, excess or
deficient exercise, and excessive use of diaphoretic
herbs or excess sweating damage the sweating
functions.
Life Sap (Ojas)
Ojas (the life sap) is the essence of all the tissues
(dhátus). It pervades every part of the body.
Tissues (Dhátus) Signs & Symptoms
Plasma (rasa)
restlessness, palpitation,
cardiac pain, exhaustion
without cause, irritated by
loud noises
Hemoglobin/
Blood (rakta)
roughness, dryness, skin
cracks, loss of luster
Muscle (máåsa)
emaciation (especially of
buttocks, neck, and
abdomen)
Fat (medas)
cracking joints, eye
lassitude, overly thin,
exhaustion
Bone (asthi) falling hair, nails, teeth;
loose joints
Marrow (majjá)
thinness, weakness, bone
lightness, Váyu bone
diseases
Reproductive
essence (¤hukra)
weakness, dry mouth,
pallor, lassitude, exertion,
impotence, non-ejaculation
of semen
(Some authorities believe ojas is a combination of
eight different drops (aßhtabindu) of liquid, secreted
from the pineal gland.) Excessive sex, drugs,
talking, loud music, insufficient rest or burnout,
and high technology deplete Ojas. Signs of diminished
ojas are fear, worry, sensory organ pain, poor
complexion, cheerlessness, roughness, emaciation,
immune system disorders, and easily contracting
diseases.
Tastes (Rasas)
Áyurveda says there is a total of six tastes. Each
taste is governed by a doßha. These tastes may either
aggravate or pacify the doßhas, dhátus, and
malas.
Tastes provide varying degrees of nourishing
strength. Sweet taste is the most nourishing, and
as each taste becomes less nourishing, it becomes
more bitter, until it is astringent—and the least
nourishing.
This is also the order of tastes that get digested
(so eating sweets first is better, and astringent foods
last). Some authorities state that if one were to eat
sweets last, the body would digest this taste first,
letting the other tastes pass undigested through the
system. By the time the sweets are digested, the
other foods have passed through the system without
being digested. Other authorities believe that a
little sweet taste at the end of the meal stimulates
digestion.
Every substance, including some foods, may
have more than one taste (i.e., primary and secondary
tastes). Substances alleviate doßhas, aggravate
doßhas, or maintain health. When health is at
least slightly in balance, persons are advised to have
a little of each taste daily.
Ayurveda introduction
Introduction
The knowledge of Áyurveda was handed down from Brahmá to Daksha Prajápati, onto the
Ashwin twins (the divine doctors), then passed to Indra. Sage Bharadvája volunteered to go to heaven to receive this wisdom from Indra, and so became the first human to receive the knowledge of Áyurveda. He passed it to Punarvasu Átreya,and finally Agnivesha.
Overview of Áyurveda
Ayurveda, the “science of life,” or longevity,is the holistic alternative science from India,
and is more than 5,000 years old. It is the oldest healing science in existence,
forming the foundation of all others. The First World Medicine
Áyurveda is the most holistic or comprehensive medical system available. Before the
arrival of writing, the ancient wisdom of healing,prevention, and longevity was a part of the spiritual tradition of a universal religion. Healers gathered
from the world over, bringing their medical knowledge to India.
Áyurveda was passed down from God to his angels,and finally to humans.
The methods used to find this knowledge of
herbs, foods, aromas, gems, colors, yoga, mantras,
lifestyle, and surgery are fascinating and varied.
The sage, physicians/surgeons of the time were the
same sages or seers, deeply devoted holy people,
who saw health as an integral part of spiritual life.
It is said that they received their training of
Áyurveda through direct cognition during meditation.
That is, the knowledge of the use of the various
methods of healing, prevention, longevity, and
surgery came through Divine revelation; guessing
or animal testing was unnecessary. These revelations
were transcribed from oral tradition into written
form, interspersed with aspects of mortal life
and spirituality.
Originally four main books of Vedic spirituality
existed. Topics included health, astrology, spiritual
business, government, military, poetry, and
ethical living. These are known as the Vedas: Rik,
Sama, Yajur, and Atharva. Áyurveda was used
along with Vedic astrology (called Jyotishm, that is,
one’s “inner light”). Eventually, Áyurveda was
organized into its own compact system of health
and considered a branch(upaveda) of Atharva Veda. This
upaveda/branch dealt with the healing aspects of
spirituality; although, it did not directly treat spiritual
development. Passages related to Áyurveda
from the various Vedas were combined into separate
books dealing only with Áyurveda. Among
the Rig Veda’s 10,572 hymns are discussions of
the three constitutions (doshas): air (Váyu), fire
(Pitta), and water (Kapha). Topics comprised organ
transplants, artificial limbs, and the use of herbs
to heal diseases of the mind and body and to foster
longevity. Within the Atharva Veda’s 5,977 hymns
are discussions of anatomy, physiology, and surgery.
There were two schools of Áyurveda at the time
of Átreya, the school of physicians and the school
of surgeons. These two schools transformed
Áyurveda into a scientifically verifiable and classifiable
medical system. Through research and testing,
they dispelled the doubts of the more practical
and scientific minded, removing the aura of
mystery that surrounded Divine
revelation. Consequently, Áyurveda grew in respect
and became a widely used system of healing in
India. People from many countries came to Indian
Áyurvedic schools to learn about this medicine in
its entirety. Chinese, Tibetans, Greeks, Romans,
Egyptians, Afghanis, Persians, and others traveled
to absorb the wisdom and bring it back to their
own countries. India’s Silk Road, an established
trade route between Asia (China, Tibet, etc.), the
Middle East (Afghanistan, Persia, etc.), and Europe
(Rome, Greece, etc.), provided a link between
cultures. On this route travelers first discovered
Áyurveda.
Charak and Sushrut are two reorganizers of
Áyurveda whose works are still extant. The third
major treatise is called the Ashtanga hridayam, a
concise version of the works of Charak and
Sushruta. Thus, the three main ancient Áyurvedic
texts still in use are the Charak Saåhitá (compilation),
Susrutha samhitha, and the Ashtanga hridayam
. These books are believed to be over
1,200 years old and contain the original and complete
knowledge of this Áyurvedic world medicine.
Consequently, Áyurveda is the only complete
ancient medical system in existence.
Charak represents the Átreya school of physicians,
discussing physiology, anatomy, etiology,
pathogenesis, symptoms and signs of disease,
methodology of diagnosis, treatment and prescription
for patients, prevention, and longevity. Internal
and external causes of illness are also considered.
Charak maintains that the first cause of illness
is the loss of faith in the Divine. In other words,
when people do not recognize that God dwells
within all things, including themselves, this separation
of vision creates a gap. This gap causes a
longing or suffering for oneness of vision. This
suffering then manifests itself as the beginning of
spiritual, mental, and physical disease. External
influences on health include time of day, the seasons,
diet, and lifestyle. An entire section is devoted
to discussions of the medicinal aspects of
herbs, diet, and reversal of aging.
Sushruta comes from the Dhanvantari school
of surgeons. This text
presents sophisticated accounts of surgical equipment,
classification of abscesses, burns, fractures,
and wounds, amputation, plastic surgery, and anal/
rectal surgery. Human anatomy is described in
great detail, including descriptions of the bones,
joints, nerves, heart, blood vessels, circulatory system,
etc., again, corroborated by today’s methods
of mechanical investigation. From the Sushruta samhitha,
the first science of massage is described
using marma points or vital body points, later
adapted into Chinese acupuncture.
Eight Branches of Áyurveda
The ancient Áyurvedic system was astoundingly
complete. In the colleges of ancient India,
students could choose a specialty from eight
branches of medicine.
1. Internal Medicine (Káyachikitsá).
This is related to the soul, mind, and
body. Psychosomatic theory recognizes
that the mind can create illness in the body
and vice versa. The seven body constitutions and
seven mental constitutions were delineated here:
Vaatha, Pitta , Kapha ,
Vaatha/Pitta, Vaatha/Kapha, Pitta/ Kapha, and a combination
of all three (tridosha). Although finding
the cause of an illness is still a mystery to modern
science, it was the main goal of Áyurveda. Six
stages of the development of disease were known,
including aggravation, accumulation, overflow,
relocation, a buildup in a new site, and manifestation
into a recognizable disease. Modern equipment
and diagnosis can only detect a disease during
the fifth and sixth stages of illness. Áyurvedic
physicians can recognize an illness in the making
before it creates more serious imbalance in the
body. Health is seen as a balance of the biological
humors, whereas disease is an imbalance of the
humors. Áyurveda creates balance by supplying
deficient humors and reducing the excess ones.
Surgery is seen as a last resort. Modern medicine
is just beginning to realize the need to supply rather
than to remove, but still does not know how or what
to supply.
Additionally, there are over 2,000 medicinal
plants classified in India’s materia medica. A
unique therapy, known as pañcha karma (five actions),
completely removes toxins from the body.
This method reverses the disease path from its
manifestation stage, back into the blood stream,
and eventually into the gastrointestinal tract (the
original site of the disease). It is achieved through
special diets, oil massage, and steam therapy. At
the completion of these therapies, special forms
of emesis, purgation, and enema remove excesses
from their sites of origin. Finally, Áyurveda rejuvenates–
rebuilding the body’s cells and tissues after
toxins are removed.
2. Ears, Nose, and Throat
(Shálákya Tantra).
Sushruta reveals 76 eye
diseases, surgical procedures for all eye disorders
(e.g., cataracts, eyelid diseases), and for diseases
of the ears, nose, and throat.
3. Toxicology
(Vishagara-vairodh Tantra).
Topics include air and water pollution, toxins
in animals, minerals, vegetables, and epidemics;
as well as keys for recognizing these anomalies
and their antidotes.
4. Pediatrics (Kaumára bhrithya).
In this branch prenatal and postnatal care
of the baby and mother are discussed. Topics
include methods of conception; choosing the
child’s gender, intelligence, and constitution; and
childhood diseases and midwifery.
5. Surgery (Shalyá Tantra). More
than 2,000 years ago, sophisticated
methods of surgery were known. This
information spread to Egypt, Greece, Rome, and
eventually throughout the world. In China, treatment
of intestinal obstructions, bladder stones, and
the use of dead bodies for dissection and learning
were taught and practiced.
6. Psychiatry (Bhúta Vidyá). A whole
branch of Áyurveda specifically deals
with diseases of the mind (including demonic
possession). Besides herbs and diet, yogic
therapies (breathing, mantras, etc.) are employed.
7. Aphrodisiacs (Vájikarana). This section
deals with two aspects: infertility (for
those hoping to conceive) and spiritual development
(for those eager to transmute sexual energy
into spiritual energy).
8. Rejuvenation (Rasáyana).
Prevention and longevity are discussed
in this branch of Áyurveda. Charak says
that in order to develop longevity, ethics and virtuous
living must be embraced.
Spiritual Áyurveda
We have discussed Áyurveda,
the “science of life” as the original
world medicine. Yet Áyurveda is more than this; it
is a spiritual science. This is the most important
aspect of Áyurveda.
Around 1500 B.C. the book, the Charaka
Samhitá discussed these spiritual principles. It said
that even if Áyurvedic doctors had a complete
knowledge of Áyurveda but could not reach the
inner Self or soul of the patient, they would not be
effective healers. Furthermore, if the practitioner
were more concerned with fame and fortune, and
not with spiritual development (Self-Realization),
they would not be effective healers.
To understand the spiritual nature of Áyurveda,
we must know something about the Vedic roots of
philosophy, spirituality, and universal religion.
According to the ancient Vedic scriptures of India
there is a goal to life. We are not simply born, to
live, and then to die without some meaning or purpose.
Albert Einstein reflected this idea when he
said God does not play dice with the universe. Order
and reason exist in life. According to Vedic
philosophy life is Divine and the goal of life is to
realize our inner Divine nature. Áyurvedically
speaking the more a person realizes their Divine
nature the healthier they are. Thus it is the respon
sibility of the Áyurvedic doctor to inspire or help
awaken the patients to their own inner Divine nature.
Positive thinking or love is the best medicine.
When patients are taught they have this Divinity
within themselves, they feel a connection to life
and God (however each patient defines God). For
atheists, we speak of the greater mystical power,
which is synonymous to God. This connection allows
patients to feel they have a handle on life and
an ability to develop their own inner nature. After
this, secondary therapies of herbs, diet, meditation,
etc. are offered.
Even modern medical doctors are finding a link
between their healthy patients and the patient’s
degree of spiritual faith. Spirituality changes the
definition of health, giving it an added dimension.
Two types of health can now be seen diagnosed
health and true health. Often when a patient is diagnosed
as healthy, they still may not feel healthy
or alive. This is due to psychosomatic conditions
where a troubled mind affects the health of the
body. The deepest level of mental agitation is the
longing for a deeper spiritual connection.
Áyurveda suggests true health is based on the
healthy functioning of four areas of life; physical/
mental health, career or life purpose, spiritual relationships,
and spirituality. First one needs to be
physically and mentally able to do work and play.
Then persons need to work to support themselves
and afford a social life. Work however is defined
as making a living doing something meaningful
or purposeful. To do this type of work one needs
to use their innate or God-given talents; they need
to work at something they love to do. It is this love
that cultures spirituality.
All too often we find people working at jobs
that they dislike. Often people are forced into a
“practical” career by parents or societal beliefs.
Other persons lack the self-worth and confidence
to challenge themselves to find and live their
dreams. Working in meaningless, unfulfilling jobs
can create mental and physical disorders.
The most extreme example of illness caused by
lack of purpose is cancer. Áyurveda considers cancer
an emotionally caused disease. By not having
a purpose in life (i.e., suppressing life) people create
life within their body—cancer. When seriously
ill people discuss what they would love to do (instead
of what they are told to do) life returns to
their eyes. As they begin to follow up on these
ideas, some remarkable recoveries are seen. Purposeful
career is then an aspect of this new definition
of health.
The third realm of health is spiritual relationships.
When persons are healthy and purposefully
working, they can now begin to truly enjoy their
social life. These days we have become acutely
aware of the emotional and physical abuses that
exist in many people’s relationships. Co-dependency
and enabling are often used terms to describe
relationship diseases. From the spiritual standpoint
if one is dependent on anything other than God,
co-dependency exists. People look for something
lasting or permanent; only God is eternal and everlasting.
Spiritual development directs one to focus
inwardly to discover their eternal nature instead
of the ever-changing outer realm of life. For
relationships to be healthy all people must continue
to develop their individual inner spiritual
lives. Then they are able to share their growing
spiritual fullness with their spouse and others.
Too often individuals are attracted to one another
because they see a quality that they think they
do not have. In reality each person has all the human
qualities within themselves because inner eternal
Divinity, by definition, contains everything.
Further, if one can see a quality in another they
must have it within themselves in order to recognize
it. When the main focus in people’s lives is
the Divine, then troubles that seemed like mountains
are seen as molehills. Thus the third dimension
of health involves healthy spiritual relationships.
Once people are sound in body and mind, work in
a purposeful career and have fulfilling spiritual
relationships, life develops a state of grace. People
then become eager to devote more time to spiritual
development, the final dimension of health.
Personal spiritual development is seen on many
levels. The body becomes more relaxed, the mind
more calm and alert; and one becomes more personable
in relationships. Yet the most profound
developments take place inwardly; Divinity grows
within. Gradually one also begins to see the Divinity
in others and all of life.
This is the multi-dimensional definition of
health according to Áyurveda. Life is composed
of many elements; it is not seen as independent
parts. If one aspect of life becomes imbalanced all
the other aspects are affected. Rather than merely
treating a symptom, Áyurveda looks to the root
cause or underlying reasons of illness. The body
may be sick because of mental or career stress.
Rather than instruct the patient to merely take a
drug or an herb to heal the physical condition, the
practitioner of Áyurvedic medicine looks to restore
balance within the patient (e.g., calming the mind
or finding a more purposeful job). The deepest root
level is spiritual development. Thus, all four areas
of life must be cultivated; mind/body, career, spiritual
relationships, and inner spiritual development.
Self-Healing & Self-Realization
The main theme of Áyurveda is that people can
adequately educate themselves to take control of
their own health. This is achieved by monitoring
and balancing one’s nutritional and lifestyle habits
to heal, prevent illness, and develop longevity.
Áyurveda teaches that people are their own best
healers. One’s intuition is better at discerning subtle
health imbalances than relying on another person.
All that is needed is some basic guidelines offered
by the Áyurvedic practitioner.
The ability to take control of one’s health inspires
self-worth and self-empowerment. Faith in
one’s intuitive abilities is further engendered when
persons actually see the positive results from their
efforts. Realizing one has the ability to take control
of one’s own health is itself a key factor in
healing.
Self-reliance is also the most important component
in spiritual development. Individuals can
learn to rely on their own intuition [along with
guidelines laid out by one’s spiritual mentor or guru
and from the scriptures]. As one begins to see positive
results developing in their spiritual life, doubts
begin to vanish: clarity, confidence, and mental
peace begin to dawn.
The mental peace of Self-Realization is said to
be the true state of life because it is eternal, nonchanging.
Vedic çhastras (scriptures) speak of the
three legs of truth; what the scriptures say, what
the guru or spiritual guide says, and what one experiences
for oneself. Only when all three sources
are found to be saying the same thing is something
accepted as truth. But it is personal experience that
must also be known; it is not enough to follow
something dogmatically with blind faith.
Doubts are mental agitation. When doubts are
dispelled the mind gains a state of peace. In Self-
Realization one knows truth in its eternal nature;
they cannot be swayed or agitated. The first step
towards Self-Realization is developing the
ability to not be swayed by others if you experience
things differently. The American poet
Thoreau, after reading the Vedic scriptures,
expressed it this way:
If a man cannot keep pace with his
companions,
perhaps it is because he hears the beat
of a different drummer.
Let him step to the beat he hears,
no matter how measured or far away.
The Áyurvedic practitioner instills this
philosophy in the patient, who then experiences
and respects inner intuition and Divinity. When
patients see that the practitioner believes they have
such Divine qualities, they usually respond in kind.
A psychological study highlights the value of
expectation. Two teachers were given classes of
students with average abilities. One teacher was
told their class was above average while the other
teacher was told they had an average class. The
first teacher went to class expecting exceptional
work from the students and treated them accordingly.
The other teacher just taught the average
curriculum. The supposed above average class performed
above average. Thus, when the Áyurvedic
practitioner treats patients with respect, recognizing
their inner intuitive abilities, the patients automatically
develop a greater sense of self-worth and
faith that they can take control of their health.
As self-worth develops, people are not as easily
swayed by peer pressure, whether pressed to
take drugs or lead an unethical life. Low self-esteem
causes people to abuse themselves. Having
someone recognize one’s inner Divinity and selfhealing
abilities develops confidence. Experiencing
positive results from self-healing and spiritual
development further generates confidence, health,
mental peace, and Divinity.
The knowledge of Áyurveda was handed down from Brahmá to Daksha Prajápati, onto the
Ashwin twins (the divine doctors), then passed to Indra. Sage Bharadvája volunteered to go to heaven to receive this wisdom from Indra, and so became the first human to receive the knowledge of Áyurveda. He passed it to Punarvasu Átreya,and finally Agnivesha.
Overview of Áyurveda
Ayurveda, the “science of life,” or longevity,is the holistic alternative science from India,
and is more than 5,000 years old. It is the oldest healing science in existence,
forming the foundation of all others. The First World Medicine
Áyurveda is the most holistic or comprehensive medical system available. Before the
arrival of writing, the ancient wisdom of healing,prevention, and longevity was a part of the spiritual tradition of a universal religion. Healers gathered
from the world over, bringing their medical knowledge to India.
Áyurveda was passed down from God to his angels,and finally to humans.
The methods used to find this knowledge of
herbs, foods, aromas, gems, colors, yoga, mantras,
lifestyle, and surgery are fascinating and varied.
The sage, physicians/surgeons of the time were the
same sages or seers, deeply devoted holy people,
who saw health as an integral part of spiritual life.
It is said that they received their training of
Áyurveda through direct cognition during meditation.
That is, the knowledge of the use of the various
methods of healing, prevention, longevity, and
surgery came through Divine revelation; guessing
or animal testing was unnecessary. These revelations
were transcribed from oral tradition into written
form, interspersed with aspects of mortal life
and spirituality.
Originally four main books of Vedic spirituality
existed. Topics included health, astrology, spiritual
business, government, military, poetry, and
ethical living. These are known as the Vedas: Rik,
Sama, Yajur, and Atharva. Áyurveda was used
along with Vedic astrology (called Jyotishm, that is,
one’s “inner light”). Eventually, Áyurveda was
organized into its own compact system of health
and considered a branch(upaveda) of Atharva Veda. This
upaveda/branch dealt with the healing aspects of
spirituality; although, it did not directly treat spiritual
development. Passages related to Áyurveda
from the various Vedas were combined into separate
books dealing only with Áyurveda. Among
the Rig Veda’s 10,572 hymns are discussions of
the three constitutions (doshas): air (Váyu), fire
(Pitta), and water (Kapha). Topics comprised organ
transplants, artificial limbs, and the use of herbs
to heal diseases of the mind and body and to foster
longevity. Within the Atharva Veda’s 5,977 hymns
are discussions of anatomy, physiology, and surgery.
There were two schools of Áyurveda at the time
of Átreya, the school of physicians and the school
of surgeons. These two schools transformed
Áyurveda into a scientifically verifiable and classifiable
medical system. Through research and testing,
they dispelled the doubts of the more practical
and scientific minded, removing the aura of
mystery that surrounded Divine
revelation. Consequently, Áyurveda grew in respect
and became a widely used system of healing in
India. People from many countries came to Indian
Áyurvedic schools to learn about this medicine in
its entirety. Chinese, Tibetans, Greeks, Romans,
Egyptians, Afghanis, Persians, and others traveled
to absorb the wisdom and bring it back to their
own countries. India’s Silk Road, an established
trade route between Asia (China, Tibet, etc.), the
Middle East (Afghanistan, Persia, etc.), and Europe
(Rome, Greece, etc.), provided a link between
cultures. On this route travelers first discovered
Áyurveda.
Charak and Sushrut are two reorganizers of
Áyurveda whose works are still extant. The third
major treatise is called the Ashtanga hridayam, a
concise version of the works of Charak and
Sushruta. Thus, the three main ancient Áyurvedic
texts still in use are the Charak Saåhitá (compilation),
Susrutha samhitha, and the Ashtanga hridayam
. These books are believed to be over
1,200 years old and contain the original and complete
knowledge of this Áyurvedic world medicine.
Consequently, Áyurveda is the only complete
ancient medical system in existence.
Charak represents the Átreya school of physicians,
discussing physiology, anatomy, etiology,
pathogenesis, symptoms and signs of disease,
methodology of diagnosis, treatment and prescription
for patients, prevention, and longevity. Internal
and external causes of illness are also considered.
Charak maintains that the first cause of illness
is the loss of faith in the Divine. In other words,
when people do not recognize that God dwells
within all things, including themselves, this separation
of vision creates a gap. This gap causes a
longing or suffering for oneness of vision. This
suffering then manifests itself as the beginning of
spiritual, mental, and physical disease. External
influences on health include time of day, the seasons,
diet, and lifestyle. An entire section is devoted
to discussions of the medicinal aspects of
herbs, diet, and reversal of aging.
Sushruta comes from the Dhanvantari school
of surgeons. This text
presents sophisticated accounts of surgical equipment,
classification of abscesses, burns, fractures,
and wounds, amputation, plastic surgery, and anal/
rectal surgery. Human anatomy is described in
great detail, including descriptions of the bones,
joints, nerves, heart, blood vessels, circulatory system,
etc., again, corroborated by today’s methods
of mechanical investigation. From the Sushruta samhitha,
the first science of massage is described
using marma points or vital body points, later
adapted into Chinese acupuncture.
Eight Branches of Áyurveda
The ancient Áyurvedic system was astoundingly
complete. In the colleges of ancient India,
students could choose a specialty from eight
branches of medicine.
1. Internal Medicine (Káyachikitsá).
This is related to the soul, mind, and
body. Psychosomatic theory recognizes
that the mind can create illness in the body
and vice versa. The seven body constitutions and
seven mental constitutions were delineated here:
Vaatha, Pitta , Kapha ,
Vaatha/Pitta, Vaatha/Kapha, Pitta/ Kapha, and a combination
of all three (tridosha). Although finding
the cause of an illness is still a mystery to modern
science, it was the main goal of Áyurveda. Six
stages of the development of disease were known,
including aggravation, accumulation, overflow,
relocation, a buildup in a new site, and manifestation
into a recognizable disease. Modern equipment
and diagnosis can only detect a disease during
the fifth and sixth stages of illness. Áyurvedic
physicians can recognize an illness in the making
before it creates more serious imbalance in the
body. Health is seen as a balance of the biological
humors, whereas disease is an imbalance of the
humors. Áyurveda creates balance by supplying
deficient humors and reducing the excess ones.
Surgery is seen as a last resort. Modern medicine
is just beginning to realize the need to supply rather
than to remove, but still does not know how or what
to supply.
Additionally, there are over 2,000 medicinal
plants classified in India’s materia medica. A
unique therapy, known as pañcha karma (five actions),
completely removes toxins from the body.
This method reverses the disease path from its
manifestation stage, back into the blood stream,
and eventually into the gastrointestinal tract (the
original site of the disease). It is achieved through
special diets, oil massage, and steam therapy. At
the completion of these therapies, special forms
of emesis, purgation, and enema remove excesses
from their sites of origin. Finally, Áyurveda rejuvenates–
rebuilding the body’s cells and tissues after
toxins are removed.
2. Ears, Nose, and Throat
(Shálákya Tantra).
Sushruta reveals 76 eye
diseases, surgical procedures for all eye disorders
(e.g., cataracts, eyelid diseases), and for diseases
of the ears, nose, and throat.
3. Toxicology
(Vishagara-vairodh Tantra).
Topics include air and water pollution, toxins
in animals, minerals, vegetables, and epidemics;
as well as keys for recognizing these anomalies
and their antidotes.
4. Pediatrics (Kaumára bhrithya).
In this branch prenatal and postnatal care
of the baby and mother are discussed. Topics
include methods of conception; choosing the
child’s gender, intelligence, and constitution; and
childhood diseases and midwifery.
5. Surgery (Shalyá Tantra). More
than 2,000 years ago, sophisticated
methods of surgery were known. This
information spread to Egypt, Greece, Rome, and
eventually throughout the world. In China, treatment
of intestinal obstructions, bladder stones, and
the use of dead bodies for dissection and learning
were taught and practiced.
6. Psychiatry (Bhúta Vidyá). A whole
branch of Áyurveda specifically deals
with diseases of the mind (including demonic
possession). Besides herbs and diet, yogic
therapies (breathing, mantras, etc.) are employed.
7. Aphrodisiacs (Vájikarana). This section
deals with two aspects: infertility (for
those hoping to conceive) and spiritual development
(for those eager to transmute sexual energy
into spiritual energy).
8. Rejuvenation (Rasáyana).
Prevention and longevity are discussed
in this branch of Áyurveda. Charak says
that in order to develop longevity, ethics and virtuous
living must be embraced.
Spiritual Áyurveda
We have discussed Áyurveda,
the “science of life” as the original
world medicine. Yet Áyurveda is more than this; it
is a spiritual science. This is the most important
aspect of Áyurveda.
Around 1500 B.C. the book, the Charaka
Samhitá discussed these spiritual principles. It said
that even if Áyurvedic doctors had a complete
knowledge of Áyurveda but could not reach the
inner Self or soul of the patient, they would not be
effective healers. Furthermore, if the practitioner
were more concerned with fame and fortune, and
not with spiritual development (Self-Realization),
they would not be effective healers.
To understand the spiritual nature of Áyurveda,
we must know something about the Vedic roots of
philosophy, spirituality, and universal religion.
According to the ancient Vedic scriptures of India
there is a goal to life. We are not simply born, to
live, and then to die without some meaning or purpose.
Albert Einstein reflected this idea when he
said God does not play dice with the universe. Order
and reason exist in life. According to Vedic
philosophy life is Divine and the goal of life is to
realize our inner Divine nature. Áyurvedically
speaking the more a person realizes their Divine
nature the healthier they are. Thus it is the respon
sibility of the Áyurvedic doctor to inspire or help
awaken the patients to their own inner Divine nature.
Positive thinking or love is the best medicine.
When patients are taught they have this Divinity
within themselves, they feel a connection to life
and God (however each patient defines God). For
atheists, we speak of the greater mystical power,
which is synonymous to God. This connection allows
patients to feel they have a handle on life and
an ability to develop their own inner nature. After
this, secondary therapies of herbs, diet, meditation,
etc. are offered.
Even modern medical doctors are finding a link
between their healthy patients and the patient’s
degree of spiritual faith. Spirituality changes the
definition of health, giving it an added dimension.
Two types of health can now be seen diagnosed
health and true health. Often when a patient is diagnosed
as healthy, they still may not feel healthy
or alive. This is due to psychosomatic conditions
where a troubled mind affects the health of the
body. The deepest level of mental agitation is the
longing for a deeper spiritual connection.
Áyurveda suggests true health is based on the
healthy functioning of four areas of life; physical/
mental health, career or life purpose, spiritual relationships,
and spirituality. First one needs to be
physically and mentally able to do work and play.
Then persons need to work to support themselves
and afford a social life. Work however is defined
as making a living doing something meaningful
or purposeful. To do this type of work one needs
to use their innate or God-given talents; they need
to work at something they love to do. It is this love
that cultures spirituality.
All too often we find people working at jobs
that they dislike. Often people are forced into a
“practical” career by parents or societal beliefs.
Other persons lack the self-worth and confidence
to challenge themselves to find and live their
dreams. Working in meaningless, unfulfilling jobs
can create mental and physical disorders.
The most extreme example of illness caused by
lack of purpose is cancer. Áyurveda considers cancer
an emotionally caused disease. By not having
a purpose in life (i.e., suppressing life) people create
life within their body—cancer. When seriously
ill people discuss what they would love to do (instead
of what they are told to do) life returns to
their eyes. As they begin to follow up on these
ideas, some remarkable recoveries are seen. Purposeful
career is then an aspect of this new definition
of health.
The third realm of health is spiritual relationships.
When persons are healthy and purposefully
working, they can now begin to truly enjoy their
social life. These days we have become acutely
aware of the emotional and physical abuses that
exist in many people’s relationships. Co-dependency
and enabling are often used terms to describe
relationship diseases. From the spiritual standpoint
if one is dependent on anything other than God,
co-dependency exists. People look for something
lasting or permanent; only God is eternal and everlasting.
Spiritual development directs one to focus
inwardly to discover their eternal nature instead
of the ever-changing outer realm of life. For
relationships to be healthy all people must continue
to develop their individual inner spiritual
lives. Then they are able to share their growing
spiritual fullness with their spouse and others.
Too often individuals are attracted to one another
because they see a quality that they think they
do not have. In reality each person has all the human
qualities within themselves because inner eternal
Divinity, by definition, contains everything.
Further, if one can see a quality in another they
must have it within themselves in order to recognize
it. When the main focus in people’s lives is
the Divine, then troubles that seemed like mountains
are seen as molehills. Thus the third dimension
of health involves healthy spiritual relationships.
Once people are sound in body and mind, work in
a purposeful career and have fulfilling spiritual
relationships, life develops a state of grace. People
then become eager to devote more time to spiritual
development, the final dimension of health.
Personal spiritual development is seen on many
levels. The body becomes more relaxed, the mind
more calm and alert; and one becomes more personable
in relationships. Yet the most profound
developments take place inwardly; Divinity grows
within. Gradually one also begins to see the Divinity
in others and all of life.
This is the multi-dimensional definition of
health according to Áyurveda. Life is composed
of many elements; it is not seen as independent
parts. If one aspect of life becomes imbalanced all
the other aspects are affected. Rather than merely
treating a symptom, Áyurveda looks to the root
cause or underlying reasons of illness. The body
may be sick because of mental or career stress.
Rather than instruct the patient to merely take a
drug or an herb to heal the physical condition, the
practitioner of Áyurvedic medicine looks to restore
balance within the patient (e.g., calming the mind
or finding a more purposeful job). The deepest root
level is spiritual development. Thus, all four areas
of life must be cultivated; mind/body, career, spiritual
relationships, and inner spiritual development.
Self-Healing & Self-Realization
The main theme of Áyurveda is that people can
adequately educate themselves to take control of
their own health. This is achieved by monitoring
and balancing one’s nutritional and lifestyle habits
to heal, prevent illness, and develop longevity.
Áyurveda teaches that people are their own best
healers. One’s intuition is better at discerning subtle
health imbalances than relying on another person.
All that is needed is some basic guidelines offered
by the Áyurvedic practitioner.
The ability to take control of one’s health inspires
self-worth and self-empowerment. Faith in
one’s intuitive abilities is further engendered when
persons actually see the positive results from their
efforts. Realizing one has the ability to take control
of one’s own health is itself a key factor in
healing.
Self-reliance is also the most important component
in spiritual development. Individuals can
learn to rely on their own intuition [along with
guidelines laid out by one’s spiritual mentor or guru
and from the scriptures]. As one begins to see positive
results developing in their spiritual life, doubts
begin to vanish: clarity, confidence, and mental
peace begin to dawn.
The mental peace of Self-Realization is said to
be the true state of life because it is eternal, nonchanging.
Vedic çhastras (scriptures) speak of the
three legs of truth; what the scriptures say, what
the guru or spiritual guide says, and what one experiences
for oneself. Only when all three sources
are found to be saying the same thing is something
accepted as truth. But it is personal experience that
must also be known; it is not enough to follow
something dogmatically with blind faith.
Doubts are mental agitation. When doubts are
dispelled the mind gains a state of peace. In Self-
Realization one knows truth in its eternal nature;
they cannot be swayed or agitated. The first step
towards Self-Realization is developing the
ability to not be swayed by others if you experience
things differently. The American poet
Thoreau, after reading the Vedic scriptures,
expressed it this way:
If a man cannot keep pace with his
companions,
perhaps it is because he hears the beat
of a different drummer.
Let him step to the beat he hears,
no matter how measured or far away.
The Áyurvedic practitioner instills this
philosophy in the patient, who then experiences
and respects inner intuition and Divinity. When
patients see that the practitioner believes they have
such Divine qualities, they usually respond in kind.
A psychological study highlights the value of
expectation. Two teachers were given classes of
students with average abilities. One teacher was
told their class was above average while the other
teacher was told they had an average class. The
first teacher went to class expecting exceptional
work from the students and treated them accordingly.
The other teacher just taught the average
curriculum. The supposed above average class performed
above average. Thus, when the Áyurvedic
practitioner treats patients with respect, recognizing
their inner intuitive abilities, the patients automatically
develop a greater sense of self-worth and
faith that they can take control of their health.
As self-worth develops, people are not as easily
swayed by peer pressure, whether pressed to
take drugs or lead an unethical life. Low self-esteem
causes people to abuse themselves. Having
someone recognize one’s inner Divinity and selfhealing
abilities develops confidence. Experiencing
positive results from self-healing and spiritual
development further generates confidence, health,
mental peace, and Divinity.
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