Ayurvedic Principles

Ayurveda is a system of healing which evolved on the subcontinent of India approximately 4000 years ago. Ayurveda is a Sanskrit word derived from two roots "ved" which means knowledge and "ayur" which means long life or life cycle. Thus Ayurveda is a medical system which promotes longevity through knowledge of natural rhythms and cycles. It emphasizes that all beings come out of nature and that we are an integral part of a whole universe. Ayurveda seeks to establish harmony between the individual and the environment and in this way harness the fundamental energies of nature to promote a balanced physiology. The unimpeded rhythmic flow of these fundamental life energies allows the individual to prevent, and when necessary, treat disease.  

The ancient Indian seers and sages used disciplines and practices to expand their consciousness and deepen their understanding of all aspects of human existence. These sages had a yearning for the truth and sought to manifest this truth in their daily lives. Ayurveda is a mixture of what was heard from divine sources through intensive meditation and what is remembered from the teachings of these original sages. Ayurveda is primarily a science of daily living which evolved from the philosophical and religious realizations of these early sages. Revised and reformulated over the centuries by many schools of physicians throughout India, the surviving fragments of this divine knowledge has been preserved in a corpus of medical treatises and commentaries which we call Ayurveda. 

One of the most fundamental realizations of these sages was that everything in the material universe is a manifestation of an unseen, unmanifest universal energy or life-force. This life-force, present in all sentient and non-sentient beings is eternally seeking freedom and complete creative expression. From the distant stars to the most holy of sages to a grain of sand, the life-force reveals its intelligence and splendor throughout nature. 

The Five Elements
Ether - Air - Fire - Water - Earth

According to the perceptions of the sages, in the beginning the world existed only as the unmanifest life-force. All was undivided; all was One. From that unmanifest unified state AUM, the Primordial Sound, manifested into Primordial Matter which evolved into the Pancha Mahabhutas or Five Great Elements. From its subtle vibrations, the Primordial Sound created the first element: Space. As space became mobile its movements created the element Air. The friction produced from these movements created heat and light and engendered the third element, Fire. The heat of the Fire element dissolved and liquefied portions of the Space and Air elements, as well as a portion of itself, and manifested the Water element. Parts of the Water element then condensed and crystallized to form the fifth element, Earth. Thus, the Primordial Sound, AUM, manifested the element Space which further evolved into the other four elements. 

Ayurveda teaches: Sarvam dravyam panchabhautikam, i.e. All creation arises from the Five Great Elements. From these five elements, Space, Air, Fire Water, and Earth all organic life, including human life, is created. 

This includes all living things in the vegetable kingdom and all living beings in the animal kingdom, including Man. They also created all substances in the mineral kingdom. The five elements give rise to the entire material universe. Being a microcosm of nature, Man contains the same five elements which comprises all matter. The human body has many spaces or potential spaces; the mouth, ears, sinuses, gastrointestinal tract, respiratory passages, chest cavity, and intestines are just a few examples. 

As has already been stated, Space in motion is the Air element represented in the human physiology as movement. Air manifests as the movement of muscles, respiratory movements, the movement of nutrients throughout the body, the movements of the heart and blood, the movement of nervous impulses, and a myriad other examples. 

Fire is the third universal element which, in nature, originates in the innumerable suns in countless galaxies. In humans, fire is expressed in the metabolic processes.of the body's billions of cells, each able to generate heat and energy through processes such as the Krebs cycle, oxidative phosphorylation and other chemical bond-breaking actions. Fire manifests in the digestive system as digestive enzymes, in the thyroid gland as the heat-producing hormone thyroxine, and even in the mind as intelligence. Thus digestion, temperature regulation, and thought processes are functions of the Fire element. 

Water, the fourth element is ubiquitous in the body, comprising approximately 78% of total body weight in the average individual. It can be found in the cytoplasms of every individual cell, in the digestive secretions, in the blood and lymph as well as every tissue and organ of the human body. 

Earth, the fifth element, manifests in the cosmos as the heavenly bodies; it gives all living and non-living substances cohesive form, stability, and solidity. In the human body Earth is seen as the muscles, bones, tendons, skin, hair, nails, and solid organs. 

The Three Doshas
Vata - Pitta - Kapha

Space, Air, Fire, Water, and Earth--the Five Elements--manifest in the human physiology as three fundamental life-energies or doshas. These three doshas (humors) are known as Vata, Pitta, and Kapha. The word "dosha" comes from the Sanskrit root dush which means to darken, decay, or spoil thus implying that when disrupted these energies can cause disease. Vata is composed of the elements Space and Air; Pitta is composed of Fire and Water; Kapha is derived from Water and Earth. Each dosha has attributes or qualities which are predictable from a knowledge of its elemental composition. Vata, made up of Space and Air, is moving, dry, light, cold, rough, and subtle. Pitta, derived from Fire and Water elements, is hot, light, sharp, slightly oily, liquid, and moving. Kapha, composed of Water and Earth elements, is oily, heavy, cold, dull, slimy, and soft. It is by their qualities that we recognize the doshas in the body and in Nature. An abundance or deficiency of these qualities attests to an abundance or deficiency of the corresponding dosha. 

Actions of the Doshas

Each of the three doshas has its own primary and secondary actions in the human physiology.  We can describe the diverse actions of the three doshas: 

• when they are in a healthy state,and

• when they are in an aggravated (increased) state. 

Although doshas can also be "decreased", this is much less common and seems to occur only secondary to other doshas being increased, which is regarded as the primary abnormality. 

Vata makes possible movements of any kind in the human body including inhalation and exhalation, peristalsis, discharge of wastes, delivery of nutrients to the tissues, propagation of nervous impulses, coordination of the five senses, and even the movements of thought-forms through the mind. It makes possible phenomena such as enthusiasm, initiative and creativity. Vata is generally regarded as the most important of the three doshas as it provides the movement for the other two relatively immobile doshas. When aggravated, Vata causes weakness, weight loss, tremulousness, anxiety, insomnia, distention, constipation, craving for warmth, confusion, loss of coordination between the mind and body, and a general decrease in well-being. 

Pitta governs digestion, assimilation, metabolism, temperature regulation, hunger, thirst, vision, complexion, intelligence, discrimination, courage, and truthfulness. When aggravated, Pitta causes increased internal heat, inflammations, fevers, burning sensations, increased hunger and/or thirst, yellow color of the stools, urine, sclera, and skin, anger, jealousy, loss of discrimination, and criticism of self and others. 

Kapha in its healthy state promotes stability and cohesiveness in the body and gives stability, lubrication, strength, strong immunity, tissue growth, tranquility of mind, compassion, honesty, loyalty, and emotional stability. If aggravated, Kapha gives rise to a diminished digestive fire and poor digestion, nausea, heaviness, laziness, chills, joint pains, tendency towards obesity, excessive sleep, excessive tissue growth, mental depression, greed, and decreased mental agility. 

Each of the three doshas pervades every part of the body. Vata, Pitta, and Kapha are vital energies necessary for proper movements, transformations, and interconnections respectively throughout the entire physiology. However there are five primary sites where each of the doshas reside and tend to accumulate. These five divisions of each dosha are called subdoshas.

The Sub Doshas

The Sapta Dhatus (Seven Tissues)
Rasa - Rakta - Mamsa - Meda - Asthi - Majja - Shukra

The Seven Tissues (Sapta Dhatu)

The concept of the Five Great Elements (Pancha Mahabhutas) and the doctrine of the Three Doshas (Tridosha) must be thoroughly understood for they form the basis of Ayurvedic diagnosis and treatment of disease. Several other fundamental concepts then follow in importance which provide for a full appreciation and understanding of the theory and application of Ayurveda. One of these concepts is that of the seven tissues, or dhatus, of the body. These seven basic and vital tissues together comprise the entire structure of the body; they maintain the function of the body's various cells, organs and systems. These seven tissues have the following names and functions: 

• Rasa (Plasma) - Contains nutrients from digested foods 

• Rakta (Blood - specifically the hemoglobin fraction of the red blood cells) - Governs oxygenation of a tissues; maintains tendons and blood vessels. 

• Mamsa (Muscle) - Provides movements; maintains physical strength; nourishes the skin; protects the internal organs.

• Meda (Fat) - Maintains the lubrication of all tissues and promotes normal sweat function. 

• Asthi (Bone) - Supports the body; maintains teeth, hair, and nails. 

• Majja (Bone Marrow + Nerve Tissue) - Promotes immunity, carries motor and sensory impulses. 

• Sukra (Reproductive tissues) - Maintains function of the reproductive tissues and organs, promotes libido. 

These seven dhatus are each composed of the five mahabhutas in different proportions. Earth predominates in muscle, bone marrow, and fat tissues. Water predominates in plasma and reproductive tissues. Fire is the main element in blood (hemoglobin) tissue. Bone is predominated by the Air element. Space is ubiquitous and permeates all seven tissues. 

Imbalances in the elemental composition of an individual is usually reflected in the tissue which they govern. Doshas, which contain the elements, are also said to enter into the tissues and cause various diseases. Thus, diseases are classified not only with regard to which doshas are involved but also according to which tissue has been affected.

The Twenty Gunas ("Qualities")

Ayurveda recognizes ten pairs of qualities which describe all organic and inorganic substances as well as all thoughts and emotions. These qualities are known as gunas, and they occur in ten pairs of opposites (heavy and light, soft and hard, hot and cold, etc.) as enumerated in the chart below. The universe itself came into being through the actions of the two most fundamental opposites: Spirit and Matter. From this beginning the other pairs of opposites came to be and life is a process which sees each half of each pair strive for expression. 

The understanding of the actions of the twenty guna upon each other is one major basis for herbal therapies, dietary recommendations, and general treatment of disease in Ayurveda. It is the key to the practical means of maintaining the three doshas in a state of balance. Vata, Pitta, and Kapha each have their own set of qualities. Vata is mobile, light, cold, rough, hard, dry, and subtle; Pitta is hot, light, mobile, oily, sharp, subtle, and soft; Kapha is heavy, cold, oily, slow, gross, immobile, sticky, and cloudy. Now, substances which share similar qualities will aggravate the corresponding dosha according to the law "like- increases-like"; substances with opposite qualities will pacify the corresponding dosha. In this way, we can modify our doshic balance through a thorough knowledge of the qualities of the foods, plants, oils, aromas, sounds, colors, thoughts and feelings around us.

Agni
The Biological Fire

Agni is the biological fire which regulates the transformation of gross substances into more subtle substances which can be utilized by the body. It exists in the mind as well as the power of discrimination. Being involved with digestion and metabolism, it is related to Pitta Dosha in function. It is often said that Pitta is the flame while Agni is the actual heat-energy; Pitta is the vessel and Agni the content. It is not commonly understood that while we must take care to eat the proper foods with proper measure and timing, it is equally important to nourish the digestive fire, AO, in order to extract the prana from those foods. 

Many disease states arise from a poorly-functioning digestive system. Agni is the most important factor in digestion. It not only breaks down the foods we consume and promotes assimilation of the various nutrients, but it also destroys harmful microorganisms and toxins in the alimentary tract and helps maintain a proper auto immune response to foreign substances. When Agni is normal there is complete digestion, good circulation, radiant complexion, strong immunity, sharp intellect, and balanced metabolic energy. However when Agni is disturbed, food components remain undigested and unassimilated, This undigested food mass can accumulate in the large intestine and become a foul- smelling and sticky substance known as Ama.  Ama disrupts the flow of nutrients and waste materials in the alimentary canal as well as in other smaller channels such as arteries, veins, capillaries, and lymphatics. Ama eventually putrefies and ferments into toxic substances which can be absorbed into the general circulation and then lodges in areas of the body which are predisposed (genetics, injury, previous disease) to disease. Here, the Ama creates contraction, stagnation, loss of vital energy, and reduced immune response of the local tissues. Finally, a recognizable disease can manifest. 

Thus Agni is often at the root of disease. There are many causes for the development of Ama and they all involve Agni. For example, if incompatible foods are consumed Agni will not be able to transform them into nutritious components and they will instead form Ama, intestinal gas, constipation, and lowered resistance to disease. Thus, creating and maintaining a well-balanced Agni is a basic treatment for most diseases. 

Ojas
The Vital Energy

Ayurveda understands the essence of the human being to be the One, the Creative Principle, the eternal, limitless Atman. Modern physicists might describe this indescribable force as the ultimate Unified Energy Field which underlies all of creation. Ayurvedic physicians see the human being simultaneously as energy and matter and view diseases in the same way. The seven Dhatus therefore, while material manifestations in one sense, together form an energy within the body known as ojas. Ojas is the ultimate vital energy that is distilled from Sukra Dhatu as well as the other Dhatus.  

 It is the life energy that is located in the heart chakra and it pervades and enlivens the entire mind‑body.  It is said to be yellow in color, slightly reddish, transparent, and liquid. When it is nourished, there is life; when it is destroyed, there is death. Where it is weakened in specific areas of the body, disease ensues; when it again becomes abundant, the mind‑body heals. Ojas can be loosely compared to the fundamental energy of our immune systems, involving nervous, endocrine, and psychological components.  Ojas is said to be similar in some respects to Kapha Dosha in that it supports and strengthens the physiology.

Ojas is produced through regular meditation, sexual moderation, and avoidance of excessive stimulation of the senses. There are also certain herbs and foods which can help replenish Ojas such as: milk, ghee (clarified butter), saffron, ashwagandha (Withania somnifera), shatavari (Asparagus racemosus), and many others. Factors which dissipate ojas include: anger, anxiety, excessive sorrow, worry, prolonged hunger, insufficient rest, and excessive physical work. Additional factors which decrease ojas are excessive sexual activity, abuse of alcohol, stimulant medication, foods which are not fresh, and an unsettled life routine. Ojas tends to decrease naturally with advancing age, and many geriatric disease reflect low Ojas (e.g. senile dementia, osteoporosis, sensory deterioration). Also, deficient Ojas can result in premature aging. There are many modern diseases for which contemporary medical science can find no etiology; these are often chronic, immune‑related diseases such as sarcoidosis, Crohn's disease, ulcerative colitis, lupus erythematosus, cancer, and the acquired immunodeficiency syndrome (AIDS). It is very likely that these represent states of low Ojas and may be approached therapeutically in entirely new ways.

Ama
The Toxic Residue of Improper Digestion

If Agni becomes impaired due to one of the mentioned factors or due to a vitiation of the tridosha, the first consequence is that the digestion will be significantly affected. Depending upon which bhutagni is most disturbed, certain food components will not be completely digested and will remain partially unassimilated. If Jatharagni is affected this will be true of all foods which are eaten. This mass of undigested food eventually accumulates in the colon where it putrefies into a very sticky, white, foul‑smelling substance. This substance is called AMA. Ama initially forms and accumulates in the digestive tract but then can enter other srotas (channels) of the body such as the blood vessels, capillaries, and lymphatics where it can cause obstruction. In addition to grossly visible physical effects on the body, Ama also has subtler consequences on the vital energies which flow through the individual. If allowed to remain, Ama eventually undergoes further deterioration and produces toxic substances which circulate throughout the body via the srotas. These substances will accumulate in regions and tissues of the body in which a given individual has a predilection for disease. There, they reduce the body's natural mechanisms for maintaining the health of the tissues and create a blockage, contraction, and loss of vital energy in that region. As a consequence a "disease" condition becomes manifest after a given amount of time and we then give it a name: gallstone, bronchitis, cancer, depression, and so forth.

 In Ayurveda two general forms of disease are recognized: exogenous, caused by factors originating outside the body, and endogenous, due to factors inside the body. Ama is the root of all endogenous disease. When Ama accumulates in the digestive tract‑ it can be diagnosed by examination of the tongue, which will exhibit a whitish coating. Depending upon the appearance of that coating and its location on the tongue, much can be known about the degree of Ama accumulation throughout the body. Ama is viewed, in Ayurveda, as the harbinger of misery, the cause of disease. The recommendation is to be relentless in our efforts to help the body rid itself of this venomous substance and we shall hear about some practical measures in a later chapter.

The Three Malas
Metabolic Waste Products

An important Ayurvedic concept to understand is that of the three major waste products of the body. They are feces, urine, and sweat. They are produced from the normal metabolic processes of the cells and organs as well as from the digestive remains. Proper elimination of the feces is essential to maintain a normal bacterial flora in the colon and to prevent the accumulation of toxins in the gastrointestinal tract. Proper formation of feces also gives strength and tone to the large intestine and prevents abnormal gas formation. 

Urine is another important mala through which the body eliminates water, salts, and nitrogenous wastes. Urine forms in the large intestine and is modified in the kidneys where it plays an important role in maintaining the optimum electrolyte balance throughout the body. Electrolyte balance (i.e. sodium, potassium) in turn affects the blood pressure, heart, blood vessels, nerves, and every tissue in the body. So balances production and elimination of urine is essential for good health. 

Sweat (perspiration) is a by-product of fat tissue (meda dhatu). It regulates body temperature, maintains the elasticity of the skin, and promotes a normal skin flora. Excessive sweating can create fungal infections and reduce the natural resistance of the skin. Sweating is of course also related to urine formation: excessive water loss through sweat results in less urine formation, and visa versa. Psoriasis, skin infections, dehydration, constipation, and renal calculi are a few examples of diseases resulting from an imbalance between sweat and urine in the body. 

The Sixteen Srotamsi
The Vital Channels

Ayurveda describes various srotas, or "channels", which carry nutrients to the tissues and transport substances into and out of the body. This is one of the most important yet under-appreciated concepts in Ayurveda as it is practiced in the West.

The term srota is derived from the root su sravano meaning “that which exude; ooze; filter; permeate”. These channels function as the medium through which all biological materials, nutrients, and waste products flow from the Kostha (gastrointestinal tract) and also to the exterior. Srota refers to the gross macro channels, i.e., respiratory tract, gastro-intestinal tract, genito-urinary tract, etc., micro channels, i.e.,  vessels, capillaries, lymphatic's, etc., and also to the molecular channels such as pores of cell membranes, etc. Normally functioning srotamsi are pre-requisite for the maintenance of good health because without healthy srotamsi (the plural of srota) the body cannot form or maintain itself normally. Charaka emphatically proclaims: srotomayam hi sariram—“the human body verily is in essence the srotas.”

When there is unimpeded flow of the proper substance through each channel, there is a state of health. When the flow through any of these channels is disturbed in some way (excessive, deficient, or blocked) disease may result.

 An analogy used to conceptualize substances flowing through srotas is that of a copper wire conducting electricity. The wire will conduct electricity but at the same time will resist it to some extent. If too much current is put through the wire, it will produce excess heat and there will be damage to the surrounding environment. Likewise, if we put too much substance through any of our srotamsi, imbalance and disease can occur. Too much food, too much blood, too much nervous energy, too much sugar, sodium, pollution, too many thoughts. Normally, the srotamsi can respond and adjust to maintain equilibrium. But this is not always the case. For example, blockages can occur or flow through a srota can become reversed. When dosha prakopa occurs behind a blocked srota, this is often the beginning of the disease process.

 The srotas share some of the characteristics of the tracts and systems acknowledged by conventional Western medicine, but also conduct subtler energies which link mankind with the Cosmos. Diseases in Ayurveda can be distinguished by knowing which srotas are affected and by examining them through various diagnostic means, the physician can come to know much about the nature of the disease. It is absolutely essential that an Ayurvedic physician know how to assess the state of each of the srotamsi and know how to correct any disturbance which exists.

 The Charaka Samhita describes thirteen Srotas. The first three connect the human physiology with the external environment by bringing breath, food, and water into the body. They are described below:

 1) Prana Vaha Srotas: channels bringing Prana, the life force or vital air, into contact with the blood. This primarily represents the respiratory system and portions of the cardiac circulation.

Site of origin: heart, thoracic cavity, abdominal cavity. Vitiated or obstructed by: suppression of natural urges, over‑indulgence in dry foods, excessive fasting, doing strenuous exercise when hungry, and performing pranayama (breath control exercises) without the guidance of a proper teacher.

 2) Anna Vaha Srotas: channels transporting solid and liquid foods; the gastrointestinal tract.

Site of origin: Stomach, left side of the body. Vitiated or obstructed by: intake of food before a previous meal has been digested, by consuming excessive quantities of food, and by improperly prepared foods.

 3) Udaka Vaha Srotas: channels transporting water. No Western equivalent.

Site of origin: palate, pancreas. Vitiated or obstructed by: alcoholic beverages, prolonged thirst, excessive heat. and astringent foods.

 Seven Srotas supply nutrients to the tissues: alcoholic beverages, prolonged thirst, excessive heat. and astringent foods.

4) Rasa Vaha Srotas: channels carrying plasma and lymph

Site of origin: heart, blood vessels. Vitiated or obstructed by: anxiety, worry, and heavy, cold foods.

5) Rakta Vaha Srotas: channels carrying formed blood elements and hemoglobin in particular.

Site of origin: liver and spleen. Vitiated or obstructed by: excessive heat, hot and irritant foods, and excessive oils.

 6) Mamsa Vaha Srotas: channels nourishing the muscle tissue.

Site of origin: tendons, ligaments, skin. Vitiated or obstructed by: insufficient or inappropriate physical exercise, alcohol, excessive sleep, and fatty foods.

7) Meda Vaha Srotas: channels supplying nutrients for the formation of fatty tissues.

Site of origin: kidneys, omentum. Vitiated or obstructed by: insufficient exercise, excessive sleep, daytime sleep, excessive sweet tasting foods, greed, avarice

8) Asthi Vaha Srotas: channels which transport the nutrients for producing bone tissue.

Site of origin: bone and adipose tissue. Vitiated or obstructed by: dry, cold foods and by sedentary habits.

9) Majja Vaha srotas: channels carrying materials for producing bone marrow.

Site of origin: joints and bones. Vitiated or obstructed by: traumatic injury, compression of the bone marrow, and by insufficient fat in the diet.

10) Sukra Vaha Srotas: channels carrying the sperm and ova and supplying nutrients for their formation.

Site of origin: testicles an d ovaries. Vitiated or obstructed by: excessive or inappropriate sexual intercourse, suppression of sexual urges, and by selfish habits.

There are three channels which allow for the elimination of the Malas (waste products) from the body:

11) Purisha Vaha Srotas: channels that carry feces out of the body.

Site of origin: rectum and colon. Vitiated or obstructed by: suppression of the urge to defecate and by excessive intake of food, especially when dry.

12) Mutra Vaha Srotas: channels that carry urine out of the body.

Site of origin: kidneys and bladder. Vitiated or obstructed by: suppression of urination and by eating, drinking, or having sexual intercourse while experiencing the urge to urinate.

13) Sveda Vaha Srotas: channels carrying sweat out of the body.

Site of origin: adipose tissue and hair follicles. Vitiated or obstructed by: excessive exercise, anger, or heat.

In addition to these the female requires two additional conducting systems:

14) Artava Vaha Srotas: channels which govern menstruation.

Site of origin: uterus. Vitiated or obstructed by: excessive aerobic exercise, irregular eating habits, and mental stress.

15) Stanya Vaha Srotas: ducts carrying breast milk.

Site of origin: breast and adipose tissues. Vitiated or obstructed by: fear, weight loss, and emotional instability.

Some authorities consider the mind as an additional system, through which are carried thoughts, ideas, emotions, and impressions. This system is termed Mano Vaha Srotas and it originates outside of the body in the Universal Mind.

When the Srotas are patent and there is free passage of the appropriate substance through each one, there is health. However sometimes one or more srotas can become impaired due to some of the factors mentioned above and this can give rise to a disease state.

Prakriti
Your Unique Constitutional Type

Through the actions of the three doshas we encounter the universal forces in our individual bodies and join in the ceaseless cosmic dance. Remember that everyone has all three doshas in his or her constitution. However every human being has differing proportions of each dosha which creates differences in appearance, behaviors, likes/dislikes, mental patterns and emotional tendencies. In other words the unique proportion of the doshas present in an individual determines that individual's essential nature grprakriti. This essential nature remains the same during the individual's lifetime. In order to use the Ayurvedic approach to treating disease and maintaining health, we must first determine the essential nature, or prakriti, of the individual in question. This will tell us about the energies and tendencies within. 

Take the Prakriti Determination Questionaire to determine your dosha by clicking here.

Please Note: The Prakriti Determination Questionaire is provided to illustrate one small aspect of prakriti determination; as such it should not be regarded as being definitive as many other factors must be considered by a fully trained Ayurvedic physician. 

Ayurvedic Diagnosis

Ayurveda recognizes underlying natural law of svabhavoparamavada, which states that every living being has an inherent tendency to move in the direction of self-healing and balance.  The balance toward which we humans naturally move is our prakriti or our unique proportion of Vata, Pitta, and Kapha inherited by us at birth. The disease state is known as vikriti, which represents a deviation from that natural proportion of the doshas.  According to Ayurveda, if one lives a natural, simple, and clean life there will always be more momentum in the direction of health than towards disease.  Systems of medicine are merely strategies to assist this gentle, yet inexorable, self-healing progression.

Beneath the surface of the myriad of human illnesses, lie the doshas which show specific patterns of deviation from their normal state; this is observed by the presence of specific physical and mental signs and symptoms which progressively develop in the course of a disease and can be noted during an Ayurvedic examination. Perhaps the greatest divergence from Western conventional medical thought is that Ayurveda recognizes that diseases will manifest in people of different constitutions in different ways. Although the major symptoms may be common to all, the accompanying and seemingly unrelated conditions will vary according to one’s constitution. An individual with a predominantly Pitta constitution will experience symptoms that are different than those for Vata or Kapha, despite all being diagnosed with the same Western “disease”. Treatment must aim at correcting the deviated state of Vata, Pitta, Kapha. The goal of Ayurvedic treatment is to bring these three bio-forces back to a state of proper proportion and equipoise, which is a unique proportion for each individual.Though western medicine focuses on the disease (that is, the main outer symptoms), Ayurveda aims to bring the whole person into health. For example, a Vata person with bronchial asthma will usually also have prominent wheezing along with other symptoms such as constipation, dry skin and perhaps scant and dark urine. In contrast, a Kapha individual with the same diagnosis might have a much more prominent and mucous-producing cough, slight nausea, and edema. Ayurveda recognizes these differences and treats each person quite differently. One’s present state of health or disease occurs within his/her constitution. Since the constitution is fundamental to health and illness, an understanding of one’s Prakriti prior to treating any disease is essential. We must always seek to nourish and cultivate the terrain as well as the seed.

Ayurvedic Treatment

We now know enough to appreciate the Ayurvedic definition of health which states that all of the following conditions must be present: 

• the doshas are in balance for that particular individual -- the seven tissues are functioning normally -- Agni is active and balanced

• the bodily waste products are being eliminated efficiently -- the five senses are functioning optimally

• there is harmony among the body, mind, and spirit 

Disease occurs when there is a deviation from natural patterns of living for significant periods of time, whether these deviations be physical, mental, or spiritual in nature. These deviations, depending on the specific nature, aggravate one or more of the doshas which then accumulate. The accumulated doshas impede the flow of "universal life force", i.e. prana, and this creates a disruption in normal physiological processes at that site. If this disruption is addressed at an early stage, disease can be averted; if the process is allowed to proceed a disease will manifest. All diseases follow essentially the same course but vary in the doshas involved, the stage of disease, and the site where manifestation occurs. Through knowledge of the principles outlined in this brief overview, Ayurveda gives us the tools to treat disease with appropriate measures at its root.

To learn more about the basic fundamentals of Ayurveda read Dr. Gerson’s article, An Ayurvedic Overview, here.