Principles of Ayurveda

According to ayurvedic philosophy an individual bundle of `spirit’, desirious of expressing itself, uses subjective consciousness or Satwa to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body, created from the five (Pancha) great (maha) eternal elements (bhutas) – together called the Panchamahabhutas – which arise from Tamas. The sense organs then using Rajas to project from the body into the external world to experience their objects. The body becoming the mind’s vehicle, its physical instrument for sense gratification.

The Bhutas combine into "tridoshas" or bioenergetic forces that govern and determine our health or physical condition. While the three gunas (Rajasor activity, Tamas or inertia and Satwa, which balances the first two) or psychic forces determine our mental and spiritual health. Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being.

The Panchamahabhutas
According to Ayurveda everything in life is composed of the Panchamahabhutas – Akash (Space), Vayu (Air), Jal (Water), Agni (Fire) and Prithvi (Earth). Omnipresent, they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.
Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element predominates the gases therein. The space occupied by the cell denoting the last of the elements.
In the case of a complex, multi-cellular organism as a human being for instance, akash corresponds to spaces within the body (mouth, nostrils, abdomen etc.); vayu denotes the movement (essentially muscular); agnicontrols the functioning of enzymes (intelligence, digestive system, metabolism); jal is in all body fluids (as plasma, saliva, digestive juices); and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair et al).

The Panchmahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.

The Tridoshas
The Tridoshas (tri meaning three and doshas being the basic physical energies) are the primary and essential factors of the human body that govern our entire physical structure and function. Derived from the Panchmahabhutas, each dosha– which like the elements cannot be detected with our senses but their qualities can be – is a combination of any two of the five bhutas with the predominance of one. Called Vata, Pitta and Kapha in Sanskrit, these three are responsible for all the physiological and psychological processes within the body and mind – dynamic forces that determine growth and decay. Every physical characteristic, mental capacity and the emotional tendency of a human being can therefore be explained in terms of the
tridoshas.
Most of the physical phenomena ascribed to the nervous system by modern physiology for example, can be identified with Vata. Just as the entire chemical process operating in the human body can be attributed to Pitta, including enzymes, hormones and the complete nutritional system. And the activities of the skeletal and

the anabolic system, actually the entire physical volume of an organism, can be considered as Kapha.

*Vata* (Air and Space)	*Pitta* (Fire and Water)	*Kapha* (Water and Earth)
Light	Light	Heavy
Cold	Hot	Cold
Dry	Oily	Oily
Rough	Sharp	Slow
Subtle	Liquid	Slimy
Mobile	Sour	Dense
Clear	Pungent	Soft
Dispersing
Erratic
Astringent

Each doshathus shares a quality with another (although there remain slight differences in the nature of shared quality), the third having just the opposite quality. Also, each has an inherent ability to regulate and balance itself, coming from the antagonistic qualities that arise from the doshas constituent elements.
When the doshas are in balance i.e. in a state of equilibrium, we remain healthy. As Charaka, the great ayurvedic sage, explained: "Vata, pitta and kapha maintain the integrity of the living human organism in their normal state and combine so as to make the man a complete being with his indriyas (sense organs) possessed of strength, good complexion and assured of longevity." It is only when that there is imbalance within the three that disease is caused. And since it is the strongest dosha in the constitution that usually has the greatest tendency to increase, one is most susceptible to illnesses associated with an increase of the same.
It is important to realise that these three are forces and not substances. Kapha is not mucus; it is the force that causes mucus to arise. Similarly pitta is not bile; but that which causes bile to be produced. And they are called doshas – literally meaning `faults’ or `out of whack’- as they indicate the fault lines along which the system can become imbalanced.

It is equally important to understand that the three doshaswithin any person keep changing constantly, due to the doshic qualities of specific lifestyle and environment, such as time and season. And that these three are not separate energies but different aspects of the same energy, present together in an infinite variety of combinations, wherein their qualities overlap and interrelate.
Ayurveda however considers only three types of constitution – in monotypes just one doshapredominates, in duo types two have near similar strength, and in the very rarely found third type all three are equally powerful. Within this broad classification, there are in the first category various sub-types that are listed below for easier reference.

The Trigunas
Just as the doshas are the essential components of the body, the three gunas - Satwa, Rajas and Tamas - are the three essential components or energies of the mind. Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas.
While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti. In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders.
Satwa, characterised bylightness, consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge. Rajas, the most active of the gunas, has motion and stimulation as its characteristics. All desires, wishes, ambitions and fickle-mindedness are a result of the same. While Tamas is characterised by heaviness and resistance. It produces disturbances in the process of perception and activities of the mind. Delusion, false knowledge, laziness, apathy, sleep and drowsiness are due to it.
Rajas and Tamas, as with the doshas, can be unbalanced by stress and negative desires as kama (lust), irshya (malice), moha (delusion and halucination), lobha (greed), chinta (anxiety), bhaya (fear) and krodha (anger). Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual.
Satwika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution.

Satwika Subtype Qualities
Brahma	Free from passion, anger, greed, ignorance or jealousy, possessing knowledge and the power of discrimination.
Arsa	Excellent memory, purity, love and self -control, excellent intellectual frame of mind, free from pride, ego, ignorance, greed or anger. Possessing the power of understanding and retention.
Aindra	Devotion to sacred books, study rituals and oblations. Devotion to virtuous acts, far- sightedness and courage. Authoritative behaviour and speech. Able to perform sacred rituals.
Yamya	Free from mean and conflicting desires and acts. Having initiative, excellent memory and leadership. Free from emotional binds, hatred, ignorance and envy. The capacity for timely action.
Varuna	Free from mean acts. Exhibition of emotion in proper place. Observance of religious rights.
Kabera	Courage, patience, and hatred of impure thoughts. Liking for virtuous acts and purity. Pleasure in recreation.
Gandharva	Possession of wealth, attendants and luxuries. Expertise in poetry, stories and epics. Fondness for dancing singing and music. Takes pleasure in perfumes, garlands and flowers. Full of passion.

Pitta dominated Rajasikas, intellectually oriented but vulnerable to temptations, are very human in their character and approach to life.

Rajasika Subtype Qualities
Asura	Indulgence in self-praise, bravery, cruelty, envy and ruthlessness. Terrifying appearance.
Raksasa	Excessive sleep and indolence. Envious disposition. Constant anger, intolerance, and cruel behaviour. Gluttonous habits.
Paisala	Unclean habits. Cowardly, with a terrifying disposition. Gluttonous habits. Fondness for the opposite sex. Abnormal diet and regimen.
Sarpa	Sharp reactions. Excessive indolance. Frequent fearful disposition. Brave or cowardly attitude depending on situations.
Praita	Excessive desire for food. Envious character. Excessive greediness and actions without discrimination.
Sakuna	Full of passion. Unsteadiness, ruthlessness, and excessive attitude for food.

A dominant Vataensures that Tamasika individuals are the most down to earth, concerned about fundamental questions of practical existence, specially when confronted by more spiritual and less physical issues.

Tamasika Subtype Qualities
Pasava	Lack of intelligence, forbidding dispositions, envious nature. Excessive sexual indulgence and sleep.
Matsya	Unsteadiness, constant passion, and cowardice. Excessive desire for water intake.
Banaspatya	Indolence. Excessive indulgence in food. Deficiency of intellectual faculties.

Agni
Being the biological fire that governs metabolism, agni encompasses all the changes in the body and mind from the dense to the more subtle. Such changes include the digestion and absorption of food, cellular transformations, assimilation of sensory perceptions and mental and emotional experiences. Agni therefore covers whole sequences of chemical interactions and changes in the body and mind. Digestive abilities being related to the strength of agni.

Agni and pittaare closely connected. While both are hot and light, agni is subtle and dry. The heat energy to help digestion contained by pitta is agni. Pitta is therefore the container and agni the content. Agni is acidic in nature and stimulates digestion. It is subtly related to the movement of vata. In every tissue and cell agni is present and is necessary for maintaining the nutrition and auto-immune mechanism. By destroying micro-organisms, foreign bacteria and toxins in the stomach and the intestines.
A balanced agnitherefore is vital for health. The strength of the body to resist disease and also its physical strength are directly related to its heat energy determining the metabolic processes of the body. Disturbances to Agni are usually the chief causes of disease.

As per Ayurveda there are thirteen types of Agni in the body and mind according to the conversion and the transformation made. The most important of them is the Jatharagni, the gastric fire, responsible for digesting food eaten by correlating hydrochloric acid in the stomach and the digestive enzymes and juices secreted into the stomach, duodenum and the small intestines. If digestive agni is low and the capacity is impaired, one may experience pain, discomfort, feeling of heaviness or gases gurgling, constipation or loose stools.

The Dhatus
The Sapta(seven) Dhatus (tissues) elements form the pillars of the body that form the means of nourishment and growth while providing support to the body as well as the mind.

Rasa(fluid) Dhatu –Derived from the digested food, it nourishes each and every tissue and cell of the body and is analogous to the plasma.

Rakta(blood) Dhatu – Regarded as the basic of life, it is analogous to the circulating blood cells. It not only nourishes the body tissues, but provides physical strength and colour to the body.

Masma Dhatu – The muscle tissue, its main function is to provide physical strength and support for the meda dhatu.

Meda(fat) Dhatu– Consists of adipose tissue providing support to ashti dhatu. It also lubricates the body.

Ashti Dhatu – Comprising of bone tissues, including cartilages, its main function is to give support to the majja dhatu and provide support to the masma dhatu.

Majja Dhatu – Denoting the yellow and red bone marrow tissue, its main function is to fill up the ashtiand to oleate the body.

Shukra Dhatu – The main aim of this reproductive tissue is to help reproduction and strengthen the body.
Since the dhatus support and derive energy from each other, affecting one can influence others. For instance, interference in the manufacture of the plasma affects the quality of the blood, which in turn effects the muscle. Each tissue type has its own agni, which determines metabolic changes in the tissues. And forms by-products, which are either used in the body or excreted. Menstural periods for example are a by-product of rasa. The tissues are also governed by the three doshas, and any imbalance in them also causes imbalances in dhatus. Heavy periods therefore can also be caused by the effects of the excess of Kapha on plasma.

The Malas
Malas are the various waste products of the dhatus produced during the normal metabolical process. The three primary malasbeing Purisa (faeces), Mutra (urine) and Sweda(sweat). Ayurveda clearly states that only a balanced condition of doshas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or disease.

Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt absorbed in the large intestine, the residue now converted into solid faeces, leaves the body. The consistency of the faeces depending both on gastrointestinal mobility and nature of diet.
The tridoshas must be in balance to ensure normal evacuation. Pitta and kapha help digestion and vata governs the mobility throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or pain, flatulance, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain, asthama, bronchitis as well as stomach ulcers and irritable bowels.

Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any imbalance of increased or decreased urine, may result in disorders as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.

Sweda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for bringing the sweat to skin surface are known as sweda vaha srotas. It is essential that normal formation and flow of sweat takes place as otherwise it may lead to skin infections, itching/burning sensation over the body, loss of fluid balance and reduced body temperature.

Balanced Doshas (humours), healthy Agni, a good state of tissues and their metabolic end- products lead to a balanced state of the senses, mind and spirit, all of which lead to health.