WHAT IS AYURVEDA?

Ayurveda is a holistic system of medicine that originated in India thousands of years ago.
The word Ayurveda is made from two Sanskrit roots “Ayu” which mean life and “Veda” which means knowledge. Therefore, the term Ayurveda means the knowledge or science of life.

HOW DOES AYURVEDA WORK?

According to Ayurvedic fundamental's people are a combination of the three “Dosha’s” or “Vata”, “Pitta” and “Kapha”. Each dosha has a specific quality and it is a combination of these three qualities of vata pitta and kapha which combine to make the unique qualities of every person on the planet. Just like the genetic code or DNA. The unique qualities of vata pitta and kapha are a combination of two of the five elements, Space, air, fire, water and earth.
For example,

Vata is a combination of elements Space and Air. From these elements we get the qualities of lightness, movement, wind and space. These qualities manifest in an individual as talkativeness, as sound uses the medium of air to travel in. Lightness of the body as the quality of space and air is lightness. Dryness, as the qualities of air and wind tend to dry things like the skin. Movement, the quality of air has the power to move things like a kite or a windmill but this movement manifests itself in the body as the movement of nervous energy, an impulse from the brain to the hand or leg or a nervous tremor or even the movement of food through the digestive system. These are the qualities of vata. So if we can imagine a person who is purely of a vata constitution then we can imagine a person who would be talkative, a person who has a thin bony body who has dry skin and dry hair, and maybe suffers from joint pain or stomach cramps.

Fundamentals of Ayurveda.

The Sanskrit term Ayurveda is a combination of two words Ayu-life and Veda-knowledge or science. The literal translation of Ayurveda is “knowledge of life” or “right living”. Its principles are universally applicable. Those who wish to live happy, healthy and inspired lives can benefit from the wisdom Ayurveda holds.
Ayurvedic knowledge is grounded in the Vedic scriptures, which date back to 3000 BC. According to the Vedas, life is seen as an evolution of the creative principle, Prakriti, and the formless and attribute-less, non-being, Purusha. While Prakriti is the Sakthi or Divine Mother, Purusha is the Father principle, which is unchanging. Prakriti creates all forms in the universe. In their primary states all the forms contain the three gunas, or principles called Sattva, Rajas and Tamas in perfect balance. When the three gunas start to interact, the balance is disturbed. In an attempt to restore this balance, activity begins. This action creates currents of energy or space and Akash is generated. From Akash comes Air, then Fire, then water and finally Earth. Simultaneously, during this, fields are created, the mental (conscious) field created by sattva; the power field created by Rajas; and the material field created by Tamas. The five elements belong to the material field and are the building blocks of the body. The Philosophical Background of Ayurveda
and the Concept of Creation.
Sciences in ancient India were based on various philosophical systems known as darshanas. These classical philosophical systems are divided into astika and nastika darsanas.
The darsanas, which accept the authority of the Vedas, are called astika and those not based on acceptance of the authority of the Vedas are called nastika.
These different philosophical systems describe truth from different points of view. Reality is not a fixed measurable entity but a variable that depends on the level of intensity of our experience. Truth has as many aspects as there are dimensions of experience. Each dimension corresponds to a particular level of reality.

Astika Darsanas.
Nastika Darsana.
Samkhya. Baudha.
Yoga. Jaina.
Nyaya. Carvaka.
Vaiseseka.
Purva Mimamsa.
Uttara Mimamsa or Vedanta.

According to the Samkhya system there are 24 non-living and one living category (Purusha) responsible for creation.
The system known as Yoga adds the concept of Isvara (God) to these.
Vaisiseka accepts 9 basic categories of matter as the basis of the universe.
Prthvi, ap, tejas, vayu, akasa, soul, mind, time and space.
Purva Mimamsa accepts the tenets of the other astika schools but holds that knowledge alone cannot give satisfaction. The soul must fulfil itself through action and religious ritual.
According to the Uttara Mimamsa or Vedanta point of view, only Brahman is real all else is illusion.
Buddhist philosophy sees all reality as perpetually dynamic and denies absolutes. Therefore, all forms of appearance are empty, i.e., non-absolute or not possessing complete individuality.
Jaina philosophy believes in an infinite number of individual souls (monads), while the Carvaka system is the materialist school of Indian philosophy. To the open mind these systems are not necessarily contradictory to each other, since they describe reality merely from different points of view, or rather; they emphasise different aspects of reality.
Truth is relative therefore Indian Philosophy accepts different kinds of truth

1. Paramarthika Satya
(from paramartha=relating to the real) also called Eternal Truth.
2. Vyavaharika Satya (from vyavahara=conduct, action) is truth for day-to-day use.
3. Pratibhasika Satya (from Pratibhasika=appearance, illusion) is illusory truth.

Ayurveda with its open attitude has drawn from different philosophical systems. Physical and chemical concepts and processes have been explained mainly on the basis of the Nyaya, Vaisesika and Buddhist philosophy. While for the explanation of the process of creation of the Universe the Samkhya, at least in certain aspects, was considered very adequate.

According to Ayurveda the Universe evolved out of the ‘un manifested’ (Avyakta), which implies Prakrti (primordial matter) and purusha (primordial consciousness). Mahan (intellect) then evolves from Avyakta and Ahamkara (ego) follows. Ego has three qualities (gunas): sattva (the pure), rajas (the dynamic) and tamas (the inert). Sattva and rajas together then produce 11 indriyas (sense and motor organs known as Jnananendriyas and karmendriyas respectively). The gunas tamas and rajas combine to produce 5 tanmatras (energy quanta), which in their turn produce the 5 mahabhutas (elements in the ancient sense, sometimes called pro to-elements). From these mahabhutas the entire material world is made up. Living beings consist of the mahabhutas as well as the indriyas.
According to the Sankhya system of philosophy, the manifested world is traced back to an unmanifested ground that is called Prakriti or Primordial matter stuff. This prakriti is formless, undifferentiated, limitless and ubiquitous, indestructible and undecaying, ungrounded and uncontrolled, without beginning and without end. Even though it is conceived as a unity, this is merely an abstraction. It is in reality an undifferentiated manifold and indeterminate infinite continuum of infinitesimal reals. These ‘reals’ are called gunas and they are classified into three categories,

1. Sattva or essence, which manifests itself in a phenomenon, and which is characterised by this tendency to manifestation; it serves as the medium for the reflection of intelligence and consciousness.
2. Rajas or energy is efficient in a phenomenon and is characterised by the tendency to work and overcome resistance.
3. Tamas or inertia (mass), which counteracts the tendency of rajas to do work, and of sattva to conscious manifestation.
Thus the ultimate realities of this universe are

1. Sattva, or essence, or conscious factor.
2. Rajas, or energy.
3. Tamas, or inertia characterised by mass.

These gunas are real and substantive entities but they are not independent entities. Therefore, they are not material, but they possess the quantum and extensity. The very nature of energy or rajas is to do work, to overcome resistance and to produce motion. All energy is, therefore, ultimately kinetic in nature. The sattva or the consciousness manifests itself into intelligence and nothing exists without such manifestation in the universe of consciousness. It does not possess mass or gravity. It neither offers resistance nor does it work.

On the other hand, tamas representing mass, inertia or matter offers resistance to motion and to conscious reflection. The conscious element (sattva) and the matter stuff (tamas), by themselves, cannot do any work, and therefore devoid of productivity in themselves. All works come from rajas, the principle of energy, which overcomes resistance of matter and supplies even energy to the consciousness for the regulation or adaptation of its own manifestations.

These gunas or attributes are always uniting, separating and uniting again. Everything in this world results from their peculiar arrangement and combinations. Though co-operating to produce the world of effects, these diverse tendencies of gunas never coalesce with each other. Thus, in the phenomenal product, energy is due to the element rajas; all matter, resistance and stability are due to tamas; and all conscious manifestations are due to sattva.

There is a condition of equilibrium or equipoise consisting of uniform diffusion of these reals at the starting point of cosmic evolution. At this stage, the process of cosmic evolution is in a stage of standstill. The transcendental influence of the purusha or the absolute ends this stage of arrest and initiates the process of creation. Evolution begins thereby with a disturbance in this state of equilibrium. When the influence of purusha ends this state of arrest, the affinity that is inherent in sattva, rajas and tamas comes into play. It breaks up the uniform diffusion and leads to unequal aggregation resulting in the relative preponderance of one or more of the gunas over the other.

Thus the process of evolution consists in the development of the differentiated within the undifferentiated, of the determinate within the indeterminate and of the coherent within the incoherent. This evolutionary series is subjected to a definite natural law. The order of succession is not from the whole to the part nor from parts to the whole but from relatively less differentiated, more determinate and more coherent whole. This stage represents a change from avyakta to vyakta.
The next stage of succession is the evolution of Mahat or consciousness by differentiation and integration with the formless, character less and inconceivable Prakrti i.e. Primordial Matter Stuff.

The next step of evolution is bifurcation of this indeterminate stuff into Subject series and Object series. This process involves the manifestation of Ego or Ahankara. Predominance of sattva as well as rajas leads to the manifestation of subject series and the predominance of rajas as well as tamas results in the manifestation of object-series. The Subject-series at a subsequent stage of evolution is differentiated into Indriyas (sensory and motor stuff) and Manas or the Mind-Stuff. The object series creates the evolution of the Tanmatras or Suksma bhutas, which are determinate matter-stuff. These are the precursor agents for the evolution of atoms.

These gunas or Reals, no doubt, assume infinite diversity of forms and powers, but they can neither be created nor destroyed. If the totalities of the manifested as well as the unmanifested and the potential as well as the latent are taken into account, the mass (tamas), energy (rajas) and consciousness (sattva) remain constant. These are subjected to addition and subtraction, growth and decay only because of changes of collocation and attainment of subsequent stages from the state of potential to the state of actual. During evolution, these Reals conform to the natural law not only in the area of succession but also regarding the appearance. This transformation in the process of cosmic evolution is constantly going on and it is not arrested even for a moment.

To explain the above-mentioned phenomenon further, water remains still in a pond or water reservoir. If the boundary wall of this water reservoir is broken, then the water the water, on its own, moves to the field at a lower level without any body's effort. It continues to irrigate fields at a lower level provided water of the reservoir is at a higher level. It is the Purusha or the Absolute, who is responsible for removing the obstruction and there his job ends, and the cosmic evolution continues.

As has been discussed above, because of the predominance of tamas and rajas, the evolution of the object-series takes place and the Subject-series is dominated by rajas and sattva. Before this, the Prakrti in its successive stages of evolution up to the stage of Ahankara (Ego) is homogenous and inert, and it is devoid of all physical and chemical characters except mass. This can neither be added nor subtracted, and this is neither created nor destroyed. During the subsequent step, however, transformations take place and the tanmatras representing quanta’s of energy have attributes like penetrability (including vibrations) impact, radiation, including heat, viscosity and cohesiveness. In intimate relation to these physical characters, these tanmatras also possess the potentials of energy represented by sound, touch, colour, taste and smell. These potentials arise from the unequal distribution of the tamas or original mass-units in different proportions and collocations because of an unequal distribution of the rajas or original energy. The Tanmatras being subtle matter are devoid of peculiar forms, which these potentials assume at a later stage of gross matter like mahabhutas or atoms and molecules.

These tanmatras are infra and atomic particles charged with specific and potential energy as has been discussed above. At a subsequent stage of evolution, the potential of sound stimulus is lodged in one class of particles or tanmatras possessing the physical energy of vibrations. They serve to form the radical akasa paramanu. Then the potential of tactile stimulus lodged in another class of particles, which possess the physical energy of impact or mechanical pressure besides that of vibration serves to form the radical of vayu paramanu. In the third stage, the class of tanmatras having the potential of colour stimulus and charged with the energy of radiation (heat and light), impact and vibration, serve to form the radical tejas paramanu. During the fourth stage, tanmatras having the taste stimulus and possessed with the energy of viscosity, besides those of radiation, impact and vibration, develop into the radical of ap paramanu. Lastly, the class of tanmatras with the potential of smell stimulus and charged with the energy of cohesiveness besides those of viscosity, radiation, impact and vibration, serve to form the radical of prthvi paramanu.

These are the diverse views about the process of creation of these paramanus from tanmatras. What has been stated above represents the ayurvedic concept according to which drug composition and drug actions are explained.
Generally, we are accustomed to the term Ayurvedic Medicine and look upon Ayurveda as a therapeutical system, perhaps unaware that the original meaning of the Greek term therapy (therapeia) means “service”. One aspect of service is healing. The term Phytotherapy (from phyton-”plant” and therapeia-”service”) thus literally means “service through plants” and not merely herbal medicine. In the original sense the term had a much wider meaning. The idea of service through plants did not only infer the administration of medicinal preparations but also knowledge about proper nutrition. Let food be your medicine and medicine your food, said Hippocrates. Phytotherapy inferred the idea of living in harmony with the entire plant-kingdom. A plant kingdom that provides us with oxygen, wood for building (including paper for the diffusion of knowledge), with perfumes, precious essences, fibre for making cloth and green manure to keep our soil fertile.

The Tridosa Concept.
According to Ayurveda, the human body is composed of three fundamental elements or categories called dosa, dhatus and malas.
We shall deal with the subtle elements called dosa's first. The dosa's (lit. Faults) are composed of al five mahabhutas (elements), but one or the other of the mahabhutas is predominant.

Dosa - Vata - Mahabhuta - Akasa+Vayu - (Element) - (Ether+Air)
Dosa - Pitta - Mahabhuta - Tejas+Jala - (Element) - (Fire+Water)
Dosa - Kapha - Mahabhuta - Prithvi+Jala - (Element) - (Earth+Water)

Ether, Air, Fire, Water and Earth, the five basic elements manifest in the human body as three basic principles or humours, known as the tridosha. From the Ether and air elements the bodily air principle called vata is manifested, this principle is called the vata dosha. The Fire and Water or Tejas and Jala elements manifest together in the body as the fire principle Called pitta. The Earth and Water elements or Prithvi and Jala manifest in the body as the bodily water humour known as kapha.
These three elements; vata-pitta-kapha- govern all the biological, psychological and physiopathological functions of the body, mind and consciousness. They act as basic constituents and protective barriers for the body in its normal physiological condition; when out of balance they contribute to the disease processes.
The tridosha are responsible for the arising of natural urges and for individual preferences in foods: their flavours, temperatures and so on. They govern the creation, maintenance and destruction of bodily tissue, and the elimination of waste products from the body. The tridosha are also responsible for psychological phenomena, including such emotions as fear, anger and greed: and for the highest order of human emotions such as understanding, compassion and love. Thus, the tridosha are the foundation of psychosomatic existence of man.
The basic constitution of each individual is determined at conception. At the time of fertilisation, the single male unit, the spermatozoon, unites with the single female element, the ovum. At the moment of this union, the permutations and combinations of bodily air, fire and water that manifests in the parents bodies determine the constitution of the individual.
In general, there are seven types of constitutions:

1.Vata. 2.Pitta. 3.Kapha. 4.Vata-Pitta. 5.Pitta-Kapha. 6.Vata-Kapha. 7.Vata-Pitta-Kapha.

Among these seven general types, there are innumerable subtle variations that depend upon the percentage of vata-pitta-kapha elements in the constitution.
The constitution is called prakruti in Sanskrit, a term meaning “nature”, “creativity” or “the first creation”. In the body, the first expression of the basic five elements is the constitution. The basic constitution of an individual remains unaltered during the lifetime, as it is genetically determined. The combinations of elements present at birth remain constant. However, the combination of elements that governs the continuous psycho pathological changes in the body alters in response to changes in the environment.
Throughout life, there is a ceaseless interaction between the internal and external environment. The external environment comprises the cosmic forces (macrocosm), while the internal forces (microcosm) are governed by the principles of vata-pitta-kapha. A basic principle of healing in Ayurveda holds that one may create balance in the internal forces working in the individual. By altering diet and habits of living this counteracts changes in his external development.
Understanding Tridosha.
According to Ayurveda, the first requirement for healing oneself and others is a clear understanding of the three dosha. The concept of vata-pitta-kapha is unique to Ayurveda and it holds the potential for revolutionising the healing systems of the West. However, the concept of the three principles and the Sanskrit words, vata-pitta-kapha, are very difficult to translate into western terms.

Vata is the principle of movement. That which moves is called vata. Therefore, vata may be translated as the bodily air principle. However, the element of Air in the external atmosphere is not the same as the air in the body. Bodily air, or vata, may be characterised as the subtle energy that governs biological movement. This biological principle of movement engenders all subtle changes in the metabolism. Vata governs breathing, blinking of the eyelids, movements in the muscles and tissues, pulsation's in the heart and all expansion and contraction. Also to be considered are the movements of cytoplasm, cell membranes and movement of single impulses in nerve cells. Vata also governs such feelings and emotions as freshness, nervousness, fear, anxiety, pain, tremors and spasms. The large intestine, pelvic, bones, skin, ears and thighs are the seats of vata. If the body develops an excess of vata, it will accumulate in these areas.

Pitta is translated as fire, although the term does not literally mean “fire.” The fire of a candle or the fire in a fireplace may be seen; however, the bodily heat-energy, the pitta-dosha, which manifests as metabolism is not visible in this way. Pitta governs digestion, absorption, assimilation, nutrition, metabolism, body temperature, skin coloration, the lustre of the eyes; and also intelligence and understanding. Psychologically, pitta arouses anger, hate and jealousy. The small intestine, stomach, sweat glands, blood, fat, eyes and skin are the seats of pitta. Pitta is formed from the elements fire and water.

The translation of kapha is biological water, and this bodily principle is formed from the two elements, Earth and Water. Kapha cements the elements of the body, providing the material for physical structure. This dosha maintains body resistance. Water is the main constituent of kapha, and this bodily water is responsible physiologically for biological strength and natural resistance in the body. Kapha lubricates the joints, provides moisture to the skin, helps heal wounds, fills the spaces in the body, and gives biological strength vigour and stability. Kapha also support's memory retention, gives energy to the heart and lungs and maintains immunity. Kapha is present in the chest, throat, head, sinuses, nose, mouth, and stomach, also Joints, cytoplasm, plasma, and liquid secretions of the body such as mucous. Psychologically, kapha is responsible for emotions of attachment, greed and long standing envy; it is also expressed in tendencies toward calmness, forgiveness and love. The chest is the seat of kapha.

A balance among the tridosha is necessary for health. For example, the air principle kindles the bodily fire, but water is necessary to control fire, otherwise the bodily fire would burn the tissues. Vata moves kapha and pitta, since kapha and pitta are immobile. Together the tridosha governs all the metabolic activities: anabolism (kapha) catabolism (vata), and metabolism (pitta). When vata is out of balance, the metabolism will be disturbed, resulting in excess catabolism, which is the breakdown or deterioration process in the body. When anabolism is greater than catabolism, there is an increased rate of growth and repair of the organs and tissues. Excess pitta disturbs metabolism, excess kapha increases the rate of anabolism and excess vata creates emaciation (catabolism).
In childhood, anabolism and the kapha elements are predominant, since this is the time of greatest physical growth. In adulthood, metabolism and the element of pitta are most apparent, because at this stage the body is mature and stable. In old age, catabolism and vata are the most in evidence, as the body begins to deteriorate.