Ayurveda Introduction 12.19

An Introduction to Ayurveda
By: Peter Malakoff

AYURVEDA

“The aim of Ayurveda is to maintain
the health of the healthy and
cure those who are sick”
– Caraka Samhita

“That is said to be Ayurveda which
evaluates the beneficial and
harmful, the happy and unhappy,
the wholesome and unwholesome
factors of life and the lifespan”
– Caraka Samhita

“It is called Ayurveda, because it
tells us which substances,
qualities and actions are life
enhancing and which are not”
-Caraka Samhita

“THOSE DESIROUS OF A LONG HEALTHY LIFE,
(WHICH IS) THE MEANS OF THE
ACHIEVEMENT OF:
DHARMA (RIGHT ACTION)
ARTHA (WEALTH AND PROSPERITY)
AND SUKHA (HAPPINESS)
SHOULD GIVE THEIR UTMOST ATTENTION
AND APPLY THEMSELVES FULL TO THE
TEACHINGS OF AYURVEDA
– Caraka Samhita

ayurveda
is the science (veda)
of understanding
the nature of Life (Ayu)

ayurveda
defines Life (Ayu) as
the intelligent
coordination of four
principles

Atma
Manas
Indriyas
Sharira

Ayurveda
is the oldest medical system
in the world

The custodian of Ayurveda
has been the vedic tradition
of india

Ayurveda
is considered to be a natural system
Just like gravity is natural
Gravity is inherent
in the nature of the universe
ayurveda is inherent
in the very nature of life itself

Ayurveda was not invented
Like Gravity it was discovered or
revealed
to the vision of the rishis or seers

Like Gravity
Ayurveda
has remained unchanged
for billions of year

the buddha practiced ayurveda
buddhist monks carried the
principles and practice of
ayurveda throughout
southeast asia

Angkor Wat, Cambodia, is the
largest religious temple in the
world

On either side of the entrance are huge statues
of the gods and demons
churning the ocean of milk

the gods or devas pulling on the snake

on the other side
the demons or asuras

-How did Ayurveda come to the west?
-India was the oldest civilization in the world
-India, Ladakh was at the center of the Silk
Road and China had much cultural exchange
with India
-Persia had large cultural exchange with
India and Persia with Greece
-Rome had tremendous exchange with India
Trade links flourished between India and the
Roman Empire, particularly in the first and
second century AD. Caches of Roman coins
have been discovered across the Indian
peninsula
-The Library of Alexandria facilitated
knowledge exchange between the east and
west

In 50CE, the Persian King Khosrau,
Called by Plato the ‘philosopher king,’
became greatly interested in Indian
philosophy, science, mathematics, and
ayurvedic medicine. He sent multiple
embassies and gifts to the Indian court
and requested them to send back
philosophers to teach in his kingdom.

Dioscorides the Greek
physician and teacher of
Hippocrates wrote a
Materia Medica in 50CE
with large numbers of
Indian herbs, medicines
and spices

There are tremendous
similarities between the
ancient medical system of
Ayurveda and the Greek
medical system of Hippocrates

Spices, herbs, medicinal drugs and
general trade with India ended with the
Christianization of Rome around 330AD
and this coincided with the beginning of
the Dark Ages, a period of intellectual
darkness and barbarity coinciding with
the movement of so-called barbarian
peoples—including the Huns, Goths,
Vandals, Bulgars, Alani, Suebi, and
Franks—into what had been the Western
Roman Empire.
Along with this came a rejection of the
knowledge of Greece and India

In the Taming of the Shrew,
Shakespeare has Petruchio
speak of ‘Giving her a taste of
her own medicine’
This shows how the 5 element
theory and three doshas or
humors had come all the way
to England and entered into
common language

AYURVEDA
5 Elements:
ether, air, fire,
water, earth
3 Types:
Vata, Pitta,
Kapha
The principles of the
elements/types/doshas
were used to describe
herbs and medicines in
the spice trade
Air
Ether
VATA
KAPHA
Earth
HOT
FIRE
DRY
PITTA
Fire
Water
AIR
EARTH
HIPPOCRATES
WET
WATER
4 Elements:
air, fire, water,
earth
COLD
4 Types:
Blood-Air
Phlegm-Water
Yellow Bile-Fire
Black Bile- Earth

Chinese Five Element Chart

The Five Elements
Panchamahabhutas

yat brahmaande tad pinde
(as in the cosmos, so in the body)
-Vedas
The individual is the epitome
of the universe
as all the material and spiritual
phenomena of the universe
are present in the individual
and everything present in the
individual
is also contained
in the universe
- Charak Samhita

“One must master the
understanding of the
elements in order to be a
physician”
-Charak Samhita

One must Master and
understand:
The Nature of the person in
terms of the 5 elements
The nature of the disease in
terms of the 5 elements
The nature of the remedial
factors in terms of the 5
elements

Within our body and in our environment

Ether provides space which allows for
movement
Air provides the driving force behind all
movement
Fire is the force of transformation and
illumination
water provides moisture and is cooling and
lubricating
earth provides structure, form and
stability

everything in creation is made
up of differing combinations
of all the five elements
together

Our body and mind, are ‘part’ of
the universe
The same elements which
constitute the universe
also
constitute our body and mind

the quantity, quality and
proportion of the elements
always show themselves in
the
nature of a thing
-charak samhita

There are a variety of
environments where humans live:
Tundra
Desert
Subtropics
Tropics
Rainforests
Pampas
Savannah
Alpine Forest
Coniferous
Polar

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We not only
Live in the universe
We live in a particular
neighborhood, geography,
climate,
season and time
of universe

ecause of the varying climates and
conditions all around the world
ayurveda advises people to eat
locally and seasonally
ayurveda was concerned with the
balance of the individual with their
environment
this is the ayurvedic reasoning
to eat locally and seasonally

let’s look at some of the varying diets
of people around the world.
the following pictures are from the
book:
The Hungry Planet
By: Faith D’Aluisio and Peter Menzel
each picture depicts everything that
family consumes in a given week.

AMERICA
Pictures from the book: The Hungry Planet

GERMANY

NORWAY

JAPAN

ITALY

CHAD

KUWAIT

AMERICA

MEXICO

CHINA

POLAND

EGYPT

ECUADOR

MONGOLIA

GREAT BRITAIN

BHUTAN

AUSTRALIA

NORWAY

GUATEMALA

LUXEMBOURG

INDIA

UNITED STATES

MALI

CANADA

FRANCE

GREENLAND

TURKEY

the Law of Karma

When this is, that is
This arising, That arises
When this is not, that is
not
This ceasing, that ceases
-Buddha

DISEASE
Karma Phala
Transgression of Dharma
Unwholesome
Diet
Ayurveda to cure
Cure through
Prayaschitta
(Making good what was
broken)
Atonement, penance, for
expiation of sin

“Just as a calf can find its
mother in a herd of thousands of
cows, your karmas follow you in
every birth you take.”
- Lord Krishna
Bhagavad-Gita

Ayurveda in Nature

since we are talking about trees
Lets look at a well known
recent and ongoing occurrence
in the
local environment
of california
SUDDEN OAK DEATH

The CONFUSION OF CAUSE AND
EFFECT STANDS
AT THE HEART OF WESTERN
MEDICINE
AS IT IS PRACTICED
IN AMERICA TODAY
OUR MEDICAL ESTABLISHMENT IN ITS
PHILOSOPHY AND PRACTICE
SEEKS
TO REMOVE OR PALLIATE THE EFFECTS
NOT
REMOVE THE CAUSE
THIS WAY OF THINKING IS BACKWARDS
AND CAN BE HARMFUL

ACCORDING TO THE
AMERICAN MEDICAL ASSOCIATION
THE THIRD LEADING CAUSE OF DEATH
IN AMERICA TODAY
AFTER HEART DISEASE AND CANCER
IS IATROGENIC DISEASE
IATROGENIC MEANS :
TREATMENT BY A DOCTOR

“Todays scientists have substituted
mathematics for experiments and
they wonder off through equation
after equation and eventually build
a structure which has no relation to
reality.”
–Nikola Tesla
In a similar way this is what has
happened with western medicine
regarding organic disease

“A treatment is not ideal, if it
cures one disease and causes
the increase of another
disease at one and the same
time.”
- Astanga Samgraha of
Vagbhata

TRIDOSHA SIDDHANTA
THREE DOSHAS

“Neither in theory nor in
fact is there a physical
manifestation that cannot
be accounted for by the
concept of tridosha”
– Carak Samhita

“If you want to find the secrets
of the universe, think in terms
of energy, frequency and
vibration”
– Nikola Tesla

If you want to find the
secrets of the body,
think in terms of
Dosha”

THE ‘NATURE’ or quality
OF a THING
OR more commonly
THE Body
IS CALLED:
DOSHA

When we consider
the Five Elements
in terms of the body
then they are called
the doshas

DOSHA
MEANS
THAT WHICH
VITIATES OR AGGRAVATES
darkens, spoils
or
causes things to decay

The Doshas are composed of
or made up of
the Mahabhutas
or
the five elements:
Ether
Air
Fire
Water
Earth

The elemental make-up
that a person is born with
is called
PRAKRUTI

The elemental make-up
that a person becomes
through living and exposure
to various types of outside
and self-caused influences is
called:
VIKRUTI

Vikruti
means that which
‘covers over’
prakruti

THERE IS THE DOSHA
OF YOUR PRAKRUTI
AND THE DOSHA
OF YOUR VIKRUTI
THEY ARE NOT NECESSARILY
THE SAME

Vata is the biological air humor,
also translated as ‘wind.’
it means:
‘that which moves things’
Vata dosha is the motivating
force behind the two other
DOSHAS, both of which are lame
or incapable of movement.

there is a saying in Ayurveda:
“Pitta and Kapha are lame and
cannot move. Only Vata has legs.
If Pitta and Kapha are going to
go anywhere, Vata has to take
them”

Pitta
is the biological fire humor, also
translated as bile.
It’s meaning is”
‘That which digests things’
Pitta dosha is responsible for all
chemical and metabolic
transformations in the body.
it also governs our mental
digestion of ideas and experiences
and our ability to perceive and
understand things as they are

Kapha is the biological water humor
translated as ‘phlegm’
It means:
‘that which holds things together’
Kapha dosha provides substance and
gives support and makes up the bulk
of our bodily tissues.
It provides our emotional support in
life and relates to positive emotional
traits like love, compassion, modesty
patience and forgiveness

Vata
air is contained in ether.
it resides in the empty
spaces of the body and the
universe

Vata is located in the colon,
thighs, hips , ears, bones and
organ of touch

The primary site of
Vata
is
in the colon

If a person was born with
the fire element
predominating
we call them
PITTA

Pitta
Fire,
exists in the body as water
or oil. It exists mainly in
an acid form as fire
cannot exist directly in
the body without
destroying it

Pitta
is primarily located in the
skin, small intestine,
stomach, sweat sebaceous
glands, blood, lymph and
eyes

The Primary site of
Pitta
is in the small intestine

Pitta
is produced in the middle as
bile and
acids from the liver
and
small intestine

If a person was born
with earth and water
elements predominating
we call them
kapha

Kapha- Water and Earth
Water exists in the medium
of earth which contains it.
Our physical composition
is mainly water
contained within the
boundaries of our skin
and mucus
membranes(earth)

A Kapha and a Vata

Kapha
is located in the
chest, throat, head , pancreas, lymph,
sides, fat, nose
and tongue

The primary location of
kapha
is the stomach

Kapha
is produced as phlegm
in the lungs

DOSHAS
ARE AGENTS OF CHANGE IN THE
BODY
THEY MAKE THINGS HAPPEN
THEY ARE THE UNSEEN FORCES
THAT DO ALL THE TRANSPORTING,
CONVERSION AND PACKAGING OF
ALL AND EVERYTHING IN THE BODY

VATA
CARRIES NUTRIENTS FROM ONE
STAGE OF DIGESTION TO THE NEXT.
VATA COLLECTS WASTE PRODUCTS
FROM EVERY STAGE OF METABOLISM
AND RETURNS THEM TO THE
GASTROINTESTINAL TRACT FOR
ELIMINATION

PITTA
TRANSFORMS THE FOOD
SUBSTANCES THAT ARE BROUGHT
TO IT BY VATA INTO NOURISHMENT
WHICH VATA THEN DISTRIBUTES TO
THE DHATUS

KAPHA
SERVES AS A MEDIUM OF
TRANSPORT, BINDING TOGETHER
FOOD-STUFFS TO BE TRANSFORMED,
NUTRIENTS READY TO BE
DISTRIBUTED AND WASTE PRODUCTS
READY TO BE EXPELLED

Dosha, Dhatu, Mala

“Dosa dhatu mala mulam
hi sariram.”
“DOSHA DHATU and MALA
THIS IS THE BODY”

There are three basic systems in the body
Dhatus: the tissues that are retained in the body
Malas: the wastes that are excreted from the body
Doshas: responsible for coordinating and directing all
the structures and substances of the body

The Seven Dhatus

The Malas are excreted

Kapha Zone
Pitta Zone
Vata Zone
The Three Doshic Zones of the Body

Mouth
Tongue
Larynx
Pharynx
Nose
Throat
Esophagus
Trachea
Lungs
Bronchi
Heart
Pericardium
Upper Stomach
The Kapha Zone

Lower stomach
Small Intestine
Liver
Pancreas
Gallbladder
Spleen
The Pitta Zone

Large Intestine
Reproductive Organs
Organs of Elimination
Legs-Thighs
Absorption
Holding
The Vata Zone

FUNCTIONS
OF THE DOSHAS

DOSHA’S FUNCTION with the
DHATUS AND MALAS, INFLUENCING
THEIR CONDITION AND STATUS IN
THE BODY.
DOSHA COMBINES WITH DHATU
AND MALA WITHOUT ITSELF BEING
CHANGED OR HARMED

UNLIKE THE MALAS, THE DOSHAS
CAN MOVE FROM THE
GASTROINTESTINAL TRACT TO THE
DHATUS AND THE DHATUS TO THE
GASTROINTESTINAL TRACT
THEY COMBINE WITH DHATU AND
MALAS WITHOUT THEMSELVES
BEING HARMED OR CHANGED

Again: UNLIKE THE DHATUS, THE
DOSHAS CAN MOVE FROM THE
DHATUS TO THE
GASTROINTESTINAL TRACT.
DOSHAS CAN ACT IN UNISON TO
TRANSPORT METABOLIC BY-
PRODUCTS AND TOXINS FROM THE
DHATUS TO THE INTERNAL MUCUS
MEMBRANES FOR ELIMINATION

DOSHA-GATI:
THE MOVEMENT OF THE DOSHAS
BACK AND FORTH BETWEEN THE
DOSHAS AND MORE SOLID
STRUCTURES AND THE MORE
HOLLOW STRUCTURES.

EACH DOSHA DISPLAYS A TWICE
DAILY CYCLE OF PREDOMINANCE,
REFLECTING THE INFLUENCE OF
ITS BHUTA OR ELEMENT.
WHAN A DOSHA’S DOMINANCE
CONTINUES OUTSIDE OF THE
NORMAL TIME PERIOD, ITS
INFLUENCE BECOMES
AGGRAVATED (PRAKOP)

AN AGGRAVATED DOSHA NO
LONGER INTERACTS WITH THE
OTHER TWO DOSHAS PROPERLY IN
A BALANCED MANNER.
IT OVERWHELMS THEM AND
INHIBITS THEIR ABILITY TO
PERFORM THEIR RESPECTIVE
ACTIONS.

EXCESS DOSHA

Vata
in excess
causes emaciation,
debility, liking of warmth,
tremors, distention and
constipation as well as
insomnia, sensory
disorientation, incoherent
speech, dizziness,
confusion and depression

Pitta
in excess
causes yellow color of stool,
urine, eyes and skin as well as
hunger, thirst, burning sensation
and difficulty sleeping

Kapha
in excess
causes depression of the
digestive fire, nausea, lethargy,
heaviness, white color, chills,
looseness of the limbs, cough,
difficult breathing and excessive
sleeping

Primary attributes (GUNAS) of the Doshas
Vata dry cold light
Pitta moist hot light
Kapha moist cold heavy

THE DOSHAS CAN MOVE ANYWHERE
IN THE BODY, FROM THE DEEPEST
STRUCTURES OF BONE MARROW
AND REPRODUCTIVE TISSUE TO THE
SURFACE OF THE SKIN AND BACK
AGAIN

THE DOSHAS HAVE INTELLIGENCE
WHICH DISCRIMINATES BETWEEN
WHAT THE BODY SHOULD RETAIN
AND WHAT IT SHOULD ELIMINATE
AND ACT ACCORDINGLY

EACH DOSHA IS MOST EFFICIENT IN
ELIMINATING IMPURITIES THAT
ACCUMULATE IN ITS OWN ZONE OF
FUNCTIONING AS WELL AS
PROMOTING NUTRITION IN THAT
PARTICULAR ZONE

THE DOSHA’S TWICE DAILY
MIGRATION PERIODS (DOSHA GATI)
ARE THE BEST TIMES FOR THE
MOVEMENT OF WASTE PRODUCTS
FROM THE BODY’S DEEPER
STRUCTURES TO ITS HOLLOW
STRUCTURES AND THE MOVEMENT
OF NUTRITIONAL PRODUCTS FROM
THE GI TRACT TO THE DEEP
TISSUES

“the root of the doshas,
tissues (DHATUS) and
waste materials (AMA)
is VATA.
SEPARATION- MOVEMENT.
“In it’s natural state Vata sustains
effort, exhalation, inhalation,
movement and discharge of impulses,
the equilibrium of the tissues and the
coordination of the senses”
-Ashtanga Hridaya

Pitta
CONVERSION-transformation
governs digestion, heat, visual
perception, hunger, thirst, luster,
complexion, understanding,
intelligence, courage and softness
of the body
-Ashtanga Hridaya

Kapha
COHESION-LIQUIDITY
gives stability,
lubrication, holding
together of the joints
and
such qualities as patience
-Ashtanga Hridaya

The Cause and Causes of Disease

It is in the protocol of the
wise physician to give health
back to the sick and maintain
the well-being of the healthy.
– Lord Brahma

“The sages did not treat those
who were already ill,
they instructed those who were
not yet ill.
To administer medicines to
diseases which have already
developed is comparable to the
behavior of a person who begins
to dig a well after they have
become thirsty.
Would this not be too late?”
-Yellow emperors medical treatise

PRAGYAN APARADH
(Mistakes of the intellect)
1) Buddhi Vibrhramsh
is the disturbed intellect. In this
condition one sees that which is
harmful as useful.

2. Dhriti Bhramsha
is disturbed self-control where
one cannot be restrained from
that which is asatmya
(unwholesome), or that which
deranges the mind.

3. Smriti Bhramsha
is disturbed memory, where the
texts say that the Self (sattwa)
is covered by rajas and tamas.

The Sanskrit word for ‘Cause’ is
‘Hetu’
Ayurveda is based
on the law of karma which says
“if you do not want the effect,
Remove the cause.”

Avidya shows itself in the makeup of
our psyche and our reactions to our
environment
There are both distant and proximate
Avidya or causes of disease
The distant cause of disease is our
past karmas ‘fruiting’ which
shows themselves in the qualities of
our mind and body (Dosha)

the Proximate cause of disease is
our psychology and attention
expressing itself in diet and
lifestyle.
Proximal causes are composed of
the results of years and/or
lifetimes of reaction to distant
factors

There is a relationship between
cause and effect and the
difference is subtle:
“The cause is hidden in the effect
the effect is the cause revealed”

The secondary causes of disease are:
1) Karmaphala or the fruit of Past Life Karmas
No control
2) Changes of time and season
3) Wrong actions or lifestyle
Control
4) Improper Diet
We have no control over our past life
or the passage of time and seasons
We have control over our diet and lifestyle

Avidya is fundamentally
‘ignorance’
when ignorance is expressed
it shows up as
delusion, anger, craving

According to the Tibetan tradition, they
believe that sickness is caused by karma.
These results of past life karmas are called
the Three Poisons:
There are over 400 types of illness said to
be illnesses just within this lifetime which
arise due to circumstances within this life.
These illnesses arise within this life and
finish in this life, so, in that case you don’t
speak of karmas passing from one lifetime to
another.

There is a sub-class of illness that
includes serious illnesses that arise as a
result of karma from lifetime to lifetime.
These are karmically induced illnesses; but
in some cases, if the patient engages in very,
very, strong purifying practices and creates
a great deal of merit, in some cases, even
those can be cured. The Tibetan customs and
treatments are based on these beliefs.

“I bow down to that unparalleled
physician who has completely destroyed
diseases like passion or desire,
arrogance, hatred, jealousy, fear,
greed or anger which are always
associated with and spread all over the
body, giving rise to anxiety, delusion
and restlessness.”
-Vagbhatta

this merging together of cause
and effect is
“the Root” of
Buddhist teachings
That trace back
the origin of most bodily
illness
to Avidya or ignorance
This is illustrated in the wellknown
bhavachakra or wheel
of life

Bhavachakra
the wheel of life
this
representation is
shown at the
front door of
every Tibetan
Buddhist
monastery

The wheel is being held by a
fearsome figure who represents
impermanence.
The Dalai Lama said:
The fierce being holding the
wheel symbolizes impermanence,
which is why the being is a
wrathful monster as it destroys
all ideas, hopes and appearances
of anything lasting forever

Yama has the following
attributes:
He wears of crown of five
skulls that symbolize the
impermanence of the five
aggregates. (The skulls are
also said to symbolize the five
poisons of the five elements)

The demon has a third eye that
symbolizes the wisdom of
understanding impermanence.

He is sometimes shown
adorned with a tiger skin,
which symbolizes
fearlessness.
(The tiger skin is typically
seen hanging beneath the
wheel.)

His four limbs (that are
clutching the wheel)
symbolize the sufferings of
birth, old age, sickness, and
death

The three states of
1) delusion or stupidity
2) anger or aggression
and
3)craving or passion
are
Found at the hub of this
wheel
They are the cause of all
illness
according to the buddha

Pig-Ignorance/Delusion/ Moha
Snake- Anger/Hate/ Dvesha
Rooster- Greed/Desire/ Lobha

In the hub of the wheel are
three animals:
a pig, a snake, and a bird.
They represent the three
poisons of ignorance,
attachment, and aversion.

The pig stands for ignorance; A
comparison based on the Indian
concept of a pig being the most
foolish of animals; since it
sleeps in the dirtiest places and
eats whatever comes to its
mouth.
Pig

Snake
The snake represents
aversion or anger; this is
because it will be aroused
and strike at the slightest
touch.

The bird represents attachment
(also translated as desire or
clinging). The particular bird used
in this diagram represents an
Indian bird that is very attached to
its partner.
Bird

These three animals represent
the three poisons.
They are the core of the
bhavachakra.
From these three poisons, the
whole cycle of our existence
evolves

Buddha, Dharma
and Sangha are
considered to be
the supreme
medicine
The Healing Buddha
Bhaisyaguru

AVIDYA or ignorance
gives rise to wrong conception
which gives rise to wrong thoughts
which give rise to wrong actions
which lead to all the symptoms
of illness and suffering

the distant cause of illness
is
ignorance of ones own nature
the immediate cause of illness
is
disturbance of the bodily humors
or Doshas

Pragya Aparadha
and
unmaada
Destruction of the
intellect
and
madness

Pragya aparadh means:
“the mistaken intellect,”
a mind isolated
from the rest of the universe.
It is the first expression of
ignorance–
the root cause of all disease and
problems in life.

Through ‘the mistake of the
intellect,’
our physiology forgets its
basis in the unmanifest,
unified state of pure
consciousness.

There are three key
elements to
Pragya aparadh

1) Buddhi Vibramsh
is the disturbed intellect.
In this condition one sees that which is
harmful as useful.

2) Dhriti Bhramsha
disturbed self-control where
one cannot be restrained
from that which is asatmya
(unwholesome), or that which
deranges the mind.

3) Smriti Bhramsha
disturbed memory,
where the texts say
that the Self(sattwa)
is covered
by rajas and tamas

In Ayurveda,
the Sanskrit term
Unmaada
means
“a profound impairment of
judgement, perception and
clarity.”

The causes of
unmaada
are many

-The aggravation of the doshas
-Regimens not conducive to health
-Uses of substances or behaviors not
conducive to health
These conditions can cause the mind and
intellect to lose their state of balance.
Unmaada is characterized by
perversion of the mind, intellect,
consciousness, memory, desire, manners,
behavior and conduct.

Unmaada
is classified
according to it’s dosha:

Vata unmaada
characterized by longing for
eatables not available.
out-of-context or inappropriate
incoherence in speech, smiling,
laughing, dancing and singing.

Pitta unmaada
shows excitement,
on inappropriate occasions,
about hazardous or harmful
activities; or becoming
amotivational

Kapha unmaada
is seen as becoming slothful and
sleepy, developing an aversion to
cleanliness, staying in one place,
inappropriate silence and
sluggishness in speech and manner

BEEJA – BHUMI
The Seed and the Soil

There is a theory of immunity in
ayurveda called the beej-bhumi
theory, which means:
“seed (Bija) and Soil (earth)
In this case, the body is
analogous to the land or the
soil
and the infection
(Virus, Bacteria) or "bugs"
are like seeds.

If the body is filled with
ama
and lacking in ojas,
an infection will find
fertile ground for
spreading
A land that is fertile will
sprout many seeds.

What is Ojas?
It maintains living beings by [its]
saturation; Without ojas no life of
creatures exists, It is the initial
essence of embryo and also the essence
of the embryo’s nourishing material, It
enters into the cardiac cycle first, If it
is destroyed, it leads to destruction of
that person, It is the sustainer It is
located in the heart, It is the cream of
the nutrient fluid in the body, It is
where vital factors are established and
it is the fruit of them.
- Charaka Samhita

The Seven Dhatus

If digestion is strong, and ojas
rather than ama predominates in
the body,
then the seeds of infection will
not be able to take hold,
just as seeds will not take root in
land that is infertile.

All diseases are rooted in the
mind before manifesting
-Caraka

Fate and Free Will

ayurveda
is based on the law of karma
this means
fate is taken into account
and
free will is taken into account
and
both are true

Free Will
demands
Vidya- Knowledge
By Avidya- Ignorance
Our choices are limited
and
We only think we have
Free Will

one of the ways i learned
about
fate and free will was quite
extraordinary
let me tell you about it . . .

Then,
they went on to tell me all about
my past life and future life
of course
i could not verify what they told me
about my past of future
But they were accurate about the present
How could this be true if I had free will?
How could they of known this centuries or
ages before I came there?
What is the real nature of Free Will?

Limitation

“There is no sound
that does not have a meaning
There is no plant
that does not have a medicinal
value
there is no person
that does not have a dharma”

on my first day of class
in ayurveda
my teacher said
“everything in the world
is medicinal
and everything in the
world
is poisonous”

something good for you
at one time
is not good
at another

that ‘context’ is found
by taking into account
our own
elemental make-up
and
that of our environment

ayurveda recognizesthe
unique limitations
of each person
as well as
the unique limitations and qualities
of that person’s environment
once we know
these unique and specific qualities
or limitations
then we can create
balance or health

the Dynamics of the Elements

The Hermeneutics
of Ayurveda
how we understand . . .

Ayurveda is based on Three
of the Six Systems of
Indian Philosophy-
Nyaya, Vaisheshika and
Sandhya

NYAYA says all truth is
not intrinsically valid
and that
truth exists
whether we know it or not

Vaisheshika
is based on direct
perception, observation and
inference- conclusions
based on evidence and
reasoning

Sankhya
is the systematic
enumeration of what is
observed

Sankhya
lays out the world in a
dualistic philosophy
the fundamental
dualism of Sankhya is:
purusha and prakriti

According to Sankhya
Philosophy-
All material creation is made
up of different combinations
of the
three gunas

TWENTY QUALITIES OR GUNAS OF AYURVEDA
Heavy – Light
Cold – Hot
Unctuous – Dry
Slow – Sharp
Stable – Mobile
Soft – Hard
Slimy – Rough
Viscous – Liquid
Gross – Subtle
Cloudy – Clear

Those three gunas
of the Sankhya-Yoga
system
are:
sattva
rajas
tamas

The 5-elements make up the
physical content and
intelligent principles
of a person and all of life
The subtle, functional, and
qualitative
determination of these
elements is described in terms
of the three gunas

the mind (Manas) is
elemental in composition
but not in its function
The three gunas are the
words used to describe the
mental functioning quality
or
what is called the:
manas prakruti

The gunas
are also used to
describe
the functional quality
of the elements

mental prakruti is characterized by
The three Gunas
sattva
rajas
Tamas
They are all present
all the time
in every thing

The predominance of one or the
other guna tells us much about the
quality of that person and their
environment
This applies to food, emotions,
actions, religious practice, sex,
money and relationship to others
Every aspect of life is
characterized by the three gunas

Sattva rajas tamas
correspond to:
creation
preservation
destruction

Sattva is clarity, awareness
and balance
rajas is perception, action
passion and feeling
Tamas is the gross elemental
concrete level of life

The spiritual Goal of life
as well as the attainment
of health and longetivity
always seeks
to increase sattva
by balancing- rajas and tamas
(traditionally)

Samanya
Vishesha
‘Like Increases Like
and opposites
decrease one another’
this is the ‘principle
of how to remedy
anything that is out of balance

This is the principle behind
the religious practice of the
Aghoris:

Agni

one of the unique
contributions
of
ayurveda
for
understanding disease and
diet
relative to our health
is the concept of
agni

Life-span, complexion, strength, health,
enthusiasm, corpulence, luster, immunity,
energy, heat processes and vital breath –
all these depend on body fire (Agni).
One dies if this body fire is extinguished,
lives long free from disorders if it is
functioning properly, gets ill if it is
deranged,
hence Agni is the root cause of all.
- Caraka Samhita

The digestive fire in the intestines
(jataragni) is the root of all the
digestive fires in the body. As it
causes the increase or decrease of
the elemental and tissue digestive
fires it should be treated with great
care."
- Ashtanga Hridaya Samhita

Agni
can get out of balance due to
stress or change of any kind:
emotional
psychological
passage of time
change of seasons
inappropriate food
wrong use of the senses
wrong use of a thing
too much or too little of anything

agni is disturbed by the doshas
or elements
and
if agni is disturbed
agni will in turn disturb the
elemental makeup of the body
they are like two legs of a chair
pull one
and the other will move
along with it

if the agni is very strong
it can take more disturbance
from the elements without itself
being diminished
if the elements are
overwhelming
they will overpower agni

agni
can be likened to the
fire of digestion
if you do not have good agni
you will not have good digestion
if you do not have good digestion
you will not have good health

“It is obvious that that the
bodily tissues cannot be
nourished and developed
when food is not properly
digested
by agni”
-Chikitsa Sthana

“The body is the outcome of food.
Just so,
disease is the outcome of food.
The distinction between ease
and disease arises on account of
wholesome nutrition,
or the lack of it respectively. ”
- Charaka Samhita

a) All forms of imbalanced agni create
ama which is undigested food that
forms toxins that act as poisons to the
body. In chronic conditions ama can
manifest as high cholesterol, blood
disorders, fatigue syndromes, tumors,
cysts, skin conditions.
b) Ama causes the doshas to accumulate
at their site; kapha in stomach, pitta in
the abdomen, vata in the colon.
c) If left untreated the accumulated
doshas can become aggravated and start
to overflow.

Indigestion is the inability to
Digest, transform and
assimilate
food
and
the inability to to eliminate
metabolic waste products
that result from the
digestive process

The overflowing of Ama is a very
dangerous situation for the balance
of health.
- Kapha Ama displays mucus, coughs,
asthma, diabetes, obesity.
- Pitta Ama manifests as skin
problems, heart problems,
inflammatory problems.
- Vata Ama can become bone
problems, nervous conditions,
degenerative conditions.

The four types of agni
Ayurveda classifies four different states of agni that
point to certain constitutional tendencies. We each have
digestive tendencies that can be regulated with
appropriate diet and herbs.
1. Visham agni: These people are prone to have an
irregular appetite and digestive system with signs of
variable hunger, bloating, indigestion, intestinal cramps,
constipation, dry stool, borborygmus and gas. It is common
in vata types who are easily disturbed by nervous tension.
Use sweet and pungent flavors in your diet. This means
eating cooked food that is soft and easy to digest with mild
spices such as fresh ginger, cumin and fennel. Taking
Asafoetida formula (Hingvashtaka) or Trikatu (Long
pepper, Black pepper and Ginger) before you eat can help
to balance erratic digestion. Large meals, eating when
busy and too many raw foods should be avoided.

Tikshna agni: Intense hunger but with poor
digestion is a pitta sign. Also thirst, parched
mouth, dry throat, loose stool, low blood
sugar levels and a burning sensation in
intestines. This is common in pitta types who
can be intense and irritable.
Use mild sour flavors to dilute the excess acid.
This means taking diluted yoghurt with food to
prevent some of the hot acid symptoms. People
with this type of digestion should eat small
and regular meals using complex
carbohydrates to balance blood sugar levels.
Include Shatavari (Asparagus racemosa),
Guduchi (Tinosporia cordifolia) and Amalaki
formula to balance pitta. Too many hot spices,
fried foods, coffee and alcohol should be
avoided.

Mandagni: This means slow digestion and is
commonly a kapha sign. Also weak hunger,
heavyness after a meal, tiredness after eating,
sluggish bowels, bulky stool, feeling cold,
sweet craving, stimulant craving.
Use pungent and bitter flavors. This means
that meals should help to stimulate the
digestive process by including light foods that
are easy to digest with dry ginger, cinnamon
and black pepper in the diet. Include Trikatu
(Long pepper, Black pepper and Ginger) or
Cinnamon to boost agni. Heavy substances such
as wheat, dairy and excess sweets should be
avoided.

Samagni: Balanced hunger and digestion;
food is digested within 4 hours with no
excess craving or lack of interest in food.
Use all 6 flavors and a balanced diet to
maintain samagni. This is perfect digestion
and should be sought by everyone. It is
gained by following sensible eating habits
and developing awareness so that you
understand your body’s needs.
A teacher of mine always told me “graze like
a cow and let your spirit soar” or to
translate, “don’t eat too much ay any one
time, follow the needs of your body and let
your consciousness guide you.”

AMA

In both
body and mind
whatever you do not digest
becomes toxic
ayurveda calls
undigested or improperly
digested food:
ama

When Ama develops it
is a sign that the
digestive capability of
the body has been
overwhelmed

If it is undigested food
it is called AMA
If it is undigested experience
it is called trauma

Ama is deposited in different
places throughout the body.
the location of the deposition of
ama is according to genetics,
circumstances and trauma.
this ‘weak-point’ is called the
‘kaivagunya’
Once ama is deposited, there are
harmful effects on the
tissues and functions

Ama is deposited in the Tissues of
the body and gives rise to physical
diseases
Trauma is held unprocessed in the
psyche and impairs the
functioning of the psyche

Ama accumulation at the subtle
level – negative thoughts in the
mind such as excess lust, anger,
greediness, manifestations of the
ego, jealousy, etc. are responsible
for the formation of Ama at the
psychological level.

This Ama blocks the proper thinking
process. Common manifestations
include psychological problems
such as anxiety, depression,
schizophrenia, etc. Ayurveda
believes in the intimate relation
between body and mind.

• The first and most
fundamental treatment of Ama
is Langhana (Fasting) until
the digestive fire
(Agni) becomes normal.
• It then reduces the obstructions
in the channels and digests the
Ama, reducing all signs and
symptoms produced thereby.

there is always
waste (MALA) in the body
but
there is a difference
between ama and mala

mala

The Tri Malas (The Three Wastes)
The word "Mala" in Sanskrit means
"dirt or waste".
There are three malas or
metabolic wastes.
They are:
Mootra - urine
Sakrt - faeces
Sveda - sweat
The elimination of these wastes is important
for the maintainance of good health; but
AMA IS NOT MALA. . .

Indigestion and Ama
Most people would define
indigestion as the temporary
inconvenience or discomfort that
arises from eating too much food
or eating foods that are too rich
or spicy for our digestive process
to handle.

Ayurveda says that
indigestion is both the
inability to transform and
assimilate food and the
inability to eliminate
metabolic waste products that
result from the digestive
process

Several things occur as a
result of poor digestion:
First, ama forms in the G-I
tract. Ama is food which
remains in and/or passes
through the gastrointestinal
tract in undigested form.

Ama is different from mala,
which is the natural, unusable
waste-product resulting from
healthy metabolism.
If the toxic sticky residue of
incomplete metabolism (ama) is
not quickly burned up by the
digestive fire, it will
accumulate in the G-I tract.

When ama becomes too
plentiful in this area, it will
naturally be removed by the
doshas and transported to the
dhatus by the action of dosha
gati - the twice-daily movement
of the doshas from the G-I
tract to the deeper tissues of
the body.

Once ama is deposited in the
dhatus, it begins a chain of
events that debilitates them
and impairs their function. This
results in a weakened immune
system that makes the dhatus
susceptible to infection and
degenerative disease.

Secondly, ama interferes with or
"spoils" the functioning of the
doshas, leading to a breakdown in
their coordination.
This dysfunction especially disturbs
or depletes the strength of the
digestive agni which becomes
responsible for the creation of even
more ama - undigested food stuff.

Third, when digestion is impaired,
nutritional products are not
available to nourish the dhatus.
Metabolism and assimilation of
nutrients for dhatu development
happens sequentially. When the
refinement process breaks down
in one stage, all succeeding
stages are adversely affected.

Fourth- the natural doshic processes
that eliminate mala get disturbed.
As a result of an imbalance in vata
functioning caused by ama, metabolic
waste products can no longer be
properly removed from the dhatus and
carried back to the G-I tract for
elimination.
This accumulation of waste further
weakens and damages the dhatus.

Lastly, the ama and mala which have
accumulated block the dhatus
ability to assimilate food and
medicine, so it becomes difficult for
them to regain their healthy status.
Ama can remain in the dhatus for
years and tends to accumulate in
those dhatus which are congenitally
weak or have been most damaged by
ama's influence in the past.

All these factors contribute
to dhatus impairment and
constitute the root cause of
most degenerative diseases.

Samprapti- The Six Stages of Disease

When disease develops,
it is like a child
and goes through its own
progressive stages within the womb
of the body
Those states are the pathogenesis
or
‘birth of pain’
what ayurveda calls:
The Six Stages of Disease

These six stages are called:
Samprapti
Disease begins with disturbance in
the balance of the doshas
Temporary imbalance is normal;
it stays within the digestive
system
and
does not lead to disease

Doshas regularly go through
a process of:
accumulation
provocation
aggravation
and then
pacification.
This need not lead to disease

When the doshas undergo increase as a
result of aggravating factors
(diet, life-style, exercise, climate,
emotional stress, seasons, etc.),
each dosha will initially accumulate in an
area of the body which is its respective
‘home’
or normal site:
Vata = colon, mind, heart
Pitta = small intestines, blood, liver, skin
Kapha = stomach, lungs, joints.)

Stage 1:
sanchaya
(This is accumulation )

If the body cannot eliminate the
increasing dosha(s) and maintain
homeostasis, the dosha(s) will
begin to accumulate and that
begins the sanchaya stage.
This is the earliest stage of
vikruti or the ‘covering over’ of
Prakruti, the elemental make-up
we are born with

This Accumulation of the Doshas
most often happens slowly and in
small quantity.
The usual reason accumulation
begins is that agni becomes low
(mandagni) or irregular (vishagni)
and ama begins to form in the
body.

Ama causes the Agni/metabolism
to become inefficient and also
creates an obstruction in the
srotas (subtle channels of the
body). This interferes with the
normal processes of elimination
of the doshas and initiates the
sanchaya stage.
this is the earliest stage of
vikruti,
and is almost always unnoticed
by western medicine

Each Dosha accumulates
in a particular place:

the colon overflows with vata
the intestines fill up with pitta
the stomach gets full of kapha

“Like increases like
Opposites decrease one another”
Remember this as we consider the
following ways
the
Doshas
are increased

Accumulation Of Vata Dosha:
the doshas are increased by certain
lifestyle factors of food and behavior.
For example, factors which promote and
increase vata qualities
(dry. light, rough, subtle, cold, mobile)
are foods which have predominately
pungent, bitter, and astringent tastes.
Green leafy vegetables, legumes, beans
and peas tend to increase the dry and
rough qualities of vata which tend to
produce symptoms of constipation,
abdominal distention, and excess gas
production in the colon.

Accumulation Of Pitta Dosha:
Food which is predominately pungent,
salty, sour and hot in potency tends to
promote the intrinsic qualities of pitta
[hot, sharp, light, liquid, oily] and
therefore increases pitta dosha.
Similarly, certain lifestyle
considerations such as emotional states
(anger and grief) and seasonal/
environmental factors (summer season,
midday/noon, mid-digestion issues) also
tend to increase pitta dosha within the
body and produce symptoms of heat/
burning sensation and slight
discoloration of yellow in the white of
the eyes.

Accumulation Of Kapha Dosha:
Food that has predominately sweet,
sour, and salty tastes with oily and
heavy qualities [i.e. cheese, cream,
butter, ghee etc.] tends to increase the
intrinsic qualities of kapha -heavy, cold,
dense, oily, liquid and therefore kapha
increases within kapha’s primary
location- the stomach. Increase and
accumulation of kapha produce
symptoms of heaviness, lethargy,
fullness of stomach and low appetite.

At this stage the body’s
intelligence may create an
aversion to the causative factor
and one will be attracted to
foods, environments that balance
the underlying imbalance
However
One must also take into account
‘the perversion of the senses’
where one is attracted to
exactly the wrong foods and
lifestyles

It is easy to restore balance to the
affected dosas at this point:
(Sanchaya)

Stage 2:
prakopa

Stage 2: prakopa
If no action is taken to correct the
situation, the process continues into the
next stage - prakopa, in which the
accumulated doshas become aggravated
and irritate the local tissues. During
this stage the doshas not only increase
and become abnormal in quantity, but
they also change with regard to quality
and vitiation or the ‘spoiling of their
quality’ begins.
The symptoms exhibit an increase of the
already present symptoms already
discussed

During this stage the doshas not
only increase and become abnormal
in quantity, but also begin to show
effects in regard to quality, and
vitiation or the ‘spoiling of their
nature’ begins. as the ability of the
tissues to nourish themselves and
eliminate waste are impaired.

Vata will show increasing pain in the
flanks or mid-back, hyperistalsis,
gurgling of the intestines and even
breathlessness

Pitta
will show increasing indigestion and
heartburn or skin rashes

Kapha
will show cough, congestion
and heaviness

Although the Doshas have become
aggravated, they still remain in the
digestive tract and are thus still
relatively easy to remove. However,
once the doshas start to spread from
the digestive tract into general
circulation and peripheral body, the
situation becomes more difficult and
complex.
this next stage is called:
Prasara or ‘Spreading’

During prakopa, the aggravated
doshas remain in their usual and
normal sites and have not yet
spread. There are subtle physical
and mental pre-symptoms but no
recognizable features of any
specific disease, and this is a fully
reversible stage.

Stage 3: PRASARA

When the doshas reach the maximum
capacity of their respective sites … and
are already aggravated/provoked, they
spread or move from the
gastrointestinal tract into the general
circulation.
Due to the ‘affinity’ of qualities
‘like increases like’
the doshas now spread (PRASARA) to
their
‘secondary sites’
(sites ruled by that Dosha)

In Prasara
vata overflows the bowels into
the ears, skin, bones and thighs.
there may be ringing in the ears,
dry skin and cracking, popping and
pain in the joints

In Prasara
the intestines fill with pitta
and overflow into the stomach
and gall bladder. Pitta Dosha
spreads to the stomach, eyes,
sweet glands, skin and
subcutaneous fat tissue and
create symptoms such as nausea,
acid indigestion, burning and
irritation of the eyes,
inflammatory skin conditions such
as rash, hives, urticaria and
eczema.

In Prasara
The stomach (Kapha) overflows
into the lungs, sinuses, lymphatic
system, breast tissue and the
mouth and head will exhibit
symptoms such as congestion,
runny nose, lymphedema,
swelling and lethargy

In Prasara
The condition is still curable

Stage 4)
Sthana Samshraya
or
Deposition

Disease progresses in
pathogenesis
now there is a deposition or
localization of the dosha in a
kaivagunya
kaivagunya is an organ, tissue or
system that is weak or defective
due to genetics, trauma, emotional
stress, repressed emotions or
other factors

The newly arrived aggravated
dosha vitiates the structure and
intelligence of the weakened
tissue (kaivagunya) and
overwhelms it.
The aggravated dosha supresses
the normal qualities of the tissue
and combines with it, changing the
structure and the function of that
tissue
this is how the seeds of disease
begin to sprout

There is now a combination of
Dosha
and
Dhatu (Tissue)

Up to this point, the disease has
not arrived on the surface of the
body.
Unless the disease ‘process’ is
stopped at this point it will turn
into a full blown disease.
From here on, the function of the
tissues and the bodily system begin
to be disturbed

5) Manifestation- Vyakti
Signs and symptoms of actual
disease appear and the person
becomes sick.
The qualities of the aggravated
dosha now override the functions
of the tissues of the body and
manifest the symptoms of a
particular disease

Signs and symptoms of actual
disease appear and the person
becomes sick.
It is only a this stage that
Western Medicine diagnoses a
disease and steps in.
Modern Medicine does not
recognize:
Sanchaya, prakopa, Prasara
or even Sthana Samshraya
as disease

6) BHEDA:
Differentiation and destruction
of tissue
Signs and symptoms of actual
disease appear and the person
becomes sick.

6) Cellular deformity leading to
structural changes and
destruction- Bheda
This is the stage in which disease is
most difficult to treat
Structure of tissue is affected
This is like cancer due to smoking
at this stage, you not only need to
stop smoking
you need to treat the cancer as
well

In these later stages of disease,
the detoxification programs
of
panchakarma
become necessary

Knowledge or Vidya

“The ability of the physician
to prevent illness is greater
proof of his skill than to
cure someone who is already
sick”
- Maimonides, 11th century
Jewish physician to the sultan
of Egypt

"Diseases pacified by the medicines
and other ways, can appear again.
But the diseases eradicated by
Detoxification will never recur"
-Charak Samhita

“Ayurveda, when followed fully,
will not bring about an imbalance
in your body while balancing a
different condition.”
-Charak Samhita

In order to treat someone
there are three things you need
to know first:
1) The elemental nature of the
patient
2) the elemental nature of the
imbalance or disease
3) the elemental nature of the
food, herbs, therapy and medicine

There are three forms of
Diagnosis in Ayurveda:
Darsana- Observing the physical
signs of a person, color of skin,
hair, eyes, bodily condition
Prasna: Asking of questions in
minute detail
Sparsana: Pulse diagnosis

The Qualities
of the Environment

Vidya
knowledge
and
discrimination
allows us to tell
whether something is
medicinal or poisonous

TO tell whether something is medicinal or
poisonous
we must recognize and attune our life to the
different qualities and times
of our environment:
DINACHARYA
practices that vary according to the time of day
RTUCHARYA
Practices that vary according to season
ASRAMAS
Practices that vary according to stage of life

Vata, Pitta and Kapha
are sequentially predominant
in the beginning, middle and end
of aging
day and night,
seasonally
and after meals
-Ashtanga Hridayam

Yatha Loka Tatha Pindam
The life of the individual entity is
similar to a full day of the world

JALA-KAPHA (6-10)

AGNI- PITTA (10-2)

VAYU COOL, DRY, WINDY (2-6)

6-10 Kapha 10-2 Pitta 2-6 Vata

The consideration of the
seasons of the year
is called in Ayurveda:
Ritucharya

Those, who do not follow healthy
daily and seasonal habits
are prone to diseases.
Hence, a healthy person should follow
proper daily and seasonal regimens
for the maintenance of good health.
– Charaka Samhita Sutrasthana 7. 45

“Whoever wishes to investigate
medicine properly should proceed
thus in the first place to consider
the seasons of the year and what
affect each of them produces.”
- Hippocrates

In the Tibetan system of medicine,
seasons are regarded as one of the
fundamental factors in etiology
and pathology, and a powerful
instrument in the prevention of
diseases.

“The Ayurvedic texts say that a
disease can take root in the body
only during the junctions between
the seasons, when all nature is in
flux. Because of the upheaval
dominating these junctions, the
body’s natural immunity becomes
virtually defenseless against
impending disease.”
-Maya Tiwari

There are a variety of Seasons in
which humans live:
Dry Season
Wet Season
Spring
Summer
Fall
Winter

SPRING
KAPHA-VATA

Vasanta (Spring)
Season of flowering and new leaves
The predominant Rasa is Kashaya
(astringent) and predominant Mahabhuta is
Prithivi (Earth) and Vayu (Air).
the strength of the person is medium,
Kapha dosha decreases and Agni is low

SUMMER- PITTA

Grishma (Summer)
During summer the environment is hot with
unhealthy winds. The river bodies dry and
plants can appear lifeless (India)
The predominant Rasa is Katu (Pungent) and
predominant
Mahabhuta is Agni and Vayu (Wind).
the strength of the person is lessened,
there is deposition of Vata dosha and Agni
remains in mild state

FALL-VATA

Hemanta (Fall)
Blowing of cold winds begins and chilliness
is felt.
The predominant Rasa is Madhura (sweet)
and predominant Mahabhuta are
Prithivi (earth) and Apa (water).
the strength of the person is maximum,
Pitta dosha is pacified and Agni increases

WINTER-KAPHA

Shishira Rtu (Winter)
During winter the environment is cold with
cold winds.
The predominant Rasa is Tikta (bitter) and
predominant Mahabhuta is Akasha (Ether).
the strength of the person is lessened,
Kapha dosha accumulates and Agni remains
in high state

“In short, take warm food and drink
during the monsoon and winter, easy to
digest nourishment in the spring and
cool food in the early summer and
autumn.
During the monsoon take foods having the
tastes of sour, salty and sweet, in the
spring, bitter, hot and astringent and in
the autumn having the tastes of sweet
bitter and astringent”
- Ambrosia Heart Tantra
Tibetan Medicine Text

KAPHA
K

PITTA

PITTA

PITTA - VATA

VATA

VATA

Food

“Annam is Brahman”
“Food is Everything”

Food
is the
‘the journey
of consciousness
to consciousness’

Ayurveda is based on Sankhya
philosophy
Atma- Unmanifest Self or
Consciousness
Akasa- Space
Vayu- Wind
Agni- Fire
Apas- Water
Bhumi -Earth
Plants which become Food
which through digestion
becomes
Atma

Food is the link between
the manifest and the
unmanifest

“There is no plant that is
not medicine”
- Jivaka

“Of all the factors that are
responsible for the growth
and development
of the human body,
FOOD/ AHAR
is the most important.”
- Charak Samhita

“Shareeram dharayenthe
dhatvaharashcha sarvada”
“the support of the human body is
accomplished entirely
By- dhatu and ahara
(tissues and food)”
- Charak Samhita

It is only hitaahaar
(Beneficial Diet and Food)
that is solely responsible
for SARIRA vriddhi
(growth and development of the
body)
and maintenance of health.
- Charak Samhita

“On the contrary,
ahitaahaar (inconducive diet)
is responsible for disease
development.
Although there are other
factors in the development of the
body, aahaar is the most
important”
- Charak Samhita

Ayurveda speaks of a great
meeting of Rishis in the Himalayas,
several thousand years ago.
Their topic was an increasing
prevalence of disease amongst the
people and what to do about it

Atreya, one of the rishis
said:
“It is the wholesome use of
food that promotes the
health of a person and that
which is unwholesome is the
cause of disease”.

One should not use food articles
from either attachment or
ignorance;
rather one should use wholesome
food after examination and
consideration
because
the body is a product of food
- Caraka Samhita

So important is diet or
food that the
Ayurvedic vaidyas or
practitioners of old
used to say:
“If you will not eat my
diet, do not take my
medicines”

“An appropriate and suitable diet
in a disease
is equivalent to a hundred drugs (Herbs)
and any quantity of drugs (Herbs)
hardly compares to
good results in disease
without following proper dietetic regimen”
" When diet is wrong, medicine is of no use.
When diet is correct, medicine is of no need. "
- Charak Samhita

Ahar or food
builds tissues
medicines
do not build tissues

With this in mind
lets consider food

Is milk good for me?
What is your dosha?
How old are you?
What season is it?
What are you taking the milk with?
What kind of milk?
What were the animals eating?
Is the milk homogenized?
Pasteurized?
Is the milk hot? Spiced?

Ayurveda always recommends we consume
Milk with some green cardamom pods, some
fresh ginger, or cinnamon stick. These
spices help break down the sugar and
protein molecules that make milk the rich
clogging food item that it is.
When an “abhishandhi" (Clogging) food
item is consumed without the support of
spices, it slows down or may totally shut
down the digestive process, based on an
individual case, and partial or badly
digested food results in the build-up of
ama, toxins.

Foods are classified in
ayurveda according to the
three gunas
Sattva, Rajas and Tamas

Foods which slow digestion,
reduce agni and induce
depression are said to be
tamasic

Tamasic foods
are highly processed, frozen,
fried, high in sugar
drugs and chemicals
they increase lethargy in body
and mind and induce sleep

Tamasic foods
Beef, Lamb, Pork, Cheese,
wheat brown rice, mushrooms,
black beans, pinto beans, urad
dal, avocado, watermelon,
plums, apricots

Tamasic foods
in moderation are grounding
and promote stability

Rajasic foods
make the mind more agitated
and susceptible to
anger, hate and desire.
Rajasic foods are hot, spicy
and salty
They are irritants and
stimulants

Rajasic Foods
Heavily Spiced foods, hot
pickles and chutneys
stimulate the senses. Alcohol,
marijuana, deadly
nightshades, sour foods, meat,
tamarind, sour milk or cream,
spinach

Sattvic Foods
Are light and easy to digest
they bring clarity and
right perception
unfold love and compassion
promote forgiveness and
compassion
contentment

Sattvic Foods
Mango, pomegranate, coconut,
figs, peaches, pears
rice, tapioca, blue corn, sweet
potato, lettuce, parsley,
sprouts, yellow squash, mung
and lima beans, yellow
lentils, kidney beans, milk
fresh yogurt

Mental illness is said to arise
as a result of the interplay
between the biological dosha
and the psychological
qualities of the three gunas.

Vata
is associated with fear and
anxiety
Pitta
is associated with strong
emotions such as anger
Kapha
is associated with passivity,
lethargy and depression

All of these mental states or
emotional tendencies
are associated with the gut
and all of these relationships
are bi-directional,
they each affect the other

“Leave your drugs in the
chemists pot if you can heal
the patient with food”
- Hippocrates

Any and every food
must be considered
always in context
one of those ‘contexts’
is a person’s
dosha

Ayurveda considers food
in terms of the six tastes
which are made up of
differing combinations of
the Panchamahabhutas
the 5 elements

The SIX TASTES

Sweet- Earth and water
Sour- Fire and Earth
Salty- Fire and Water
Pungent- Fire and Air
Astringent- Air and Earth
Bitter- Air and Ether

SWEET
(Earth and water)
People are habituated to the sweet taste
from birth and it makes the strength of
the bodily tissue very powerful. It is very
good for children, old people, the
wounded and the wasted. it is good for the
complexion, the hair , the sense organs and
for energy.
it is restorative, good for the throat, the
breasts, for making things join together
and it is heavy. it increases the length of
life and vitality, it is smooth and it
removes wind and poison.

If the sweet taste is used too much, it
causes diseases that arise from fat and
phlegm such as weight gain, low agni,
lassitude, urinary disorder (diabetes),
goiter, lumps and so forth.
Colds, congestion, heaviness, loss of
appetite, laziness, obesity, lymphatic
congestion and fibrocystic changes in
the breast

SOUR
Fire and Earth
the sour taste makes the digestive
fire burn bright. It is soothing, as
well as good for the heart,
digestion and appetite. Its potency is
heating, but it is cold to the touch.
It is filling, moistening and light. It
causes phlegm, choler, and blood
and corrects the flow of sluggish
wind

“The sour taste is found in foods such
as citrus fruits, sour cream, yogurt,
vinegar, cheese, lemon, green grapes,
and fermented food. Sour substances
are liquid, light, heating, and oily in
nature.
When used in moderation, they are
refreshing and delicious, stimulate
appetite and salivation, improve
digestion, energize the body, nourish
the heart, and enlighten the mind.”

If one uses the sour taste in excess, it
can cause excessive thirst, hyperacidity,
heartburn, acid indigestion, ulcers, and
sensitive teeth.
As it has a fermenting action, it may be
toxic to the blood and can cause skin
conditions such as dermatitis, acne,
eczema, boils, and psoriasis.
The hot quality may lead to an acid pH in
the body and may cause burning in the
throat, chest, heart, bladder, and
urethra.

SALT
Fire and Water
Sea salt, rock salt, and kelp are examples
of the salty taste. Salt is heating, heavy,
and oily.
Used moderately, it relieves vata and
increases pitta and kapha.
Due to its water element, it is laxative, and
due to its fire element, it lessens spasm
and pain of the colon. In moderation it
promotes growth and maintains water
electrolyte balance. It stimulates
salivation, improves the flavor of food,
and aids in digestion, absorption, and the
elimination of wastes.

Too much salt in the diet may cause
aggravation of pitta and kapha. It makes
the blood thick and viscous, causes
hypertension, and worsens skin
conditions. Feeling hot, fainting, skin
wrinkling, and baldness may be due to
excessive use of the salty taste.
Salt may also induce water retention and
edema. Patchy hair loss, ulcers, bleeding
disorders, skin eruptions, and hyperacidity
may all result from overuse of the salty
taste.

Bitter
Air and Ether
The bitter taste is unpleasant on its own.
It overcomes the loss of appetite, worms,
thirst and poisoning. It overcomes leprosy,
fainting, fever, pain, a burning feeling,
choler and phlegm. It dries up moisture,
fat, grease, marrow, feces and urine.
It is light and good for the intelligence. It
is cold, dry and clears the throat and
breastmilk.

The Bitter taste is found in coffee,
bitter melon, aloe vera, rhubarb, and
the herbs yellow dock, fenugreek,
turmeric root, dandelion root, and
sandalwood. Bitter is the taste most
lacking in the western diet.
If the bitter taste is used too much, it
makes the bodily tissues shrivel and
causes diseases of vata.

Pungent
Fire and Air
The pungent taste overcomes throat
disease, colds and swelling. it reduces
the size of wounds. it dries out oil, fat
and moisture. It stimulates the digestive
fire, is digestive, an appetizer and an
evacuant. It dries out food. It cuts
through blockages, opens up channels and
removes phlegm.

The pungent taste is present in various
hot peppers (cayenne, chili, black), as well
as in onions, radishes, garlic, mustard, and
ginger.
It is light, drying, and heating in nature.
Used in moderation, it improves digestion
and absorption and cleans the mouth. It
clears the sinuses by stimulating nasal
secretions and tearing of the eyes. The
pungent taste aids circulation, breaks up
clots, helps in the elimination of waste
products, and kills germs and parasites. It
brings clarity of perception.

If the pungent taste is used too much, it
causes thirst, a diminution of seed and
strength, fainting, cramps, trembling and
pain in the waist and back.
overuse of the pungent taste in the daily
diet may cause negative reactions. It can kill
sperm and ova, causing sexual debility in
both sexes. It may induce burning, choking,
fainting, and fatigue with feelings of heat
and thirst. By aggravating pitta, it can
cause diarrhea, heartburn, and nausea.
Pungency can also aggravate vata (it is
derived from both the fire and air elements),
resulting in giddiness, tremors, insomnia, or
pain in the leg muscles. Peptic ulcers,
asthma, colitis, and skin conditions may
result from excessive use.

Astringent
Air and Earth
The astringent taste is present in unripe
bananas, pomegranates, chickpeas, green
beans, yellow split peas, okra, alfalfa
sprouts, and the herbs goldenseal,
turmeric, lotus seed, arjuna, and alum. It
is cooling, drying, and heavy in nature and
produces a dry, choking sensation in the
throat.
Taken in moderation, the astringent taste
calms pitta and kapha but excites vata. It
helps in the healing of ulcers and stops
bleeding by promoting clotting.

If the astringent taste is used habitually, it
causes constipation, flatulence and heartburn.
It causes hunger, thinness, loss of manhood,
blockage of the tubes and accumulation of
impurities.
Excess use may cause dryness in the mouth,
difficulty in speech, and constipation, as well
as abdominal distention, heart spasms, and
stagnation of circulation. It may affect the sex
drive and lead to depletion of sperm. It can give
rise to emaciation, convulsions, Bell’s palsy,
stroke paralysis, and other neuromuscular
vata disorders.

for
Vata
Maximize:
sweet, sour and Salty
Minimize:
Pungent, bitter and
Astringent

for
Pitta
Maximise:
Sweet, Astringent and
Bitter
Minimize:
Sour, Salty and Pungent

for
Kapha
Maximise:
Pungent, Astringent,
Bitter
Minimize
Sweet, sour and Salty

According to Ayurveda, every
food has its own taste (rasa), a
heating or cooling energy
(virya) and a post digestive
effect (vipaka).
Some foods also possess a
Prabhava or unexplained
effect.

while it is true that an individuals
agni largely determines how well or
poorly food is digested,
food combinations are also of great
importance.

When two or more foods having
different taste, energy and post
digestive effect are combined, agni
can become overloaded, inhibiting the
enzyme system and resulting in the
production of toxins.
Yet, these same foods, if eaten
separately, might stimulate agni, be
digested more quickly and even help to
burn ama.

“Food and Drink are relied upon to
nourish life. But, if one does not know
that the natures of varying substances
may be opposed to each other and one
consumes them indiscriminately, the vital
organs will be thrown out of harmony and
disastrous consequences will soon arise.
Therefore, those who wish to nurture
their lives must carefully avoid doing
such damage to themselves.”
- Chia Ming, Essential knowledge for
eating and drinking 1368

the Doshas . . . again

Lets take a
test to determine our dosha
We will look at the varying
qualities (GUNAS) that pertain
to each dosha type

tsunami

“how do you
personalize your love life
with Ayurveda?
First, Ayurveda suggests a spouse of a
different constitution. (That
eliminates a third of the pool,
already) This helps you balance each
other in the relationship, and
prevents your offspring from being
too extreme in any one dosha. Two
Vatas produce a child who is doubly
Vata, for example- much harder to
keep in emotional and physical
balance.”

All this boils down to the idea that
Kaphas and Vatas do best when
married to each other, and Pitta
does best when married to Vata or
Kapha.
- Taken From: Whats Your Dosha
Baby?

Let's take a quick look at the
combinations:
• Vata with Vata- Neither of you
balances the checkbook
• Vata with Pitta- Cold balances
hot. Good.
• Vata with Kapha- Light balances
heavy. Best.
• Pitta with Pitta- Kitchen warfare!
Likely the worst.
• Pitta with Kapha- Hot balances
cold. Good.
• Kapha with Kapha. Neither of you
gets out of the double wide recliner.

Summary Considerations

Definition of Health in Ayurveda:
One who has balance in his Doshas
Balance in his Digestive abilities (Agni)
Balance in his Tissues (Dhatus)
Balanced Elimination (Malas)
and whose soul, senses and mind are
content (Blissful)
is considered healthy
- Charak Samhita

The order or process of
healing is always:
1) Detoxification/
Elimination
2) Rebalancing
3) Rejuvenation

“In a person whose body has been
cleansed and purified, the metabolism
becomes optimized, disease is weakened,
and normal health is maintained. Sense
organs, mind, intellect and complexion
are improved; strength, nourishment,
healthy offspring and potency are the
result.
Symptoms of aging do not appear so
easily and the person lives long and free
from disorders. For this reason,
elimination therapies should be
performed correctly and at the proper
time.”
- Charaka Samhita

The following is a story told by
Yeshe Donden, the doctor of the Dalai Lama
“Some years ago there were two Indian
brothers, one in his 20’s and the other was
double his age. Both simultaneously came
down with brain tumors. They were diagnosed
and the doctors told them, “You should both
have operations to have these things
surgically removed.” The older brother said,
“Well look, there’s no problem if I die before
my younger brother; after all, I’m older; so
let him have the finer treatment.” They
couldn’t afford two operations.

“I said, “What I suggest is maybe why don’t
you both hold off on the operation and just
give Tibetan medicine a try.” These two
brothers decided the older brother would
sacrifice the hospital treatment and surgical
procedure for the sake of his younger
brother. He wanted to make sure he had the
best of everything. The younger brother then
went to the hospital and had his tumor
surgically removed and the older brother
took Tibetan medicine.

“Well, it looked for a while like the younger
brother was doing pretty well and the older
brother was doing pretty well. But then, in
the case of the younger brother, another
tumor formed, he had to go for another
surgical operation, and then he died. The
older brother never had an operation, he
only had Tibetan medicine, and now he’s into
his 60’s.”
- Dr Yeshe Dhonden, physician to the Dalai
Lama

One is in perfect health when the Three
doshas ( vata, pitta and Kapha) Digestive fire (
digestion, assimilation and metabolism) all the
body tissues & components (Dhatus) (the
entire physical body) all the excretory
functions (the physiological functions of
urination and defecation) are in perfect order
with a blissfully disposed and contented mind,
senses and spirit.
- Sushruta Samhita

SEXUALITY
“All the best medicines and good
food in the world cannot help
one achieve longevity unless one
knows and practices the Tao of
Yin and Yang.”
Ko Hung- The Yellow Emperor’s
Medical Treatise

SLEEP
“Sleep is the interest we have
to pay on the capital (of Life)
which is called in at death;
and the higher the rate of
interest and the more
regularly it is paid,
the further the date of
redemption is postponed.”
~Arthur Schopenhauer

This does not mean that access to
Ayurveda was preserved . . .
In the late 1800’s-1920 Ayurveda
colleges throughout Inida
(Pondicherry, Madras, Calcutta)
were prohibited from teaching
Ayurveda by the British who
would not allow Ayurveda to be
taught in Medical schools

The world is comprised of
teachers for the wise and
enemies for the fools.
Knowledge about health and
longevity... should be received,
assimilated and utilized with
earnestness and appreciation.
- Charaka Samhita

"Ayurveda is beyond
beginning and ending.
A science of eternal healing,
it is compared to a vast ocean,
and studying Ayurveda
to swimming across it.
A true teacher can teach one how to
swim, but the swimming is up to the
student; …
it is a lifelong journey.”
-Charaka Samhita

Rasayana
literally: The way of Rasa
Long life (good), memory, (great)
intelligence, (perfect) health,
youthfulness, (bright) complexion and
color, (bold) voice and magnanimity,
increase of strength of the body and
the sense organs, perfection in speech,
sexual prowess and brilliance – all are
obtained from Rasayana therapy. It is
the best means of keeping the rasa and
other dhatus in excellent condition [4
— Astanga Hrdayam

let us go forward to
dancing
and laughter
assuming a longer
and
better life
-rig veda

Slideshow created by: Peter Malakoff
Certified Ayurvedic Practitioner
Kalidas Sanskrit University
Nagpur, India
2004

to my Brilliant
Ayurveda Guru
and Teacher
Dr. Sunil Joshi
Thank you

Yatha pinde, tatha Brahmande
‘As is the atom, so is the universe;
as is the body, so is the body of
the cosmos’

The individual is non-different
from the universe. All natural
phenomena in the universe exist in
the individual.
The wise desire to perceive all
phenomena in this way.
- Charak Samhita

Dhanvantari

I bow to Lord Dhanvantari holding in his
graceful four hands a Conch shell, a Wheel,
a Leech and a pot of Amrita.
Within whose heart shines the most pure and
gentle beautiful blaze of light, which
surrounds his head and emanates from his
lotus eyes.
On the dark water whose body is luminous
and gleaming.
Waist and thighs are covered in yellow cloth
and by whose mere play
All diseases are vanquished as if by a mighty
forest fire.

Maimonides, Mishnah Torah - concluding verse
O G‐d, Thou has formed the body of man with infinite goodness; Thou
has united in him innumerable forces incessantly at work like so many
instruments so as to preserve in its entirety this beautiful house
containing his immortal soul, and these forces act with all the order,
concord, and harmony imaginable. But if weakness or violent passion
disturb this harmony, these forces act against one another and the
body returns to the dust whence it came. Thou sendest then to man
Thy messengers, the diseases which announce the approach of
danger, and bid him prepare to overcome them.
The Eternal Providence has appointed me to, watch over the life and
health of Thy creatures. May the love of my art actuate me at all times,
may neither avarice, or miserliness, nor the thirst for glory or a great
reputation engage my mind; for, enemies of truth and philanthropy, they
could easily deceive me and make me forgetful of my lofty aim of doing
good to Thy children. Endow me with strength of heart and mind, so
that both may be ready to serve the rich and the poor, the good and
the wicked, friend and enemy, and that I may never see in the patient
anything else but a fellow creature in pain.

If physicians more learned than I wish to counsel me, inspire me with
confidence in and obedience toward the recognition of them, for the
study of the science is great. It is not given to one alone to see all
that others see.
May I be moderate in everything except in the knowledge of this
science; so far as it is concerned, may I be insatiable; grant me the
strength and opportunity always to correct what I have acquired,
always to extend its domain; for knowledge is boundless and the
spirit of man can also extend infinitely, daily to enrich itself with new
acquirements. Today he can discover his errors of yesterday, and
tomorrow he may obtain new light on what he thinks himself sure of
today.
G‐d, Thou hast appointed me to watch over the life and death of Thy
creatures: here am I ready for my vocation
- Maimonides

References and Sources:
Hungry Planet: Peter Menzel and Faith D’Aluisio. They produced the
exquisite book of photographs on what different cultures eat
Astanga Hradayam of Vagbhata. Translated by Prof. K. R. Murthy
(Chaukambha Krishnadas Academy)
The Legacy Of Charaka by M. S. Valiathan (Orient Longman)
Ayurvedic Medicine by Sebastian Pole (Churchill Livingstone,
Elsevier)
Dr. Vasant Lad: Lectures and notes
American Institute of Vedic Studies: Ayurvedic Healing Course Part II
by Dr. David Frawley)
Ayurveda: The Science Of Self-Healing by Dr. Vasant Lad
Lessons and Lectures on Ayurveda by Dr. Robert Svoboda
Ayurveda Institute of America: Study Course
Awakening Nature’s Healing Intelligence by Hari Sharma, MD (Lotus
Press)
Ayurveda and Panchakarma by Sunil Joshi (Lotus Press)
Patanjali and Ayurvedic Yoga by Vinod Verma (Motilal Banarsidas)
A Life Of Balance by Maya Tiwari (Healing Arts Press)
The Hidden Secret of Ayurveda by Dr. Robert Svoboda (Ayurvedic
Press)
The Ayurvedic Cookbook by Amadea Morningstar and Urmila Desai
(Lotus Press)
Ayurvedic Cooking For Self-Healing by Usha Lad and Dr. Vasant Lad
(Ayurvedic Press)
Arun Deva: Article on Agni