Introduction

Ayurveda (the science of life) is one of the branches of vedas. It is regarded as upaveda of rigveda or atharva-veda but,really
speaking,it is a stream of the knowledge coming down from generation to generation since eternity parallel to the vedic literature
that is why its emergence has been said to be from the creator (Brahma) himself prior to the creation.It is called eternal because
nobody knows when it was not there. All this shows its long tradition and deep attachment to the Indian culture.

About Ayurveda
Ayurveda the Science of Life is a holistic system of medicine from India, which evolved from Brahma sages of Ancient India some
3000-5000 years ago.The principles and philosophy of Ayurveda view man as a complex whole, including our external and internal
environments.The principles are derived from universal laws of nature that have changed little through time. With subjective,
objective, and intuitive approaches to gaining knowledge, incorporated with a deep understanding of the unseen intelligence of the
universe.The practices of Ayurveda have withstood the test of time.
Ayurveda defines life Ayuh as the intelligent coordination of our four parts, the soul,the mind, the senses, and the body, with the
totality of nature and the cosmos.Health is not just a state of the body. We interact with the seasons, planetary changes of the
earth, and moon, other planets, as well as orbiting relationships within our lives, our loved ones and friends, co-workers etc. We
affect and are affected by every other animate and inanimate thing in existence. Bringing all of this into balance is the key to living
healthy.
In Ayurveda the whole lifes journey is considered to be sacred.
Definition of Ayurveda
Ayurasmin vidyate----------------------------------------------------------. [S.S.-I/15]
Ayurveda is that which deals with Ayuh(life) or promotes life-span
Ayurveda is that which deals with good, bad, happy and unhappy life, its promoters and non-promoters, span and nature
Sarirendriyasatvatmasamyogo dhari jivitam------------------------------------------------. [C.S.-I/42]
Definition of Ayuh(Life)
Satvamatma sariram ca trayamaitattridandavat-----------------------------.[C.S.-I/46]
Mind, self and body these three make a tripod on which the living world stands.That(living body)is Purusa(person),sentient and its
location is Ayurveda.
Definition of Sarira(Body)
The science of Ayurveda has simplified the organizational layout of the human body into three basic components, Dosa(Body
Humours), Dhatu (Tissue) andMala (Impurities).
Dosadhatumalamulam hi sariram----------------------------------------.[S.S.-XV/3]
Body is originally composed of dosas, dhatus and malas and as such try to comprehend their characters being delivered hereafter.
Pancamahabhootasaririsamayah-------------------------------------. [S.S.-I/22]In this scripture , Purusa is defined as combination of
the five great elements and consciousness.
The Ayurvedic philosophy says that an individual is bundle of 'spirit',desirous of expressing itself,uses subjective consciousness
or Satva to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body,created from the
five(Panca) great (maha) eternal elements (bhutas)together called thePancamahabhutas which arise from Tamas.The entire
science of Ayurveda is based on the five great elements (Pancamahabhuta)theory.The sense organs then using Rajas to project
from the body into the external world to experience their objects. The body becoming the vehicle of mind, for gratification of
senses.

The Bhutas combine into 'tridosas' or bioenergetic forces that govern and determine our health or physical condition. While the
three gunas (Rajas; or activity,Tamas or inertia and Satva , which balances the first two) or psychic forces determine our mental
and spiritual health.Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve
optimum health and well being.
Definition of Health
Samadosah samagnisca samadhatumalakriyah --------------------------------.[S. S.-XV/ 41]
One whose Dosas, Agni and function of Dhatu and Malas are in the state of equilibrium and who has cheerful mind,
intellect and sense organs is termed as Svastha (Healthy).
It is to be said that:
Prayojanam casya svasthasya svasthyaraksanamatursya vikaraprasamanam ca.[C.S.-XXX/26]
Aim of Ayurveda
The objective of Ayurveda is to protect health of the body and to alleviate disorders in the diseased.
Dharmarthakamamoksanamarogyam-------------------------------------------------------.[C.S.-I/16]
Disease-free condition is the best source of virtue, wealth, gratification and emancipation while the disease is destroyer of this
source , welfare and life itself
Subject Matter of Ayurveda
Hetulingaousadhgyanam svasthaturaparayanam-------------------------------------------.[C.S.-I/24]
Ayurveda provides knowledge of aetiology,symptomatology and therapeutics, best way for both the healthy and the sick,triaphormismic, continuing since time immemorial and virtuous which was first known to Brahma the creator.
Hitahitam sukham dukhamayustasya hitahitam-------------------------------------------.[C.S.-I/41]
Ayuh means
the
conjunction
of
body
synonyms dhari, jivita, nityaga and anubandha.

sense

organs,

mind

and

self

and

is

known

by

the

Salient Features of Ayurveda

There are several aspects of this system of medicine which distinguish it from other approaches to health care:
1.Ayurveda describes three fundamental universal energies which regulate all natural processes on both the macrocosmic and
microcosmic levels.That is, the same energies which produce effects in the various galaxies and star systems are operating at the
level of the human physiology--in our own physiology. These three universal energies are known as the Tridosa.
2.Ayurveda is a complete medical system which recognizes that ultimately all intelligence and wisdom flows from one Absolute
source (Paramatma).Health manifests by the grace of the Absolute, acting through the laws of Nature (Prakriti).Ayurveda assists
Nature by promoting harmony between the individual and Nature by living a life of balance according to her laws.
3.It focuses on establishing and maintaining balance of the life energies within us,rather than focusing on individual symptoms.
4.It recognizes the unique constitutional differences of all individuals and therefore recommends different regimens for different
types of people. Although two people may appear to have the same outward symptoms, their energetic constitutions may be very
different and therefore call for very different remedies.
5.Finally, the ancient Ayurvedic physicians realized the need for preserving the alliance of the mind and body and offers mankind
tools for remembering and nurturing the subtler aspects of our humanity. Ayurveda seeks to heal the fragmentation and disorder of
the mind-body complex and restore wholeness and harmony to all people.
6.To balance the elements and the doshas of the body and the senses, there are many treatments, therapies, and exercises
available. To balance the elements of the mind, meditations, mantra, and exercises are often used. Massage

and rasayana treatments, along with visualization, pranic breathing, and other practices,allow personal access to intuition, and the
innate knowledge of the soul.
7.Ayurveda believes five basic elements Pancamahabhutas (space,air,fire,water and earth) manifest in the human body as three
basic humours known astridosas(Vata,Pitta and Kapha). These three govern creation,maintenance and destruction of bodily tissues
as well as the assimilation and elimination.Each person is born with a unique combination of these dosas which decides their basic
constitution called Prakruti.Understanding of each person's Prakruti for deciding their personal diet and exercise pattern,
supplements and medicinal herbs,cleansing and rebuilding therapies that is right for them are among the chief methods, Ayurveda
employs for the maintenance and restoration of health.

Astanga Ayurveda
Ayurveda has Eight divisions such asTasyayurvedasyaanyastauh ------------------------------------------------.[C. S.-XXX/28 ]
Kayacikitsa(Medicine),Salakya(dealing with disease of supra-clavicular region- ENT. & Optha.),Salyapahartrka(dealing with
extraction of foreign bodies- Surgery) ,Visa- garavairodhika-prasaman(dealing with alleviation of poison, artificial poison and toxic
symptoms due to in take of antagonistic substance Toxicology ),Bhuta Vidhya(dealing with spririt or organisms- Psychiatry
Medicine ),Kaumarabhrtya (Pediatrics ),Rasayana(dealing with promotive measures Rejuvenates ) and Vajikarana ( dealing with
aphrodisiacs-Aphrodisiac)
Viz.
1.Kayacikitsa (Medicine)
2.Salakya (Ent. &Optha.)
3.Salya (Surgery)
4.Visa Vigyan (Toxicology)
5.Bhuta Vidya (Psychiatry Medicine)
6.Kaumarabhrtya(Pediatrics)
7.Rasayana (Rejuvenates)
8.Vajikarana (Aphrodisiac)

These can be classified as follows :

Promoting Health
Rasayana
Vajikarana

Curatives / Treatment of diseases

Kaya cikitsa
Salya
Salakya
Kaumarbhritya
Agadatantra
Bhutavidya
A number of treatise were composed on each branch making all of them full fledged
specialities, but at the same time keeping room for inter-disciplinary approach and
coordination. Two specialities developed to greater extent making two distinct schools. One,
the school of medicine and the other the school of surgery.The former was known as Kaya
Cikitsa, Atreya or Punarvasu sampradaya.The latter as Salya or Dhanvantari sampradaya.
Although all the eight branches of ayurveda have been described in each Brahatrai (three
big compendiums) , each emphasizes on one or two specialities:
Kaya-cikitsa

Caraka samhita, Astanga Hridaya Astanga samgrha, Susruta uttara

tantra.
Shalya tantra

Susruta samhita, Astanga Samgrha

Shalakya tantra Susruta samhita, Astanga samgrha, Nimitantra

Kaumarbhritya Kasyapa samhita, Astanga samgrha, caraka samhita, susruta samhita
Rasayana

Caraka samhita, susruta samhita, Astanga samgrha

Vajikarana

Caraka samhita, susruta samhita, Astanga samgrha

Agada Tantra

susruta samhita, caraka samhita

Bhuta Vidya

Astanga samgrha, Kasyapa Samhita, caraka samhita

Basic Principles of Ayurveda

Basic Principles of Ayurveda comprise of :
1.The TriGunasThree Fundamental universal energies : viz - Satva ,Rajas and Tamas
2.The PancaMahabhutas Five basic elements viz.-Akasha (Space),Vayu (Air),Teja or Agni(Fire),Jala(Water) and Prithvi (Earth)
3.The TriDosas Three Body Humours viz.-Vata,Pitta and Kapha
4.The SaptaDhatus Seven types of body
Dhatu and Sukra Dhatu

tissues

:viz.- Rasa (fluid) Dhatu, Rakta(blood)Dhatu, Mamsa

Dhatu,Meda(fat)Dhatu,Asthi

Dhatu,Majja

5.The TrayodosaAgni Thirteen types of digestive fires : viz.-Jatharagni (gastric fire), SaptaDhatvagni and PancaBhutagni
6.The TriMalas Three types of Body Wastes :viz.-Purisa (faeces),Mutra (urine) and Sveda (sweat)

--The PanchaMahabhutas
Mahabhutani kham vayuragnirapah ksitistatha !
sabdah sparsasca rupam ca raso gandhasca tadgunah !![C.SA.- I/27]
The five mahabhutas are Akasa,Vayu, Agni,Ap or jala and Prthivi . viz Sound,Touch,Vision, Taste,and Smell are their properties
respectively .
According
to
Ayurveda
everything
in Universe
is
composed
of
the Pancamahabhutas Akasa Space), Vayu (Air), Teja or Agni(Fire),Jala(Water)and Prithvi(Earth).Omnipresent,they are mixed in
an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of
attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a
situation of dynamic flux that keeps the world going.

In a simple,single living cell for example the earth element predominates by giving structure to the cell.The water element is
present in the cytoplasm or the liquid within the cell membrane.The fire element regulates the metabolic processes regulating the
cell.While the air element predominates the gases therein. The space occupied by the cell denoting the Akasa.
In the case of a complex, multi-cellular organism as a human being for instance,akasa corresponds to spaces within the body
(mouth, nostrils, abdomen etc.);vayu denotes the movement (essentially muscular also nervous system ); agni controls the
functioning of enzymes (intelligence, digestive system, metabolism); jala is in all body fluids (as plasma, saliva, digestive juices);
and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair et al)
The Pancamahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a
most valuable theory for physicians to detect and treat illness of the body and mind successfully.
The relationship Pancamahabhutas with Sense organs, its Properties and Actions are as follows :-

Panca
Mahabhutas

Sense Sensory
Organs Faculty

Properties

Actions

Space

Ears

Sound

*Creates natural void in*Produces

the body ,* No distinctsoftness,lightness
taste
and porosity

Air

Skin

Touch

*Light,
clear
and*Creates
dry.*Governs
inhalation,dryness,lightness
exhalation,opening
andand emaciation.
closing
of
eyelids,
extension and contraction
of joints, locomotion and
other motor functions.
*slightly bitter taste

Fire

Eyes

Visual(Sight) *Rough & bright,*Controls*Helps

in
temperature and luster ofdigestion
body
colour.*Pungent,maturation,improve
taste.
s eye sight

Water

Tongue Taste

*Cold, heavy fluid,*Slimy,*Imparts

fat and sweat by natureglossiness.*Enhance
*Sweet & astringent,sours fluid content &
& saline taste.
purgative
*Acts as
emollient
purgative.

Earth

Nose

Smell

*Heavy,

nutrient,
and

immobile,*Increases firmness

compact
&& strength of the
rough.*Controls organs asbody
teeth, nails, flesh,skin,nutrient,emollient
tendons & muscles.*Sweetand purgative
taste.

--The TriGunas
The three gunas Satva,Rajas and Tamas- are the three essential components or energies of the mind.Ayurveda provides a distinct
description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological
characteristics are dependent on the relative dominance of the three gunas.
Trividham khalu satvam-suddham, rajasam,tamsamiti----------------------.[C.SA.-IV/36]
The psyche is of three types Pure or Satva, Rajas and Tamasa
While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti.In
equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this
equilibrium results in various types of mental disorders.
Satva characterised by lightness,consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way.
It activates the senses and is responsible for the perception of knowledge.Rajas ,the most active of the gunas,has motion and
stimulation as its characteristics.All desires,wishes,ambitions and fickle-mindedness are a result of the same.While Tamas is
characterised by heaviness and resistance.It produces disturbances in the process of perception and activities of the
mind.Delusion,false knowledge,laziness,apathy, sleep and drowsiness are due to it.
Rajas and Tamas as
with
the dosas,
can
be
unbalanced
by
stress
and
negative
desires
as kama (lust),irshya (malice),moha (delusion and hallucination),lobha(greed),cinta (anxiety),bhaya (fear) and krodha(anger).Each
of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities
of that individual.
Satvika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star
constellation, having an element of kapha in their constitution.:-

Satvika Subtype Qualities

Brahma

Free
from passion, anger,
jealousy,possessing knowledge
discrimination.

greed,
ignorance
and the power

or star constellation
of
body type

Arsa

Excellent memory, purity,love and self-control,excellent

intellectual frame of mind,free from pride, ego, ignorance,
greed or anger.Possessing the power of understanding and
retention.

Aindra

Devotion
to
sacred
books,
study
rituals
and
oblations.Devotion to virtuous acts,far- sightedness and
courage. Authoritative behaviour and speech.Able to

perform sacred rituals.

Yamya

Free from mean and conflicting desires and acts.Having

initiative, excellent memory and leadership. Free from
emotional binds,hatred,ignorance and envy.The capacity
for timely action.

Varuna

Free from mean acts. Exhibition of emotion in proper

place. Observance of religious rights.

Kubera

Courage, patience, and hatred of impure thoughts.Liking

for virtuous acts and purity. Pleasure in recreation.

Gandharva

Possession of wealth, attendants and luxuries. Expertise in

poetry,stories and epics.Fondness for dancing singing and
music.Takes pleasure
in perfumes, garlands
and
flowers.Full of passion.

Rajasikas are vulnerable to temptations, are very human in their character and approach to life.:-

Rajasika Subtype Qualities

Asura

Indulgence in self-praise, bravery, cruelty,envy and Vulnerable

ruthlessness. Terrifying appearance.
body type

Raksasa

Excessive
sleep
and
indolence.Envious
disposition.Constant anger, intolerance,and cruel
behaviour.Gluttonous habits.

Paisaca

Unclean
habits.Cowardly,with
a
terrifying
disposition.Gluttonous habits.Fondness for the opposite
sex.Abnormal diet and regimen.

Sarpa

Sharp reactions. Excessive indolence.Frequent fearful

disposition.Brave or cowardly attitude depending on
situations.

Praita

Excessive desire for food.Envious character.Excessive

greediness and actions without discrimination.

Sakuna

Full of passion. Unsteadiness,

excessive attitude for food.

ruthlessness,and

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

Tamasika Subtype Qualities

Pasava

Lack
of
intelligence,
forbidding
dispositions,
nature.Excessive sexual indulgence and sleep.

envious Life
enjoyable
body type

Matsya

Unsteadiness, constant passion, and cowardice. Excessive desire

for water intake.

Banaspatya Indolence.Excessive indulgence in food.Deficiency of intellectual

faculties.

--The TriDosas
Vayuh pittam kaphasceti trayo dosah samasatah !![A.S.-I/11]
Vata, Pitta and Kapha are three name of tridosas -Vata(air),Pitta(bile)and Kapha(Phlegm) means more than literal.Dosas are
basically three different forms of energy.
The Tridosas (tri meaning three and dosas being the basic physical energies) are the primary and essential factors of the human
body that govern our entire physical structure and function. Derived from the Pancamahabhutas, each dosa which like the elements
cannot be detected with our senses but their qualities can be is a combination of any two of the five bhutas with the
predominance of one.Called Vata, Pitta and Kapha in Sanskrit, these three are responsible for all the physiological and psychological
processes within the body and mind dynamic forces that determine growth and decay. Every physical characteristic, mental
capacity and the emotional tendency of a human being can therefore be explained in terms of the tridosas.
Most of the physical phenomena ascribed to the nervous system by modern physiology for example,can be identified with Vata.Just
as the entire chemical process operating in the human body can be attributed to Pitta, including enzymes, hormones and the
complete nutritional system. And the activities of the skeletal and the anabolic system, actually the entire physical volume of an
organism, can be considered as Kapha.
The relation between Tri-Dosas and Panca-Mahabhutas with
Functions) as follows :

Vata (Vayu and Akash)

respect

Pitta (Agni and Jal)

to

their Guna and Karma(Properties

Kapha (Jal and Prithvi)

and

Light

Light

Heavy

Cold

Hot

Cold

Dry

Oily

Oily

Rough

Sharp

Slow

Subtle

Liquid

Slimy

Mobile

Sour

Dense

Clear

Pungent

Soft

Dispersing

Erratic

Astringent

--The SaptaDhatus
Nourishment of these seven body tisuues takes place in sequential manner with original material provided by digested food
material.
Rasa provides contentment and saturation and nourishes blood, blood generates clarity in complexion,nourish muscles and sustains
life ; muscles strengthen the body and nourishes medas( fat),medas gives rise to unctuous materials , sweat and firmness and
nourishes asthi (bones),asthi support the body and nourish marrow; provides function,strength,nourishes semen and fills up bones;
semen provides valour,discharge , pleasure, physical strength ,exhilaration and is meant for reproduction or seed .
The Sapta(seven) Dhatus (tissues) elements form the pillars of the body that form the means of nourishment and growth while
providing support to the body as well as the mind.
Rasa (fluid)Dhatu Derived from the digested food, it nourishes each and every tissue and cell of the body and is analogous to the
plasma.

Rakta (blood) Dhatu - Regarded as the basis of life, it is analogous to the circulating blood cells. It not only nourishes the body
tissues, but provides physical strength and colour to the body.
Mamsa Dhatu The muscle tissue, its main function is to provide physical strength and support for the meda dhatu.
Meda (fat)Dhatu Consists of adipose tissue providing support to asthi dhatu.It also lubricates the body.
Asthi Dhatu Comprising of bone tissues, including cartilages, its main function is to give nourishment to the majja dhatu and
provide support to the mamsa dhatu.
Majja Dhatu Denoting the yellow and red bone marrow tissue, its main function is to fill up the asthi and to oleate the body.
Shukra Dhatu The main aim of this reproductive tissue is to help reproduction and strengthen the body.
Since the dhatus support and derive energy from each other, affecting one can influence others. For instance, interference in the
manufacture of the plasma affects the quality of the blood, which in turn effects the muscle. Each tissue type has its
own agni,which determines metabolic changes in the tissues and forms by-products,which are either used in the body or excreted.
Menstural periods for example are a by-product of rasa.The tissues are also governed by the three dosas,and any imbalance in
them also causes imbalances in dhatus.Heavy periods therefore can also be caused by the effects of the excess of Kapha onplasma.

--The TriMalas
Mala mutra sakrtsvedadayo api ca--------------------------------------------.[A.S.-I/20]
Malas are the various waste products of food and the dhatus produced during the normal digestive and metabolical process.The
three primary malas beingPurisa(faeces),Mutra (urine) and Sveda (sweat).Ayurveda clearly states that only a balanced condition
of dosas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or
disease.
Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt are
absorbed in the large intestine,the residue now converted into solid faeces,leaves the body.The consistency of the faeces depends
both on gastrointestinal mobility and nature of diet.
The tridosas must be in balance to ensure normal evacuation.Pitta and kapha help digestion and vata governs the mobility
throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or
pain, flatulence, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain,
asthma, bronchitis as well as stomach ulcers and irritable bowels.
Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the
large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes
part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any
imbalance of increased or decreased urine,may result in disorders such as kidney stones urinary infections, cystitis, abdominal pain
and bladder disorders.
Sveda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated
through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for
bringing the sweat to skin surface are known as sveda vaha srotas.It is essential that normal formation and flow of sweat takes
place as otherwise it may lead to skin infections,itching/burning sensation over the body, loss of fluid balance and reduced body
temperature.

--The TrayodosaAgni
The biological fire that governs metabolism,agni encompasses all the changes in the body and mind from the dense to the more
subtle. Such changes include the digestion and absorption of food,cellular transformations, assimilation of sensory perceptions and
mental and emotional experiences.Agni therefore covers whole sequences of chemical interactions and changes in the body and
mind. Digestive abilities being related to the strength of agni
Agni and pitta are closely connected. While both are hot and light,agni is subtle and dry.The heat energy to help digestion contained
by pitta is agni.Pitta is therefore the container and agni the content.Agni is acidic in nature and stimulates digestion.It is subtly
related to the movement of vata.In every tissue and cell agni is present and is necessary for maintaining the nutrition and autoimmune mechanism. By destroying micro-organisms, foreign bacteria and toxins in the stomach and the intestines.

A balanced agni therefore is vital for health. The strength of the body to resist disease and also its physical strength are directly
related to its heat energy determining the metabolic processes of the body. Disturbances of Agni are usually the chief causes of
disease.
As per Ayurveda there are
responsible for digestion of
secreted into the stomach,
experience pain, discomfort,

thirteen types of Agni in the body. The most important of them is the Jatharagni,the gastric fire,
food eaten by correlating hydrochloric acid in the stomach and the digestive enzymes and juices
duodenum and the small intestines. If digestive agni is low and the capacity is impaired, one may
feeling of heaviness or gases gurgling, constipation or loose stools.

Other Agni are:

SaptaDhatvagni and PancaBhutagni