The first word, ayur (originally ayus) means life or life force, specifically in relation to embodied life (as opposed to the abstract level of paramatma, the transcendental Self) It also means life span or longevity.

Veda is derived from the root vid meaning to know, to understand, or to perceive. It should be said that the “knowing” here implies perception of universal laws on the spiritual and empirical levels.

To qualify as valid knowledge, the Vedic tradition imposes rigorous criterion, three of the most important being validation by one’s own experience, logical inference, and approval by scriptural authority.

Ayurveda, therefore, means “knowledge concerning life in this body”. It has also been called “the science of life” or “the science of longevity”.

The Ayurvedic Tradition

Ayurveda is considered to be one of the Vedic sciences. The four Vedas, namely, the Rig, Yajur, Sama and Atharva Vedas are ancient scriptures (dated between 5000 BC and 1900 BC.) which form the foundation of all Indian philosophy, Vedic sciences, and Hindu (and arguably Buddhist) religious traditions.

All four Vedas contain relevant information regarding this medical science, such as treatment methods, medicinal herbs, and classification of diseases. However, most scholars agree that Ayurveda is most closely associated with the Atharva Veda in content. It has been called the upaveda, or the sub-Veda of the Atharva Veda, which contains hymns that promote peace, health, material and spiritual prosperity, and protection from negative influences.

Ayurveda has an ancient tradition, tracing back to the rshis, or the Seers of the Himalayas, who are said have learned this medicine from the gods. It was passed down in oral traditions from guru to disciple until it was compiled into tantras, or texts using obtuse, veiled language, around 1000 BC by the most capable of disciples.

These texts underwent revisions and additions by later disciples and scholars, and resulted in compilations called samhitas, or collection of treatises sometime between 2nd century BC and 2nd AD.

Of the surviving texts, there are two main samhitas which are authoritative today: Charaka Samhita and Sushruta Samhita. Charaka represents the school of internal medicine, whereas Sushruta comes from the school of surgery.

In the 6th century AD, the essence of these Samhitas and other texts were extracted and compiled into an abridged form titled Ashtanga Hridaya by Vagbhatt. This text is particularly loved in South India, for its concise and comprehensive nauture.

Charaka Samhita, Sushruta Samhita, and Ashtanga Hridaya form the textual foundation of Ayurveda, and are collectively called Brihat Trayi – literally, “The League of Big Three”.

The Five Elements – Pancha Mahabhuta Siddhanta

Bhuta (of mahabhuta) is derived from the root bhu which means to come into being, to arise, to exist, and to occur. Maha means great, powerful or abundant. Thus, the Sanskrit phrase pancha mahabhuta indicates the group of five dynamic entities, or five possible states of being for matter, which is constantly undergoing change.

The Three Doshas – Tridosha Siddhanta

In the body, the Five Elements combine to form three “biological humours”: vata, pitta and kapha, which sustain the body when they are in a state of equilibrium. However, they have a tendency to become unbalanced and aggravated, giving rise to many diseases. The very definintion of dosha is “that which vitiates”, suggesting its active role in pathogenesis.

Each person is born with a specific combination and proportion of vata, pitta and kapha, determined at the time of conception. This congenital constitution is called one’s prakriti, which generally remains the same throughout his or her lifetime.

Ayurveda recognizes seven main constitutional types:
  · pure vata, pitta and kapha types
  · the dual constitutional types of vata-pitta, pitta-kapha, and kapha-vata
  · the very rare case where one is born with a perfectly balanced prakriti of vata, pitta and kapha
Here, due to space limitation, only the pure doshic types will be presented:

Vata is composed of ether and air elements, and has the qualities of roughness, lightness, coldness, roughness, subtlety and movement. In the environment, it manifests as a windy, dry, cold atmosphere typically felt in the autumn season.

In the body, vata rules the sense of touch present in the skin, as well as the entire nervous system. Because vata is the only dosha which has the capacity for movement, both pitta and kapha rely on it for locomotion throughout the body.

The subtle essence of vata is prana, the vital life force which is the intelligence in each cell that propels all life process.

The person with vata-dominant prakriti is blessed with mental quickness and flexibility, clarity and enthusiasm when in balance. His or her physical stature will be either unusually tall or unusually short, with light, small bones, or heavy bones with prominent joints, which tend to make cracking sounds as they move.

The dryness inherent in vata will promote natural leanness of the body, dryness of skin and hair, and less physical strength. There is increased vata in the later half of life (of all constitutional types), and these characteristics become more pronounced, especially in vata individuals.

When imbalanced, vata types suffer from nervous disorders, mental confusion, and irregular digestion, resulting in dry constipation and gas.

Pitta dosha is fire contained in the water element. It is the principle of transmutation in the body. It is characterized by its hot, penetrating and spreading nature, lightness, slight unctuousness and fleshy smell. Pitta dosha accumulates during the hot summer, and signs of its vitiation are seen in the rainy season.

Pitta governs all biochemical transformations in the body, including digestion, metabolism, chemical absorption and changes occurring in the skin, as well as in the delicate chemical changes required for the perception of light by the eyes.

On a subtler level, pitta is tejas, or the essence of luminosity and transformation.

The person with pitta-dominant constitution will possess a keen, penetrating intellect, with a purposeful, highly motivated mindset. However, the sharp quality inherent in pitta can also make them irritable, impatient, self-willed, and prone to anger. Their speech can be cutting and sharp when provoked. So be ware!

The pitta individual typically has a medium body frame and tendency towards looseness of joints and muscles. Their skin, which maybe freckled, delicate, or prone to rashes or acnene, is usually warm to the touch. Pitta is associated with rakta dhatu (blood tissue), and its hot, penetrating and spreadig qualities cause the toxins to come to the surface of the skin.

Their hair may have a natural reddish tinge and tend to grey or fall out easily, due to the high amount of heat that literally “burns” away the roots of the hair on the head.

Pitta people are blessed with a strong appetite and digestion and high metabolism when they are healthy. However, they may tend towards acidity problems and loose motions when their balance is disturbed.

Pitta is most active in the middle of the day (when the body’s digestive capacity is at its peak) and during midlife, when a high level of motivation, and ability to carry out responsibilities are required.

Kapha is water along with the earth element. When free flowing water combines with the solid earth element, a viscous, unctuous medium is created. Kapha is the principle of cohesion, lubrication, and stability in the body. It has the properties of moistness, cold, heaviness, slowness, smoothness, sliminess, and stability.

It accumulates in the coldness of winter, and is provoked in the spring, when the heat begins to “melt” the kapha and cause it to overflow within the body.

The subtlest essence of kapha is ojas, the body’s vital reserve of strength, stamina and immunity. While prana and tejas, the subtle counterpart of vata and pitta, are not material substances, ojas is said to be an acutal fluid of golden-pinkish colour, of which only eight drops exists in the body, stored in the heart region. It gives a lustrous glow to the skin and imparts strength to the body.

The kapha personality is very pleasant, perhaps because the stability, moisture and smoothness inherent in kapha seems to literally soften the person. It endows the mind with calmness, compassion, and forbearance, the ability to endure difficulties, which is a trait little seen in vata or pitta types.

However, kapha types may have the tendency towards deep attachment, and have trouble letting go of things, whether emotional or material. When this attachment is extreme, it can lead to greediness or possessiveness.

Physically, the kapha constitution is usually more stout, compact, and “well-nourished” (in the words of the scriptures). They tend to put on weight easily, due to the heavy, cohesive quality of kapha. However, they are the most stable of the doshic types, and are blessed with good resistance to illnesses, as well as stamina and strength.

Kapha is most prevalent in the morning, from about 6 am to 10am, when the moisture in the air and rest from the previous night endows the maximum strength to the body, and again from 6 or 7 in the evening to 10pm, when the heaviness of kapha descends on the body in the form of sleepiness.

It is also dominant in infancy and childhood, when rapid growth is required.

The Seven Tissues – Saptadhatus

Ayurveda states that the body is composed of seven types of tissues:
1. Rasa dhatu = plasma (mainly composed of water element)
2. Rakta = the formed elements of the blood (water + fire)
3. Mansa = muscle tissue (mainly earth)
4. Meda = adipose tissue (earth + water)
5. Asthi = bone tissue (air +water)
6. Majja = bone marrow (earth, air + water)
7. Shukra = sexual fluid

The word for tissue in Sanskrit, dhatu, literally means “that which sustains or supports”. In fact, even the three doshas, when they are in a state of healthy equilibrium, can technically be called “dhatus” because they perform functions which are necessary for the maintenance of the body.

The seven dhatus are formed in a sequential process of transformation and refinement, so that each tissue is more refined and concentrated than the tissue before it. This cycle is called dhatu poshan krama, literally, the “Cycle of tissue nourishment”.

Each dhatu has its own residing power of digestion called dhatu agni (dhatvagni). This is the transformational aspect of the fire element residing in each tissue which converts the previous dhatu into the next one.

For example, the rasa dhatu (plasma), which is the essence of digested food, is converted by the rakta dhatu agni into rakta dhatu (the formed elements of the blood). In this process, the “stable” portion of the rasa dhatu remains to nourish its own tissue.

Once the rakta dhatu is formed, a portion of it is acted upon by the mamsa dhatu agni to form the muscle tissue. The stable portion of rakta dhatu remains to nourish its own tissue. In this way, the cycle continues until the final tissue, the shukra dhatu is formed.

This is why, in Ayurveda, sexual fluid is considered to be the collective essence of all the dhatus which carries within it the ability to create new life. Too much indulgence in sex can deplete this vital reserve, and lower one’s immunity.

The Three Qualities – Triguna Siddhanta

Expounded very eloquently in the Bhagavad Gita, this is an all-encompassing theory which states that the universe is pervaded by the three qualities of sattva, rajas and tamas. Sattva is the quality of clarity, purity and light, while rajas is the principle of motion and activity. Tamas is the quality of darkness and inertia.

In Yoga and Ayurveda, sattva is considered to be original quality of the mind, while rajas and tamas are the doshas of the mind, which tend to afflict it with disorder, ignorance, and pain. Both Yoga and Ayurveda strive to increase the quality of sattva in one’s being, and reduce rajas and tamas by regulating one’s diet, activities, and state of mind.

In Ayurveda, this transformative power of digestion is known as Agni, literally, “fire”. It is said that there are 13 types of agni in the body. The most powerful of these is Jatharagni. “Jathara” means the abdominal region of the body. Jatharagni is that fire that dwells in the main organs of digestion, namely the stomach, small intestine, spleen and liver.

It energizes the other 12 agnis (one agni for each of the Five Elements and for the seven tissues), and bestows immunity power to the body as well as clarity to the senses and the mind. It renders food digestible, and destroys toxins and pathogens.

Ayurveda states that most diseases sprout from a poorly functioning digestive system. Agni is so central to the maintenance of good health that in Ayurveda, it is worshipped as a deity residing in the body. It is regarded as an important manifestation of the light of Consciousness which sustains life.

There are four states of jatharagni that can manifest in a person:

1. Tikshna Agni – the person with this type of agni has an overly strong digestive capacity. He/she tends to be perpetually hungry, with voracious appetite, and is susceptible to conditions such as peptic ulcer, gastritis and heart burns.

2. Manda Agni – literally, “the slow fire”. The person with this agni usually has poor appetite, low metabolism, with excessive mucus and congestion.

3. Vishama Agni – causes irregular digestion, with periods of strong appetite and digestion alternating with periods of loss of appetite and poor digestion. This often results in gas, distention and constipation.

4. Sama Agni – the balanced Agni. This is the ideal state of digestion, with regular appetite which is easily satiated with natural, mildly spiced foods. This type of digestion brings about mental clarity and sensory acuity.

Detrimental dietary, lifestyle, and emotional habits all inhibit the proper functioning of agni. When ingested food is not properly digested, it tends to remain in the system, turning into a toxic, sticky substance called ama.

This substance can clog the channels, causing feelings of heaviness, dullness, and fatigue, often accompanied by nausea, indigestion, constipation or diarrhea. Once it enters circulation, it may lodge in the weak sites of the body, producing complications. The presence of ama is often detected by a thick coating on the tongue as well as the above mentioned symptoms.

Ama, the by-product of an imbalanced agni, is thus a cause for many diseases. In fact, diseases in Ayurveda are classified into two broad categories:
  · sama, those diseases in which ama is involved, and
  · nirama, those which are free of ama.

For the most part, sama diseases take longer to cure, because the ama must be cleared before other disorders can be treated.

The good news is that with some knowledge and awareness, simple measures can prevent ama production in the first place. For a yogi, maintenance of a steady, balanced agni is high priority, for without the support of good digestion, neither the body nor the mind can withstand the rigors of walking the spiritual path.

Here are simple steps you can take to enhance your agni.

Avoid ice cold water, soda, juices and drinks. Like water douses fire, they immediately lower the digestive fire, diluting the digestive juices and inactivating the necessary enzymes.

While cold water destroys agni, hot water is the best medicine! Sip hot water with your meal. It facilitates digestion greatly, and clears the channels, producing a feeling of lightness. You can add a teaspoon of lemon juice to enhance digestion.

Being mentally present to the process of eating, having a sense of gratitude for the food, and chewing well are important – not just to digestion, but to the enjoyment of food!

Sit down for a meal only when the previous meal has been completely digested and when you are experiencing true hunger.

Fill one third of your stomach with food, one third with liquid, and leave one third empty for prana to circulate.

If you suffer from a lack of appetite, try chewing on a thin slice of ginger, with a pinch of salt ten minutes prior to your meal. It will promote appetite and enhance digestion.

To enhance digestion after a meal, try taking a teaspoon each of ginger juice and lime juice.

Another helpful after-meal remedy is to chew on ½ teaspoon each of roasted fennel and cumin seeds. Both seeds are carminative as well as digestive, so they will reduce gas and enhance absorption of nutrients.

Never eat when emotionally upset! Emotional eating of “comfort foods”, which are usually heavy in sugar, fats and carbohydrates may appear help temporarily, but it is almost guaranteed to produce ama and cause problems later on.

Instead, try lying down in shavasana and practicing deep breathing and relaxation. Other restorative yoga postures are also very helpful. This is not only healthier than masking your pain with food, it will lead to a much more accurate solution, as it enables you to get centered and connect to your own wisdom.

Ghee, or clarified butter (available in Indian grocery store), is the Ayurvedic oil of choice when it comes to cooking. It is stable under high heat, and has many medicinal properties. In small doses, it enhances agni, and improves absorption and assimilation of nutrients.

It is said to enhance vision, memory, and nourish ojas, the distilled essence of all the tissues. (See Yoga Anatomy for more detail.) It has a quality known as yogavahi in Ayurveda, which means it takes on and enhances the properties of other substances with which it comes into contact.

This is why, in most India cooking, the spices and herbs are first cooked in ghee, until they have released their properties into the oil. You can tell this by the fragrance and the popping sound released by some spices.

Honey also has many medicinal properties, but it should never be cooked. At high temperatures, its molecular structure is altered, making it into a glue-like substance that will obstruct the channels. If you want to add honey to your cooking, do so after the food has cooled somewhat. (The same goes for adding honey to teas or milk.)

Another caution is to never use honey with ghee in equal quantities. This also has toxic effects.

While young honey benefits persons of pitta constit ution, honey that is more than six months old gains more astringent properties that are beneficial for kapha types. Vata types can benefit from occasional use of young honey, as it is warming, but too much honey can aggravate vata due to its dry, astringent property.

Milk, especially cow’s milk, is considered an important rejuvenating and nourishing food in Ayurveda. It is mentioned as part of the sattvic (conducive to spiritual lifestyle) yogic diet because of its calming effect on the mind. Milk is said to nourish the shukra dhatu (the reproductive tissue) and ojas (the essence of all the tissues of the body containing the body’s vital reserve of immunity and stamina).

However, the pasteurization of milk sold in the mass market makes it very difficult for the body to process. On top of it, in the West, we often drink the milk cold, straight out of the fridge! This almost guarantees improper digestion of milk and poor absorption of its nutrients, resulting in production of excess mucus.

Ayurveda recommends organic raw milk when possible, and it should always be boiled first before consumption. This effectively kills the bacteria in raw milk, and in the case of pasteurized milk, boiling renders the milk protein easier to digest. To further enhance digestion, it can be boiled with warming spices such as ginger, cinnamon, cardamom, saffron, and black pepper.

   Milk should not be taken with sour fruits (also bananas and melons), fish, meat, or yogurt.

   A cup of hot spiced milk taken before bed time can enhance sleep, and act as a mild laxative for the next morning!

Ayurveda recommends warm, cooked, mildly spiced foods which are pleasing to the senses – not just the palate! Raw salads do contain lots of nutrients, but very few people have the digestive capacity to digest them properly.

   Too much raw foods can cause gas, bloating and constipation from dryness. If you do like to have salads, have it during the day when your appetite and digestive capacity is strong. Adding a salad dressing made of an organic, cold-pressed oil peppered with herbs and spices can enhance digestion and counter the vata aggravating property of raw salads. It would also help to sip hot water along with the meal

The beauty of Ayurvedic medicine is that it enables you to take the timeless, universal laws perceived by the ancient seers, and skillfully apply them to specific circumstances. It encourages you to “know thyself”, and choose from your environment that which is suitable and life-enhancing for your being.

You do not need to change your habits drastically, overnight. In fact, this would do more harm than good! Try slowly incorporating these principles one by one, and see how it affects your digestion, your state of mind, and your energy level.

Self-healing is an empowering journey. Ayurveda navigates us by teaching us how to look at ourselves and the world through timeless, universal principles. That is why it is not only a medical science, but also a philosophy of living.

In Sanskrit, the word for philosophy is darshana, which literally means “seeing” or “that which shows.” Adopting a new way of seeing takes time and constant awareness. If we venture forth with a sense of discovery and openness, Ayurveda reveals its treasury of wisdom, and uplifts us with its all-encompassing, vision.