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| Discover Ayurveda ----------------- Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - `ayus' (life) and `ved' (knowledge) - and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems. The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today. The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there. No philosophy has had greater influence on Ayurveda than Sankhaya's philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive. Imponderable, indescribable and extremely subtle, this primordial energy - which and all that flows from it existing only in pure existence - is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds. It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness'. A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego'. Embracing much more than just that, it is in essence that part of `me' which knows which parts of the universal creation are `me'. Since `I' am not separate from the universal consciousness, but `I' has an identity that differentiates and defines the boundaries of `me'. All creations therefore have Ahamkara, not just human beings. There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans. The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell - the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth - from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds. Dense Element Subtle Element Sense Organ Motor Organ Function Space Sound Ears Vocal Chords Speaking Air Touch Skin Hands Grasping Fire Sight Eyes Feet Moving Water Taste Tongue Genitals Procreating Earth Smell Nose Anus Excreting It is worth noting that even at the stage of the dense elements the philosophy of creation -which according to Sankaya is now and in the present, without any past and any future - is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health. Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira (Body). That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas, Tamas. Ayurveda thus offers a unique blend of science and philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health. ----------------------- Principles of Ayurveda ------------------------ Introduction Panchmahabhutas Tridoshas Trigunas Agni Dhatus Malas Ayurveda in daily life ------------------------ Dinacharya Ritucharya Know thyself -------------- Introduction Test your body type Body type characteristics Doshic Imbalances Dosha subtypes Diet Planning --------------- Introduction Choice of Food Uneasy Combinations Role of Taste Taste Process Food Chart Diagnosis in Ayurvedics ------------------------- Introduction Diagnosis Process Three Fold Examination Eight Fold Examination Ten Fold Examination Panchkarma ------------ Introduction Basic Principles Three Stages Panchkarma Durations Research Findings ------------------- Glossary --------- Principles of Ayurveda ---------------------- ---------------------- Introduction ------------ According to ayurvedic philosophy an individual bundle of `spirit', desirious of expressing itself, uses subjective consciousness or Satwa to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body, created from the five (Pancha) great (maha) eternal elements (bhutas) - together called the Panchamahabhutas - which arise from Tamas. The sense organs then using Rajas to project from the body nto the external world to experience their objects. The body becoming the mind's vehicle, its physical instrument for sense gratification. The Bhutas combine into "tridoshas" or bioenergetic forces that govern and determine our health or physical condition. While the three gunas (Rajas or activity, Tamas or inertia and Satwa, which balances the first two) or psychic forces determine our mental and spiritual health. Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being ---------------- Panchamahabhutas ---------------- According to Ayurveda everything in life is composed of the Panchamahabhutas - Akash (Space), Vayu (Air), Jal (Water), Agni (Fire) and Prithvi (Earth). Omnipresent, they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going. Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element predominates the gases therein. The space occupied by the cell denoting the last of the elements. In the case of a complex, multi-cellular organism as a human being for instance, akash corresponds to spaces within the body (mouth, nostrils, abdomen etc.); vayu denotes the movement (essentially muscular); agni controls the functioning of enzymes (intelligence, digestive system, metabolism); jal is in all body fluids (as plasma, saliva, digestive juices); and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair et al). The Panchmahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.A ctions Panch Sense Sensory Properties Actions Mahabhutas Organs Faculty _______    Space Ears Hearing *Creates natural Produces softness void in the body lightness and porosity * No distinct taste ______    Air Skin Touch *Light, clear Creates dryness and dry. lightness and *Governs inhalation exhalation, opening and closing of eyelids, extension and contraction of joints, locomotion and other motor functions. *slightly bitter taste ______    Fire Eyes Visual(Sight) *Rough & bright eyes Helps in *Controls temperature digestion, and luster of body colour. maturation, *Pungent taste improves eye sight ______    Earth Nose Smell *Heavy, immobile, *Increases firmness & compact & rough. strength of the body *Controls organs *Acts as a nutrient, as teeth, nails, emollient and purgative flesh, skin, tendons & muscles. *Sweet taste. __________    Water Tongue Taste *Cold, heavy fluid *Imparts glossiness *Slimy, fat and *Enhances fluid sweat by nature content *Sweet & astringent, & purgative sour & saline taste. . *Acts as nutrient, emollient and purgative. _______ The Trigunas ------------ Just as the doshas are the essential components of the body, the three gunas - Satwa, Rajas and Tamas - are the three essential components or energies of the mind. Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas. While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti. In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders. Satwa, characterised 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 doshas, can be unbalanced by stress and negative desires as kama (lust), irshya (malice), moha (delusion and halucination), lobha (greed), chinta (anxiety), bhaya (fear) and krodha (anger). Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual. Satwika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution. ---------------------- Brahma Free from passion, anger, greed, ignorance or jealousy, possessing knowledge and power of discrimination. Arsa Excellent memory, purity, love and self -control, excellent intellectual frame of mind, free from pride, ego, ignorance, greed or anger. Possessing the power of understanding and retention. Aindra Devotion to sacred books, study rituals and oblations. Devotion to virtuous acts, far-sightedness and courage. Authoritative behaviour and speech. Able to perform sacred rituals. Yamya Free from mean and conflicting desires and acts. Having initiative, excellent memory and leadership. Free from emotional binds, hatred, ignorance and envy. The capacity for timely action. Varuna Free from mean acts. Exhibition of emotion in proper place. Observance of religious rights. Kabera Courage, patience, and hatred of impure thoughts. Liking for virtuous acts and purity. Pleasure in recreation. Gandharva Possession of wealth, attendants and luxuries. Expertise in poetry, stories and epics. Fondness for dancing singing and music. Takes pleasure in perfumes, garlands and flowers. Full of passion. ------------------------- Pitta dominated Rajasikas, intellectually oriented but vulnerable to temptations, are very human in their character and approach to life. ---------------------- Asura Indulgence in self-praise, bravery, cruelty, envy and ruthlessness. Terrifying appearance. Raksasa Excessive sleep and indolence. Envious disposition. Constant anger, intolerance, and cruel behaviour. Gluttonous habits. Paisala Unclean habits. Cowardly, with a terrifying disposition. Gluttonous habits. Fondness for the opposite sex. Abnormal diet and regimen. Sarpa Sharp reactions. Excessive indolance. Frequent fearful disposition. Brave or cowardly attitude depending on situations. Praita Excessive desire for food. Envious character. Excessive greediness and actions without discrimination. Sakuna Full of passion. Unsteadiness, ruthlessness, and excessive attitude for food. ----- A dominant 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. ------ Pasava Lack of intelligence, forbidding dispositions, envious nature. Excessive sexual indulgences and sleep Matsya Unsteadiness, constant passion, and cowardice. Excessive desire for water intake. Banaspatya Indolence. Excessive indulgence in food. Deficiency of intellectual faculties. ---- Return to Earth Medicine - Ayurvedic Herbal Medicine
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