AYURVEDA

INTRODUCTION TO AYURVEDA
Translating as the “wisdom of life” or “the knowledge of longevity”, Ayurveda is an ancient
science of healing from India. Ayurveda, is automatically associated to India and its culture,
however, it is a universal science which cab be applied on its own, without any of the
numerous Hindi cultural / religious components, anywhere in the world.

In its long tradition, Ayurveda is not folklore medicine, but a rational and objective approach to
health management, disease prevention, curing disease, rejuvenation and revitalisation. It
covers all branches of medicine starting from internal medicine, geriatrics, paediatrics,
toxicology, gynaecology, urology and even surgery. Although nowadays Ayurvedic surgery
cannot compete with Western surgery, it is still used efficiently in treating piles, fistulas and
chronic wounds.
Ayurveda complements or provides an excellent alternative to allopathic medicine when
dealing with chronic conditions. westerns medicine is very efficient in reducing pain and
dealing with emergencies, its weak point lying in dealing with long lasting conditions that
originate from faulty diet and lifestyle such as obesity, diabetes, arthritis, stress and its related
conditions, digestive disorders like IBS, colitis, various skin conditions like eczema and
psoriasis. Ayurveda can, if not cure the condition, provide great relief, better disease
management and thus improve the individual’s lifestyle.

The key words to Ayurveda are holism and balance. A holistic approach to health considers all
the aspects of the individual’s life, especially diet. The balance is achieved by constantly
adapting to the environment around us.

According to Ayurveda, the majority of the diseases, if not all of them originate from a
dysfunctional digestive fire called agni. Agni plays on many levels, mainly in the stomach
and intestine. It operates also in the tissues and furthermore in the mind. The inability to
digest food, thoughts and impressions is the root cause of illness.
Ayurveda stresses the importance of correct food and lifestyle appropriate for one’s nature and
body-mind constitution (prakrity), so that throughout life, one can enjoy life and its
manifestations to the fullest.

HISTORY OF AYURVEDA
Ayurvedic medicine was originally an oral tradition, taught and passed directly from teacher to
apprentice, who would learn and work side by side. The oldest written codification of Ayurvedic
principles is found in the Rig Veda. The fundamentals are then laid out in several major
treatises, including the texts from Charaka, Sushruta, and Vaghbhat.
Charaka was a scholar who lived in the first century before the Common Era and wrote down
the Ayurvedic knowledge for the first time. His work, Charaka Samhita is a rational and clear
illustration of the causes and cures of diseases - a manual to a student of Ayurvedic medicine
still in use today.
Another scholar, named Sushruta, in the first century CE wrote a treatise called Sushruta
Samhita from a perspective of a surgeon. Charaka and Sushruta wrote down knowledge that
has stood the test of time and therefore are still considered to be the two main authorities in
the field of Ayurveda.

Ayurveda was practised without major changes until the event of Buddhism. The concept of
ahimsa - nonviolence - that the buddhists strongly propagated had powerful effect on
Ayurveda. Invasive treatments were considered contrary to the principle of ahimsa and
replaced by other stronger internal therapies. Metal and mineral products were introduces in
Ayurvedic preparations which gave stronger and quicker relief without having to resort to
surgery. These metal and mineral preparations including mercury and lead are still in use in
India, bur cannot be administered in the West.

Buddhist monks did plenty of missionary work and spread the knowledge about Ayurveda
outside India, especially in China. This is why its is often said that Ayurveda is the basis for
traditional Chinese Medicine. Whatever the case, they share many notions in common for
example “acupoints” are “marma” points in Ayurveda and prana is equivalent to the notion of
chi.
The second big event in the history of Ayurveda was the Arab invasion of India. This had a
devastating effect on Ayurveda and big part of the tradition was lost during the “middle ages”,
especially in what the Ayurvedic surgery was concerned, considering that it had already been
banned by Buddhists.
The Ayurvedic tradition has been revived after the end of the British invasion and the
government of India has taken conscious steps in order to restore the Ayurveda.

HOLISM AND THE CONCEPT OF HEALTH IN

AYURVEDA
Ayurveda’s approach to health is holistic in nature. Ayurveda doesn’t only try to relieve the
symptoms of disease, but to go back to the root of the matter, finding the reasons which are at
the origin of ill health. In this process all aspects of life are taken not consideration: how the
mind works, how the body responds to it and vice versa, or are the activities we carry out in
tune with our mind-body type?
The concept of holism extends also to the aftercare and health maintenance. When health is
apparently present one can find out wha can be done to maintain this state and if there are any
factors that in the long run can cause damage. We can therefore deduce that Ayurveda
promotes health by preventing the cause of the possible deviations rather than curing.
Generally speaking, health is a dynamic state of equilibrium depending on the conditions
inside and outside the body and mind. One needs to take measures of the forces around us
and be in balance with the times of the day (slept night and stay awake during the day),
seasons (keep warm during winter), stages of life (sort to activities relevant to age)and
environment (keeping hydrated in dry / hot climate). Failing to adjust to the changes
surrounding us the negative consequences will show inevitably and sooner rather than later.
These consequences will reflect in the three doshas (the three bio-energies, which according
to Ayurveda, govern the functioning of our bodies) which will be put out of balance.
The doshas are the substratum for both health and illness. When they are in balance they
promote health and longevity and by contrast, when they fall out of balance, illness occurs.
The action and interaction of doshas is all comprehensive encompassing all the aspects of a
psycho-somatic life form. A wholesome life is when the body, mind and soul are in perfect
equilibrium. Of these three only the soul is untouchable by changes. Therefore, the healing
work of Ayurveda is concerned on the first two aspects of this triad.
Body and mind are tightly interrelated: there is no illness of the body that doesn’t affect the
mind and vice versa. An illness can have been triggered in the mind and have symptoms in the
body. Therefore it is essential to underline the importance of a holistic approach promoted by
Ayurveda which in tridosha theory is a perfect tool for maintaining a correct lifestyle.

THE CONCEPT OF BALANCE

According to Ayurveda, the whole universe is composed of the same five constituents of ether, air, fire,
water and earth, called mahabhutas. Following the rules of the all pervading intelligence (maha/
buddhi), they combine together in different proportions to form all that there is in the universe. for
example, each of the five constituents are present in rocks, water and in humans - but in different
proportion. The rocks are relatively simple parts of the universe and have a more earthy quality in them.
water presents a more watery constituent, still containing all five elements in it. Humans are very
complex systems presenting the five mahabhutas in different proportion. For example, the hollow space
in the body represent the ether, the bones earth and so on.
As we are one with the Universe and everything in the Universe is made of the same building blocks, it
is possible for humans to eat, digest and assimilate food from the environment.
The proportions of the mahabhutas are to be kept in balance throughout life. This is done through the
workings of doshas. The dosas are called vata, pitta and kapha and they are responsible for
everything that happens in the body - each in their own particular way.
The balance of the doshas guarantees the balance of the mahabhutas.
The doshas are not visible but are different forms of energy whose presence can be inferred by the
effects they have (like electricity cannot be seen but it manifests as light) on the body and mind.
Doshas, like all the other things have qualities and they function through these qualities.

PITTA: KAPHA
VATA: HOT COLD
COLD OILY UNCTUOUS
DRY LIGHT HEAVY
LIGHT SHARP SLOW
QUICK FLESHY SMOOTH
ROUGH SMELLY SOFT
SUBTLE LIQUID STABLE
MOBILE SOUR SWEET
ASTRINGENT BLACKISH YELLOW / GREEN WHITISH

They are kept in balance by adapting to the influences from the external environment.
This balance is maintained when we make correct use of
▪ Senses (hearing, touch, sight, taste and smell)
▪ Intellect (Buddhi - our discriminative power
▪ Time (times of the day, seasons, stages of life)

Over, under or wrong use of sensory organs can bring about disease. Watching too much
television, looking at a computer screen for long periods of time, reading in the dark, etc, all
these are examples of misuse of the sensory abilities at risk of becoming denatured.
As another example, decisions are a result of using our mind. These decisions determine our
actions and through our actions we inflict consequences that are beneficial or not for our short
or long term existence. Smoking, for example, as repeated behaviour, will have negative
repercussions upon our health and this is a result of not using our intellect appropriately.

By the correct use of the mind (controlling senses and using intellect) we regulate the balance
of doshas throughout life. The times of the day, seasons, stages of life and the external
environment - all have an effect on the doshas. The balance of doshas in itself is not a stable,
but a dynamic, ever changing state of affairs. The doshas increase and decrease depending
on external factors. For example, vata dosha increases in the late hours of the night (2 am - 6
am), in old age and in dry and cold climates.

STAGES OF LIFE:

Kapha: Childhood Pitta: Adulthood Vata: Old Age


TIME OF DAY:
Kapha: 6 am - 10 am; 6 pm - 10 pm
Pitta: 10 am - 2 pm; 10 pm - 2 am
Vata: 2 pm - 6 pm; 2 am - 6 am

SEASONS: 

Kapha: Late winter; spring Pitta: Summer Vata: Autumn; early winter 


THE PRINCIPLE OF OPPOSITES

The practice of Ayurveda is based on the principle of opposites. The doshas are energies with
different qualities and they function according to these qualities. To restabilise a dosha one
must choose to eat and carry out activities that are opposite to the quality of the dosha. For
example, if vata dosha has gone out of balance and the body manifests signs of excess vata
(dryness, coldness, excess of nervous mobility), something must be done which is opposite in
nature: drink warm water or oil, keep warm and do grounding exercises.
When a dosha goes out of balance it usually means that only one or few properties of that
dosh have increased. So, with a fever, usually the heat of pitta has increased. Or, in stomach
acidity, the qualities of liquid and sour are increased. In the first case cooling items are taken to
calm the fever down - in the second, dry and sweet items are favoured.
The qualities of the matter are many, but Ayurveda classifies 10 pairs of opposites as main:
HEAVY LIGHT
COLD HOT
SLOW (delayed) SHARP (fast)
MOIST (unctuous) DRY
SOFT HARD
SMOOTH ROUGH
SOLID LIQUID
DURABLE NONDURABLE
STATIC / STABLE MOBILE / UNSTABLE
SUBTLE GROSS
SLIMY NON-SLIMY


Following the logic of “like increases like”, one can tackle any problem affecting the body and
mind, simply by adopting food and lifestyle that has the opposite quality to the nature of the
problem.

MAIN CONCEPTS
Ayurveda sees that the body is a combination of different tissues, their waste products and the
energies that govern their functioning. When they are in the right proportion one is healthy and
their optimal formation is guaranteed by the correct functioning of our digestive fire. When the
digestive fire is working at its best, the channels that carry the nutrients and waste material to
and from the cells are clean and allow smooth running of the whole system - which is the
combination of body and mind.

The 7 Dhatus - the tissues are called dhatus in Sanskrit and there are seven different tissue
types according to Ayurveda: lymph, blood, muscle, fat, bone, nerve and reproductive tissue.
Each tissue has its own optimal quantity in the body and should be maintained as such,
otherwise imbalances occur. For example, if the fatty tussle increases, obesity and its
associated conditions follow; or if the nerve tissue is decreased, one might suffer from multiple
sclerosis.

The 3 Malas are the three main waste products of the body - urine, faeces and sweat. They
should also be in right proportion and eliminated at the right time. Their imbalance can lead to
life threatening situations like blockage in some part of the urine system. There are other small
waste products from the orifices of the body that have less impact on health if out of balance.

The 3 Doshas are the pillars supporting the body. When in balance they provide health and
vitality. If they go out of balance they create problems. All the three doshas exist in all of us but
in different proportions. The doshic configuration called “prakriti” is unique to every individual. It
is determined at birth and will last for the whole lifetime. This configuration will determine the
susceptibilities of an individual to disease and behavioural patterns.
VATA
- nervousness, anxiety, panic, fear
- twitches, tics, tremors, spasms,
- dry to chopped skin
- constipation, gas, bloating, dry, hard stools
- low body weight
- dislike of cold or wind
- difficulty tolerating loud noises
- light, interrupted sleep
- spacey, scattered feeling
- excess thinking or worrying 


PITA - loose stools

- red, inflamed, rash, acne, cold sores
- acute inflammation in body or joints
- acid reflux, gastric or peptic ulcers,
heartburn
- nausea or discomfort upon missing meals
- uncomfortable feeling of heat in the body
- frustration, anger, irritability
- judgment, impatience, criticism,
intolerance
- red, inflamed or light-sensitive eyes
- excessive perfectionist tendencies


KAPHA 

- excess mucous - easily attached or possessive
- thick, white tongue coat - overly sentimental
- slow, sticky sluggish bowel movements - complacent or stubborn
- high body weight - tendency for emotional overeating
- difficulty rising in the morning 

- feeling slow, foggy, dull, lethargic or heavy

AGNI - DIGESTIVE FIRE

To keep the doshas in balance, one must carefully observe the functioning of the digestive fire. It is a
metaphoric word for all the enzymatic functions in the body responsible for digestion and metabolism.
Enzymes like fire change the nature of matter from one to another. They convert the food we eat to a
more digestible form and eventually into body tissues.
The main agni is locate din the stomach (corresponding to hydrochloric acid and peptides). If this agni
is impaired, the whole process of digestion and metabolism is hampered. Further down the digestive
tract other enzymes break down the partly digested food material from the stomach so that it can be
absorbed through the gut lining. On the cellular level, another set of enzymes operate to convert the
absorbed nutrients into different kinds of tissue. When agni works at its best, appetite and digestion are
good and there are no side effects after eating like bloating, gas, nausea, acidity, tiredness or
heaviness. The nutrients of the food are all absorbed and remaining waste material is well formed and
eliminated in time. All the doshas present a different kind of agni:
▪ Vatta types have an erratic agni
▪ Pitta types have a strong agni
▪ Kapha types have a slow agni
It is essential to determine one’s body-mind type so that an appropriate diet and lifestyle can
be determined, suitable for the type of agni one has. Food and activities that are not in
accordance with one’s agni will cause the digestive and metabolic systems to create toxins or
undigested food particles called “ama “ in Sanskrit. Undigested food particles circulating in our
vessels and tissues cause disease and degeneration. To prevent early ageing and illness it is
therefore essential to determine what kind of agni one has and the diet and lifestyle in harmony
with it.

AMA
Due to a dysfunctional agni (if the food material is not digested properly), digestive or metabolic toxins,
or ama, start forming. Ama can also be caused by the wrong kind of lifestyle. Ama is an umbrella term
for any kind of toxin created by sluggish or irregular digestion and metabolism. It has the characteristics
of being light coloured, cold in temperature, slow, moving, sticky and slimy.
Cholesterol is a good example of ama. It clogs the arteries, block the passage of blood and plasma and
creates high blood pressure and heart disease. Food and activities of the opposite qualities will get rid
of ama and are therefore detoxifying.

AYURVEDA & YOGA - TWO APPROACHES TO LIFE

Ayurveda and Yoga have a long history together. The Vedic culture dating back thousands of
years gave birth to a set of sciences, including (in addition to Ayurveda and Yoga) music,
architecture and astrology. All these sciences share the same philosophical background and
understanding of the cosmos where the universe is understood as being one Self and the key
to salvation is to find this self within our hearts. Ayurveda and Yoga provide us the tools to let
this happen. They are based on the world view provided by Samkhya philosophy, one of the
shad darshanas (the 6 philosophical schools) of the Hindu culture.
The practices of Yoga are transcendental in character and therefore spiritual. Of the three
aspects of our existence (i.e.: physical, mental and spiritual), the last two gain more
importance. From a certain perspective, Ayurveda and Yoga have the same focus: the finding
of our True Self.
- However, in Ayurveda the main focus is on improving and prolonging our worldly life.
Disease prevention, healing from disease and improving the resistance to disease are the
principal pillars of Ayurveda. The physical and mental aspects are the main focus due to the
principle that if these two are coherent, harmonious and well functioning, it leads to an
optimal spiritual growth.
- On the other hand, in Yoga, the focus is self realisation and finding the true nature of
our beings through spiritual practices.
To unify the tow above, this is easier a process, when the body is in optimal condition,
but is not an absolute prerequisite for emancipation.
The physical and mental aspects are more important when it comes to practising Ayurveda. Ot
of physical, mental and spiritual spheres, the second is decisively the most important, as all
activities of the body are controlled by it and the mind is ultimately the cause for all the misery
we experience in our lives.
Ayurveda states that the cause of all diseases is in the wrong use of the intellect, sense and
time. The first two are under the influence of our mind. Time, instead is something that cannot
be controlled and to which the body has to submit to and eventually die. Mind can be
controlled and as it is responsible for most of our misfortunes, mental healing is considered to
be the most important aspect in both the fields of Yoga and Ayurveda.

The two sister sciences are very compatible in nature. However, the focus, be it emancipation
or physical healing, Yoga and Ayurveda can be applied together for better and faster results.
Yoga shares all the notions of anatomy and physiology with Ayurveda and is Ayurvedic both in
practice and theory. Ayurveda recognises the yamas and nyamas (the first two limbs of
ashtanga yoga, which are the rules for social and personal conduct) as general guidelines for
right living. Ayurvedic lifestyle provides a healthy body and mind that is essential for spiritual
growth.
When healing from an ailment, yogic practices can be introduced along with the Ayurvedic
lines of treatment. In this way, yoga asanas and other techniques can be used for therapeutic
purposes instead of spiritual growth. Charaka, Sushruta and other authorities of Ayurveda
often recommend yogic practices as part of the line of treatment.

Due to the strong effect on the mind, the integration of Yoga with Ayurveda is especially
beneficial when strongly psychosomatic disease (like IBS) are in question. Conducting an
Ayurvedic lifestyle together with yoga practice enhances the possibility to achieve strength,
suppleness, good concentration, skills, awareness and most importantly spiritual growth.

DOSHAS AND GUNAS

Positive mental and spiritual progress can be achieved only by restoring and / or maintaining the
equilibrium between the forces governing the body and mind. These forces are in constant movement
and in order to maintain the equilibrium, continuous adjustment is needed.
The environment changes around us and we move around in this environment and are always under
the influence of some kind of stressor changing the balance of the forces: i.e.: doshas and gunas.
Everything in the world is formed and characterised by three gunas: sattva, raja and tamas. These
are also called the properties of nature, prakriti or primordial forces of evolution. Every state of
matter and mind is a combination of these three:
▪ tamas is related to inertia,
▪ rajas to activity
▪ sattva to harmony.

Doshas, are forces governing our bodies, but also have a mental sphere in them.
Generally speaking, your minds are governed by gunas and our bodies are governed by doshas. These
forces are interlinked and can influence each other. Vata is associated with rajas, pitta with sattva and
kapha with tamas. However, these associations are not absolutes. Vata and kapha can be sattvic, pitta
can be rajasic, etc.
The difference between gunas and doshas consists in the fact that moving from one state to another
on doshic plane doesn’t imply spiritual growth, whereas moving from tamas through raja to
sattva, automatically imply spiritual growth.
The association of gunas and doshas has implication on the psychosomatic level meaning that an
imbalance of gunas can throw doshas out of balance and vice versa. This notion is significant also to
disease management: virtually any given disease can be approached from either of these
plans. Ayurveda gives precedence to balancing the doshas and yoga to balancing the
gunas.
The doshas and gunas are always changing predominance. Humans pass from sattvic to
tamasic moments and again to rajasic like they do from dominance of vata, pitta and kapha.

Prana is the energy behind the universe.

All that exists in the three worlds (physical, mental and spiritual) is controlled by prana. it is
what keeps everything alive and it is found everywhere in the Universe. Prana has to be
absorbed from the air and humans do it by breathing and by eating. Air and prana are not the
same thing. Not even prana and oxygen are the same. Prana is a more subtle form of energy
and breathing is only one way of collecting prana. It enters the body by the activities of the
mind. One can be low on prana, but breath all the time an die filled with oxygen. Prana gives
vitality, strength and resistance in the body and mind.
Both Ayurveda and Yoga aim to optimise the intake, circulation and preservation of prana.
When prana is in the right quantity, circulating in right places, at required intensity and without
blockages, there is health and wellbeing.

Of the eight limbs of yoga, yama and nyama are guidelines for social and moral conduct which
outline a type of behaviour conducive to preserving prana. Asanas are exercise that optimise
the circulation of prana. Pranayama and pratyahara are limbs of yoga specialised in
manipulating prana for the purpose of self-realisation. By channelling prana correctly through
the various nadis, the pathways of prana, the practitioner of yoga is able to achieve higher
levels of existence. Ayurveda uses prana for the purpose of healing. By eating food and
carrying out activities suitable for our constitution, we can maximise the intake of prana from
food and air.
Various yogic techniques of pranayama (ujjayi, bhramari) and pratyahara (mantra repetitions,
visualisations, sense manipulations) are use din Ayurvedic treatments with a practical aim. Instead of
spiritual liberation they are used to control the mind and to increase will power. For example,
pranayama is particularly beneficial when talking about mental relaxation because the mind and breath
are intimately connected with each other. Through breath control it is possible to have the control over
the mind and vice versa. Anxiety increase the breathing rate; relaxation, on the other hand, slows it
down. However, this reciprocity is not totally democratic as it is easier to control the breath than the
mind.
Therefore pranayama is a very efficient method of therapy and pacifier of the mind. It doesn’t only
collect prana from the environment around, but it also regulates the fluctuations of the mind.

CONCLUSION
Ayurveda is a lifestyle medicine with the purpose of harmonising the life of human being with its
environment.
Yoga is a spiritual practice that aims to stop the fluctuations of the mind. 

Ayurvedic lifestyle provides a strong mental and physical basis to develop in the path of yoga. When
integrated together they offer an all encompassing holistic approach to health and tackle all the
possible levels a disease could affect. This integration proves to be successful due to the fact that yoga
enhances the capacity of relieving mental disease. It also trains the mind to exercise judicious decision
making, thus enabling the patient to stick to the treatment program in addition to the diet and lifestyle
advice given. Furthermore, once health has been restored, the new lifestyle gives a strong basis to
spiritual development and opens up the possibility to achieve higher states of being.