AYURVEDA
The Science of Self-Healing
by Dr. Vasant Lad

A PRACTICAL GUIDE

Dedicated to Mother, Father, Satguru-Hambir Qaba and Dear Pappu, who taught me about life, love, compassion, simplicity and humility.

Acknowledgements
This author wishes to acknowledge the following individuals whose efforts have contributed to the creation of the text: Angela Werneke, artist, who is responsible for all the art contained in this book including the cover, charts, diagrams and tables. Angela’s work has contributed an additional dimension to the book. David Mackenzie, photographer, whose overall input on the artistic presentation is much appreciated. Malinda Elliott and Harriet Slavitz. editors, who spent much time and effort and gave their total dedication in preparing the manuscript. Lavon Alt, typist, who produced the index. Susan Voorhees, Becky Vogel, Peter Fisk and Win Hampton. models, who gave their time and effort in posing for the photographs. }im Redlich, for his support and commitment to Ayurveda. Lenny Blank. Lastly, the author wishes to express here a special thanks to Lennyji, who has provided the guidance and inspiration for the book. Without his total commitment and dedication, this book would still be lying on the shelf of this author’s mind. There are no words to express this person’s gratitude to my dearest friend.

PREFACE
he author’s inspiration for this book grew out of a strong belief that Ayurveda should be shared with Westerners in a simple, practical way. Heretofore, Ayurveda has been viewed in the West as an esoteric science. Yet it is a simple, practical science of life whose principles are universally applicable to each individual’s daily existence. Ayurveda speaks to every element and facet of human life, offering guidance that has been tested and refined over many centuries to all those who seek greater harmony and peace and longevity. The knowledge supplied in this book will be of lasting value to the reader. The science of Ayurveda is based not on constantly changing research data, but on the eternal wisdom of the rishis who received this science, expressive of the perfect wholeness of Cosmic Consciousness, through religious introspection and meditation. Ayurveda is a timeless science and the reflection and elucidation here, it is hoped, will serve the reader throughout his or her life. Ayurveda is concerned with eight principle branches of medicine: pediatrics, gynecology, obstetrics, opthalmology, geriatrics, otolaryngology (ear, nose and throat), general medicine and surgery. Each of these medical specialties is addressed according to theories of the five elements (Ether, Air, Fire, Water, Earth): the tridosha, or three bodily humors: the seven dhatus, or body tissues; three maias (urine, stools, sweat): and the trinity of life: body, mind and spiritual awareness. These concepts are fully elucidated in this introductory text. This book is mainly concerned with presenting a basic overview of Ayurveda, including techniques of examination, diagnosis and treatment: promotion of longevity: the use of herbal remedies and other practical everyday aspects of maintaining health. Once the student has acquired a basic overview of Ayurveda, a wealth of ancient knowledge still remains to be explored in writings of the Ayurvedic sages, such as the surgeon Sushruta (who, more than 2,000 years ago, wrote a classic text on surgery, Sushruta Samhita), and through the teachings of modern Ayurvedic physicians. The writings of Sushruta impressively anticipated much of modern medicine. He treated in detail, among other topics, postmortem dissection and plastic surgery procedures which, centuries later, were used as the basis for modern plastic surgery. Sushruta perfected techniques for knitting broken bones with nails; he identified vital points on the body, marmas, which are related to the vital organs. External trauma to these points may be extremely serious or fatal. Among his other numerous contributions, Sushruta also devised a special treatment of bloodletting to cure blood-born disorders. It should be obvious, from this brief highlighting, that we have much to learn from the ancient Ayurvedic masters. The wisdom of Ayurveda is recorded in Sanskrit, the ancient language of India. Therefore, the author sometimes employs Sanskrit terms to explain certain Ayurvedic medical concepts when no adequate English translation may be made. On their first appearance in this text, each of these words is clearly and simply elucidated. This is the author’s first book, and he wishes to acknowledge his mentors in Ayurveda, especially: Vaidya B.P. Nanal; the Tilak Ayurveda Mahavidhyalaya Medical School where the author studied and was later appointed as a lecturer and professor of Internal Medicine: and the Seth Tarachand Ramnath Ayurvedic Hospital where the author received his practical training as physician in residence and where he later served as Medical Director. In addition he wishes to thank his students and friends whose love, compassion and support inspired him to write this text. He offers thanks also to the reader who. in his commitment to learning and to his own growth process, opens himself to the science of Ayurveda as it is set forth in these pages. Dr. Vasant Lad Santa Fe, New Mexico January 1984

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Chapter I

History and Philosophy*
yurveda encompasses not only science but religion and philosophy as well. We use the word religion to denote beliefs and disciplines conducive toward states of being in which the doors of perception open to all aspects of life. In Ayurveda, the whole of life’s journey is considered to be sacred. The word philosophy refers to love of truth and in Ayurveda, truth is Being, Pure Existence, The Source of all life. Ayurveda is a science of truth as it is expressed in life. All Ayurvedic literature is based on the Samkhya philosophy of creation. (The roots of the term Samkhya are two Sanskrit words: sat, meaning “truth,” and khya, meaning “to know.”) The reader is asked to cultivate an open mind and heart toward the philosophy of Samkhya because of its intimate connection with Ayurveda. The ancient realized beings, rishis, or seers of truth, discovered truth by means of religious practices and disciplines. Through intensive meditation, they manifested truth in their daily lives. Ayurveda is the science of daily living and this system of knowledge evolved from the rishis’ practical, philosophical and religious illumination, which was rooted in their understanding of the creation. They perceived, in the close relationship between man and the universe, how cosmic energy manifests in all living and nonliving things. They also realized that the source of all existence is Cosmic Consciousness, which manifests as male and female energy — Shiva and Shakti. The rishi Kapila, who realized the Samkhya philosophy of creation, discovered twenty-four principles or elements of the universe,** of which Prakruti, or creativity, is the most basic. Purusha is the male, while Prakruti is the female energy. Purusha is formless, colorless and beyond attributes and takes no active part in the manifestation of the universe. This energy is choiceless, passive awareness. Prakruti has form, color and attributes: it is awareness with choice. It is Divine Will, the One who desires to become many. The universe is the child born out of the womb of Prakruti, the Divine Mother. Prakruti creates all forms in the universe, while Purusha is the witness to this creation. It is primordial physical energy containing the three attributes, or gunas, found in all nature, the evolving cosmos. The three gunas are satva (essence), rajas (movement) and tamos (inertia). These three are the foundation for all existence. They are contained in balance in Prakruti. When this balance is disturbed, there is an interaction of the gunas which thus engenders the evolution of the universe. The first manifestation from Prakruti is Cosmic Intellect. From Mahad, Ego {Ahamkar} is formed. Ego then manifests into the five senses [tanmatras} and the five motor organs, with the help of satva, thus creating the organic universe. The same Ego further manifests into the five basic elements (bhutas) with the help of tamos, to create the inorganic universe. Rajas is the active vital life force in the body which moves both the organic and inorganic universes to satva and tamas. respectively. So satva and lamas are inactive, potential energies which need the active, kinetic force of ra;as. Satva is creative potential {Brahma): rajas is a kinetic protective force {Vishnu}; and tamas is a potential destructive force {Mahesha). Creation {Brahma}, Protection {Vishnu) and Destruction {Mahesha} are the three

A

* This chapter, which may be difficult for readers who have no prior knowledge of the subjects discussed, may be read first, last or at any point that is comfortable. ** The specific 24 principles or elements in the Samkhya philosophy are the following: Prakruti: Mahad. Ahamkar: Five Sense Faculties: Five Motor Organs: Mind: Five Senses, i.e.,

Chart I –

Samkhya Philosophy of Creation

Purusha is unmanifested, formless, passive, beyond attributes, beyond cause and ffect. space and time. Purusha is Pure Existence. Prakruti is the creative force of action, the source of form. manifestation, attributes and nature. Mahad is the Cosmic inttelligence or Buddhi. Ahamkar is ego, the sense of “I am.” Satva is stability, pure spect, awakening, essence and light. Rajas is dynamic movement. Tamas is static. It is potential energy, inertia, darkness, ignorance and matter.

Five Five Sense Faculties Motor Organs organs of cognition organs of action ears mouth skin hands eyes feet tongue reproductive organs nose excretory organs

Mind an organ of both action and cognition

Sound is the guna of Ether (Akash)

Touch is the guna of Air (Vagu)

Sight is the guna of Fire (Tejas)

Taste is the guna of Water (Jala)

Smell is the guna of Earth (Prthvi)

ORGANIC

INORGANIC

manifestations of the first cosmic soundless sound, aum, which are constantly operating in the universe. The accompanying chart illustrates this manifestation of the universe.

THE FIRST LIFE SCIENCE
Ayurveda is a holistic system of medicine that is indigenous to and widely practiced in India. The word Ayurveda is a Sanskrit term meaning “science of life.” Ayu means “life” or “daily living,” and Veda is “knowing.” Ayurveda was first recorded in the Vedas. the world’s oldest extant literature. This healing system has been practiced in daily life in India for more than 5,000 years.

AYURVEDA AND HUMAN POTENTIAL
Ayurveda teaches that man is a microcosm, a universe within himself. He is a child of the cosmic forces of the external environment, the macrocosm. His individual existence is indivisible from the total cosmic manifestation. Ayurveda views health and “disease” in holistic terms, taking into consideration the inherent relationship between individual and cosmic spirit, individual and cosmic consciousness, energy and matter. According to the teachings of Ayurveda, every human being has four biological and spiritual instincts: religious, financial, pro-creative and the instinct toward freedom. Balanced good health is the foundation for the fulfillment of these instincts. Ayurveda helps the healthy person to maintain health, and the diseased person to regain health. It is a medical-metaphysical healing life-science, the mother of all healing arts. The practice of Ayurveda is designed to promote human happiness, health and creative growth. Through studying the teachings of Ayurveda, the practical knowledge of self-healing may be acquired by anyone. By the proper balance of all energies in the body, the processes of physical deterioration and disease can be impressively reduced. This concept is basic to Ayurvedic science: the capability of the individual for self-healing.

AYURVEDA, YOGA AND TANTRA
Ayurveda, Yoga and Tantra are the ancient life-disciplines that have been practiced in India for centuries. They are mentioned in the scriptures of the Vedas and Upanishads. Yoga is the science of union with the Divine, with Truth: Tantra is the most direct method of controlling the energy that creates the ultimate union with Truth: and Ayurveda is the science of life. The purpose of each practice is to help the individual to achieve longevity, rejuvenation and self-realization. The object of the practices of Yoga and Tantra is liberation, although only certain disciplined individuals are able to achieve this ultimate goal through these practices. However, Ayurveda can be practiced successfully by anyone for the achievement of good health and longevity. In the spiritual evolution of a man, Ayurveda is the foundation, Yoga is the body and Tantra is the head. It is necessary first to understand Ayurveda in order to experience the practices of Yoga and Tantra. Thus, Ayurveda, Yoga and Tantra form an interdependent trinity of life. None of these practices stands alone. The health of the body, mind* and consciousness ** depends on the knowledge and practice of these three in daily life.

AYURVEDA AND THE WESTERN MIND
Western medicine and thinking tend to generalize and to categorize individuality. For instance, according to the Western concept of normality, what is common in a majority of people constitutes the norm. Ayurveda holds that

Ether, Air. Fire, Water, Earth. Purusha is often considered to be subsumed under Prakruti, as are the three Gunas, i.e.. Satva, Rajas and Tamas. (See Chart 1 on Samkhya Philosophy of Creation.) * “Mind” in this contex, and in the following pages, denotes the operations of the reasoning intellect. ** “Conciousness” here denotes the intuitive operations of the soul in direct communication with the Divine Principle and Source of all life.

normality must be evaluated individually, because every human constitution manifests its own particular and spontaneous temperament and functioning. In the East, the key to understanding is acceptance, observation and experience: in the West, it is questioning, analysis and logical deduction. The Western mind, generally, trusts objectivity, while the Eastern gives more emphasis to subjectivity. Eastern science teaches one to go beyond the division between subjectivity and objectivity. This difference in approach may explain why some Westerners experience difficulty in comprehending the methodology of Ayurveda. Many statements made in this introductory text on Ayurveda may elicit the questions, “How?” and “Why?” The author reminds the reader that such questions, though inevitable, are not always answerable. Even in modern Western medicine, some concepts are proven to “work” without the reasons behind the phenomena being fully understood: e.g., though antibiotics are used to destroy the bacteria which form toxins in the body, no adequate explanation exists to explain how and why toxins are formed from bacteria. Furthermore, Ayurveda is truly a holistic science, one in which the sum of many elements comprises its Truth. To question details before a strong overview of the whole science is acquired will prove unproductive and unsatisfactory. The reader is therefore respectfully advised provisionally to accept statements that may at first appear to lack adequate explanation, until he has begun to master the body of Ayurvedic knowledge as a whole.

CHAPTER 11

The Five Elements and Man
yurveda evolved in the meditative minds of seers of truth, the rishis. For thousands of years their teachings were transmitted orally from teacher to disciple, and later they were set down in melodious Sanskrit poetry. Though many of these texts have been lost over time, an abundant body of Ayurvedic knowledge survives. Originating in Cosmic Consciousness, this wisdom was in-tuitively received in the hearts of the rishis. They perceived that consciousness was energy manifested into the five basic principles, or elements: Ether (space), Air, Fire, Water and Earth. This concept of the five elements lies at the heart of Ayurvedic science. The rishis perceived that in the beginning the world existed in an unmanifested state of consciousness. From that state of unified consciousness, the subtle vibrations of the cosmic soundless sound aum manifested. From that vibration there first appeared the Ether element. This ethereal element then began to move: its subtle movements created the Air, which is Ether in action. The movement of Ether produced friction, and through that friction heat was generated. Particles of heat-energy combined to form intense light and from this light the Fire element manifested. Thus, Ether manifested into Air, and it was the same Ether that further manifested into Fire. Through the heat of the Fire, certain ethereal elements dissolved and liquified, manifesting the Water element, and then solidified to form the molecules of Earth. In this way, Ether manifested into the four elements of Air, Fire, Water and Earth. From Earth, all organic living bodies, including those in the vegetable kingdom such as herbs and grains, and those in the animal kingdom, including man, are created. Earth also contains the inorganic substances that comprise the mineral kingdom. Thus, out of the womb of the Five Elements all matter is born. The five basic elements exist in all matter. Water provides the classic example: the solid state of water, ice, is a manifestation of the Earth principle. Latent heat (Fire) in the ice liquifies it, manifesting the Water principle: and then eventually it turns into steam, expressing the Air principle. The steam disappears into Ether, or space. Thus the five basic elements. Ether, Air, Fire, Water and Earth, are present in one substance. All five originated in the energy issuing from Cosmic Consciousness: all five are present in all matter in the universe. Thus, energy and matter are one.

A

MAN AS MICROCOSM
Man is a microcosm of nature and so the five basic elements present in all matter also exist within each individual. In the human body are many spaces which are manifestations of the Ether element. There are, for example, the spaces in the mouth, nose, gastrointestinal tract, respiratory tract, abdomen, thorax, capillaries, lymphatics, tissues and cells. Space in movement is called Air. Air is the second cosmic element, the element of movement. Within the human body. Air manifests in the larger movements of the muscles, the pulsations of the heart, the expansion and contraction of the lungs and the movements of the stomach wall and intestines. Under a microscope, even single cells may be seen to move. Response to a stimulus is the movement of afferent and efferent nerve impulses, which are sensory and motor movements. The entire movements of the central nervous system are governed by bodily Air.

The third element is Fire. The source of Fire and light in the solar system is the sun. In the human body, the source of Fire is the metabolism. Fire works in the digestive system. In the gray matter of the brain cells, Fire manifests as intelligence. Fire also activates the retina which perceives light. Thus, body temperature, digestion, the thinking processes and vision are all functions of bodily Fire. All metabolism and enzyme systems are controlled by this element. Water is the fourth important element in the body. It manifests in the secretions of the digestive juices and the salivary glands, in the mucus membranes and in plasma and cytoplasm. Water is absolutely vital for the functioning of the tissues, organs and various bodily systems. For example, dehydration resulting from diarrhea and vomiting must be treated immediately to protect the patient’s life. Because this element is so vital, bodily Water is called the Water of Life. Earth is the fifth and last element of the cosmos that is present in the microcosm. Life is possible on this plane because Earth holds all living and nonliving substances to its solid surface. In the body, the solid structures — bones, cartilage, nails, muscles, tendons, skin and hair — are derived from Earth.

THE SENSES
The five elements manifest in the functioning of the five senses of man. as well as in certain functions of his physiology. Thus, the five elements are directly related to man’s ability to perceive the external environment in which he lives. They are also related, through the senses, to five actions expressing the functions of the sensory organs. The basic elements — Ether, Air, Fire, Water and Earth — are related to hearing, touch, vision, taste and smell, respectively. Ether is the medium through which sound is transmitted. Thus, the ethereal element is related to the hearing function. The ear, the organ of hearing, expresses action through the organ of speech, which creates meaningful human sound. Air is related to the sense of touch: the sensory organ of touch is the skin. The organ of action for the sense of touch is the hand. The skin of the hand is especially sensitive, and the hand is responsible for the actions of holding, giving and receiving. Fire, which manifests as light, heat and color, is related to vision. The eye, the organ of sight, governs the action of walking and is thus related to the feet. A blind man can walk, but that walking has no definite direction. Eyes give direction to the action of walking. Water is related to the organ of taste: without water the tongue cannot taste. The tongue is closely related in function to the action of the genitals (penis and clitoris). In Ayurveda, the penis or clitoris is considered the lower tongue, while the tongue in the mouth is the upper tongue. The person who controls the upper tongue naturally controls the lower tongue. The Earth element is related to the sense of smell. The nose, the sensory organ of smell, is related in function to the action of the anus, excretion. This relationship is demonstrated by the person who has constipation or an unclean colon: he experiences bad breath and his sense of smell becomes dull. Ayurveda regards the human body and its sensory experiences as manifestations of cosmic energy expressed in the five basic elements. The ancient rishis perceived that these elements sprang from pure Cosmic Consciousness. Ayurveda aims to enable each individual to bring his body into a perfect harmonious relationship with that Consciousness.

Table 1

The Five Elements, the Organs of the Senses, and Their Actions
ELEMENT Ether SENSES Hearing SENSE ORGAN Ear ACTION Speech ORGAN OF ACTION Organs of Speech (tongue, vocal cords, mouth) Hand Feet Genitals Anus

Air Fire Water Earth

Touch Seeing Taste Smell

Skin Eyes Tongue Nose

Holding Walking Procreation Excretion

Fire

Earth

Water Air

Ether

CHAPTER III

The Human Constitution
ther, Air, Fire, Water and Earth, the five basic elements, manifest in the human body as three basic principles, or humors, known as the tridosha. From the Ether and Air elements, the bodily air principal called vata is manifested. (In Sanskrit terminology, this principle is called vata dosha.} The Fire and Water elements manifest together in the body as the fire principle called pitta. The Earth and Water elements manifest as the bodily water humor known as kapha. These three elements — vata - pitta - kapha — govern all the biological, psychological and physiopathological functions of the body, mind and consciousness. They act as basic constituents and protective barriers for the body in its normal physiological condition; when out of balance, they contribute to disease processes. The tridosha are responsible for the arising of natural urges and for individual preferences in foods: their flavors, temperatures and so on. (See Chapter Vlll for a description of the mechanics of these preferences.) They govern the creation, maintenance and destruction of bodily tissue, and the elimination of waste products from the body. They are also responsible for psychological phenomena, including such emotions as fear, anger and greed: and for the highest order of human emotions such as understanding, compassion and love. Thus, the tridosha are the foundation of the psychosomatic existence of man. The basic constitution of each individual is determined at conception. At the time of fertilization, the single male unit. the spermatozoon, unites with the single female element, the ovum. At the moment of this union, the constitution of the individual is determined by the permutations and combinations of bodily air, fire and water that manifest in the parents’ bodies. In general, there are seven types of constitutions: (1) vata, (2) pitta, (3) kapha, (4) vata-pitta, (5) pitta-kapha, (6) vata-kapha and (7) vata-pitta-kapha. Among these seven general types, there are innumerable subtle variations that depend upon the percentage of wta-pitta-kapha elements in the constitution. The constitution is called prakruti in Sanskrit, a term meaning “nature,” “creativity” or “the first creation.” In the body, the first expression of the basic five elements is the constitution. The basic constitution of the individual remains unaltered during the lifetime, as it is generally determined. The combination of elements present at birth remains constant. However, the combination of elements that governs the continuous physiopatho-loyical changes in the body alters in response to changes in the environment. Throughout life, there is a ceaseless interaction between the internal and external environment. The external environment Jcomprises the cosmic forces (macrocosm), while the internal Sfforces (microcosm) are governed by the principles of vata-pitta-JIflpdfl. A basic principle of healing in Ayurveda holds that one iffay create balance in the internal forces working in the individual •Qsy altering diet and habits of living to counteract changes in his fiexternal environment.

E

UNDERSTANDING TRIDOSHA
According to Ayurveda, the first requirement for healing neself and others is a clear understanding of the three dosha, The ncept of vata-pitta-kapha is unique to Ayurveda and it holds the tential for revolutionizing the healing systems of the West. How-er, the concept of the three principles and the Sanskrit words, a-pitta-kapha, are very difficult to translate into-Western terms. Vata is a principle of movement. That which moves is called vata. trefore,

Diagram 1

The Seats of Vata, Pitta, Kapha

Chart 2

Functions of Tri-dosha
VATA (Air + Space) Movement Breathing Natural Urges Transformation of Tissues Motor functions Sensory functions Ungroundness Secretions Excretions Fear Emptiness Anxiety PITTA (Fire & Water) Body Heat Temperature Digestion Perception Understanding Hunger Thirst Intelligence Anger Hate Jealousy KPHA (Water + arth) Stability Energy Lubrication Unctuousness Forgiveness Greed Attachment Accumulation Holding Possessiveness

vata may be translated as the bodily air principle. ^wever, the element of Air in the external atmosphere is not the ITie as the’air in the body. Bodily air, or vata, may be characterized tthe subtle energy that governs biological movement. This biologi-Iprinciple of movement engenders all subtle changes in the meta-|sm. Vata is formed from the two elements Ether and Air. iVato governs breathing, blinking of the eyelids, movements in I muscles and tissues, pulsations in the heart; all expansion and contraction, the movements of cytoplasm and the cell membranes, and the movement of the single impulses in nerve cells. Vata also governs such feelings and emotions as freshness, nervousness, fear, anxiety, pain, tremors and spasms. The large intestine, pelvic cavity, bones, skin, ears and thighs are the seats of vata. If the body develops an excess of vata, it will accumulate in these areas. Pitta is translated as fire, although the term does not literally mean “fire.” The fire of a candle or the fire in a fireplace may be seen; however, the bodily heat-energy, the pitta-dosda, which manifests as metabolism is not visible in this way. Pitta governs digestion, absorption, assimilation, nutrition, metabolism, body temperature, skin coloration, the luster of the eyes; and also intelligence and understanding. Psychologically, pitta arouses anger. hate and jealousy. The small intestine, stomach, sweat glands, blood, fat, eyes and skin are the seats of pitta. Pitta is formed from the two elements Fire and Water. The translation of kapha is biological water, and this bodily principle is formed from the two elements, Earth and Water. Kap^ia cements the elements in the body, providing the material for physical structure. This dosha maintains body resistance. Water is the main constituent of kapha, and this bodily water is responsible physiologically for biological strength and natural tissue resistance in the body. Kapda lubricates the joints: provides moisture to the skin: helps to heal wounds: fills the spaces in the body; gives biological strength, vigor and stability; supports memory retention; gives energy to the heart and lungs and maintains immunity. Kapda is present in the chest, throat, head, sinuses, nose, mouth. stomach, joints, cytoplasm, plasma and liquid secretions of the | body such as mucus. Psychologically, kapha is responsible for emotions of attachment, greed and long-standing envy; it is also ex-1 pressed in tendencies toward calmness, forgiveness and love. The I chest is the seat of kapha. A balance among the tridosha is necessary for health. For example, the air principle kindles the bodily fire, but water is necessary| to control fire, otherwise the bodily fire would burn the tissues.l Vata moves kapha and pitta, since kapha and pitta are immobile. Together, the tridosha governs all metabolic activities: anabolism {hapha), catabolism (vata), and metabolism (pitta). When vata is out of balance, the metabolism will be disturbed, resulting in excess catabolism, which is the breakdown or deterioration process in the body. When anabolism is greater than catabolism, there is an in-It. creased rate of growth and repair of the organs and tissues. Excess pitta disturbs metabolism, excess kapha increases the rate of anabolism and excess vata creates emaciation (catabolism). In childhood, anabolism and the kapha elements are predominant, since this is the time of greatest physical growth. In adulthood, metabolism and the element of pitta are most apparent, because at this stage the body is matured and stable. In old age, catabolism and vata are most in evidence, as the body begins to deteriorate.

DETERMINING THE INDIVIDUAL CONSTITUTION
The accompanying chart is provided to help the reader determine his or her individual constitution. In addition, a detailed description of the three types of constitutions follows. It is important to remember that these descriptions reflect the pure aspect of each constitutional dement: however, no individual constitution is made up solely of any one element. Rather, each person is a combination of all three elements, with a predominant tendency toward one or more.*
* These characteristic types must be further adjusted according to racial tendencies and cultural preferences, since different races and cultures have natural proclivities for specific body and lifestyle characteristics, e.g.. Africans have dark skin and Indians eat hot food.

The reader is therefore cautioned not to draw strong or definite conclusions about himself or herself based on these fundamental descriptions. The determination of one’s particular constitutional type, using this chart, should serve only to draw general awareness to various areas of life, such as diet, in order to encourage a regimen that will promote good health.

VATA CONSTITUTION
People of vata constitution are generally physically underdeveloped. Their chests are flat and their veins and muscle tendons are visible. The complexion is brown, the skin is cold, rough, dry and cracked. There usually are a few moles present, which tend to be dark. Vata people generally are either too tall or too short, with thin frames which reveal prominent joints and boneends because of poor muscle development. The hair is curly and scanty, the eyelashes are thin and the eyes lusterless. The eyes may be sunken, small, dry, active and the conjunctiva is dry and muddy. The nails are rough and brittle. The shape of the nose is bent and turned-up. Physiologically, the appetite and digestion are variable. Vata people crave sweet, sour and salty tastes and like hot drinks. The production of urine is scanty and the feces are dry, hard and small in quantity. They have a tendency to perspire less than other constitutional types. Their sleep may be disturbed and they will sleep less than the other types. Their hands and feet are often cold. These people are creative, active, alert and restless. They talk fast and walk fast but they are easily fatigued. Psychologically, they are characterized by short memory but quick mental understanding. They will understand something immediately, but will soon forget it. They have little willpower, tend toward mental instability and possess little tolerance, confidence or boldness. Their reasoning power is weak and these people are nervous, fearful and afflicted by much anxiety. Each constitutional type also exhibits certain patterns in interactions with the external environment. Vata people tend to earn money quickly and also to spend it quickly. Thus, they tend to remain poor.

PITTA CONSTITUTION
These people are of medium height, are slender and body frame may be delicate. Their chests are not as flat as those of vata people and they show a medium prominence of veins and muscle tendons. They have many moles or freckles which are bluish or brownish-red. The bones are not as prominent as in the vata individual. Muscle development is moderate. The pitta complexion may be coppery, yellowish, reddish or fair. The skin is soft. warm and less wrinkled than vata skin. The hair is thin, silky, red or brownish and there is a tendency toward premature graying of hair and hair loss. The eyes may be gray, peen or cooper-brown and sharp; the eyeballs will be of medium prominence. The conjunctiva is moist and copper-colored. The nails are soft. The shape of the nose is sharp and the tip tends to be reddish. Physiologically, these people have a strong metabolism, good digestion and resulting strong appetites. The person of pitta constitution usually takes large quantities of food and liquid. Pitta types have a natural craving for sweet, bitter and astringent tastes and enjoy cold drinks. Their sleep is of medium duration but uninterrupted. They produce a large volume of urine and the feces are ‘yellowish, liquid, soft and plentiful. There is a tendency toward excessive perspiring. The body temperature may run slightly high and hands and feet will tend to be warm. Pitta people do not tolerate sunlight, heat or hard work well. Psychologically, pitta people have a good power of comprehension: they are very intelligent and sharp and tend to be good orators. They have emotional tendencies toward hate, anger and jealousy. They are ambitious people who generally like to be leaders. Pitta people appreciate material prosperity and they tend to be moderately well-off financially. They enjoy exhibiting their wealth and luxurious possessions.

KAPHA CONSTITUTION
People of kapha constitution have well-developed bodies. There is, however, a strong tendency for these individuals to carry excess weight. Their chests are expanded and broad. The veins and tendons of kapha people are not obvious because of their thick skin and their muscle development is good. The bones are not prominent. Their complexions are fair and bright. The skin is soft, lustrous and oily; it is also cold and pale. The hair is thick, dark, soft and wavy. The eyes are dense and black or blue: the white of the eye is generally very white, large and attractive. The conjunctiva does not tend to redness. Physiologically, kapha people have regular appetites, the digestion functions relatively slowly and there is less intake of food. They tend to move slowly. They crave pungent, bitter and astringent foods. Stools are soft and may be pale in color: evacuation is slow. Their perspiration is moderate. Sleep is sound and prolonged. There is a strong vital capacity evidenced by good stamina, and kapha people are generally healthy, happy and peaceful. Psychologically, they tend to be tolerant, calm, forgiving and loving; however, they also exhibit traits of greed, attachment, envy and possessiveness. Their comprehension is slow but definite: once they understand something, that knowledge is retained. Kapria people tend to be wealthy. They earn money and are good at holding on to it.

Table 2

The Human Constitution (Prakruti)

ASPECT OF CONSTITUTION

VATA Thin Low

PITTA Moderate Moderate Soft, Oily, Warm, Fair, Red, Yellowish Soft, Oily, Yellow, Early Gray, Red Moderate in Size, Soft Gums, Yellowish Sharp, Penetrating, Green, Gray, Yellow

KAPHA Thick Overweight Thick,Oily Cool, Pale, White Thick, Oily, Wavy Dark or Light Strong, White

¦ Frame ¦ Body Weight ¦ Skin ¦ Hair ¦ Teeth ¦ Eyes

Dry, Rough Cool, Brown, Black Black, Dry, Kinky

Protruded, Big and Crooked, Gums Emaciated Small, Dull, Dry, Brown, Black

Big, Attractive, Blue, Thick, Eyelashes

Table 2, continued ASPECT OF CONSTITUTION

¦ Appetite ¦ Taste

VATA Variable, Scanty Sweet, Sour, Saline Variable Dry, Hard, Constipated Very Active

PITTA Good, Excessive, Unbearable Sweet, Bitter, Astringent Excessive Soft, Oily, Loose Moderate

KAPHA Slow but Steady

¦ Thirst ¦ Elimination ¦ Physical
Activity

Pungent, Bitter, Astringent Scanty Thick, Oily, Heavy, Slow Lethargic

¦ Mind ¦ Emotional
Temperament

Restless, Active Fearful, Insecure, Unpredictable Changeable Recent Memory Good, Remote Memory Poor

Aggressive, Intelligent Aggressive, Irritable. Jealous Fanatic Sharp

Calm, Slow

Calm, Greedy, Attached

¦ Faith ¦ Memory ¦ Dreams ¦ Sleep ¦ Speech ¦ Financial
Status

Steady Slow but Prolonged

Fearful, Flying Jumping, Running

Fiery, Anger, Violence, War

Watery, River, Ocean, Lake, Swimming, Romantic Heavy, Prolonged

Scanty, Interrupted Fast

Little but Sound Sharp and Cutting Moderate. Spends on Luxuries

Slow, Monotonous

Poor. Spends Money Quickly on Trifles Thready, Feeble, Moves Like a Snake

Rich Moneysaver. Spends on Food Broad. Slow, Moves Like a Swan

¦ Pulse

Moderate, Jumping Like a Frog

Note: Circles have been provided next to the aspects for those who wish to determine a general idea of individual constitutional make-up. Mark V for Vata, P for Pitta, or K for Kapha in each circle according to the description best fitting each aspect

To experience characteristics different from one’s respective doshe might indicate a derangement of that doshe.

MENTAL CONSTITUTIONS
On the mental and astral planes, three attributes, or qwas, correspond to the three humors that make up the physical constitution. In the Ayurvedic system of medicine, these three attributes provide the basis for distinctions in human temperament and individual differences in psychological and moral dispositions. The three basic attributes are satva, rajas and lamas. Satva expresses essence, understanding, purity, clarity, compassion and love. Rajas implies movement, aggressiveness and extroversion. The rajas mind operates on a sensual level. Tamos manifests in ignorance, inertia, heaviness and dullness. People of satvic temperament have healthy bodies and their behavior and consciousness are very pure. They believe in the existence of God and are religious and often very holy people. Individuals of rajas temperament are interested in business, prosperity, power, prestige and position. They enjoy wealth and are generally extroverted. They may believe in God but they also may have sudden changes of belief. They are very political. Tamasic people are lazy, selfish and capable of destroying others. They generally have little respect for others and are not religious. All their activities are egotistical. The person of satvic temperament attains self-realization without much effort while rajas and tamasic types must make more effort to attain this state. These three subtle mental energies are responsible for behavioral patterns, which may be altered and improved through the practice of spiritual disciplines such as yoga. The Ayurvedic physician (vaidya) can assist in this behavior modification. He is familiar with the functioning of these attributes — satva. rajas and lamas — and he can determine which predominate in the individual by observing behavior and diet. Using these practical clues, he can assist and guide the patient toward a more balanced mental and physical way of living.

Chapter IV

Disease Process
ealth is order; disease is disorder. Within the body, there is a constant interaction between order and disorder. The wise man learns to be fully aware of the presence of disorder in his body and then sets about to reestablish order. He understands that order is inherent in disorder and that a return to health is thus possible. The internal environment of the body is constantly reacting to the external environment. Disorder occurs when these two are out of balance. To change the internal environment in order to bring it Into balance with the external environment, one must understand how the disease process occurs within the psychosomatic being. Ayurveda provides explanations of disease that make it possible to restore order and health from disorder and disease. In Ayurveda, the concept of health is fundamental to the understanding of disease. Dis means “deprived of,” and ease means “comfort.” Therefore, before discussing disease, we must understand the meaning of comfort or health. A state of health exists when: the digestive fire (agni) is in a balanced condition; the bodily humors (vatapitta-kapha) are in equilibrium; the three waste products (urine, feces and sweat) are produced at normal levels and se in balance: the senses are functioning normally; and the body, mind and consciousness are harmoniously working as one. When , the balance of any of these systems is disturbed, the disease pro-: cess begins. Because a balance of the above-mentioned elements and functions is responsible for natural resistance and immunity, | even contagious diseases cannot affect the person who is in good health. Thus, imbalances of the body and mind are responsible for physical and psychological pain and misery.

H

DISEASE CLASSIFICATION
According to Ayurveda, disease may be classified according to its origin: psychological, spiritual or physical. Disease is also classified according to the site of manifestation: heart, lungs, live and so forth. The disease process may begin in the stomach or ii the intestines, but manifest in the heart or lungs. Thus, diseaa symptoms may appear in a site other than the locus of origin Diseases are also classified according to the causative factors an< bodily dosha: vata-pitta-kapha.

DISEASE PRONENESS
The individual constitution determines disease-proneness. Fo example, people of kapha constitution have a definite tendency toward kapha diseases. They may experience repeated attacks o tonsillitis, sinusitis, bronchitis and congestion in the lungs. Similarly individuals of pitta constitution are susceptible to gallbladder, bik and liver disorders, hyperacidity, peptic ulcer, gastritis and inflam matory diseases. Pitta types also suffer from skin disorders such as hives and rash. Vata people are very susceptible to gas, lower bacl< pain, arthritis, sciatica, paralysis and neuralgia. Vata diseases have their origin in the large intestine; pitta diseases in the small in’ testine; and kapha disorders in the stomach. Imbalanced humors ir these areas will create certain signs and symptoms. The imbalance causing the disease may originate in the consciousness in the form of some negative awareness and it may then manifest in the mind, where the seed of the disease may lie in the deeper subconscious in the form of anger, fear or attachment. These emotions will manifest through the mind into the body. Repressed fear will create derangement of vata; anger, excess pitta; and envy, greed and attachment, aggravated kapha. These

imbalances of the tridosha affect natural body resistance (the immune system • agni) and thus the body becomes susceptible to disease. Sometimes, the imbalance causing the disease-process may first occur in the body and then manifest in the mind and consciousness. Foods, living habits and environments with attributes similar to those of the dosha (humor) will be antagonistic to the bodily tissues. They will create an imbalance that is first manifested on the physica level, and later affects the mind through a disturbance in the tridosha. For instance, disturbed vata creates fear, depression and nervousness; excess pitta in the body will cause anger, hate and jealousy: aggravated kapha creates possess! veness, greed and attachment. Thus, there is a direct connection between diet, habits, environment and emotional disorders. Impairment of the bodily humors, vata-pitta-kapha, creates toxins (ama) that are circulated throughout the body. During this circulation, toxins accumulate in the weak areas of the body. If the joint is a weak area, for example, disease will manifest there. What creates these toxins and bodily weaknesses?

KEY TO HEALTH OR DISEASE – ‘AGNI’
Aani is the biological fire that governs metabolism. It is similar in its function to pitta and can be considered an integral part of the pitta system in the body, functioning as a catalytic agent in digestion and metabolism. Pitta contains heat-energy which helps digestion. This heat-energy is aani. Pitta and aani are essentially the same with this subtle difference: pitta is the container and aani is the content. Pitta manifests in the stomach as the gastric fire, aani. Aani is acidic in nature and its action breaks down food and stimulates digestion. Aani is also subtly related to the movement of vata because bodily air enkindles bodily fire. In every tissue and cell, aani is present and necessary for maintaining the nutrition of the tissues and the maintenance of the auto-immune mechanism. Aani destroys micro-organisms, foreign bacteria and toxins in the stomach and small and large intestines. In this way, it protects the flora in these organs. Longevity depends upon aani. Intelligence, understanding, perception and comprehension are also the functions of aani. The color of the skin is maintained by aani. and the enzyme system and metabolism totally depend upon agni. As long as aani is functioning properly, the processes of breaking down food and absorbing and assimilating it into the body will operate smoothly. When aoni becomes impaired because of an imbalance in the tridosha, the metabolism is drastically affected. The body’s resistance and immune system are impaired. Food components remain undigested and unabsorbed. They accumulate in the large intestine turning into a heterogeneous, foul-smelling, sticky substance. This material, which is called ama, clogs the intestines and other channels, such as capillaries and blood vessels. It eventually undergoes many chemical changes which create toxins. These toxins are absorbed into the blood and enter the general circulation. They eventually accumulate in the weaker parts of the body, where they create contraction, clogging, stagnation and weakness of the organs and reduce the immune mechanism of the respective tissues. Finally, a disease condition manifests in the affected organs and is identified as arthritis, diabetes, heart disease and so on. The root of all disease is ama. There are many causes for the development of ama. For example, whenever incompatible foods are ingested, agni will be directly affected as a result of the toxins, or ama. created from these poorly digested foods. If the tongue is coated with a white film, this symptom indicates that ama exists in the large intestine, small intestine or stomach, depending upon which part of the tongue is coated. (See section and diagram on tongue diagnosis in Chapter VI.) Ama develops when agni’s function is retarded; however, over-active agni is also detrimental. When agni becomes hyperactive, the digestive process burns away, through overcombustion, the normal biological nutrients in the food and emaciation results. This condition also lowers the body’s immunity.

REPRESSED EMOTIONS
Toxins are also created by emotional factors. Repressed anger, for example, completely changes the flora of the gallbladder, bile duct and small intestine and aggravates pitta, causing inflamed patches on the mucous membranes of the stomach and small intestine. In a similar manner, fear and anxiety alter the flora of the large intestine. As a result, the belly becomes bloated with gas, which accumulates in pockets of the large intestine causing pain. Often this pain is mistaken for heart or liver problems. Because of the ill-effects of repression, it is recommended that neither the emotions nor any bodily urge, such as coughing, sneezing and passing gas, ^should be repressed. Repressed emotions create an imbalance of vata which in turn •laffects agni, the body’s auto-immune response. When agni is low, an abnormal immune reaction may occur. This reaction may cause allergies to certain substances, such as pollen, dust and flower scents.* Because allergies are closely related to the immune responses pf the body, individuals who are born with an abnormal immune reaction often suffer from allergies. For example, a person born with a pitta constitution will be naturally sensitive to hot, spicy foods which aggravate pitta. In the same way, repressed pitta emotions such as hate and anger also may increase the hypersensitivity to those foods that aggravate pitta. People with kapha constitutions are very sensitive to foods that f aggravate kapha. In such individuals, kaphagenic foods such as dairy products produce disturbances like cough, cold, congestion and wheezing. Individuals who repress kapha emotions such as attachment and greed will have allergic reactions to kapha foods. ^ Ayurveda recommends that emotions be observed with u detachment and then allowed to dissipate. When emotions are ^ repressed, that repression will cause disturbances in the mind and ‘-’ eventually in the functioning of the body.

THE THREE MALAS
Imbalances in other bodily systems, such as the waste systems, also may result in disease. The body produces three waste products, or malas: feces, which are solid; and urine and sweat, which are liquid. The production and elimination of these is absolutely vital to health. Urine and feces are formed during the digestive process in the large intestine, where assimilation, absorption and discrimination between essential and nonessential substances take place. Feces are carried to the rectum for evacuation; urine is carried to the kidneys for filtration and then stored in the bladder for elimination; and sweat is eliminated through the pores of the skin. Though they are considered bodily waste products, the urine and feces are not strictly waste. They are, in fact. to some extent essential to the physiological functioning of their respective organs. For example, feces supply nutrition through intestinal tissues: many nutrients remain in the feces after digestion. Later, after these are absorbed, the feces are eliminated. Feces also give strength to the large intestine and maintain its tone. If a person has no feces, the intestine will collapse. A person who suffers from constipation lives longer than one who suffers from diarrhea. If diarrhea continues for fifteen days, death will follow. However, one can experience prolonged constipation and live, though it will cause problems in the bodily systems. Constipation creates distention and discomfort, flatulence and pains in the body, headache and bad breath. The urinary system removes the water, salt and nitrogenous wastes of the body. Urine is formed in the large intestine. This waste product helps to maintain the normal concentration of water electrolytes within the body fluids. The functioning of this mala depends upon the water intake, diet, environmental temperature, mental state and physical condition of the individual.

* Because of their origin in repressed emotion, allergies cannot be radically cured by the use of antihistamines. Intestinal parasites are another cause of allergy. For instance, if threadworms, round-worms or amoebas are present in the large intestine, an allergy to pollen grains might result.

Chart 3

Examination of Urine
The body fluids, such as blood (rakta) and lymph (rasa) serve to carry wastes [malas) away from the tissues that produce them. The urinary system removes water (kleda), salt and nitrogenous wastes (dhatu malas). The urinary system also helps to maintain the normal concentration of water electrolytes within the body fluids. It helps to regulate the volume of body fluid and aids in the control of red blood cell production and blood pressure. Thus. the urine helps to maintain the balance of the three humours — vata - pitta kapha — and water. Clinical Examination of Urine: In a clean vessel, collect the early morning urine in mid-stream. Observe the color. If the color is blackish-brown, this indicates a Vata disorder; if the color is dark-yellow, a Pitta disorder. Also, when there is constipation or the body has less intake of water, urine will be dark yellow. If the urine is cloudy, there is a Kapha disorder. A red color in the urine indicates a blood disorder.

With a dropper, place one drop of sesame oil in a sample of urine If the drop spreads immediately, the physical disprder is easy to cure. If the drop sinks to the middle of the urine sample, this indicates illness is difficult to cure. If the drop sinks to the bottom, illness may be very difficult to cure. If drop spreads on the surface in wave-like movements, this indicates Vata disorder. If drop spreads on the surface with multiple colors visible like a rainbow, this indicates Pitta disorder. If drop breaks up into pearllike droplets on the surface of urine, this indicates Kapha disorder. Normal urine has a typical uremic smell. However, if the urine has a foul odor, this indicates that there are toxins in the system An acidic smell which creates a burning sensation indicates excess Pitta. A sweet smell of urine indicates a possible diabetic condition. In this condition, the individual experiences goose bumps on the skin while passing urine. Gravel in the urine indicates the likelihood of stones in the urinary tract.

The color of the urine depends upon the diet. If the patient has a fever, which is a pitta disorder, the urine will become darkish yellow or brownish. laundice, which is also a pitta disorder, causes dark yellow urine. Bile pigmentation may give the urine a greenish color. Excess pitta may create high acidity in the urine. The substances that stimulate urination, such as tea, coffee and alcohol, also aggravate pitta. If the body retains water, the urine will be scanty and this water will accumulate in the tissues. This condition, in turn, will affect the blood and increase the blood pressure. So. balanced urine production is important for the maintenance of blood pressure and volume. Ayurvedic texts state that human urine is a natural laxative that detoxifies poisons in the system and helps absorption in the large intestine as well as the elimination of feces. If one takes a cup of urine (passed in midstream) every morning it will help to cleanse and detoxify the large intestine. Perspiration is a by-product of fatty tissue. Sweating is necessary to regulate the body temperature. Sweat keeps the skin soft, maintains the flora of the pores of the skin and also maintains skin elasticity and tone. Excessive sweating is a disorder that can create fungal infection and reduces the natural resistance of the skin. Insufficient sweating will also reduce the resistance of the skin and it will cause the skin to become rough and scaly, creating dandruff. There is a special relationship between the skin and the kidneys since the excretion of watery wastes is primarily the function of these two organs. Thus, perspiration is indirectly related to the formation of urine. Like urine, perspiration is related to pitta. In summer people perspire profusely, but their urination is reduced because waste products are eliminated through perspiration. In winter, many people perspire less and urinate more. Excessive urination may cause too little perspiration production and excessive perspiring may result in a scanty volume of urine. Thus, it is necessary that the production of perspiration and urine be in balance. Diabetes, psoriasis, dermatitis and ascites (dropsy) are examples of diseases resulting from an imbalance of perspiration and urine in the body. Excessive perspiration reduces body temperature and creates dehydration. In the same way. too much urination also creates dehydration and also will cause coldness of the hands and feet.

THE SEVEN DHATUS
The human body consists of seven basic and vital tissues called dhatus. The Sanskrit word dhatu means “constructing element.” These seven are responsible for the entire structure of the body. The dhatus maintain the functions of the different organs, systems and vital parts of the body. They play a very important role in the development and nourishment of the body. The dhatus are also part of the biological protective mechanism. With the help of agni. they are responsible for the immune mechanism. When one dhatu is defective, it affects the successive dhatu, as each dhatu receives its nourishment from the previous dhatu. The Hollowing are the seven most important dhatus in serial order: 1) 2) 3) 4) 5) 6) 7) Rasa (plasma) contains nutrients from digested food and nourishes all the tissues, organs and systems. Rakta (blood) governs oxygenation in all tissues and vital organs and maintains life. Mamsa (muscle) covers the delicate vital organs, performs the movements of the joints and maintains the physical strength of the body. Meda (fat) maintains the lubrication and oiliness of all the tissues. Asthi (bone) gives support to the body structure. Majja (marrow and nerves) fills up the bony spaces and carries motor and sensory impulses. Shukra and Artav (reproductive tissues) contain the ingredients of all tissues and are responsible for reproduction.

The seven dhatus are understood in a natural, biological, serial order of manifestation. The post-digestion of food, called ‘nutrient plasma,’ ahara rasa. contains the nutrition for all the dhatus. This ‘nutrient plasma’ is transformed and nourished with the help of | heat, called dhatu agni, of each respective dhatu. Rasa is transformed into rakta, which is further manifested into mamsa, meda, etc. This transformation results from three basic actions: irrigation (nutrients are carried to the seven dhatus through the blood vessels): selectivity (each dhatu extracts the nutrients it requires in order to perform its physiological functions): and direct transformation (as the nutritional substances pass through each dhatu. the food for the formation of each subsequent dhatu is produced). These three processes — irrigation, selectivity and transformation — operate simultaneously in the formation of the seven dhatus. The dhatus are nourished and transformed in order to maintain the normal physiological functions of the different tissues, organs and systems. When there is a disorder in the balance of vata-pitta-kapha, the dhatus are directly affected. The disturbed dosha (vata, pitta or kapha) and defective dhatus are always directly involved in the disease process. Health of the dhatus can be maintained by taking steps to keep vata-pitta-kapha in balance through a proper diet, exercise and rejuvenation program.

Chart 4

The Circulation of Nutrients and Transformation of Dhatus

THE SEVEN DHATUS: 1) RASA (plasma) – maintains functions of menstruation (ARTAVA) in the uterus and lactation (STANYA) in the mammary glands. 2) RAKTA (blood tissue or red blood cells) – maintains muscle tendons (KANDARA) and blood vessels (SIRA). 3) MAMSA (muscle tissue) – maintains flat muscle (SNAYU) and the skin (TWACHA). 4) MEDA (adipose tissue) – maintains subcutaneous fat (VASA) and function of sweat (SWEDA). 5) ASTHI (bone tissue) – maintains teeth (DANTA), nails (NAKHA) and hair (KESHA). 6) MAJJA (bone marrow, nerve tissue) – maintains function of lacrimal secretion (AKSHIVIT SNEHA). 7) SHUKRA (semen, reproductive tissue) – maintains function of sexual organs.

CHAPTER V

Attributes
yurveda encompasses a subtle medical science of attributes or qualities. These attributes are also called gums. Charak, the great Ayurvedic physician, found that all organic and inorganic substances, as well as all thoughts and actions have definite attributes. These attributes contain potential energy while the actions express kinetic energy. Attributes and actions are closely related since the potential energy of the attributes eventually becomes action or kinetic energy. According to Ayurveda, there are twenty basic attributes. The accompanying table shows these twenty attributes and their actions. After close observation of the universe and man, Charak categorized the twenty basic attributes into ten antagonistic pairs (e.g., hot and cold; slow and fast: dull and sharp: wet and dry). These opposite forces function together. The universe as a whole is the manifestation of the two most basic opposites, male and female energy. Thus it is possible to understand the universe in terms of the interactions of opposing forces that manifest as the basic attributes. Vata, pitta and kapha each have their own attributes, and substances having similar attributes will tend to aggravate the related bodily humor by the law of like-increases-like. For instance, the summer season has attributes similar to those of pitta — hot, dry, light, motile and penetrating. Naturally, in the summer, pitta in the body will be aggravated. Vata is light, subtle, dry, mobile, rough and cold. So, in the fall season, which also exhibits these attributes, vata will tend to be aggravated in the human constitution. Lastly, kapha is liquid, heavy, cold, sticky and cloudy; so in winter when these characteristics predominate in the external environment. internal fcapha tends to be aggravated. If one continually takes substances with attributes opposite to those in their body, those opposite attributes will become dominant and may result in derangement. For instance, a vata individual naturally has an excess of light attributes. However, if the individual continually ingests heavy kapha-causing foods, which inhibit the light attributes of the body, over a period of time that individual’s bodily attributes will be altered from vata (light) to kapha (heavy). In this way, the attributes of the body may be changed, in spite of the inherent natural tendencies of the constitution. To understand and appreciate the Ayurvedic concept of attributes, one should meditate deeply upon them. The examination of attributes is a very subtle experience and it demands constant awareness. If one eats hot, spicy chilis, for instance, what do the senses reflect? Because of the sharp and penetrating action of this food, one immediately experiences such bodily sensations as heat, sweating and a burning sensation in the mouth. Also on the following day, the urine and feces might create a burning sensation. The concepts governing the pharmacology, therapeutics and food preparation in Ayurveda are based on the action and reaction of the twenty attributes to and upon one another. Through understanding of these attributes, balance of the tridosha may be maintained.

A

Table 3

The Twenty Attributes (Gunas) and Their Actions
1. 2. 3. 4 5. Heavy (Guru)—Increases Kapha: decreases Vata and Pitta. Increases bulk nutrition, heaviness. Creates dullness, lethargy, Light (Laghu)—Increases Vata, Pitta andAani; decreases Kapha. Helps digestion, reduces bulk, cleanses. Creates freshness, alertness, ungroundedness. Slow (Mawaa)—Increases Kapha; decreases Vata and Pitta. Creates sluggishness, slow action, relaxation, dullness. Sharp (Tikshna)—Increases Vata and Pitta; decreases Kapda. Creates ulcers, perforation, has immediate effect on body. Promotes sharpness, quick understanding. Cold (Sdita)—Increases Vata and Kapha. decreases Pitta. Creates cold, numbness, unconsciousness, contraction, fear, insensitivity.

6. Hot (Ushna}—Increases Pitta and Agui; decreases Vata and Kapha. Promotes heat, digestion, cleansing, expansion, inflammation, anger, hate. 7. 8. Oily (Snigada)—Increases Pitta and Kapha, decreases Vata and A^ni. Creates smoothness, moisture, lubrication, vigor Promotes compassion, love. Dry (Ruksha}—Increases Vata and Aani; decreases Pitta and Kapha. Increases dryness, absorption, constipation, nervousness.

9. Slimy (Slakshna)—Increases Pitta and Kapha. decreases Vata andAgni. Decreases roughness. Increases smoothness, love, care. 10. Rough [Khara]—Increases Vata and Agni: decreases Pitta and Kapha. Causes cracking of skin, bones, creates carelessness, rigidity. 11. Dense (Sanara)—Increases Kapha, decreases Vata, Pitta and Agni. Promotes solidity, density, strength. 12. Liquid (Drava)—Increases Pitta and Kapha, decreases Vata and Agni. Dissolves, liquifies. Promotes salivation, compassion, cohesiveness. 13. Soft (Mruau)—Increases Pitta and Kapha, decreases Vata and Agni. Creates softness, delicacy, relaxation, tenderness, love, care, 14. Hard [Kathina)—Increases Vata and Kapha, decreases Pitta and Agni Increases hardness, strength, rigidity, selfishness, callousness, insensitivity. 15. Static (Stnira)—Increases Kapha, decreases Vata, Pitta and Agni. Promotes stability, obstruction, support, constipation, faith. 16. Mobile [Chala)—Increases Vata, Pitta and Agni; decreases Kapha. Promotes motion, shakiness, restlessness, lack of faith. 17. Subtle (Sukshma}— Increases Vata, Pitta and Agni; decreases Kapha Pierces. Penetrates subtle capillaries. Increases emotions, feeling, 18. Gross (Sthula)— Increases Kapha; decreases Vata, Pitta and Agni. Causes obstruction, obesity. 19. Cloudy (Aviia)—Increases Kapha; decreases Vata, Pitta and Agni. Heals fractures. Causes unclearness, lack of perception. 20. Clear (Visdaaa)—Increases Vata, Pitta and Agni; decreases Kapha Pacifies. Creates isolation, diversion.

Table 4 Attributes of the Tri-dosha

VATA dry light cold rough subtle mobile clear dispersing

PITTA oily penetrating hot light mobile liquid sour smell

KAPHA heavy slow cold oily slimy dense soft static

Elements of the Tri-dosha
VATA Air + Ether PITTA Fire + Water KAPHA Earth + Water

CHAPTER VI

Diagnosis
n the West, the term diagnosis generally refers to identification of the disease after it has manifested. However, in Ayurveda, the concept ,of diagnosis implies a moment-to-moment monitoring of the interac tions between order (health) and disorder (disease) in the body. The disease process is a reaction between the bodily humors and the tissues. The symptoms of disease are always related to derangement of the balance of the tridosha. Once we understand the nature of the imbalance, balance may be reestablished through treatment. Ayurveda teaches very precise methods for understanding the disease process before any overt signs of the disease have manifested. By detecting early symptoms of imbalance and disease reaction in the body, one can determine the nature of future bodily reactions. Day-to-day observation of the pulse, tongue, face, eyes, nails and lips provide subtle indicators. Through these, the student of Ayurveda can learn what pathological processes are occurring in the body, which organs are impaired and where dosha and toxins have accumulated. Thus, by checking the body’s indicators regularly, pathological symptoms can be detected early and preventative measures taken. Ayurveda teaches that the patient is a living book and, for understanding and physical well-being, he or she must be read daily.

I

EXAMINATION OF THE RADIAL PULSE
As the diagram shows, the radial pulse is felt with the first three fingers: the index, middle and ring fingers. To make a complete examination of the pulse, the doctor faces the patient and takes the pulse of each of his patient’s wrists. The indicators of the pulse vary from the left to right side, so it is best to check the pulse on both sides of the body. The pulse should not be taken after exertion, massage, eating, bathing or sex. The pulse will also be affected by sitting near heat or by taking strenuous exercise. The pulse may be taken at other points on the body as well. (See pulse points diagram.) To check your own pulse, keep your arm and wrist slightly flexed. Place your three fingers lightly on the wrist just below the radial bone (wrist bone) and feel the throbbing of the pulse. Then decrease the pressure of your fingers slightly to sense varying movements of the pulse. The position of the index finger denotes the place of the vata dosha. When vata is predominant in the constitution, the index finger will feel the pulse strongly. It will be irregular and thin, moving in waves like the motion of a serpent. This type of pulse is therefore called the “snake” pulse and it indicates aggravated vata in the body. The resting place of the middle finger denotes the pulse of the pitta dosha. When pitta is predominant in the constitution, the pulse will be stronger under the middle finger. It will feel active and excited and will move like the jumping of a frog. Hence, it is called the “frog” pulse. This pulse denotes aggravated pitta. When kapha is predominant, the throbbing of the pulse under the ring finger is most noticeable. The pulse feels strong and its movement resembles the floating of a swan. It is called the “swan” pulse. Not only the constitution, but also the status of the body’s organs can be determined by examination of the superficial and deep pulsations. The beats of the pulse not only correspond to the heartbeat, but they also reveal something about the important meridians that are connecting pranic currents of energy in the body. These currents circulate through the blood, passing through the vital organs such as the liver, kidney, heart and brain. By feeling the superficial and deep pulsations, the sensitive examiner can detect the conditions of these various organs. Each finger rests on a meridian of the element associated with the dosha of that place. (See hand chart.) For example, the index finger which rests on the vata dosha detects bodily air; the middle finger which touches on pitta detects fire; and the ring finger which feels the kapha pulse, water. The index finger rests on the patient’s right wrist at the site for feeling the activity of the large intestine with a superficial touch; firmer, deeper pressure is applied, the activity of the lungs may be sensed. If very prominent

Diagram 2

(Nadi) Pulse Diagnosis

EXAMINATION OF PULSE Keep the arm slightly bent, and flex the wrist slightly. Place the three fingers superficially to feel the throbbings of the pulse. Slightly loosen the fingers to feel different movements of the pulse.

Diagram 2 A

IDENTIFICATION OF THE PULSE

Fast, Narrow, Feeble, Cool, Irregular. Rate is 80-100 feats per minute.

1) The placement of the index finger denotes the pulse ofVata. When this pulse predominates, the index finger feels the throbbing more strongly. Also, the pulse feels like the movement of a snake, quick and slithery.

Jumping, Excited, Prominent, Hot, Moderate, Regular. Rate is 70-80 feats per minute.

2) The placement of the middle finger denotes the pulse of Pitta. When this pulse predominates, the middle finger is strongest. It is active and jumpy like the movement of a frog.

Slow, Strong, Steady, Soft, Broad, Regular, Warm. Rate is 60-70 feats per minute.

3) The placement of the ring finger denotes the pulse of Kapha. When this pulse predominates, the ring finger feels strongest. This pulse is slow and resembles the floating of a swan.

Diagram 3

PULSE POINTS

THE PULSE MAY BE CHECKED: 1) At the temporal artery, just above the temple on the side of the head. 2) At the carotid artery, on the side of the neck above the clavicle. 3) At the brachial artery, on the inside of the arm above the elbow. 4) At the radial artery, on the wrist. 5) At the femoral artery, on the inside front of the leg where it joins the pelvis. 6) At the posterior tibial artery, on the foot behind the ankle. 7) At the dorsalis pedis artery, on the top of the foot.

Diagram 5

The Pulse and the Organs

SUPERFICIAL TOUCH: 1) Large Intestine, 2) Gall Bladder, 3) Pericardium. DEEP TOUCH: 1) Lung, 2) Liver, 3) Vata-Pitta-Kapha.

SUPERFICIAL TOUCH: 1) Small Intestine, 2) Stomach, 3) Bladder. DEEPTOUCH: 1) Heart, 2) Spleen, 3) Kidney.

PULSE SHOULD NOT BE CHECKED: 1) After Massage, 2) After Taking Food or Alcohol, 3) After Sunbathing, 4) After Sitting Close to a Fire 5) After Hard Physical Labor, 6) After Sex, 7) While Hungry, 8) While Taking a Bath. PULSE RATE IN RELATION TO AGE: 1) Baby in the Womb – 160, 2) Baby after Birth – 140, 3) Birth to One Year – 130, 4) One to Two Years – 100, 5) Three to Seven Years – 95, 6) Eight to Fourteen Years – 80, 7) Adult Average – 72, 8) Old Age – 65, 9) Sickness – 120, 10) Time of death – 160.

throbbing is felt when the index finger on the right side is applied superficially, then vata is agravated in the large intestine: if the deep pulse is strong and throbbing, there is congestion in the lungs. The middle finger resting on the right wrist can detect the status of the gallbladder with superficial touch and the liver with deeper pressure. The ring finger senses the pericardium (outer covering of the heart) when applied superficially; and, with a deep touch, the harmonious relationship of vata-pitta-kapha is detected. The index finger resting superficially on the patient’s left wrist monitors the activity of the small intestine, while the heart is monitored by deep pressure. With superficial pressure of the middle finger, the activity of the stomach is observed; and deep pressure reveals the status of the spleen. The ring finger applied superficially reveals the

condition of the bladder while deep pressure checks the functioning of the kidneys. To learn this technique of examination of the pulse requires attention and day-to-day practice. You can feel the variations in your pulse at different times of the day. You can also note changes in the pulse after urination, when you are hungry or when you feel anger. Observing such changes, you will begin to learn how to read the pulse.

TONGUE DIAGNOSIS
The tongue is the organ of taste and speech. We perceive taste through the tongue when it is wet; a dry tongue cannot perceive taste. The tongue is also the vital organ of speech, used to convey in words, thoughts, concepts, ideas and feelings. Examination of this important organ reveals the totality of what is happening in the body. Look at your tongue in the mirror. Observe the size, shape, contour, surface, margins and color. If the color is pale, there is an anemic condition or lack of blood in the body. If the color is yellowish, excess bile exists in the gallbladder or there is a liver disorder. If the color is blue (provided one has not eaten blue-berries), there is some defect in the heart. As shown in the diagram, different parts of the tongue are related to different organs in the body. If there are discolorations, depressions or elevations on certain areas of the tongue, the respective organs are defective. For example, if you see the impressions of the teeth along the margin of the tongue, this indicates poor intestinal absorption. A coating covering the tongue indicates toxins in the stomach, small intestine or large intestine. If only the posterior part is coated, toxins are present in the large intestine: if the middle of the tongue is coated, toxins are present in the stomach and small intestine. A line down the middle of the tongue indicates that emotions are being held along the vertebra] column. If this line is curved, it may indicate a deformity in the curvature of the spine.

FACIAL DIAGNOSIS
The face is the mirror of the mind. The lines and wrinkles in your face are revealing. If disorder and disease are present, they will be indicated on the face. Observe the different parts of your face carefully in the mirror. Horizontal wrinkling on the forehead indicates you have deep-seated worries and anxieties. A vertical line between the eyebrows on the right side indicates your emotions are repressed in the liver. A vertical line between the eyebrows on the left side indicates your spleen is holding in emotions. When the lower eyelids are full and puffy, it indicates that the kidneys are impaired. A butterfly-like discoloration on the nose or on the cheeks just below the kidney region (see accompanying diagram) means the body is not absorbing iron or folic acid and the digestive metabolism is not working properly because of low aqni. Generally, a person of vata constitution cannot gain weight. Therefore, his cheeks become flat and sunken. A person whose metabolism is slow (kapha constitution) will retain water, fat and the cheeks will be plump. The shape of the nose can indicate the constitution. A sharp nose may denote pitta; a blunt nose, kapha; and a crooked nose, vata.

LIP DIAGNOSIS
As with the other features of the body (e.g., tongue, nails, face, eyes), the lips, too, reflect the health or disease of the various physical organs. One should observe the size. shape, surface, color and contour of the lips. If they are dry and rough, this indicates dehydration or a vata derangement. Nervousness and fear also create dryness and tremors of the lips. In anemia, the lips become pale. As a result of chronic smoking, the lips become blackish-brown. Repeated attacks

Diagram 6

Tongue Diagnosis (jihva)
CONDITIONS: A discoloration and/or sensitivity of a particular area of the tongue indicates a disorder in the organ corresponding to that area (see diagram). A whitish tongue indicates Kapfia derangement and mucus accumulation; a red or yellow-green tongue indicates Pitta derangement; and a black-tobrown coloration indicates Vata derangement. A dehydrated tongue is symptomatic of a decrease in the dhatu Rasa (plasma), while a pale tongue indicates a decrease in the dhatu Rakta (red blood cells).

Note: This diagram is used to look at one’s own tongue in a mirror. It is a mirror image.

of inflammatory patches along the margins of the lips indicates the presence of herpes and a chronic pitta derangement. If there are multiple pale brown spots on the lips, poor digestion or worms in the colon are indicated. If a jaundice condition exists, the lips become yellow. In heart disorders, because of lack of oxygen, the lips become blue. Discoloration of the various areas of the lips indicates a disorder of the respective organ. (See diagram.)

Diagram 8

Lip Diagnosis (Ostha)

CONDITIONS: Vata lips are thin and dry, Pitta lips are red, and Kapha lips are thick and oily. Dry or cracked lips indicate dehydration and Vata derangement. Pale lips are symptomatic of anemia. Brown spots are a sign of chronic indigestion and can mean the presence of worms in the colon. Herpes, blisters or ulcers on the lips indicate Pitta derangement. Tremors of the lips are a sign of fear or anxiety.

NAIL DIAGNOSIS
According to Ayurveda, the nails are a waste product of the bones. Look at the size, shape, surface and contour of your nails. Also, observe whether they are flexible, soft and tender, or brittle and easily broken. If’the nails are dry. crooked, rough and break easily, vata predominates in the body. If the nails are soft, pink, tender, easily bent and slightly glistening, pitta predominates. When the nails are thick, strong, soft and very shiny with a uniform contour, then kapha predominates.

Diagram 9

Nail Diagnosis

CONDITIONS: Coloration of the nail can denote a particular disorder If the nail is pale, anemia is indicated. A yellow nail is a sign of a delicate liver, while a blue nail is symptomatic of delicate lungs and heart. Iftheluna (the crescent at the base of the nail) is blue, a disturbed liver is indicated. A red luna is a sign of cardiac failure.

Longitudinal lines on the nails indicate malabsorption in the digestive system. Transverse grooves on the nails reveal defective nutrition or a long-standing illness. Sometimes the nails become prominent, convex and bulbous like a drumstick. This condition, which is called clubbing, indicates delicate lungs and heart. When the nail is spoon-shaped and concave so that it will hold a drop of water an iron deficiency exists. White spots on the nail indicate a zinc or calcium deficiency. Pale nails indicate anemia. Undue redness shows an excess of red blood cells. Yellow nails indicate a delicate liver or jaundice. Blue nails show a weak heart. Each finger and the thumb correspond to an organ of the body. The thumbnail corresponds to the brain and skull and the index finger to the lungs. The middle finger relates to the small intestine and the ring finger to the kidney. The little finger relates to the heart. A white spot on the ring finger indicates calcium deposits in the kidney. If the spot is on the middle finger, there is unabsorbed calcium in the intestine. If the white spot is on the index finger, it indicates calcium deposits in the lungs.

Diagram 10

Eye Diagnosis

Vafa eyes are small and nervous, with drooping eyelids and dry, scanty lashes. The white of the eye is muddy, while the iris isdark, grey-brown or black. Pitta eyes are moderate in size, sharp, lustrous and sensitive to light. The lashes are scanty and oily while the iris is red or yellowish. Kapha eyes are large, beautiful and moist, with long, thick, oily lashes. The white of the eye is very white, while the iris is pale, blue or black.

EYE DIAGNOSIS
Eyes that are small and blink frequently show a predominance of vata in the body. Excessive blinking shows deep-seated nervousness and anxiety or fear. A drooping upper eyelid indicates a sense of insecurity, fear or lack of confidence, deranged vata. Big, beautiful and attractive eyes indicate a kapha constitution.

Pitta eyes are lustrous and sensitive to light, with reddened whites and have a tendency to be nearsighted. According to Ayurveda, the eyes derive their energy from the basic fire element. The fiery energy in the retina results in sensitivity to light. Thus, people of pitta constitution, having an abundance of fire in the body, often have eyes that are hypersensitive to light. If the eyes are prominent, there is a dysfunction of the thyroid gland. If the conjunctiva is pale, anemia is present; if it is yellow, the liver is weak. One should also examine the color, size and shape of the iris. A small iris indicates weak joints. If there is a white ring around the iris, there is excessive intake of salt or sugar. In the middle-aged, this also may be a sign of bodily stress. If the white ring is very prominent and very white (especially in the middle-aged), this indicates degeneration in the joints. The joints will pop and crack and arthritis and joint pain are likely. Brownish-black spots in the iris indicate unabsorbed iron in the intestine. In addition to the diagnostic techniques mentioned in the previous pages, Ayurveda also employs other means of clinical examination, namely, palpation, percussion, auscultation and inquiry. Additionally, there are examinations of the heart, liver, spleen, kidney, urine, stool, sputum, sweat, speech and physiognomy.

CHAPTER VII

Treatment
ll Ayurvedic treatment attempts to establish a balance between the bodily humors, vata-pitta-kapha. As discussed in the fourth chapter, disease results when these three Ijare out of balance. According to Ayurvedic teaching, the initiation of any form of |treatment (whether it be medication, acupuncture, chiropractic, I’lfiassage, allopathy or any other) without first eliminating the toxins |in the system that are responsible for the disease, will only push Illiese poisons deeper into the tissues. Symptomatic relief of the dis-Jease process may result from superficial treatment. However, the fundamental cause of the illness will not be affected and the pro-|blem will therefore manifest again in the same or another form. There are two types of Ayurvedic treatment: elimination of tox-jtns and neutralization of toxins. These treatments may be applied on both the physical and emotional levels.

A

EMOTIONAL RELEASE
Let us first deal with the emotional or psychological factors. Anger, fear, anxiety, nervousness, jealousy, possessiveness and |greed are common human emotions. Yet most people learn in [childhood not to express these negative emotions. As a result, one jbegins at an early age to repress the natural expressions of these I’feelings. The science of Ayurveda teaches that the individual must jrelease these emotions which, if they remain repressed, will cause |imbalances resulting in disease-causing toxins. I The Ayurvedic technique for dealing with negativity is: observation and release. For example, when anger appears, one should |be completely aware of it: watch this feeling as it unfolds from |beginning to end. From this observation, one can learn about the |nature of the anger and then let the anger go, release it. All nega-jtive emotions may be dealt with in this way. Ayurveda teaches that through awareness all negative emotions can be released. Fear is associated with vata: anger with pitta; and greed, envy and possessiveness with kapha. If one represses fear, the kidneys will be disturbed: anger, the liver; greed and possessiveness, the heart and spleen.

THE PANCHA KARMA
For numerous ailments such as excess mucus in the chest, bile in the intestines, kapha in the stomach or gas accumulation in the large intestine, physical elimination may be used. For such treatment, Ayurveda suggests pancha karma. These processes are cleansing to the body, mind and emotions. Pancha means “five” and karma means “actions” or “process”. The five basic processes are: vomiting; purgatives or laxatives: medicated enemas; nasal administration of medication and purification of the blood.

THERAPEUTIC VOMITING (Vaman)
When there is congestion in the lungs causing repeated attacks of bronchitis, cough, cold or asthma, the Ayurvedic treatment is therapeutic vomiting (vamand), to eliminate the mucus-causing excess kapha. First, three or four glasses of licorice or calamus root tea are administered: then vomiting is stimulated by rubbing the tongue, which releases emotions. Or, in the morning before brushing the teeth, one may take two glasses of salt water, which will aggravate kapha. Then rub the tongue to induce vomiting. Once the mucus is released, the patient will feel instantly relieved. Congestion, wheezing and breathlessness will disappear and the sinuses will become clear.

Chart 5 –

Emesis Therapy (Vaman)

Elimination through the Upper Pathways
Waman is the cleansing of Kapha and the elimination of mucus & congestion.
PC-Emesis Measures: Oil massage and fomentation are administered n the night before the day ofVaman. One to three days prior toVaman, the erson should drink one cup of oil two to three times a day until the stool scomes oily, or he feels nauseated. He should also eat a Kaphagenic diet aggravate Kapha in the system. Vaman should be given in the morning (Kapha time). The person should eat Basmati rice and yogurt with much palt early in the morning, which will further aggravate Kapha in the l^tomach. The application of heat to the chest and back will liquify the Kapha. The person should sit calmly on a knee-high chair, and drink a concoction licorice and honey, or calamus root tea. This emesis preparation is easured and recorded before being drunk, so that at a later time the |mount ofvomitis from the decoction can be determined. After drinking the decoction, the person should feel nauseated. He should then rub the tongue to induce vomiting, continuing until bile comes out in the vomitis. The degree of success in this treatment is determined by: 1) the number of vomitings (8 is maximum, 6 medium, 4 minimum), and 2) the quantity of vomitus (1 quart maximum, 1½ pints medium, 1 pint minimum). Post-Emesis Measures: Resting, fasting, smoking medicated cigarettes, and not suppressing natural urges, i.e. urination, defecation, gas, sneezing, coughing Indications: Cough, cold, symptoms of asthma, Kapto fever, nausea, loss of appetite, anemia, bleeding through lower channels, poisoning, skin diseases, diabetes, lymphatic obstruction, chronic indigestion, edema (swelling), epilepsy, chronic sinus problems, repeated attacks of tonsillitis. Contra-indications: Childhood, old age, debility, hunger, heart disease, cavities in the lungs, bleeding of upper channels, menstruation, pregnancy, emaciation, grief, obesity Emetics (Substances): Licorice, calamus, salt, cardamom, nux vomica

Chart 6 –

Purgation Therapy (Virechan)
Elimination through the Lower Pathways

Virechan is the cleansing of Pitta and the purification of blood toxins. It can be given three days after Vaman therapy. If Vawan therapy is not indicated, it can be administered directly. To prepare for Virechan therapy, oil and fomentation must be applied to the rectum and abdomen respectively. Virechan cleanses the sweat glands, small intestine, colon, kidneys, stomach, liver and spleen.
Indications: Skin diseases, chronic fever, piles, abdominal tumours, worms, gout, jaundice Possible Contra-Indications: Childhood, old age, debility, acute fever, low Agni, indigestion, bleeding from lower channels, cavities in lungs, diarrhea, foreign body in stomach, immediately after Vaman, emaciation, ulcerative colitis, prolapsed rectum

Mirechan Substances: Senna, prune, bran, flaxseed husk, dandelion root, pysllium seed, cow’s milk, salt, castor oil, raisins, mango juice.

Therapeutic vomiting is also indicated for skin diseases, chronic asthma, diabetes, chronic cold, lymphatic obstruction, chronic indigestion, edema (swelling), epilepsy (between attacks), chronic sinus problems and repeated attacks of tonsillitis.

PURGATIVES [Virecfum)
When much bile is secreted and accumulated in the gallbladder, liver or intestines, an allergic rash or skin inflammation, such as acne or dermatitis, as well as chronic fever, ascites, biliary vomiting or jaundice may result. The Ayurvedic treatment for this condition is administration of purgatives or laxatives (virechan). A number of fine herbs grown in the United States can be used for this treatment. For example, senna leaf tea is a mild laxative. However, in people of vata constitution, this tea might create griping pain, since its action aggravates peristaltic movement in the large intestine. An effective laxative for vata or pitta constitutions is a glass of hot milk to which two teaspoons of ghee have been added. (The preparation of ghee is described in Appendix C - Recipes.) This laxative, taken at bedtime will help to relieve the excess pitta causing the bile disturbance in the body. In fact, purgatives can completely cure the problem of excessive pitta. When purgatives are used, it is important to check the diet. The patient should not eat foods that will aggravate the predominant humor or cause the three humors to become unbalanced. (For more details on diet, see Chapter Vlll.) Purgatives should not be given to persons with low aqni, acute fever, diarrhea, severe constipation or bleeding from the rectum or the lung cavities. Nor should they be administered when a foreign body is present in the stomach, after enema, or in cases of emaciation, weakness or prolapsed rectum.

ENEMA (Basti)
Ayurvedic enema treatment [basti) involves introduction into the rectum of medicinals such as sesame oil, calamus oil or herbal decoctions in a liquid medium. Medicated enema is the complete treatment for vata disorders. It alleviates constipation, distention, chronic fever, the common cold, sexual disorders, kidney stones, heart pain, vomiting, backache, neck pain and hyperacidity. Many vata disorders such as sciatica, arthritis, rheumatism and gout also are treated with enemas. Vata is a very active principle in patho-genesis, and there are at least eighty different vata-related disorders. Basti is a .complete treatment for eighty percent of these diseases. Medicated enemas should not be given if the patient is suffering from diarrhea or bleeding from the rectum. An oil enema should not be given to persons having chronic indigestion, cough, breathless-ness, diarrhea, diabetes or severe anemia: nor to the aged or children below seven years of age. Decoction enemas (herbs boiled in water) should not be given for acute fever, diarrhea, cold, paralysis, heart pain, severe pain in the abdomen or emaciation. Oil or decoction enemas should be retained for a minimum of thirty minutes; however, it is best to retain longer if possible.

NASAL ADMINISTRATION (Nasya)
The nasal administration of medication is called nasya. An excess of bodily humors accumulated in the throat, nose, sinus or head is elimininated by means of the nearest possible opening. The nose is the door to the brain and to consciousness: pram or life energy, enters the body through breath taken in through the nose. Prana maintains sensory and motor functions. Nasal administration of medication helps to correct the disorders of prana affecting the higher cerebral, sensory and motor functions. Nasal administration is indicated for dryness of the nose, sinus congestion, hoarseness, migraine headache, convulsions and certain eye and ear problems. In general, nasal medication should not be administered after a bath, food. sex or drinking alcohol, nor should it be applied during pregnancy or menstruation.

Chart 7

Enema Therapy (Basti)
Elimination and medication through the Lower Pathways

Vata is the main etiological factor in the manifestation of disease. Vata is responsible for the retention or elimination of feces, urine, bileand other excretas. Vain is mainly located in the colon. Bones are also the site of Vata. Hence, the medication administered rectally works up to the AsthiDhatu. The mucus membrane of the colon is related to the outer covering of the bones (periosteum), which nourishes the bones. Therefore, any medication given rectally goes into the deeper tissues, like bones, and corrects Vain disorders. Types of Enemas: 1) Oil Enema—1/2 to 1 cup of warm sesame oil (for chronic constipation), 2) Decoction Enema —1/2 cup of gotu kola or comfrey decoction (see licorice decoction listed under licorice ghee in recipe section) with 1/6 cup of warm sesame oil, 3) Nutrition Enema - 1 cup of warm milk, 1 cup of meat broth or 1 cup of bone marrow soup. Indications: Constipation, distention, low back ache, gout, rheumatism, sciatica, arthritis, nervous disorders, Vata headache, emaciation, muscular atrophy. Contra-Indications: 1) Oil Enema - Diabetes, obesity, indigestion, low agni, enlarged spleen, unconsciousness, 2) Decoction Enema - Debility, hiccough, hemorrhoids, inflammation of anus, diarrhea, pregnancy, ascites, diabetes, 3) Nutrition Enema - Diabetes, obesity, lymphatic obstruction, ascites.

Breathing also can be improved through nasal massage. For this treatment, the little finger is dipped into ghee and inserted into the nose. The inner walls of the nose are slowly massaged, going as deeply as possible. This treatment will help to open the emotions. (Nose tissue is tender and for this application the fingernail must be kept short to avoid injuring the delicate mucus membranes.) Since most people have deviated nasal septums, one side of the nose will be easier to penetrate and massage than the other. The finger should not be inserted forcibly. The massage should proceed by slow penetration, the finger moving first in a clockwise, then in a counterclockwise

Chart 8

Nasal Administration (Nasya)
The Nose Is the Door to the Brain and Consciousness
Types of Nasya: 1 )Virechana (cleansing with use of powders or herbs), 2) Nutritional Nasya (for Vata), 3)Sedative Nasya, 4) Nasya Decoctions, 5) Ghee or Oil Nasya, 6) Nasal Massage Administration of Powder: A dry powder of gotu kola is blown into the nose with a tube. It is used in Kapha disorders, i.e. headache, heaviness in the head, cold. running of nose, sticky eyes, hoarseness due to sticky Kapha, sinusitis, cervical lymphadenitis, tumours, worms, skin diseases, epilepsy, drowsiness, Parkinsonism, chronic rhinitis, attachment, greed, lust. Nutritional Nasya: Use ghee, oils, salt. Nutritional Nasya is used in Vata disorders, i.e. migraine headache, dryness of voice, dry nose, nervousness, anxiety, fear, dizziness, emptiness, negativity, ptosis, bursitis, stiffness in the neck, cervical spondylosis, dry sinuses, loss of sense of smell. Sedative Nasya: Use aloe vera juice, warm milk, juice of asparagus root, gotu kola juice. Sedative Nasya is used only in Pitta disorders, i.e. hairfall, conjunctivitis, ringing in the ear. Oil Nasya: Decoctions and oils together are used in Vata, Pitta or Kapto disorders. Nasal Massage: Dip the clean little finger into the appropriate oil and insert into each nostril as deeply as possible. The nasal passage is then lubricated through this gentle massage. Nasal massage helps to relax the deeper tissues and can be done every day or any time one is under stress. As shown in the diagram, the person should lie on the table with the head down and the nose facing up. Put 5 drops of oil or decoction as needed into each nostril. Lie in this position for one minute or more. Contra-Indications: Pregnancy, menstruation; after sex, bathing, eating, or drinking alcohol Substances Used in Nasya: Calamus powder, gotu kola, onion, garlic, black pepper, cayenne, ginger, ghee oil decoctions. direction. By this means, the emotions that are blocked in the respiratory tract will be released. One may use this treatment each morning and evening. In this way, breathing patterns will change as the emotions are released and the eyesight also will improve.

BLOOD-LETTING [Rakta Moksha)
Toxins that are absorbed into the bloodstream through the gastrointestinal tract circulate throughout the body. They may manifest under the skin or in the joint-spaces, creating disease. In such cases, elimination of toxins and purification of the blood is necessary.

For repeated attacks of skin disorders such as urticaria, rash, eczema, acne, scabies, leucoderma, chronic itching and hives, blood-letting (rakta moksha) is indicated. It also is effective in cases of enlarged liver and spleen, and for gout. Pitta is manifested in the waste products of the blood, so in many pitta disorders, such as rash and acne, the toxins are circulated in the blood system. Thus, for many pitta ailments, extracting a small amount of blood from the vein relieves the tension created by the toxins in the blood.* Blood-letting also stimulates antitoxic substances in the blood stream which helps develop the immune mechanism in the blood system. Thus, the toxins are neutralised enabling radical cures of many blood and bone disorders. Blood-letting also is contra-indicated in cases of anemia, edema and weakness. This treatment is not recommended for young children or the aged. Some subtances such as excess sugar, salt, yogurt and sour-tasting foods are toxic to the blood. In certain blood disorders, to keep the blood pure, these substances should be avoided. Burdock root tea is the best blood-purifier. For blood-carried disorders such as allergy, rash or acne the patient should take a milk laxative and the next evening begin burdock root tea therapy. The tea is made from one teaspoon of powder in one cup of hot water. If taken every night, the action of the herb will begin to purify the blood. Other blood-purifying herbs are saffron, sandalwood powder, turmeric and calamus root powder. Pomegranate juice, orange juice and asparagus root are also beneficial for blood ailments. These may be used after blood-letting has been performed.

PALLIATION
Following treatment to eliminate the most serious toxins, the process of palliation (shamana) is employed. Palliation involves neutralizing the toxins by enkindling aqni and stimulating the digestion through fasting. Toxins also may be neutralized by internal use of hot, pungent herbs such as ginger and black pepper. Sustained hunger and thirst, exercise, sunbathing and sitting in the fresh air are other means of neutralizing toxins.

*This procedure should be administered only by a physician.

CHAPTER VIII Diet
Ayurveda teaches that each individual has the power to heal himself. Thus, this science of life offers everyone the freedom to recover health by understanding the body and its needs. Fundamental to the individual’s ability to remain healthy, according to Ayurveda, are the maintenance of a sound diet and a stable, healthy routine. Also important are the pursuit of traditional practices such as yoga and breathing exercises; and an understanding of the spiritual practices that can create harmony and happiness. Diet should be chosen to suit the individual constitution. If one understands the constitution and its relationship to the qualities of various foods, then it is possible to select a proper diet. One needs to take into account the taste of the food (sweet, sour, salty, pungent, bitter or astringent) and also whether it is heavy or light, hot- or coldproducing, oily or dry, liquid or solid. The seasons of the year must also be considered in choosing diet. The accompanying table provides a list of the foods that are helpful or harmful for each constitution. The uppointing arrows next to each food category on the chart indicate that these substances aggravate the corresponding factor. The down-pointing arrows indicate foods that decrease the humor such foods being good for the individual of that particular constitution. For instance, dry fruits, apples, melons, potatoes, tomatoes, eggplant, ice cream, beef, peas and green salad aggravate vata. Thus, they should not be taken in excess by a person of vata constitution. Conversely, sweet fruits, avocados, coconut, brown rice, red cabbage, bananas, grapes, cherries and oranges are beneficial for people of vata constitution. Increase of the pitta dosha will be caused by spicy foods, peanut butter, sour fruits, bananas, papayas, tomatoes and garlic. Foods that inhibit pitta are: mangoes, oranges, pears, plums, sprouts, green salad, sunflower seeds, asparagus and mushrooms. Bananas, melons, coconut, dates, papayas, pineapples and dairy products increase kapha. However, dry fruits, pomegranates, cranberries, basmati rice, sprouts and chicken are beneficial for people of kapha constitution. During summer, when the temperature is high, people tend to perspire excessively. Pitta predominates at that time of year. It is not good to eat hot, spicy or pungent foods then because they will aggravate pitta. During autumn, when the wind is high and dry, more vata is present in the atmosphere. At this time, one should avoid dry fruits, high protein foods and other foods that increase vata. Winter is the season of kapha; it brings cold and snow. During this period one should avoid cold drinks, ice cream, cheese and yogurt. Such foods will increase kapha. When considering diet, the quality and freshness of food are important factors. There also are certain foods that are incompatible when eaten together, such as fish and milk, meat and milk, yogurt and beef, and sour fruits and milk. In addition, most melons should be eaten alone. In combination with other foods, they create clogging and may prevent absorption by the intestines. These effects could cause an imbalance in the tridosha. Toxins result when these incompatible foods are ingested together. The intake of food should be regulated by the condition of the agni, the digestive fire in the body. Do not eat unless you feel I hungry and do not drink unless you are thirsty. Do not eat when you feel thirsty and do not drink when you feel hungry. If you feel hungry, it means your digestive fire is enkindled. If you drink at this |ttme, the liquid will dissolve the digestive enzymes and the agni will e redued.

Table 5

Food Guidelines for Basic Constitutional Types
NOTE: Guidelines provided in this table are general. Specific adjustments for individual requirements may need to be made, e.g. food allergies, strength of agni, season of the year, and degree of dosha predominance or aggravation.
VATA
NO p

PITTA
YES q NO p Sour Fruits Apricots Berries Bananas Cherries Cranberries Grapefruit Grapes (green) Lemons Oranges (sour) Papaya Peaches Pineapples (sour) Persimmon Plums (sour) YES

KAPHA

q

NO

p

YES q Apples Apricots Berries Cherries Cranberries Figs (dry) Mango Peaches Pears Persimmon Pomegranate Prunes Raisins

FRUITS

p Aggravated
dosha

q Balances
dosha

Dried Fruits Apples Cranberries Pears Persimmon Pomegranate Watermelon

VEGETABLES (Raw)

GRAINS

Broccoli Brussels Sprouts Cabbage Cauliflower Celery Eggplant Leafy Greens* Lettuce* Mushrooms Onions (raw) Parsley* Peas Peppers Potatoes (white) Spinach* Sprouts* Tomatoes * - These Vegetables are OK in moderation, with oil dressing. Barley Oats (cooked) Buckwheat Rice Corn Wheat Millet Oats (dry) Rye

Sweet Fruits Apricots Avocado Bananas Berries Cherries Coconut Figs (fresh) Grapefruit Grapes Lemons Mango Melons (sweet) Oranges Papaya Peaches Pineapples Plums Cooked Vegetables Asparagus Beets Carrots Cucumber Garlic Green Beans Okra (cooked) Onion (cooked) Potato (sweet) Radishes Zucchini

Sweet Fruits Apples Avocado Coconut Figs Grapes (dark) Mango Melons Oranges (sweet) Pears Pineapples (sweet) Plums (sweet) Pomegranate Prunes Raisins

Sweet & Sour Fruits Avocado Bananas Coconut Figs (fresh) Grapefruit Grapes Lemons Melons Oranges Papaya Pineapples Plums

Pungent Vegetables Beets Carrots Eggplant Garlic Onions Peppers (hot) Radishes Spinach Tomatoes

Buckwheat Corn Millet Oats (dry) Rice (brown) Rye

Sweet & Bitter Vegetables Asparagus Broccoli Brussels Sprouts Cabbage Cucumber Cauliflower Celery Green Beans Leafy Greens Lettuce Mushrooms Okra Peas Parsley Peppers (green) Potatoes Sprouts Zucchini Barley Oats (cooked) Rice (basmati) Rice (white) Wheat

Sweet & juicy Vegetables Cucumber Potatoes (sweet) Tomatoes Zucchini

Oats (cooked) Rice (brown Rice (white) Wheat

Pungent & Bitter Vegetables Asparagus Beets Broccoli Brussels Sprouts Cabbage Carrots Cauliflower Celery Eggplant Garlic Leafy Greens Lettuce Mushrooms Okra Onions Parsley Peas Peppers Potatoes (white) Barley Corn Millet Oats(dry) Rice (basmati, small amount) Rye

Table 5, continue

VATA
NO p

PITTA
YES q NO p Beef Eggs (yolk) Lamb Pork Seafood YES

KAPHA

q

NO

p

YES q Chicken or Turkey (dark meat) Eggs (not fried scrambled)

ANIMAL FOODS

p Aggravated q
dosha Balances dosha

Lamb Pork Rabbit Venison Seafood

Beef Chicken or Turkey (white meat) Eggs (fried or scrambled)

LEGUMES

No Legumes except Mung Beans, Tofu, Black & Red Lentils All Nuts are OK in Small Quantities All Seeds are OK (in moderation) All Sweeteners are OK except White Sugar All Spices are Good

Chicken or Turkey (white meat) Eggs (white) Rabbit Shrimp (small amount) Venison All Legumes OK except Lentils

Beef Lamb Pork Seafood

Rabbit Shrimp Venison All Legumes are Good except Kidney Beans. Soy Beans. Black Lentils & Mung Beans No nuts at All No Seeds except Sunflower & Pumpkin No Sweeteners except Raw Honey All Spices are Good Except Salt

NUTS SEEDS SWEETENERS CONDIMENTS

No Nuts except Coconut No Seeds except Sunflower & Pumpkin All Sweeteners are OK except Molasses & Honey No Spices except Coriander, Cinnamon, Cardamom. Fennel, Turmeric & Small Amount of Black Pepper. Buttermilk Cheese Sour Cream Yogurt Almond Corn Salfflower Sesame Butter (unsalted) Cottage Cheese Ghee Milk Coconut Olive Sunflower Soy

DAIRY

All Dairy Products are OK (in moderation)

OILS

All Oils are Good

No Oils except Almond. Corn or Sunflower in Small amounts.

It is food that nourishes the body, mind and consciousness. How DU eat is very important. While eating, one should sit straight and void distractions such as television, conversation or reading. Focus our mind upon and be aware of the taste of the food. Chew with ve and compassion and you will clearly experience the taste. Taste does not originate in food, it originates in the experience the one who eats. If your agni is impaired, you will not taste the food properly. The taste of food depends upon agni. Spices help to enkindle agni, as well as to cleanse the body and to enrich the taste of the food. Each mouthful should be chewed at least thirty-two times before it is swallowed. This practice allows the digestive enzymes in the mouth to do their work properly and, in addition, it gives the stomach time to prepare for the arrival of the masticated food. It is important that one eats at a moderate speed. How much food you take at one time also is important. One-third of the stomach should be filled with food, one-third with water and one-third with air. The amount of food eaten at a meal should be the equivalent of two handsful of food. If one eats in excess, the stomach will expand and demand additional food. An overeater’s stomach expands like a balloon. Overeating also results in the creation of additional toxins in the digestive tract. The food becomes a poison that the body must eliminate through effort. One should eat and drink with discipline and regularity for eating is a meditation. Eating in this way will nourish your body mind and consciousness and will also enhance longevity. Water plays a vital role in maintaining balance in the body. Water may be taken in the form of fruit juices. Although fruit juice should not be taken during meals, water is necessary at meals. One should sip water while eating. Water taken with meals becomes a nectar that aids digestion. If a quantity of water is drunk after the completion of a meal, the digestive juices will be diluted and digestion hampered. Climate will affect the amount of water the body requires. If there is indigestion, one should observe a warm-water fast. This practice will aid cleansing and increase aym. Cold water will cool down aqw, therefore, ice cold water is poison to the system and hot water is nectar. The digestion is affected when one drinks a lot of water. Too much water can result in retention and additional body weight.

FASTING
Before a fast is undertaken, consideration must be given to the individual constitution. In the West, people sometimes observe fasts for ten, fifteen, twenty or more days without considering their constitutions. This lack of understanding of constitutional requirements may have detrimental effects. A person of vata constitution should not observe a fast for more than three days. Not eating increases lightness in the body and vata (bodily air) is also light. So, the vata element becomes impaired if a fast is continued too long and this impaired element will create fear, anxiety, nervousness, and weakness. The same restriction on length of fasting holds for individuals of pitta constitution. A fast of more than four days will aggravate pitta, increasing the fire element in the body. This increased pitta will cause psycho/physical reactions of anger, hate and dizziness. People with kapha constitutions, however, may observe prolonged fasts. They will feel a pleasant sensation of increased lightness, greater awareness and an opening of consciousness. Clarity and understanding will improve. If a juice fast is undertaken, it is important to remember that grape juice is good for the vata constitution; pomegranate juice for the pitta constitution; and apple juice for the kapha constitution. Each day of the fast, drink about one and one-half quarts of the juice diluted with water. The digestive system is resting during a fast. It is important not to place strain on the agni. the digestive fire, during this time. During fasting, the digestive fire becomes enkindled and, since there is no food to digest, agni slowly burns away the long-existing toxins in the intestines.

Ayurveda teaches that during a fast certain herbs such as ginger, black pepper, cayenne pepper and curry, which have medicinal value because of their hot, spicy attributes, may be used to help neutralize toxins in the system. If these herbs are taken in the form of tea, they will help enkindle aqm which will burn away toxins. When one is observing a fast, physical strength and stamina should be watched. If it becomes noticeably less, the fast should be discontinued. Fasting is recommended when there is fever, cold, constipation or arthritic pain. If there are toxins, or if ama exists in the large intestine, fasting is indicated. For the normal, healthy individual, a warm water fast (one to two quarts per day) is advisable at least one day a week. This practice allows the digestive system to rest.

VITAMINS
In the West, taking vitamins is regarded as a means to create or maintain good health. Physicians and healthprofessionals prescribe vitamins routinely to their patients and such practices as taking massive doses of vitamin C to prevent colds are common. However, if the individual constitution is not considered, such doses of vitamins may create imbalances in the dosha. The human body has a capacity to generate the vitamins it needs and dependence upon external vitamins, without consideration of the individual constitution and condition of agni, may create an excess of vitamins in the body (hypervitaminosis). Many people who regularly take vitamins and minerals to supplement their diets continue to suffer from the same deficiencies for which they are taking supplements because they are unable to properly digest, assimilate and absorb these natural and synthetic vitamins.