The Ayurveda Encyclopedia _ Natural Secrets to Healing, Prevention, and Longevity ( PDFDrive ) (1)

The Áyurveda Encyclopedia Professional Praise for the Ãyurveda Encyclopedia 20,000 copies in print! 2nd Edition Magazine Reviews EDITOR’S CHOICE! “...a comprehensive, detailed primer for serious students of Ayurveda, (yet) its design and layout is also “lay-person-friendly:” Indeed it is one of the better...texts...; clarif(ies)...Ayurveda for the Western readers ...provides a deeper insight into the spiritual foundations of Ayurveda; a complete analysis of how diseases are caused and...progress...Best of all (the) approach is refreshingly honest.” The Bodhi Tree Review “You could buy a half-dozen plus books on Ayurveda to start your reference library, or you could buy...(this) Encyclopedia. It’s detailed enough for the professional, but accessible to the lay person...It is useful and entertaining for any student of Ayurveda or as a home self-healing resource...(a) magnum opus.” Hinduism Today “...you‘ll be delighted to discover this comprehensive guide...” Herb Research News (Herb Research Foundation) “(one of) the better ‘good reads’...a four-part...encyclopedia...also contains useful appendixes with features such as client health history form as well as an Ayurvedic glossary.” Natural Pharmacy Ayurvedic Doctors “The Ayurveda Encyclopedia is an important reference volume for all students of Ayurveda and Yoga, almost a complete course in Ayurveda in itself. Swami Sada Shiva Tirtha has done a monumental work in putting together so much material in such a concise and clear manner for the modern reader.” Dr. David Frawley (Vamadeva Shastri); Director: American Institute of Vedic Studies Medical Professionals For me, this is the next best book after Harrison’s Internal Medicine Text. I think every doctor should read this book for better insights into the entire psycho-physiologic makeup of his or her patients” Patrick J. Conte MD; Radiologist - New Jersey “...gives a (spiritual) perspective that is lacking in the current alternative literature.” Robert Pincus, MD “...a ‘must have’ reference for any health professional involved in integrative medicine. (The author) as brought an ancient complex teaching into a fully usable western form, that can aid both the practi- tioner and the patient to use Ayurvedic Medicine as part of a wholistic, life-enhancing program.” Ellen Kamhi PhD RN HNC (“The Natural Nurse”)/Author “This is an excellent reference book for the pharmaceutical industry for developing formulations to meet the rising demand of customers. It’s the Merck Manual of Ayurveda.” Bharat Shulka, President - Pharm-Tech Industries

The Áyurveda Encyclopedia Dedicated to His Holiness 1008 Sri Sri Srimat Swami Narayan Tirthaji Maharaj 1915 - 2001

The Áyurveda Encyclopedia Dhanwantari: Divine father of Ãyurvedic Medicine Máhárißi Bharadwaj: Human father of Ãyurvedic Medicine ii

The Áyurveda Encyclopedia The Ãyurveda Encyclopedia Natural Secrets to Healing, Prevention & Longevity Swami Sadashiva Tirtha Technical Editor: Dr. R.C. Uniyal Contributing Editors: Dr. S. Sandhu, Dr. J. K. Chandhok iii

The Áyurveda Encyclopedia The Ayurveda Encyclopedia: Natural Secrets to Healing, Prevention & Longevity by Swami Sadashiva Tirtha (Author of Bhagavad Gita for Modern Times: Secrets to Attaining Inner Peace & Harmony) Ayurveda Holistic Center Press P.O. Box 94 Bayville, NY 11709 USA an imprint of Sat Yuga Press ~an ‘eco-positive’ publisher~ See our books & socio-eco-commitment policy at: http://satyuga.com No part of this book may be used or reproduced or transmitted in any form or by any means, elec- tronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written consent from the publisher except for brief quotations used in critical articles and reviews. © Copyright 1998 through 2007 Swami Sada Shiva Tirtha; All rights reserved First edition 1998 Second Edition 2007 - revised Editions: ISBN-13: 978- 0-9658042-5-7 Softcover ISBN-10: 0-9658042-5-9 PDF E-book ISBN-13: 978- 0-9658042-8-8 ISBN-10: 0-9658042-8-3 Library of Congress Card Catalog Number 97-077845 This book is a reference manual, and is not intended to treat, diagnose, or prescribe. The information in this book is in no way intended to substitute for health consultations with licensed practitioners. Book cover design by Linda Parks Yoga illustrations © Copyright 2007 Gary Matson Some of the medical pictures appear courtesy of Software Marketing Corporation’s Bodyworks 3.0 CD-ROM program. Some of the Indian clipart appears courtesy of Prium Graphics’ KalashKala 1.0 program (617) 444-4103. All Hindi words used in KalashKala ver. 1.0 were created using Saralfonts, a product of SaralSoft of California. Sat Yuga Press is an eco-positive company. We print only on 100% recycled, non-chlorine/non-acid paper and use soy-based inks. For all our energy usage we purchase carbon offset credits, plant trees, and support our local waterway organization: for the love of earth ahimsa. iv

The Áyurveda Encyclopedia Table of Contents Dedication......................................................vii Digestion Photo of Átrea...............................................viii Abdomen Poem...............................................................ix Jaundice Foreword.........................................................xi Gall Stones Photos of Himalayas, Ashwins......................xii Dyspepsia Acknowledgments........................................xiii Indigestion Photos of Áyurvedic doctors and centers......xiv Gastroenteritis Introduction....................................................xv Colic SECTION 1: Fundamentals............................1 Hyperacidity Chapter 1 Overview..........................................3 Gastritis Chapter 2 The Human Universe.....................15 Malabsorption SECTION 2: Analysis...................................43 Parasites Chapter 3 Analyzing Constitution & Illness..45 Constipation SECTION 3: Therapeutics............................65 Hemorrhoids Chapter 4 Herbology.......................................67 Obesity Chapter 5 Glossary........................................113 Candida Chapter 6 Nutrition.......................................121 Ulcers Chapter 7 Pañcha Karma..............................169 Toxin (Áma) Chapter 8 Aromatherapy...............................247 Chapter 16 Infections and Wounds...............391 Chapter 9 Haóha Yoga and Práòáyáma.........253 Fever Chapter 10 Sound Therapy: Mantras, Chakras, Abscess and Music............................................311 Sinus Chapter 11 Color and Gems.........................319 Wounds Chapter 12 External Influences: Lifestyle, Inflammatory Ulcers Seasons,Exercise.................................329 Fractures/Dislocations Chapter 13 Psychology, Ethics and Chapter 17 Respiratory System....................407 Spiritual Counseling............................335 Cough SECTION 4: Illnesses & Diseases..............349 Breathing Chapter 14 Circulatory System....................353 Hiccup Bleeding TB Anemia Cold Heart Chapter 18 Urinary System..........................417 Blood Pressure Urine Arteriosclerosis Diabetes Paraplegia Chapter 19 Ear, Nose, Throat, Chapter 15 Digestive System.......................361 Mouth, and Eyes.................................427 Anorexia Ears Vomiting Nose Diarrhea/Dysentery Catarrh Hoarse Throat Eyes

The Áyurveda Encyclopedia Mouth Abscesses Chapter 20 Nervous System.........................455 Goiter Convulsions Hyperthyroidism Sciatica Benign Tumors Insanity Gout Epilepsy Thirst Addictions Chapter 26 Miscellaneous:............................541 Alcohol Recovery Three Vital Organs—Heart, Head, Bladder Fainting Headaches, Migraines Coma Arthritis, Rheumatism Wasting Dangerous Spiritual Practices Multiple Sclerosis Herbs for Tissues and Organs Parkinsons Gland Definitions Alzheimers Organs and Doßhas Chapter 21 Skin............................................477 When to Take Herbs Warts Herbal Recipes Skin Mutually Incompatible Foods Leukoderma Herb Preparation and Use Herpes Zoster Herb Mixing Áyurvedic Acupuncture Chapter 22 Neoplasm/Abnormal Growths...491 Chapter 27 Outer Healing.............................557 Scrotum Beauty Care Fistula Jyotiäh: Vedic Astrology Elephantiasis Vástu £hástra Hernia Feng Shui Tumors Scientific Research Cancer Organics Chapter 23 Reproductive System.................501 Ecological-caused disorders/Epidemics Females Appendixes Childbirth I Sanskrit Alphabet........................................585 Planets and Newborns II Client Health History Form......................587 Males Venereal Diseases Doßha Self-Test...................................588 Chapter 24 Immune System.........................527 III Doßha Food Plans....................................591 HIV/AIDS Resources......................................................605 Epstein Barr/CFS Author CV.....................................................607 Fibromyalgia Glossary.........................................................609 Chapter 25 Metabolic System......................531 Bibliography..................................................619 Edema Index..............................................................623 Meningitis Quinsy Tonsillitis vi

The Áyurveda Encyclopedia Dedication Dedicated to my beloved baba, His Holiness 1008, Sri Sri Srimat Swami Narayan Tirthaji Maharaj, without whose Divine silence and blessings, this book could never have been written or published. vii

The Áyurveda Encyclopedia Ãtreya Punarvasu: Author of the Charak Saåhitá viii

The Áyurveda Encyclopedia A Psalm of Dedication As also all the beings of earth Against the puff of poison. (In memory of the Christmas in Montreal, It is Thine to keep everything 1952) And every being playing pure-Pure in form and in spirit. Who are Thou, Magnum Marvel Certainly yes I cognize Thee. Hanging in the cross-bar of cruelty? Thou art Civa the Benevolence. Veneration to Thee! Does the soul of Eternal Pathos-Stalled    in the body of man Role Defiance to Death? And, A man never Thou art. Did I not meet Thee once more yet The petty strip of a loin-cloth on the foot of a mighty oak shies to bring Thy body bare to all eyes In the dense of a wood-Land hilly? But is forced to slip off Thy slim waist; can it be a miss? Oh no. Thy arms wide apart, These broad and big eyes Thy bellowing feet locked together, Shedding compassion of love For Thy palm and Thy soles to get For all beings pining in penance Teethed in canine hooks. This pose of unstirring fortitude Thy sores drain Thy red hot blood. of forbearing Forgiveness, And, what eyes are Thine! This untold agony of loving sacrifice Wide and Large azure pools, These cherry lips inviting Half-lid but flowing A thousand kisses of gratitude The tears of mercy sublime And still tending a resolute vow-All That roll down Thy sturdy cheeks these were then and there-in. To mix up with Thy blood There Thou satest stalled And drench the arid bosom of Earth-with To a humble seat of dried stalk, the elixir of graceful piety. As fixed as a doll divine, And, here Thou art lofty- alone And Thy lips muttering a stout oath— Ignoring ignorance of Soul. I don’t fail to recollect it-This Thy golden curly locks sitting be mine Last Spray the Spree of love sincere; To soak me dry if The crown of thorn about Thy head-Meant Knowledge unbound fling not its door to mean the message of Envy-Beams Open unto me and let me find luster of halo to clouds The means to free the soul As also to gloom and the glum; out of all coverings and bondage And Thou stickest fast Those eyes like the brightest stars As the scare-craft of Sin and the Devil. Glowed in the wild forlorn    Becoming the go to pilgrims fair. Memory hits at the glimpses old. Nothing can con nor whiff my ken I get to have seen Thee before-sometime to find in Thee that one indeed-Buddha and somewhere else. Idol of Love Enlightened Pray wait till I may gather up. Well perhaps Thou are the One    That on the beginning of the world Cupped Thy palm to hold all the venom And drenched Thy throat blue To deliver the gods in heaven ix

The Áyurveda Encyclopedia It’s all the grace of Thy blessings Ah! Thy Supreme Holy Excellency! That my memory blooms to brighten Eternal Existence Thy vision in full splendor of glory. Paramount Life-Intelligence-Bliss! I met Thee, to be sure, Amalgam of total Beauty- Harmony- Music! Amidst the havoc of bloody Kuruxetra. Thou art Sole Energy to spring motion forth. Hero of all heroes, Thou wert And Nature is Thy modus operandi. In the driver’s box of a chariot-The Salutations to Thee. chariot of mighty Arjuna Blow the blind off the sockets of sight Drawn by four stallions white, And jut Thy revelation All brave, bold and proud-To more solemn and profound. drive Thy faithful through the killing spree I, the most petty and low of Thy Lambs To Eternal Security. Beg to pray for riddance The reins of the shooting chargers From the dismal abyss of falsehood— Were in Thy fists fixed; Boastful and selfish Ignorance. Sanguinity roared and danced Holdst me up. Before Thy graceful eyes Heedest my passion’s groan, But could by no means disturb Bathest me in faith divine Thy serene, care-free comfort; Brushest all scars of violation off The same unbridled locks With Thy breath and Thy glance. Dangled in the wind by Thy shoulders; And foundst in my heart my soul The same rosy resolute lips bore Long forgotten to feel. The assurance of faith unvexed. Be it Thou pleasure to accept And how much blood Thou hadest - My ovation to Civa in Thee The selfish monsters to shed to turn - My tributes to Buddha in Thee The yellow sandy breast of Kuruxetra - My homage to Krishna in Thee Into a wild stretch of a ruddy mud! And be it Thy kindness su- The pangs of the dying ones, perb The tears of widows and mothers, To turn this dolt in me The loud roars of enmity Into a fair forehead Arya, The deep sighs of the destitute The holy and ever And all these violence Thou hadst to nook in Thy breast. progressive friar Was that, the task, too much for Thee To the goal of self-immola- And, is it why Thou shiftest Thyself tion- To this far and far distance, Clear, complete and perfect- To ride the cross, and Against the slips of whom To drain Thy noble blood in drops Fore-and-aft standst Thou In atonement for what Thou hadst to course? Ever and for-ever. Thou winst Thy Self Bhikshu Suddev And dost wean the children of God 20 May, 1994 To savour truth, purity and faith. Shankar Math Certainly Yes, O Magnum Marvel, Uttarkashi, India Thou art He that buggied Arjuna, Thy brother and Thy Lamb as well, From the foul hell to Proud Paradise   

The Áyurveda Encyclopedia Foreword I am happy to write these few words by way India for thousands of years. Medicinal plants of introduction to, and appreciation of Shri and their utility are widely described in the Swami Sada Shivaji’s book entitled, The Vedas; especially in Atharva Veda. To understand Áyurveda Encyclopedia: Taking Control of Your Áyurveda, it is necessary that we should have a Health; Natural Secrets To Healing, Prevention, good knowledge of its basic principals. Swamiji & Longevity for Families and Practitioners. has clearly described these basic principals in his Áyurveda is a science of life that deals with book, The Áyurveda Encyclopedia. This book the problems of longevity, and suggests a safe, covers approximately two years worth of study gentle, and effective way to rid diseases afflicting at India government-recognized Áyurveda our health. Áyurveda is regarded as the fifth colleges and universities. I congratulate Swamiji Veda—by its virtue—and has been practiced in for writing this magnificent work. Dr. S.N. Srivastava B.A.M.S. (K.U.) U.G.T.T. (I.M.S., B.H.U) Head of Department, Kayachikitsa Government Áyurvedic College Gurukul Kangri Hardwar, India xi

The Áyurveda Encyclopedia Aßhwin Twins: The Celestial Physicians Uttarkaßhi: Himalayan Mountains and Ganges River xii

The Áyurveda Encyclopedia Acknowledgments Áyurveda has come into my life through vari- The third peer review member was Dr. J. Kishan ous teachers. First, studies were through two cor- Chandhok who has gone through many chapters respondence courses, by Dr. Vasant Lad and Dr. with a fine tooth comb, helping to clarify many David Frawley. They were the first authors in the important points. U.S. to present Áyurveda in a simple, thorough, and clear manner. Conversations with Dr. Frawley The author of the poem, A Psalm of Dedica- showed him to have a generous spirit of one who tion (page ix), is Swami Suddev Tirtha, my elder is a living example of Áyurveda. guru brother, was an extremely learned man, yet simple and humble (even at age 92 he was the Next, I went to India to get a deeper understand- “stand-by” swami to replace the Shankaracharya ing and experience from the source. My teachers [highest spiritual post in India] should his pres- were Dr. R. H. Singh, department head of Kaya- cence be required). I am honored to accept and chikitsa, at Benares Hindu University (BHU) and print his wonderful poem about the universality Dr. I. P. Singh, professor of Áyurveda at BHU, of religion. The underlying theme of this book is who generously shared some of their time to per- the universality of Áyurveda as a healing science sonally tutor and allow me to tour the BHU Áy- and how it integrates simply with all other forms urveda clinic with their students. Dr. I.P. Singh of healing, including modern medicine. Swamiji spent many days privately tutoring me on herbol- expired several months before the publication of ogy and the spiritual foundations of the subject. this book, and is dearly remembered. BHU is among the most respected Áyurvedic universities in India, and it was a great blessing Dr. Anil Kumar Darji also deserves recognition to have such esteemed teachers share their time, for providing some modern explanations for Áy- knowledge, and experience. urvedic pathologies, as well as some of the herbal energetics in the materia medica. Over the years During my spiritual studies with my Guruji he has taugh me how to address many of the more in the Himalayan town of Uttarkaähi, I met Dr. serious health disorders. For example we suc- Ram Chandra Uniyal, with whom I have studied cessfully treated non-Hodgkins lymphoma along for many years. He kindly allowed me to sit in with western drugs - healing a condition that has on his consultations and gain greater practical a 50% survival rate. It is this deep level of Áy- experience of pulse analysis and treatment of urvedic healing that I hope can be introduced in disease. Dr. Uniyal, a recognized expert on Hi- the West. malayan mountain herbs, took the photographs of the herbs in this book and reviewed the book Countless thanks are also due to Guru Am- for technical accuracy. Without his input on the rit Kaur Khalsa who took great care editing this herbal therapies in Section 4, it would have been book. She worked above and beyond the call of impossible to complete this work. duty, taking a personal interest in this project. Another peer review member, Dr. Satnam S. In this 2nd edition Gary Matson illustrated the Sandhu, provided several insights on the tradition yoga poses, providing greater clarity and a greater of Áyurveda, as well as some reflections in the sense of joy. realm of Western medicine. His assistance, tech- nical and otherwise, has been crucial to the accu- Finally, I am most grateful to my Guruji, His racy and authenticity of this book. Holiness 1008 Sri Sri Srimat Swami Narayan Tirthaji Maharaj, without whose blessings and grace this task could never have been achieved. xiii

The Áyurveda Encyclopedia Certification student practicing herb mixing Dr. Satnam Sandhu Ayurveda Holistic Center, Bayville, NY, USA Two Ayurveda Holistic Center branches in Uttarkashi (Himalayas), India Dr. Ram Chandra Uniyal taking patient’s pulse Gurukul Kangri; Hardwar India at the Uttarkashi center Ayurveda Government College xiv

The Áyurveda Encyclopedia Introduction The knowledge of Áyurveda was handed down from Brahmá to Dakßha Prajápati, onto the Aßhwin twins (the divine doctors), then passed to Indra. Sage Bharadvája volunteered to go to heaven to receive this wisdom from Indra, and so became the first human to receive the knowledge of Áyurveda. He passed it to Átreya, then onto Punarnavasu and finally Agniveßha. The first edition of this book was written in 1988 1998. Back then, people were new to Áyurveda at the request of my students, who sought a deep- and were interested and impressed by its medical er understanding of the Áyurvedic process. To healing abilities. Over the past 18 years, people that end I have endeavored to provide the follow- who have been healed by Áyurvedic medicines, ing: deeper insight into the spiritual foundation of now want some greater connection to life, nature, Áyurveda; the cause, unfoldment, and healing of family, community, and spirit. So with this sec- diseases; photographs of Áyurvedic herbs; a more ond edition, there is a greater focus on the more comprehensive materia medica; diacritical marks spiritual and holistic realms of Áyurveda that are to facilitate pronunciation of Sanskrit (Áyurvedic expressed in the original Vedas. I’ve also included language) words; an expanded presentation of more Áyurvedic parallels with Western medicine, Áyurvedic haóha yoga and práòáyáma with pho- and research to keep current with modern views. tographs; an expanded pañcha karma chapter; a discussion of current research on many of the Many people tell me their illness is a spiritual Áyurvedic herbs; a discussion of the complimen- teacher, and to just heal using herbs without ad- tary relationship between Western and Áyurvedic dressing the lesson to learn puts herbs into a simi- methods; and discussions based not only on tradi- lar boat as Western drugs; it does an injustice to tional Áyurvedic thought, but also on the practi- the value of illness. Certainly they like to address cal results of my experiences and those of other the illness, but they are now asking to consider it Áyurvedic doctors and practitioners. in its greater life context. To achieve these ends, the ancient Áyurvedic Áyurveda guides a person to unfold their spiri- texts were consulted along with books by contem- tual, whole-life vision by addressing personal, porary authors. The purpose was to synthesize an- social, environmental, educational, political, and cient tradition with modern use. Authentic Vedic spiritual areas of life. Each person can add some- spiritual books have also been researched to better thing uniquely blessed to the world. incorporate the spiritual dimension of Áyurveda. By focusing on positive emotions, and creating An attempt has been made to present the mate- more enlightened ways of helping the people and rial in a simple and instructive manner, accessible planet, the people in society can utilize Áyurve- even to those with little prior knowledge of Áy- da’s natural tools to create a modern day Garden urveda. It is also hoped it will help unite Western of Eden on earth. and Áyurvedic traditions. The essence of Áyurveda’s teachings is that, This book is composed of four sections: within us, we each have an inexhaustable well of 1. Áyurvedic Theory/Fundamentals creativity, energy, and wealth that can be used to 2. Constitution (Doßha) and Illness Diagnosis create any and all devotional, miraculous things 3. Therapeutic Modalities to help make this a better world for all. 4. Specific Illnesses and Diseases (Diagnosis, pathology, and therapies) As with all areas of life, dear readers, you will As a living wisdom, Áyurveda’s focus always succeed by using your common sense, practical- changes with the times. Much has changed since ity, intuition, and highest inner vision. Bayville, NY, USA August, 2007 xv

The Áyurveda Encyclopedia xvi

Section 1: Fundamentals Chapter 1: Overview Section 1 Ãyurvedic Fundamentals AayuvRed sUÇSwanmœ O humanity, agree and be united together, let your mind be one in harmony Let the object of your thoughts be the same… let your law be common and let your hearts be united together… Atharva Veda [6:64:1-2]

The Áyurveda Encyclopedia

Section 1: Fundamentals Chapter 1: Overview Like an oasis is a mirage of the desert, this world is an illusion of Brahman. Upaniähadic wisdom Chapter 1 Overview of Áyurveda yurveda, the “science of life,” or lon- gevity, and surgery came through Divine revela- gevity, is the holistic alternative science tion; guessing or animal testing was unnecessary. from India, and is more than 5,000 years These revelations were transcribed from oral tra- dition into written form, interspersed with aspects old. It is believed to be the oldest healing science of mortal life and spirituality. in existence, forming the foundation of all others. Buddhism, Taoism, Tibetan, and other cultural Originally four main books of Vedic spiritual- medicines have many similar parallels to Áyurve- ity existed. Topics included health, ecology, as- da. The secret of Áyurveda’s individualized heal- trology, spiritual business, government, military, ing method was preserved in India, whereas it has poetry, and ethical living. In short, life was sa- been lost or superseded in other cultures. cred, holistic, integrated and interdependent. The separation into parts of life, as we know it today, The First World Medicine were not considered natural. These books are known as the Vedas: ¼ik, Sama, Yajur, and Athar- Áyurveda (pronounced Aa-yer-vay-da), said to va. Áyurveda was used along with Vedic astrol- be a world medicine, is the most holistic or com- ogy (called Jyotißh, that is, one’s “inner light”). prehensive medical system available. Before the Áyurveda is said to have its main origins in the arrival of writing, the ancient wisdom of healing, Atharva Veda. This upaveda/branch dealt with the prevention, and longevity was a part of the spiri- healing aspects of spirituality and life as a whole; tual tradition of a universal religion. Healers gath- it praises ecology (earth, sun, moon, water, etc.), ered from the world over, bringing their medical advised on political, social, economic, health, and knowledge to India. Veda Vyasa, the famous sage, all other areas of life. In short, it shows how to re- preserved the complete knowledge of Áyurveda main within one’s spirit and live in harmony with in writing, along with the more spiritual insights nature. Among the ¼ik Veda’s 10,572 hymns are of ethics, virtue, and Self-Realization. Others say discussions of the three constitutions (doßhas): Áyurveda was passed down from God to his an- air (Váyu), fire (Pitta), and water (Kapha). Topics gels, and finally to humans. comprised organ transplants, artificial limbs, and the use of herbs to heal diseases of the mind and The methods used to find this knowledge of body and to foster longevity. Within the Atharva herbs, foods, aromas, gems, colors, yoga, man- Veda’s 5,977 hymns are discussions of anatomy, tras, lifestyle, and surgery are fascinating and physiology, and surgery. varied. The sage, physicians/surgeons of the time were the same sages or seers, deeply devoted holy Around the 8th century B.C.E., knowledge of people, who saw health as an integral part of spiri- the medical aspect of this holistic, spiritual whole tual life. It is said that they received their train- -life wisdom reportedly fell into misunderstand- ing of Áyurveda through direct cognition during ing. To correct this, the text, Átreya (Charak) col- meditation. That is, the knowledge of the use of lected all the healing aspects of Áyurveda and be- the various methods of healing, prevention, lon- gan teaching this exclusively.

History of Áyurveda Brahma Dakäha Prájapatí Aähwini Kumar The Áyurveda Encyclopedia (celestial physicians)  Indra (Sat Yuga) Kaähyap Bharadwaj (Dwapar Yuga) (Dwapar Yuga) (children/gynecology) (human father of Áyurveda) Divodasa Dhanwantari (Treta Yuga) (develops school of surgery) 9th - 6th Century BCE)

Átreya Punarvasu Section 1: Fundamentals Átreya develops school of  physicians 8-6th century BCE Átreya writes Charak Sußhrut Saåhitá 1st century AD Chapter 1: Overview Sußhrut Saåhitá Aßhóáñga H^idayam written 4-5th century BCE (written 8th century AD) Mádhava Nidan (by Mádjavakara on diagnosis 9th century AD £hára´gadhara Saåhitá (Áyurvedic recipes 13th century AD) Mercury first used 14th century AD Bhávapraká¤ha by Bhávami¤hra (Classifications 16th century AD)

The Áyurveda Encyclopedia Later, around the 5th century B.C.E, the surgi- scription for patients, prevention, and longevity. cal wisdom was also grouped into its own school Internal and external causes of illness are also of learning by Sußhruta. considered. Charak maintains that the first cause of illness is the loss of faith in the Divine. In other These two schools of Áyurveda, the school words, when people do not recognize that God of physicians and the school of surgeons, trans- dwells within all things, including themselves, formed Áyurveda into a scientifically verifiable this separation of vision creates a gap. This gap and classifiable medical system. Through research causes a longing or suffering for oneness of vi- and testing, they dispelled the doubts of the more sion. This suffering then manifests itself as the be- practical and scientific minded, removing the aura ginning of spiritual, mental, and physical disease. of mystery that surrounded Divine revelation. External influences on health include time of day, Consequently, Áyurveda grew in respect and be- the seasons, diet, and lifestyle. An entire section came a widely used system of healing in India. is devoted to discussions of the medicinal aspects of herbs, diet, and reversal of aging. It is said that while the Vedas are eternal wis- dom, they adapt to the needs of the time. So it Sußhruta comes from the Dhanvantari school was that this spiritual, wholistic wisdom, came to of surgeons. In America, a society of surgeons emphasize the mind and body. However, through- named themselves the Sußhruta Society in re- out the teachings, it was clearly noted that the first membrance of the Áyurvedic father of surgery. cause of illness is loss of faith in spirituality. This text presents sophisticated accounts of surgi- cal equipment, classification of abscesses, burns, People from many countries came to Indian fractures, and wounds, amputation, plastic sur- Áyurvedic schools to learn about this medicine gery, and anal/rectal surgery. Human anatomy is in its entirety. Chinese, Tibetans, Greeks, Ro- described in great detail, including descriptions mans, Egyptians, Afghanis, Persians, and others of the bones, joints, nerves, heart, blood vessels, traveled to absorb the wisdom and bring it back circulatory system, etc., again, corroborated by to their own countries. India’s Silk Road, an es- today’s methods of mechanical investigation. tablished trade route between Asia (China, Tibet, From the Sußhruta Saåhitá, the first science of etc.), the Middle East (Afghanistan, Persia, etc.), massage is described using marma points or vital and Europe (Rome, Greece, etc.), provided a link body points, later adapted into Chinese acupunc- between cultures. On this route travelers first dis- ture. Even the popular Polarity Massage Therapy covered Áyurveda. in America was developed after advocates studied massage in India. Charak and Sußhruta are two reorganizers of Áyurveda whose works are still extant. The third Eight Branches of Áyurveda major treatise is called the Aßhþáñga H^idayam, a concise version of the works of Charak and The ancient Áyurvedic system was astounding- Sußhruta. Thus, the three main ancient Áyurvedic ly complete. In the colleges of ancient India, stu- texts still in use are the Charak Saåhitá (com- dents could choose a specialty from eight branch- pilation), Sußhruta Saåhitá, and the Aßhþáñga es of medicine. H^idayam Saåhitá. These books are believed to be over 1,200 years old and contain the original 1. Internal Medicine (Káya- and complete knowledge of this Áyurvedic world chikitsá). This is related to the medicine. Consequently, Áyurveda is the only soul, mind, and body. Psychoso- complete ancient medical system in existence. matic theory recognizes that the mind can create illness in the body and vice versa. Charak represents the Átreya school of physi- cians, discussing physiology, anatomy, etiology, pathogenesis, symptoms and signs of disease, methodology of diagnosis, treatment and pre-

Section 1: Fundamentals Chapter 1: Overview The seven body constitutions and seven mental 3. Toxicology constitutions were delineated here: (Vißhagara-vairodh Tantra). Topics include air and water pollution, Váyu (air/energy), Pitta (fire), Kapha (water), Váyu/Pitta, Váyu/Kapha, Pitta/ Kapha, and a com- toxins in animals, minerals, vegetables, and epi- bination of all three (tridoßha). Although finding demics; as well as keys for recognizing these the cause of an illness is still a mystery to modern anomalies and their antidotes. science, it was the main goal of Áyurveda. Six stages of the development of disease were known, 4. Pediatrics (Kaumára bh^itya). including aggravation, accumulation, overflow, In this branch prenatal and postnatal relocation, a buildup in a new site, and manifesta- care of the baby and mother are discussed. Topics tion into a recognizable disease. Modern equip- include methods of conception; choosing the ment and diagnosis can only detect a disease dur- child’s gender, intelligence, and constitution; and ing the fifth and sixth stages of illness. Áyurvedic childhood diseases and midwifery. physicians can recognize an illness in the making before it creates more serious imbalance in the body. Health is seen as a balance of the biological 5. Surgery (£halyá Tantra). humors, whereas disease is an imbalance of the More than 2,000 years ago, sophisti- humors. Áyurveda creates balance by supplying cated methods of surgery were known. This infor- deficient humors and reducing the excess ones. mation spread to Egypt, Greece, Rome, and even- Surgery is seen as a last resort. Modern medicine tually throughout the world. In China, treatment is just beginning to realize the need to supply of intestinal obstructions, bladder stones, and the rather than to remove, but still does not know how use of dead bodies for dissection and learning or what to supply. were taught and practiced. Additionally, there are over 2,000 medicinal 6. Psychiatry (Bhúta Vidyá). plants classified in India’s materia medica. A A whole branch of Áyurveda specifi- unique therapy, known as pañcha karma (five ac- cally deals with diseases of the mind (including tions), completely removes toxins from the body. demonic possession). Besides herbs and diet, yo- This method reverses the disease path from its gic therapies (breathing, mantras, etc.) are em- manifestation stage, back into the blood stream, ployed. and eventually into the gastrointestinal tract (the original site of the disease). It is achieved through 7. Aphrodisiacs (Vájikarana). This sec- special diets, oil massage, and steam therapy. At tion deals with two aspects: infertility (for the completion of these therapies, special forms those hoping to conceive) and spiritual of emesis, purgation, and enema remove excesses development (for those eager to transmute from their sites of origin. Finally, Áyurveda re- sexual energy into spiritual energy). juvenates–rebuilding the body’s cells and tissues after toxins are removed. 8. Rejuvenation (Rasáyana). Prevention and longevity are dis- 2. Ears, Nose, and Throat (£hálákya cussed in this branch of Áyurveda. Charak says Tantra). that in order to develop longevity, ethics and vir- tuous living must be embraced. Sußhruta reveals approximately 72 eye diseases, surgical procedures for all eye disorders (e.g., cataracts, eyelid diseases), and for diseases of the ears, nose, and throat.

The Áyurveda Encyclopedia The Decline of Áyurveda western medical practices exist; unethical Áy- urvedic pharmacies and doctors can also be found The alert person may now ask why, if Áyurve- in India today. da is so exceptional, is it not widely practiced in India today. This is a valid question, which has The oldest medicine, Áyurveda, is now the last an equally valid answer. Áyurveda, like all of Ve- to be rediscovered. This world medicine may not dic philosophy, adheres to the belief in Sanátana only unite healing practices, but also peoples, cul- dharma, or accepting everything in its appropriate tures, and religions. The impact of its re-awaken- time and place, and rejecting nothing. All aspects ing is astounding, as we see its effectiveness and of medicine may be useful, but the appropriate demand in the United States growing in leaps and treatment must be used when required. This is why bounds. Among the respected teachers of Áyurve- Áyurveda does not reject modern medicine. The da, many include the original spiritual integration, Indian temperament allows all religions to express reestablishing ancient Áyurveda, intact in modern themselves freely in India. Buddhism, Jainism, society. Spiritual Áyurveda, the original world and other religions grew in India and influenced medicine, will soon find validation and universal the thinking of many people. Eventually, a time acceptance in all areas of society and the world. came when all religions lost some degree of their spiritual link, and egos vied for first place. Gentle What may surprise some people is the degree of spiritual medicine lost ground. Divisiveness was insight these ancient, mystical doctors, or ýiähis followed by foreign conquest. Áyurvedic colleg- (seers) had. Without the aid of modern technolog- es were closed and books destroyed. One nation ical x-ray machines or CT-scans, they knew of the forced Áyurvedic doctors to add information on inner workings of the human body. One can read meat to the translations of the Áyurvedic texts. in the ancient Áyurvedic texts of the development of the fetus, month by month. It is astonishing how Another religion did not believe in harming the these ancient descriptions are validated by today’s body in any manner and destroyed the books on technologies. Even the distance from the planets Áyurvedic surgery. Nalanda, at Patna, India, a fa- and the duration of their orbits were nearly identi- mous Áyurvedic university, was the main univer- cal to today’s technological measurements. It is sity at the center of the Silk Road, where students enough to make even the most skeptical of us sit from China, Tibet, the Middle East, and Europe up and consider Áyurvedic insights. came to study. This institution was among those destroyed by various conquerors. During the nine- So we see the foundation for the integration teenth and early twentieth centuries, the British of Áyurveda and modern medicine. Too many ruled India and closed the remaining Áyurvedic people on both sides of the holistic-vs-allopathic universities (although Áyurveda continued to be (modern) medicine debate want to deny the need practiced in secret). The knowledge was preserved for the other science. Because of Áyurveda’s all- by the guru-çhishya relationship (teacher-student) embracing philosophy, we see how all types of and passed from one generation to the next by healing are compatible. No one will be put out of word of mouth as it had centuries before. Finally, a job. in 1920 Áyurveda reemerged and, with the help of the Indian government’s assistance, universi- Spiritual Áyurveda ties were rebuilt. Now more than 150 Áyurvedic universities and 100 Áyurvedic colleges are flour- We have discussed Áyurveda, ishing in India, with plans for more educational the “science of life” as the original facilities in development. Thus, Áyurveda, with- world medicine. Yet Áyurveda is more than this; out resisting or rejecting other systems, is slowly it is a spiritual science. This is the most important returning to recognition and reestablishing its true aspect of Áyurveda. value. Keep in mind that just as some unethical

Section 1: Fundamentals Chapter 1: Overview Around 1500 B.C. the book, the Charak Saåhi- Áyurveda suggests true health is based on the tá discussed these spiritual principles. It said that healthy functioning of five areas of life; physi- even if Áyurvedic doctors had a complete knowl- cal/mental health, career or life purpose, spiritual edge of Áyurveda but could not reach the inner relationships (including personal and world ethics Self or soul of the patient, they would not be ef- and fair trade/living wage), ecology, and spiritual- fective healers. Furthermore, if the practitioner ity. were more concerned with fame and fortune, and not with spiritual development (Self-Realization), First one needs to be physically and mentally they would not be effective healers. able to do work and play. Then persons need to work to support themselves and afford a social To understand the spiritual nature of Áyurveda, life. Work however is defined as making a living we must have insight into the Vedic roots of phi- doing something meaningful or purposeful. To do losophy, spirituality, and universal religion. Ac- this type of work one needs to use their innate cording to the ancient Vedic scriptures of India or God-given talents; they need to work at some- there is a goal to life. We are not simply born, thing they love to do. It is this love that cultures to live, and then to die without some meaning or spirituality. purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. All too often we find people working at jobs that they dislike. Often people are forced into a Order and reason exist in life. According to Ve- “practical” career by parents or societal beliefs. dic philosophy life is Divine and the goal of life is Other persons lack the self-worth and confidence to realize our inner Divine nature. Áyurvedically to challenge themselves to find and live their speaking the more a person realizes their Divine dreams. Working in meaningless, unfulfilling jobs nature the healthier they are. Thus it is the respon- can create mental and physical disorders. sibility of the Áyurvedic doctor to inspire or help awaken the patients to their own inner Divine na- The most extreme example of illness caused ture. Positive thinking or love is the best medicine. by lack of purpose is cancer. Áyurveda considers When patients are taught they have this Divinity cancer an emotionally caused disease. By not hav- within themselves, they feel a connection to life ing a purpose in life (i.e., suppressing life) people and God (however each patient defines God). For create life within their body—cancer. When seri- atheists, we speak of the greater mystical power, ously ill people discuss what they would love to which is synonymous to God. This connection al- do (instead of what they are told to do) life returns lows patients to feel they have a handle on life and to their eyes. As they begin to follow up on these an ability to develop their own inner nature. After ideas, some remarkable recoveries are seen. Pur- this, secondary therapies of herbs, diet, medita- poseful career is then an aspect of this new defini- tion, etc. are offered. tion of health. Even modern medical doctors are finding a link The third realm of health is spiritual relation- between their healthy patients and the patient’s ships—personal and global. When persons are degree of spiritual faith. Spirituality changes the healthy and purposefully working, they can now definition of health, giving it an added dimension. begin to truly enjoy their social life. These days Two types of health can now be seen diagnosed we have become acutely aware of the emotional health and true health. Often when a patient is di- and physical abuses that exist in many people’s agnosed as healthy, they still may not feel healthy relationships. Co-dependency and enabling are or alive. This is due to psychosomatic conditions often used terms to describe relationship diseases. where a troubled mind affects the health of the From the spiritual standpoint if one is dependent body. The deepest level of mental agitation is the on anything other than God, co-dependency ex- longing for a deeper spiritual connection. ists. People look for something lasting or perma- nent; only God is eternal and everlasting. Spiri-

The Áyurveda Encyclopedia tual development directs one to focus inwardly to All things are connected like the blood that discover their eternal nature instead of the ever- unites us all. Man did not weave the web changing outer realm of life. For relationships to be healthy all people must continue to develop of life, he is merely a strand in it. their individual inner spiritual lives. Then they are Whatever he does to the web, he does to himself. able to share their growing spiritual fullness with their spouse and others. Chief Seattle Too often individuals are attracted to one another So if part of the web of life is suffering, it will because they see a quality that they think they do affect the other parts of the web as well. There- not have. In reality each person has all the human fore, Áyurveda admonishes us to have a good re- qualities within themselves because inner eternal lationship with all our brothers and sisters around Divinity, by definition, contains everything. Fur- the globe. ther, if one can see a quality in another they must have it within themselves in order to recognize it. The fourth area of life is really an extension of When the main focus in people’s lives is the Di- idea of the global web. Atharva Veda is full of vine, then troubles that seemed like mountains are hymns praising the earth, water, air, fire, wind, seen as molehills. grass and trees. Today, this an under-discussed aspect of Áyurveda. In many cases feeling con- Another area of social life relates more to the nected to nature is the most powerful medicine; elderly and how society thinks of them. As men- herbs are used as a last resort. tioned, people need to feel that their life has pur- pose to feel fully spiritually satisfied. In older If we don’t praise Mother Nature through car- times, the elderly were honored for their life- ing for her, her illnesses become our illnesses. experience. The younger generation approached For example, with the rise of air pollution, how the elderly for wise counsel. In the 1960’s in can we be surprised with the simultaneous rise in the USA fast foods and paper and plastic uten- childhood asthma. If buildings are emitting car- sils were emerging, and we became know as the cinogens, how can we be surprised when people ‘throwaway generation.’ Anything that was old or develop cancer? So a healthy environment. slow, was no longer considered wise and so too, adults began to place their older parents in nurs- Once people are sound in body and mind, work ing homes—they’re just wasn’t time to care for in a purposeful career and have fulfilling spiri- them. Now doctors and nurses working in nursing tual relationships locally and globally, and keep homes and hospices report one of the main issues their environment healthy, life develops a state of with the elderly is depression, lack of social inte- grace. gration and life purpose. If society can realize the need for the elderly to be reintegrated back into People then become eager to devote more time society, everyone’s health, emotions, and spirit to spiritual development, the final dimension of will be enhanced. health. Personal spiritual development is seen on many levels. The body becomes more relaxed, The global dimension of healthy spiritual re- the mind more calm and alert; and one becomes lationships says we must treat all people fairly, more personable in relationships. Yet the most ethically, humanely. Today we see the great inter- profound developments take place inwardly; Di- est in helping the less fortunate help themselves vinity grows within. Gradually one also begins to through fair trade/living wage careers. There is a see the Divinity in others and all of life. Vedic saying, ‘how can a person be fully happy and content when even one person in the world is This is the interdependent, multi-dimensional, crying?’ This idea originates in the original Vedic spiritual definition of health according to Áy- texts, that all of life is interdependent. urveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are af- fected. 10

Section 1: Fundamentals Chapter 1: Overview In times past, all indigenous peoples the world medicine was also an effective healing method, but over lived life in one sacred one-ness. There was it was swept under the rug in the name of progress no separation of life into parts. the Vedas speak of and was viewed less enthusiastically. Now, due to a past golden age, a Sat Yuga, where was not even difficult economic times, the high cost of medi- the notion of a God as separate from the rest of cal care, and hazardous side effects from drugs, life—all was one sacred harmony. God was har- people have been forced to return to alternative mony, love and caring; and all this was also called measures for relief. As with any groundswell at health. [Many spiritual authorities suggest the Sat the grassroots, when something works the word Yuga is dawning again.] gets out. People are returning to alternative or complimentary health-care in droves. So when considering healing, Áyurveda looks to the root cause or underlying reasons of illness. Self-Healing & Self-Realization The body may be sick because of mental or career stress. Rather than instruct the patient to merely The main theme of Áyurveda is that people can take a drug or an herb to heal the physical con- adequately educate themselves to take control of dition, the practitioner of Áyurvedic medicine their own health. This is achieved by monitoring looks to restore balance within the patient (e.g., and balancing one’s nutritional and lifestyle hab- calming the mind or finding a more purposeful its to heal, prevent illness, and develop longevity. job, or looking at their environment). The deep- Moreover, one needs to balance the health of the est root level is spiritual development. Thus, all outer world as well because it significantly in- five areas of life must be cultivated; mind/body, fluences personal health. Ecological houses and career, spiritual relationships, and inner spiritual building materials (not emitting carcinogens), development. non-toxic home and garden products, clean air and water, and organic foods and clothing all con- The Development of tribute to the health of the society and the health Allopathic Medicine of the individual. Research studies are already showing the correlation between environmental Not long ago in America herbal and toxicity and physical and emotional health. naturopathic medicines were the common healing modalities. Grandmothers and mothers gave fam- In short, we are in a time when the original, ho- ily members natural or herbal remedies when they listic and spiritual Áyurveda originally discussed were sick. in the Atharva Veda is again becoming more in demand again. People are searching for spiri- Parallel to the onset of the industrial revolution, tual connection, and meaning in life. Even after rose allopathic medicine—not because it was bet- Ãyurvedic herbs help restore their bodys’ and ter, but because more money was available for minds’, they are seeking a greater experience of its propagation. A chief developer of allopathic the wholeness of life. medicine was Andrew Carnegie, who saw a bet- ter financial future for himself in investing large Áyurveda teaches that people are their own sums of money to develop allopathic research best healers. One’s intuition is better at discerning and diagnostic machinery instead of encouraging subtle health imbalances than relying on another natural medicine research. Thus allopathy had the person. All that is needed is some basic guidelines backing to develop and surpass natural medicine. offered by the Áyurvedic practitioner. This statement is not meant to discredit the effec- The ability to take control of one’s health in- tiveness and usefulness of modern medicine, but spires self-worth and self-empowerment. Faith merely intended to underline the point that herbal in one’s intuitive abilities is further engendered when persons actually see the positive results 11

The Áyurveda Encyclopedia from their efforts. Realizing one has the ability A psychological study highlights the value of to take control of one’s own health is itself a key expectation. Two teachers were given classes of factor in healing. students with average abilities. One teacher was told their class was above average while the other Self-reliance is also the most important com- teacher was told they had an average class. The ponent in spiritual development. Individuals can first teacher went to class expecting exceptional learn to rely on their own intuition [along with work from the students and treated them accord- guidelines laid out by one’s spiritual mentor or ingly. The other teacher just taught the average guru and from the scriptures]. As one begins to curriculum. The supposed above average class see positive results developing in their spiritual performed above average. Thus, when the Áy- life, doubts begin to vanish: clarity, confidence, urvedic practitioner treats patients with respect, and mental peace begin to dawn. recognizing their inner intuitive abilities, the pa- tients automatically develop a greater sense of The mental peace of Self-Realization is said to self-worth and faith that they can take control of be the true state of life because it is eternal, non- their health. changing. Vedic çhastras (scriptures) speak of the three legs of truth; what the scriptures say, what As self-worth develops, people are not as eas- the guru or spiritual guide says, and what one ex- ily swayed by peer pressure, whether pressed to periences for oneself. Only when all three sources take drugs or lead an unethical life. Low self-es- are found to be saying the same thing is some- teem causes people to abuse themselves. Having thing accepted as truth. But it is personal experi- someone recognize one’s inner Divinity and self- ence that must also be known; it is not enough to healing abilities develops confidence. Experienc- follow something dogmatically with blind faith. ing positive results from self-healing and spiritual development further generates confidence, health, Doubts are mental agitation. When doubts are mental peace, and Divinity. dispelled the mind gains a state of peace. In Self- Realization one knows truth in its eternal nature; Experiencing Atharva Veda they cannot be swayed or agitated. The first step towards Self-Realization is developing the abil- There are three foundations expressed in Athar- ity to not be swayed by others if you experience va Veda things differently. The American poet Thoreau, after reading the Vedic scriptures, expressed it this 1. Everything in life is a part of the cosmic way: web; humans, societies, animals, and nature are all interdependent—what affects one affects all. If a man cannot keep pace with his compan- By one’s actions [or lack of action], a person con- ions, stantly affects this ‘real-time’ web of life. The web was created by the one Supreme Spirit that is perhaps it is because he hears the beat beyond all relative creation. of a different drummer. 2. The one Supreme Spirit is within each Let him step to the beat he hears, person—no one is empty—so humans have the no matter how measured or far away. capacity and wherewithal to create divine things in life, thereby remolding the real-time web into a The Áyurvedic practitioner instills this philoso- divine life on earth. phy in the patient, who then experiences and re- spects inner intuition and Divinity. When patients 3. While humans have the capacity to work, see that the practitioner believes they have such there is a second agent of action—the natural pat- Divine qualities, they usually respond in kind. terns (or the devas/gods) who, if are understood, people can work with the help of nature instead of 12

Section 1: Fundamentals Chapter 1: Overview fighting it. These patterns can be applied for each Ecology & Nature area of life, health, education, building, clean- ing, governing, childbearing, etc. For example, a Let what I dig from thee O Earth, quickly gardener knowing the days that nature helps with re-grow. Let me not pierce through you vital planting, sewing, and harvesting, can find an eas- or heart; let me not harm your giving ability] ier, and more bounteous crop. Áyurvedic health ideas are the same, when living in harmony with [12:1:35] the natural patterns, humans remain healthy and happy. Rain is earth’s marrow [12:42]; humans have an intimate connection with the 5 elements, Sun The idea that humans will benefit more by work- ing with nature fully contrasts the western notion and earth [12:1:15] that man needs to conquer nature. The Vedas say Let the fire fire of the waters – electricity – that we are co-creators, not sole demigods. is the protector of the herbal plants…rain water for us from heaven and give life to the creatures. So lets put aside all the theories and intellectual ism—lets cut to the essence of life according to [4:15:20] Atharva Veda, and thus, Áyurveda itself. Atharva Veda shows a love—a worship and oneness with The clouds pouring torrents is our father, the nature—the Sun, earth, Moon, water, grass, fire, protector…Let the Sun or wind pour the water wind, and her creatures. If a person is so rapt in down and let the frogs…send out their voice in the love of the natural life—that overjoyed mind creates a healthy and happy life. Below are some the brooks and streams. [4:15:22] few verses from Atharva Veda to get a feel for the vibrant life expressed in this Veda. …The rain water is the strength and vigor for the world… [7:18:2] Prayer to the Earth The earth is upheld by Truth, honesty, great- The yajna [sacrificial fire] is for our safety, ness, generosity; by rules and morals, natural burning germs and destroying disease. [Ch strength and self-restraint [tapas], perseverance, work, discipline, science, arts, organization and 1:28:2] sacrifice. [Ch 12:1:1] We know the rain, the father, the protector of the nourishing grass. We know the earth, the mother, The earth…removes all causes that impede where this grass grows [Ch 1: Hymn 2: verse 1] the progress of the thoughtful…May she allow us ample room for progress and accomplish our We know the rain, Mitra (hydrogen), Varuna (oxygen), Moon, Sun, possessing hundreds of happiness. [12:1:2] powers [hymn 3:1-5] Agni resides in the earth, plants, waters, stones; in humans, and in animals [12:1:19] The Sun’s evaporate waters that serve the life purpose. The waters (from the rivers) contain immortali- ty and are disinfecting; they are a balm…[4:4-5] Agni shines and heats us from the heavens The waters are a source of happiness, helping [12:1:20] grow grain and give good vision. [5:1] 13

The Áyurveda Encyclopedia The water has excellent curative powers, de- Military/Protection stroying hundreds of types of disease. [Ch 2:3:2] Give us peace on earth over military wars [12:1:14, 12:1:29, 12:1:32], protect us from Herbs, Music, Aromas, Nourishment insects [12:1:46] and wild animals [12:1:49] Prayers include protection from enemies World Peace/Global Community [12:1:18], praying for longevity [12:1:22], prais- O mankind, agree and be united together, let ing herbology & music therapy [12:1:23]. Aro- matherapy [12:1:24], grains for nourishment your mind be of one accord… [6:64:1] [12:1:42], foods and milk [12:1:59] Education O ye mankind, let the object of your thoughts be the same…let your law be common and let (the role of the student)…explores the earth and heavens with the natural forces assisting, your hearts be united together…[6:64:2] making these realms more useful to humanity… O ye mankind, let the object of your life be one [11:5:1] and the same, let your hearts feel equality, let Society your minds be united together… [6:64:] Praying for cities built by the educated Bless our people with harmony [12:1:43], Bless us with harmony among strangers O Ashwins, create between us and strangers Here, as in many chapters, we see the intercon- nectedness and interdependency of nature. For a harmony of hearts. example, this hymn praises the rains that purify May our minds be harmonious in purpose. the earth and a source of happiness. May we not fight our inner divine spirit of The waters are curative and are used too righteousness and conscience. [7:52] cook food for the married couple. Fire is good for cooking, warmth, worship (yajna), found in May there be peace for us in the heavens, earth, firmament, waters, and the herbal plants. plants and herbs, rivers and oceans. [12:3] [19:9:1] Government/Political Science May there be peace for us in the air, water, The state is seen as more than the land; it is also Sun, and at all times… [19:9:7] the spirit that pervades it—the Soul of the land [ráßhþra]: The enlightened rishis (seers), wishing pros- perity and happiness for the people, first cultivate self-restraint and disciplined wisdom in the people. Thereafter, grows an enlightened nation. (the rishis realize in their awareness this state first, then it manifests for the people.) [19:41:1] 14

Section 1: Fundamentals Chapter 2: The Human Universe A plate, a cup, and a bowl are all made from the same clay. Like this, all creation is made from the same eternal Brahman. Upaniähadic wisdom Chapter 2 The Human Universe he Vedic scriptures say that there is an in or tendencies. All of life, human and celestial, extricable link between humans and the obey these laws. universe. The very elements of human life exist outside in the cosmos as well. As the poet The Elements: Building Blocks of Life Walt Whitman said, “I believe a blade of grass is no less than the journey-work of the stars.” In or- The creation principle developed five essential der to understand the universe and environmental elements—or building blocks that all life forms situations, and to understand human health con- contain: ether, air, fire, water, and earth. We can cerns, one needs to appreciate the common link easily see how life was created from the subtlest between them: the elements of creation. to the grossest matter. From eternity, the subtlest form of matter is ether. Ether mixing with eternity The Vedas discuss the process of creation. First, creates air, a more observable or experiential ele- there was the eternal, Divine, unmanifest exis- ment. As air moves, it eventually creates friction, tence: ever present. It is said that life was created which creates heat or fire. Heat produces mois- from within the eternal, like a thread that comes ture, thus creating water, the densest element yet: from within a spider to be woven into a web. Cre- if one tries to walk through water, one is slowed ation eventually dissolves back into the eternal by its density. Finally, water produces the densest like the spider returning the web into itself. form of matter, earth. The Vedas say that all of the creation, including humans, is made up of combi- One may ask how the nonmoving eternal can nations of all five essential elements. These ele- appear to move or create something. Here, the Ve- ments are the subtlest aspects of human life, finer dic literature, known as the Upaniähads, offers a than the molecular, atomic, or subatomic levels. metaphor: Just as the desert appears to create an oasis without moving to create it, so does the non- This is the level that Áyurvedic healing works moving eternity appear to produce this illusory on. Focusing on the cause of the grosser levels creation. The creation is called illusory because of life, the denser aspects will be taken care of it is not lasting; only eternity is real because it is since they are made up of these five elements. Just everlasting. as a strong foundation supports a strong building, when the five elements (the foundation of all mat- There is not enough space in this book to justly ter) are strong and balanced in a person, they will discuss this topic. This is a mere offering into the automatically balance the more material levels. insight of the origin of creation as explained by the ancient Vedic ^ishis (seers). Thus, Áyurveda does not need to look at isolat- ed parts of the human anatomy, or at the vitamin, As creation developed, it formed three underly- chemical, or nutritional level of health. It simply ing principles that uphold all life: the laws of cre- balances the elements, and this balances the more ation, maintenance, and dissolution. Everything physical levels. in life is born or created, it lives, and then it dies. These principles are known as sattwa, rajas, and tamas, respectfully, and are called the three guòas 15

The Áyurveda Encyclopedia A person diagnosed with a duodenal ulcer is an to the organs, to the systems (e.g, respiratory), and example of this balancing. Rather than create a to external systems such as environment, social, name for a symptom, Áyurveda identifies the ill- educational, and political. All aspects of creation, ness as an excess of the fire element. Acid is a from the micro to the macro, have an ‘health in- by-product of heat. Áyurveda will look to see in terdependency’ with one another. what part of the patient’s life overheating occurs. It may be due to eating excessive fiery foods and Personalized Healing spices like tomatoes and peppers. One’s career may be causing undue anger (i.e., hot temper). The general Áyurvedic approach is threefold. Perhaps the person drinks alcohol (firewater). Once the cause is learned, suggestions for re- 1. Determining one’s elemental constitution ducing a person’s excessive intake of fire are dis- (doßha or prak^iti), cussed. Simultaneously, the patient is advised to use more of the air and water elements to balance 2. Learning the elemental cause of illness the heat with coolness (air cools heat, water puts (vik^iti), and out the fire). Thus, the holistic approach of Áy- urveda seeks the cause of an illness and restores 3. Applying therapeutic recommendations to balance, using the insight of the elemental cre- balance elements causing the illness, without ation of the universe. causing an imbalance to the doßha (constitution). The Áyurvedic Body This unique, personalized approach not only makes healing effective, but gentle as well. Other Personalizing the healing process is a unique- holistic measures may work, yet still aggravate ness that Áyurveda brings to the holistic field of the person’s doßha. Áyurveda is the only holistic health. From the insights of the Vedic sages, we science that needn’t warn people that they may learn that people are different and need to be indi- feel worse while the diseases or toxins are being vidually treated. removed before they will feel better. Because of its balancing approach, gentleness marks the en- tire healing process. Expanding upon this elemental view, the Áy- Qualities of the Three Doßhas urvedic practitioner understands that people are made up of various combinations of the elements. Parallel to the three guòas (sattwa, rajas, and Some people have more air in their system; some tamas) in creation are the three doßhas, or consti- people have a more fiery constitution. Others are tutions, in the human body: Váyu (or Váta), Pitta, predominantly made up of water. Still others are and Kapha. Váyu may be understood as nerve combinations of fire and air, fire and water, or air force, electro-motor, physical activity or that, and water. Some people have an equal amount of which is responsible for motion. It is commonly all three elements (ether is combined in air and called air. The root, ‘va’ means to spread. In West- earth within water). ern terms, it is the electricity setting the organism into motion, maintaining the equilibrium between Thus a more air-predominant individual needs Pitta and Kapha (inerts). Áyurvedic authorities to take in less air and more fire and water. A water correlate the doßhas with Western terminology person already has an excess of water, so there is a as, need to reduce the intake of water and to increase the fire and air elements in the diet and lifestyle. Váyu relates to the nervous system, Pitta relates to the endocrine-metabolism system, When we discuss the Áyurvedic view of the body, we are discussing all levels, from the cells, Kapha relates the immune system. 16

Section 1: Fundamentals Chapter 2: The Human Universe Váyu relates to the nerve-force. It is responsible for all movement in the mind and body. Váyu even regulates the balance of Pitta and Kapha. Váyu functions include control and coordina- tion of the body, initiating movement and senses (and transmitting sensations), regulating respira- tion, psychological processes, speech, waste re- moval from the body, and the gut’s secreto-motor functions. The bones and nerve network of the mind and body are primarily affected by Váyu Pitta relates to internal fire, bile, body heat, diges- tive enzymes, physio-chemical, biological, meta- bolic and endocrine systems. It is responsible for digesting the chyle into a protoplasmic substance like sperm and ovum. It is also related to agni-di- gestive fire (see page 19). Recent Western research has cause belief chang- es that now more closely match Áyurveda’s view of endocrines and the metabolism. In short, many now believe that digestive hormones and neu- rotransmitters are all a part of the endocrinology. Pitta relates to the circulatory, metabolic, and digestive (including endocrine) systems 17

The Áyurveda Encyclopedia Kapha fills the intercellular spaces of the body Áyurveda/Allopathy Parallels as connective tissue. Examples of these tissues in- There are a number of ideas Áyurveda pur- clude mucus, synovial fluid, and tendons. Kapha ports that, at first glance, seem rather alien to is responsible for the gross structure of the body Western medicine. Áyurveda states that the (solid and liquid/phlegm-plasma). The protective colon is the main seat of Váyu doßha, and that and immune functions in the body are controlled the majority of bodily diseases are due to poor by Kapha. Kapha also relates to the body’s immu- digestion; giving prime importance to properly nity (ojas, see page 20). Each person is made up working digestion. Neither of these ideas are of a combination of these elements. widely accepted in mainstream Western medi- cine. The knee bones Still, many people find their digestion im- are examples of ar- paired while experiencing undue stress. For ex- eas that are lubri- ample, when taking an exam, about to have an cated by Kapha. important meeting, or after an intense argument, one may experience diarrhea or constipation, or Together, the doßhas are responsible for cata- develop impaired digestion. These are examples bolic and anabolic metabolism. Catabolism breaks of the influence of stress on the enteric nervous down complex internal bodies, and Váyu (air ener- and endocrine systems (ENS, EES)—close par- gy) sets this energy free into simpler waste. Anab- allels to Váyu and Pitta doßha functions. olism takes food and builds it into more complex bodies. The summit of the metabolic process is Along with people directly experiencing a protoplasm or essential matter [proteins, carbohy- link between emotions, digestion, and elimi- drates, lipids, and inorganic salts]. Lifeless food nation, Western medicine has slowly begun to becomes living protoplasm and is set free as use- accept this idea that was first introduced to al- ful energy or excess heat or motion that is emit- lopathic medicine in the early 1900’s , of the ted from the body. Thus, the purpose of the three ENS–a collection of neurons in the gastroin- doßhas is to move the lymph chyle (the by-product testinal tract (GIT) that many Western doctors of digested foods) throughout the body to nourish consider the ‘brain of the gut’ (home of Váyu), and build the body tissues. When any or all of the that can function independently of the Central doßhas develop imbalance, the body ceases to be Nervous System (CNS). ENS controls motil- nourished, and disease develops. ity, exocrine, and endocrine secretions, and microcirculation of the GIT, and regulates the The three doßhas (Váyu, Pitta, Kapha) ex- immune and inflammatory processes (Pitta ac- ist throughout the entire body, in every cell, yet tivities). The ENS is complex and expansive, are predominant (their origin sites) in the colon, containing as many neurons as the spinal cord. small intestine, and stomach, respectively. Some The ENS, along with the sympathetic and para- authorities say that Váyu primarily resides below sympathetic nervous systems, constitute the au- the navel, Pitta from the navel to the heart, and tonomic nervous system. Kapha, above the heart. The second of the two enteric systems control- ling digestion is the endocrine system, which regulates function by secreting hormones. Di- gestion is affected by hormones produced in many endocrine glands, however, primary con- trol is due to hormones produced within the GIT (the largest endocrine organ in the body). This is fully parallel to Pitta doßha’s activities. 18

Section 1: Fundamentals Chapter 2: The Human Universe Váyu is also found in (governing) the waist, and lymph) to flow out of the heart and circulate thighs, ear, bones, and skin. Pitta also governs the through the body. Thus, the sympathetic and para- navel, sweat, lymph, blood, eye, and skin. Ka- sympathetic functions can be said to be controlled pha additionally controls the chest, throat, head, by Vyán. bone joints, small intestine, plasma, fat, nose, and tongue. Samán is located near the digestive fire. It works in the alimentary tract (absorbing nutrients and Properties of the Three Doßhas excreting wastes), and other abdominal organs. It holds food in the alimentary tract, helps digest it, Váyu: Dry, light, cold, rough, subtle, moving separates nutrients from waste, and eliminates the Pitta: Slightly oily, hot, light, odorous, liquid waste—equalized movement. Some Áyurveda Kapha: Oily, cold, heavy, slow, smooth, slimy, authorities suggest these functions are parallel to static. the extrinsic autonomic nerves that supply the gut (ENS)—peristalsis and secreto-motor activity. Each of the three doßhas has five divisions or responsibilities. Apán is seated in the colon, and controls the waist, bladder, genitals, and thighs. Its main func- 5 Váyus tion is downward movement of wastes (feces, urine), reproductive fluid, menstrual fluid, and it also controls the downward movement of the fe- tus. These are related to the autonomic nervous system (ANS). Each of the five Váyus is responsible for various physical and mental functions of the cerebral-spi- 5 Pittas nal and sympathetic nerves. Práò is located in the head and governs the Páchaka exists in the small intestine, stomach, chest, throat, mind, heart, sense organs, intel- and colon as non-liquid heat, bile, or digestive ligence, psychological activities, expectorating, fire. The fire digests and transforms food, emul- sneezing, belching, inspiration, and swallowing sifying food fats and separating absorbable nutri- of food—outward movement. These functions are ents from waste, so they may be passed to lacteals all involving the brain and brain stem. by absorption. [Food becoming partially digested in the stomach is known as chyme. This chyme Udán resides in the chest and controls the nose, passes into the small intestine where it becomes navel, and throat. It is responsible for initiating digested by the pancreatic juice and bile. The speech, effort, enthusiasm, the capacity to work, usable by-product is lymph and fatty matter, or complexion, and memory—upward movement. chyle. The chyle moves through lacteals, or lym- It covers the nerve supply to the muscles of res- phatic vessels which carry chyle from the small piration, mouth, tongue, and face, as well as the intestine to the thoracic duct. From the thoracic higher brain centers including the speech center. duct, the chyle is sent into the blood.] Pachaka (digestive enzymes), through digestion, automati- Vyán is found in the heart and rapidly moves cally nourishes the other four Pittas. It is equiva- throughout the body. It regulates blood circula- lent to Jaþharágni (see page 19). tion via controlling the heart. The somatic nervous system is also said to be controlled by Vyán as it Rañjaka is responsible for the synthesis of is responsible for all body movements, including blood (rakta). It is located in the stomach, liver, walking, raising and lowering of the body parts, and spleen, and gives color to lymph chyle when and opening and closing the eyes. Vyán causes it is transformed into blood as it passes through rasa dhátu (intravascular fluid including plasma the liver and spleen. 19

The Áyurveda Encyclopedia Sádhaka is found in the heart. It helps in per- Bodhaka is found in the oral cavity—especially forming mental functions such as knowledge, in- the tongue, and is responsible for taste. It is in telligence, motivation, consciousness, and other the form of salivary juices secreted here that help psychosocial behaviors by maintaining rhythmic taste and protection—such as the tonsils (at the cardiac contractions. It is believed to influences root of the tongue)—that are important lymphoid all functions of the cerebrum, limbic system, hy- tissues. pothalamus, and other CNS structures. Related neurotransmitters include norepinephrine, dopa- Tarpaka exists in the head, nourishing and pro- mine, serotonin. tecting the sense organs. Some authorities relates Tarpaka to the blood brain barrier, cerebro-spinal Alochaka resides in the retina of the eyes and fluid, and microglia and other gilial cells of the governs sight. Neurotransmitters involved with brain tissue. vision may be under the control of Alochaka. £hleßhaka is located in the bone joints, protect- Bhrájaka resides in the skin as pigmentation. It ing them by lubrication. Friction is reduced by regulates complexion by keeping secretions from virtue of the synovial fluid between the bones. In the sweat and sebaceous glands of the skin active. addition to this fluid, this area can develop inflam- Several authorities relate some hormones and en- mation of systemic autoimmune diseases (e.g., zymes related to the skin, such as ACTH from the Rheumatoid Arthritis). So £hleßhaka is involved anterior pituitary. with such disorders. 5 Kaphas People who are predominantly an air (Váyu) prak^iti will have different experiences depend- Avalambaka is found in the thorax/chest, cre- ing on whether their doßha is balanced or in ex- ating cohesion, softness, moistness, and liquid- cess. Balanced Váyu-prak^iti individuals will be ity. This results in maintaining body strength. It adaptable, cheerful, have natural healing tenden- protects the heart and other vital organs, as well cies, be thin-framed, and very tall or very short. If as the junctions of three bones [three bone junc- there is excess Váyu in their bodies, they may be tions (trika) include the thorax-sternum, and very thin, have dry skin, gas, constipation, bone clavicles—situated in front of the thymus gland]. problems, or arthritis. They may talk very fast or It is also believed to relate to lymphatic drainage become easily tired. Mentally, they may quickly as Avalambaka processes are described as ambu- grasp concepts but soon forget them; be anxious, karma (ambu means liquid; karma means action). worried, fearful, or nervous. Throughout the body lymphatic drainage occurs, through which antigens/microbes/toxins are taken Pitta-dominant individuals, when healthy and to lymph nodes or other lymphoid tissues (e.g., balanced, will be warm, and have clear, penetrat- tonsils) where lymph is filtered. Protection of ing thoughts. They will tend to be leaders and/or these areas relate to immune mechanisms. athletic. They will be of moderate, muscular build, and will be passionate. When they overheat, they Kledaka is in the stomach and upper small in- may find themselves impatient, hot-tempered, or testine), liquefying ingested food. Mucus secre- too critical. Physically, they will develop heat-re- tions in the stomach protect the stomach’s mucus lated problems like ulcers, infections, rashes or membranes as well as providing the liquid for di- acne, eye problems, or high blood pressure. gestion to occur. Kledaka is associated with Gut Associated Lymphoid tissue (GALT)—relates The Kapha-paramount individuals, when bal- to immune protection by protecting the entry of anced, are loyal and calm. Physically, they are big microbes through the gut. The stomach secretion boned and strong, with deep-toned voices. When HCI also offers some degree of immunity. Kapha is excessive, they tend toward water ex- cesses like water retention, being overweight, or having bronchitis. Mentally, they will find them- 20

Section 1: Fundamentals Chapter 2: The Human Universe selves lethargic, too attached, and sentimental. Agnis: Digestive Fire (Enzymes) As we discussed earlier, each person is made Most diseases are due to poor digestion. Agnis up of a combination of these elements, yet each can be thought of as enzymes and endocrine fac- usually has a combination predominantly of two tors governing all digestive and metabolic func- or all three of these elements. These elements in tioning. The normal digestion of the three doßhas turn, form three physiological principles, Váyu produces Samágni. Digestive activity (healthy, (ether and air), Pitta (fire), and Kapha (water and deficient or excessive) is governed by the doßhas earth). Like the elements, people are predomi- becoming aggravated. The three doßhas produce nantly made up of one or more or these doßhas. three agnis (vißhamágni, tíkßhnágni and mandág- ni respectively). Excess Váyu in the body produc- People fall into seven prak^iti categories: es weak, irregular digestion, and causes gas. 1. Váyu 5. Pitta/Kapha Excess Pitta creates a situation like an over- heated furnace. Food burns up quickly, and per- 2. Pitta 6. Kapha/Váyu sons experience burning sensations, thirst, acid indigestion, etc. In some cases the agni fire even 3. Kapha 7. Tridoßhic (equal amounts). burns up nutrients, causing malnutrition. 4. Váyu/Pitta (combination) These constitutions may be further subdivided, When excess Kapha is in the digestive tract, the digestive fire is low, making it difficult to digest 8, 9. Váyu/Pitta (with Váyu or Pitta being pre- any foods. As a result, a person feels dull, poor, dominant) inadequate, and lethargic; the stomach is heavy, or the person may experience constipation. Váyu 10, 11. Váyu/Kapha (with Váyu or Kapha being disorders produce hard stools from the dryness predominant) caused by gas. Pitta stools are soft or liquid due to excess heat. Kapha stools are moderate. A healthy 12, 13. Pitta/Kapha (with Pitta or Kapha being stool is also moderate and easily eliminated once predominant) or twice a day. 14-19. Tridoßhic (six additional constitutions, Thirteen agnis reside in the body and are re- with one or two doßhas being more predominant: sponsible for digestion, e.g., Váyu predominance, Pitta and Kapha pre- dominance, etc.) Jaþharágni: The chemical processes working mainly in the gastrointestinal tract; responsible Three external reasons cause doßhas to become for alimentary digestion, governs basic digestion increased (imbalanced): and the 12 other agnis. It is equivalent to Páchaka Pitta (see page 19). 1. Time of day or season (e.g., around noontime is ruled by Pitta; Fall is predominantly a Váyu 5 Bhútágnis: They metabolize the five elements time) at the molecular level. They are a form of heat that is always present in all the tissues that are 2. From inadequate, excessive or untimely responsible for proper function and development sensory experiences (e.g., excessive loud music, of the tissues. Some authorities ascribe the liver overeating) enzymes as Bhútágnis. This is because digested food must go to the liver for metabolism (e.g., the 3. Actions (e.g., excessive speaking, inadequate liver converts amino acids into glucose and glu- exercise, etc.) cose into glycogen or fat). 7 Dhátagnis: This process occurs after Bhútág- nis; Dhátagnis metabolize in the seven tissues 21

The Áyurveda Encyclopedia (dhátus). This is a biochemical process beyond relate to deficiency of this form of ojas. absorption of digested food. It includes anabolic and catabolic activity, influenced by enzymes and (Some authorities believe ojas is a combina- hormones. tion of eight different drops (aßhtabindu) of liq- uid, secreted from the pineal gland.) Excessive For example, amino acids circulating in the sex, drugs, talking, loud music, insufficient rest or blood stream are taken into muscles and used to burnout, and high technology deplete Ojas. Signs synthesize muscle proteins. This occurs due to of diminished ojas are fear, worry, sensory organ hormones like thyroxine, growth hormones, insu- pain, poor complexion, cheerlessness, roughness, lin, and testosterone. These hormones can be said emaciation, immune system disorders, and easily to be Máåsa Dhátagnis (related to Dhátagnis in contracting diseases. the muscles. Its function in the fat (medas) may include glucocorticoids, insulin, and glucagon. In the same way Pitta and agni are related, so In the bones (ashti) it includes parathormone and too, Kapha and ojas are similar. When kapha is vitamin D3 in cases such as parathyroidism and in its normal state it is ojas or bala—strength (to osteoporosis. Some also consider all enzymes in resist disease). Áyurveda describes three types Kreb’s TCA cycle governed by Dhátagnis due to of immunity; innate (sahaja), acquired (kálaja), it being the final common pathway for the pro- and artifical (yuktik^ta); identical to modern clas- duction of energy in every living cell. sification. If agnis are imbalanced, their nutritional output Áyurveda - Allopathy Clarification will reflect this imbalance in terms of improper An important distinction of immune termi- nutrition. In turn the tissue layers where the ag- nology is necessary to clarify. When Western nis reside also become imbalanced due to lack of medicine says there is an autoimmune disease proper nutrition. (the immune system attacking itself), Áyurveda would still classify this as a weakness in the im- Life Sap (Ojas) mune or ojas system and use therapies to boost the immune system. Contrary to western termi- Ojas (the life sap) is the essence of all the tissues nology, boosting the immune system through (dhátus). It pervades every part of the body, and Áyurvedic therapies will not make it stronger has been described as existing indifferent forms to attack itself; rather make the body stronger to throughout the body. quell the attack. A. Rasátmaka Ojas: circulating the body via the cardiovascular system in the plasma (rasa). This includes all white blood cells (WBC). Body Tissues and Wastes B. Dhátu-tejorúpi Ojas: present in all the tis- (The 7 Dhátus and 3 Malas) sues (including the immune mechanisms due to tissue macrophages, mast cells, and other tissue Tissue Layers (Dhátus) WBCs. The Áyurvedic view of the body has many sim- C. Shukra-mala-rúpi Ojas: found in the fetus, ilarities to modern beliefs. Seven tissue systems protecting it during the 9-months of pregancy. Im- (dhátus) are in the body. Each tissue is primarily munoglobulins that pass the placental barrier can governed by one of the three elements. Each dhá- also be included here. tu is developed or transformed out of the previous tissue layer, starting with rasa (plasma). If plasma D. Jívaçhoòita-rúpi Ojas: exists in the blood is not healthy, then all the other layers will also be cells. For example hypersensitive blood reactions affected. 22

Section 1: Fundamentals Chapter 2: The Human Universe Tissue Layer Governing Tissues (Dhátus) Signs & Symptoms (Dhátus) Doäha Fat cracking joints, eye 1. Plasma (rasa) Kapha/water (medas) lassitude, overly thin, 2. Blood (rakta) Pitta/fire 3. Muscle (máåsa) Kapha/water Bone exhaustion 4. Fat (medas) Kapha/water (asthi) falling hair, nails, teeth; loose joints 5. Bone (asthi) Váyu/air Marrow thinness, weakness, 6. Nerves -fluid/ Kapha/water (majjá) bone lightness, Váyu marrow (majjá) Reproductive bone diseases 7. Reproductive tissues Kapha/water essence weakness, dry mouth, (¤hukra) (¤hukra) pallor, lassitude, exertion, impotence, non-ejacula- * Modern authorities include Manovaha Dhátu tion of semen to address the mind and nerves. The fluid portion of nerves are also governed by Kapha/water. See Body Wastes (Malas) Manovaha srotas (see page 30) Another important factor in health is the prop- With insight into the governing doßha, the cause er elimination of waste: feces, urine, and sweat of a diseased dhátu is accurately determined. For (miscellaneous waste includes tears (eye), spit example, if a person has cancer in the blood, we (tongue), oily secretions (skin), mucoid secre- know that excess Pitta (heat, toxins) exists in the tions (mucus membrane), and smegma (genitalia blood. If a person has osteoporosis, then too much excreta). Malas (bodily wastes) help maintain the Váyu is in the bones. Muscular Dystrophy would functioning of our organs. be an example of a muscular or Kapha problem. Feces (puríßha) provide support and tone, as Once the elemental cause of the illness is known, well as maintaining the temperature of the colon. therapies are used to balance the system through Improper functioning can lead to Váyu illness like reducing the excess elements(s) and increasing worry, fear, ungroundedness, nervousness, head- the deficient one(s). Therapies include the use of aches, gas, distention, and constipation. Function- herbs, foods, and lifestyle variations. ing of the feces is damaged by excessive use of purgatives, colonics, worry, and fear (fear can both Signs and Symptoms of create improper functioning or be a by-product of Vitiated Tissues (Dhátus) this dysfunction). It is also damaged by excessive travel, the wrong foods (such as “junk food,” or Tissues (Dhátus) Signs & Symptoms those foods that are too light or too heavy), over- sleeping, coffee, drugs, antibiotics, insufficient Plasma restlessness, palpitation, exercise, and prolonged diarrhea. In Áyurvedic (rasa) cardiac pain, exhaustion literature it has been clearly stated that debilitated without cause, irritated by persons suffering from tuberculosis should not be given any kind of purgatives, as it is the feces that loud noises preserve the temperature of such persons. Hemoglobin/ roughness, dryness, Urine (mútra) expels water and other solid Blood (rakta) skin cracks, loss of luster wastes from the body. Poor urine elimination results in bladder pain or infection, difficult uri- Muscle emaciation (especially nation, fever, thirst, dry mouth, or dehydration. (máåsa) of buttocks, neck, and abdomen) 23

The Áyurveda Encyclopedia Diuretic drugs, alcohol, excessive sex, trauma, Taste (Rasa) Doäha Ag- Doäha fright, or too few liquids damage it. gravated Balanced Pungent/katu Pitta/Váyu Sweat (sweda) controls the body temperature (in excess) Kapha by way of expelling excess water and toxins, Bitter/tikta cools the body, moistens the skin and hair, carried Astringent/ Váyu Pitta/Kapha excess fat from the body, and purifies the blood. kaähaya Váyu Pitta/Kapha Excess sweating can cause skin diseases (usually Pitta related) like eczema, boils, fungus, burning Every substance, including some foods, may skin, dehydration, fatigue, or convulsions (Váyu- have more than one taste (i.e., primary and sec- caused). Deficient sweating can result in stiff hair, ondary tastes). Substances alleviate doßhas, ag- skin fissures, dry skin, dandruff, wrinkles, or sus- gravate doßhas, or maintain health. When health ceptibility to colds and flu (i.e., peripheral circu- is at least slightly in balance, persons are advised lation). Too much dry food, lack of salt, excess or to have a little of each taste daily. Rasa is dis- deficient exercise, and excessive use of diapho- cussed in a Chapter 6, the chapter on nutrition. retic herbs or excess sweating damage the sweat- ing functions. Tastes (Rasas) Potency: (Vírya)/After Taste: (Vipaka) Áyurveda says there is a total of six tastes. Each The qualities of substances are either hot (úßh- taste is governed by a doßha. These tastes may ná) or cold (síta). Hot tastes generally aggravate either aggravate or pacify the doßhas, dhátus, and Pitta and mitigate Váyu and Kapha. Cold tastes malas. mitigate Pitta and aggravate the rest. After diges- tion, one experiences an aftertaste, which is either Tastes provide varying degrees of nourishing sweet, sour, or pungent. Again, this is important strength. Sweet taste is the most nourishing, and in balancing or imbalancing the doßhas. These as each taste becomes less nourishing, it becomes aspects will also be discussed in the chapter on more bitter, until it is astringent—and the least nutrition. nourishing. This is also the order of tastes that get digest- 20 Qualities (Guòas) ed (so eating sweets first is better, and astringent foods last). Some authorities state that if one were Each substance has qualities associated with to eat sweets last, the body would digest this one doßha. Again, like increases like and oppo- taste first, letting the other tastes pass undigested sites reduce doßhas, dhátus, and malas. Áyurveda through the system. By the time the sweets are has developed a remarkably detailed and precise digested, the other foods have passed through the analysis of the qualities. These attributes are used system without being digested. Other authorities in finding which qualities will heal or aggravate believe that a little sweet taste at the end of the the doßhas. For example, substances that are meal stimulates digestion. heavy and cold are not suggested for those with weak digestion, such as Váyu and Kapha doßhas. Taste (Rasa) Doäha Ag- Doäha Foods that are hot and oily heal the Váyu doßha. gravated Balanced Sweet/swádu Kapha Váyu/Pitta Sour/amla Pitta/Kapha Váyu In the table below the 20 guòas or qualities are Salty/lava`a Pitta/Kapha Váyu listed. 24

Section 1: Fundamentals Chapter 2: The Human Universe 1. Heavy/guru 11. Light/laghu sattwa, rajas, and tamas. Individuals whose minds 2. Slow/manda 12. Quick/tekähna are sattwic and rajasic are those who enthusiasti- 3. Cold/hima cally study spiritual and holistic measures to im- 4. Oily/snigdha 13. Hot/úähná prove themselves. Rajasic/tamasic minded people 14. Dry/rúkäha will actively work and exercise to overcome their 5. Smooth/ 15. Rough/khara lethargy. ¤hlakähna 6. Solid/sándra 16. Liquid/drava Mental balance and the development of purity 7. Soft/m^idu 17. Hard/kathina and peace develop the mind towards a sattwic 8. Stable/sthira 18. Moving/cala mind. This is the first stage of samádhi or spiri- 9. Subtle/ 19. Large/sthúla tual realization. súkähma 10. Non-slimy/ 20. Slimy/picchila To decide the cause of illness, the practitioner viähada observes, questions, and takes the pulse of the patient. Illness can be understood by learning its Disease (roga) is caused by deficient, improper, cause, or seeing it in its incubatory, beginning, de- or excess contact with 1) seasons (e.g., excess velopmental, or advanced stages. cold in winter), 2) sensory objects (e.g., overeat- ing), and 3) activities (e.g., over exercise). Health The Váyu Mind (arogya) is achieved through proper contact with the three. When Váyu doßha persons are balanced, they are cheerful, creative, and adaptable. Disease is caused by imbalancing the doßhas. When Váyu doßhas are imbalanced, they are For example, if a Pitta doßha (fiery person) eats much ginger, they will create excess fire in the worried, nervous, fearful, and giddy. body. This results in Pitta disorders like acid indi- gestion. Diseases occur due to internal or external The mental constitution of Váyu individuals factors, and reside in the body or mind. Disease tends towards fear, anxiety, and insecurity. They is caused by rajas (over-activity) and tamas (leth- can easily be deceived with threats or promises. argy) psychological/ spiritual factors. They do not have much courage, are of solitary nature, and possess few intimate friends (although Three Mental Qualities: they form friends with those in other social cir- cles). Váyu people do not make good leaders or Sattwa, Rajas, Tamas followers and are not materialistic (as they spend and earn freely). The three guòas, sattwa, rajas, and tamas are found in nature and in the mind, paralleling the Sattwic influence creates comprehension, the three doßhas of the body. Sattwa, or purity, is the need for unity and healing, and creates a positive preferred mental state because a person with this mental outlook. quality is calm, alert, kind, and thoughtful. A per- son whose mind is predominantly rajasic (too ac- Rajasic influence creates indecisiveness, unre- tive) is always seeking diversions (incessant ac- liability, hyperactivity, and anxiety. tivity). The tamasic-predominant mind is a dull, lethargic mind. Tamasic influence creates fear, a servile atti- tude, dishonesty, depression, self-destructiveness, addictive behavior, sexual perversions, animal in- stincts, or suicidal thoughts. Just as combinations of Váyu, Pitta, and Kapha exist for the body, the mind has combinations of 25

The Áyurveda Encyclopedia The Pitta Mind abstract ideas. When Pitta doßha individuals are healthy Sattwic influence creates calmness, peace, love, or balanced, they are goal-oriented, compassion, faith, nurturing, and forgiveness. powerful, warm, athletic. Rajasic influence creates greed for money, ma- When Pitta doßhas are imbalanced, terial luxuries, and comfort. They are too senti- they are burnt out, angry, impatient, mental, controlling, attached, and lustful. irritable, and critical. Tamasic influences create dullness, sloth, leth- argy, depression, lack of care and a tendency to Mental Pitta individuals possess fiery emotions steal. like irritability, anger, and hate. Mentally, they have abilities of penetration, yet can be aggressive Developing Samádhi: and seldom sentimental. They are determined, ar- Divine Peace ticulate, convincing, and yet may try to dominate others with their will and ideas. They are self- Some patients have one type of physical con- righteous and may become fanatical. Pitta people stitution combined with another type of mental are good leaders, ambitious, and work hard to constitution (i.e., a heavy and nervous person has achieve great goals. They help their families and a Kapha body and Váyu mind). Consequently, friends, but are cruel and unforgiving to enemies. when suggesting healing measures for the Kapha Also, they are bold, adventurous, daring and en- body illness, the practitioner takes care not to ag- joy challenges. Although they have much clarity, gravate the Váyu mental constitution. they lack compassion. In this example, fire-increasing measures are Sattwic influence creates clarity, intelligence, recommended, including herbs, foods, and aro- leadership, warmth, and independence. mas, but not air-increasing ones. Mental disease is related to rajas and tamas, the activity and leth- Rajasic influence creates willfulness, ambition, argy principles of the three guòas (qualities). The anger, manipulation, vanity, impulsiveness, and guòas also reflect the level of the soul’s develop- aggressiveness. ment. If the mind is sattwic, or pure, then clar- ity exists. A sattwic-minded person perceives the Tamasic influence creates vindictiveness, vio- knowledge of Divinity. A sattwic mind is also the lence, hate, criminality, and psychopathic behav- first stage of samádhi. Poor mental discrimination ior. is the cause of all illness, making one dishonest, self-destructive, and hurtful to others. One would The Kapha Mind overindulge in “junk food,” entertainment, etc. The best way to heal is by following a sattwic When Kapha doßha persons are healthy they lifestyle. This includes meditation, compassion- love to cook for others, are strong, and loyal. ate actions, ethical and virtuous behavior, healthy, organic foods, and living within the rhythms of Imbalanced Kapha doßhas become nature. People in whom sattwa predominates, see lethargic, hoarding, overly materialistic the good in all things (including the value an ill- ness may offer), and they are the healthiest people These people are the emotional ones, full of as well. love, desire, romance, and sentiment. However, they also have the negative emotions of lust and Tamas creates lethargy, dullness, and a cloudy greed. Kapha doßhas find it hard to adapt to new perception. This is caused by fear and ignorance, situations, yet they are very loyal. They have and plays on one’s animal nature. A person with many friends and are close to their families, com- munities, religions, and countries. They are more comfortable with practical knowledge than with 26

Section 1: Fundamentals Chapter 2: The Human Universe this frame of mind would choose not to do much dries up ojas, the sap that creates one’s spiri- of anything. When this mental quality is predomi- tual life sap. Through meditation, ojas becomes nant, such persons will suppress their emotions. transmuted into life energy, or “kuòæaliní ¤hakti,” Emotional suppression is a major cause of severe which develops one’s Self-realization. Spiritually illness, like cancer. Stagnancy describes their speaking, an undetectable tube runs up the middle emotional makeup. Negative mindedness and of our spine called the “sußhumòá” in which the self-destruction define their personality. kuòæaliní energy travels. Without this ¤hakti en- ergy, not only is our physical and mental health Rajas causes a turbulent, or distracted, mind. It used up, but also so is our spiritual development. makes one look outside for comfort and fulfill- Excess tejas also depletes ojas by burning it up, ment. It causes one to seek external validation. whereas excess ojas can create a lethargic per- Rajas makes one think love is derived from an ex- son. ternal relationship, not from within. It makes one willful, egoistic, and manipulative. Doßhas and the Organs When rajas and tamas exist in the mind simul- Each organ is primarily governed by one doßha. taneously, activity is devoted to greedy purposes. By knowing which doßha controls which organs, These persons also overextend themselves for one achieves the health of the appropriate organ, those ends. They blame others for their condition through balancing the elements (doßhas) and expect others to cure them. When rajas is free from a trace of tamas, it Váyu Pitta Kapha then can develop purer activities, like studying or colon* small intestine* stomach* learning about health and spirituality. Yet the ra- brain jasic-minded person may still burn out during the thighs liver lungs learning process. bones spleen pericardium kidney gall bladder triple warmer Often, just as people have some qualities of all urinary kidney three doßhas, that mind has some of each guòa. bladder heart urinary blad- Seven mental guòa types exist: sattwa, rajas, pancreas der tamas, sattwa-rajas, sattwa-tamas, rajas-tamas, pancreas and triguòa (equal amounts of the three guòas). uterus pancreas Just as external factors may cause doßha derange- testes ment, the rajasic nature of our modern techno- logical society may cause mental rajasic derange- * Origin Sites of the doßhas ments. By merely knowing which doßha is related to Mental Qualities: Práòa, Tejas & Ojas which tissue layer and body system, Áyurveda can identify and bring balance to health problems. For The mind has three governing agents similar to example, diabetes is a condition of the water (glu- Váyu, Pitta, and Kapha. They are called práòa cose) metabolism srota. Kapha doßha causes this (air), tejas (fire), and ojas (life sap). Again, it is the condition. By removing water-increasing foods balance of these three elements that decide mental and herbs from one’s diet, and eating fire- and air balance and clarity. Too much práòa will create -increasing foods (bitter and pungent tastes), dia- anxiety, worry, insomnia, and loss of memory and betes is controlled. Certain herbs like ¤hilájit and concentration. (This práòa is different from the guæmar, and special Áyurvedic abhyañgas (mas- air we think of as respiration. Here, práòa means sage-like) are also used specifically for healing life-force, soul, or kuòæaliní ¤hakti). Excess práòa the pancreas and kidneys. 27

The Áyurveda Encyclopedia Health, Excess & Deficiencies of the weight or obesity, irritability, aggression, fibroids, Dhátus miscarriage, low sexual vitality. Plasma/Rasa Deficient: Weariness, loose limbs, lack of co- Excess: Saliva, phlegm, blocked channels, loss ordination, emaciation of hips, back of neck and abdomen, fear, unhappiness, insecurity. of appetite, nausea, Kapha is increased through- out body. Healthy: Able to exercise, strong, adaptable. Well developed neck, shoulder and thigh muscles. Deficient: Rough skin, dry lips, dehydration, Courageous, integrity, fortitude and a strong char- weariness and exhaustion after slight activity, acter. intolerance to sound, tremors, palpitations, heart pain, a sense of emptiness, poor nutrition. Healthy: Good complexion, healthy hair, vital- ity, compassionate, and happy. Blood/ Rakta Rotator Arm Muscles Excess: Skin disease, abscesses, liver, and Extensor Arm Muscles spleen enlargement, hypertension, tumors, delir- ium, poor digestion, jaundice, burning sensation, bleeding, redness in skin, eyes, and urine. Deficient: Low blood pressure, pallor, low skin luster, blood vessel collapse, shock, desiring sour and cold foods, loose and dry hair, dry, rough, cracked skin. Healthy: Good color in cheeks, hands, feet, lips, tongue lustrous eyes, warm skin, vital yet sensi- tive to sun and heat, passion. Blood cells Flexor Arm Muscles Muscle/Máåsa Fat/Medas Excess: Enlarged liver, swelling, tumors in mus- Excess: Overweight and obesity, lacking mo- cle sites, heaviness or swelling of glands, over- bility, asthma, fatigue, sexual debility, thirst, dia- 28

Section 1: Fundamentals Chapter 2: The Human Universe betes, shortened life span, hypertension, breast, fear. Váyu becomes imbalanced from low nerve sagging belly and thighs, emotional fear and at- tissue supply. tachment. Healthy: Strong joints, clear eyes, good speech, Deficient: Weary eyes, fatigue, cracking joints, able to withstand pain, sharp, clear, sensitive mind enlarged spleen, limb emaciation, thin abdomen, with good memory, open, feeling, compassionate, brittle or weak hair, bones, nails, teeth. receptive. Healthy: Lubricated tissues, oily hair, eyes, and feces. Ample body fat (not excessive). Melodious voice, loving, joyful, humorous, and affectionate. Bone/Asthi Marrow Cavity Excess: Spurs, extra bones and teeth, extra large frame, joint pain, low stamina, anxiety, arthritis, bone cancer, or gigantism in extreme cases. Deficient: Pain or loose joints, falling of teeth, hair and nails, poor bone and tooth formation, fa- tigue, dwarfism in extreme cases. Healthy: Large joints, and prominent bones, flexibility, long, feet, large, strong, white teeth, patient, consistent, stable, hard working. Autonomic N.S. Semen/ £hukra Excess: Excess sexual desire that leads to an- ger, excess semen, semen stones, and a swollen prostate. Deficient: Low vitality and sexual desire, im- potence, sterility, difficult and slow ejaculation, bloody semen. One may experience lassitude, weariness, a dry mouth, lower back pain, fear, anxiety, and lack of love. Marrow/ Majjá Healthy: Attractive body, lustrous eyes, good Excess: Limbs, eyes and joint (origin) heavi- hair growth, well-formed sexual organs, charm, loving, compassionate, empathic. Excess produc- ness, deep non-healing sores, cloudy eyes, and es Kapha. Deficiencies produce Váyu . infections. Deficient: Weak and porous bones, small joint pain, seeing spots or darkness before the eyes, dizzy, low sexual vitality, feeling emptiness, and 29

The Áyurveda Encyclopedia thelium. 3. Cellular and subcellular systems like mem- branes and pores. Srotas: Body Channel Systems In addition to the 15 physical systems, Áy- urveda notes the mind (sometimes referred to as Other parallels exist between East and West the nervous system) as Manovaha Srotas, which concerning srotas. Srotas are the channels, pores, includes the organs related to the mind (manas). or systems that carry or circulate the doßhas and They include the brain (mastulu´ga) and nerves tissues (dhátus) or their elements to the various (náæis), the 5 sense organs (pañcha jñánendri- organs; and are a medium of transport of wastes. yas), the 5 motor organs (pañcha karmendriyas), and the mind. The brain and nerves are consid- During this process of circulation the dhátus ered to be its main organ sites. Manovaha is not are transformed from the first to the last tissue listed with the other srotas in Charak Saåhitá, it is layer (rasa through ¤hukra). Each dhátu has two mentioned under insanity (unmáda roga).vessles, aspects: nutrition for its own tissue layer, and sus- capillaries, lymph, bronchioles, biliary channels, tenance for the next developing dhátu. tubules). These channels function through the en- domembrane system and the endothelium. It is then easy to understand how a defect (i.e., deficiency, excess) of a srota channel is the basic Mind (Manovaha Srotas) cause of all disorders. If a channel does not re- ceive or send proper nutrition, its own and all sub- Áyurveda describes the mind (manas) as the sequent srotas will become imbalanced. Channels mediator between the sense organs and the Soul need to be clean and permeable so the flow and (Átma). Mind is said to be located in the head near transfer of their contents can process normally. the sense organs, but always moving through- out the body. Váyu governs the mind along with Áyurveda notes 15 systems, several more than thinking (chintana), discretion (vichára), purpose those that are currently considered. The origin (dhyeya), and determination (sankalpa). sites, which carry each dhátu, are listed on the next page. The physiology (kriyá ¤hárára) of this srotas includes the 5 Váyus, the central nervous system, There are three levels of srotas, and all portions of the brain (e.g., frontal portion 1. 13 large systems like respiratory, digestive of the lobes (associated with higher mental func- systems (see chart on the next page). tions), central portion of the frontal lobes (gov- 2. Many moderate systems (e.g., tubes, blood erning movement of muscles, joints, trunk, head, vessles, capillaries, lymph, bronchioles, bili- neck), back portion of the parietal lobes (motor ary channels, tubules). These channels function area - sensations from skin, muscles, viscera, etc.), through the endomembrane systme and the endo- speech (between frontal and temporal lobes in the left cerebral hemisphere in right-handed people and in the right hemisphere in left-handed peo- ple), areas of taste and smell (middle of temporal lobes), auditory area (lower temporal lobes), and visual area (back portion of the occipital lobes, spinal nerves, cerebellum, and mid brain. The Au- tonomic Nervous system also is regulated under manovaha srotas. Manova srotas also includes more esoteric or- 30

Section 1: Fundamentals Chapter 2: The Human Universe Systems (Srotas) Main Organ Site: Signs of Excess Related Doäha Hyperventilation Respiratory Heart, colon; nose, trachea, (Vital Breath) lungs alimentary tract, pleurae: Hyperacidity, diarrhea Práòavaha Srotas Hunger, hypoglycemia Váyu Digestive Digestive/small intestine: Edema, swollen glands, Ánnavaha Srotas lymphatics Metabolism (water) Pitta Udakavaha Srotas Upper palate (tálu) and pan- Lymphatic/Plasma /Cardio- creas (kloma): vascular Kapha Rasavaha Srotas Heart and blood vessels: Circulatory/Blood Kapha (Hemoglobin) Raktavaha Srotas Liver and spleen: Hypertension, skin, spleen, or Pitta bleeding disorders; abscesses, Muscular Máåsavaha Srotas Ligaments and skin: jaundice, inflammations Kapha Tremors Fat/Adipose Medovaha Srotas Kidney and organ coverings: Edema, obesity Kapha Skeletal Extra bone tissue Asthivaha Srotas Adipose tissue, hips: Marrow/Myeloid Váyu Insomnia, pain, tremors, hy- Majjávaha Srotas persensitivity, overly perceptive Bones and joints: Reproductive Váyu Premature ejaculation, leu- £hukravaha Srotas korrhea, spermatorrhea, noctur- External genitals: Sebaceous/Sweat Kapha nal emission Swedavaha Srotas Excessive oily sweat Fat and hair follicles: Excretory Kapha Diarrhea Puríßhavaha Srotas Rectum and colon: Excess or frequent urination Urinary Váyu Mútravaha Srotas Menorrhagia (excess men- Female Reproductive Kidney and urinary bladder: struation) Artavaha Srotas Kapha Female Reproductive Excess flow of breast milk Stanyavaha Srotas Uterus (menstruation, hor- mones): Pitta Breast milk and menses: Kapha From this chart we see that a Váyu excess will create problems in the colon, rectum, skeleton, or nervous system. Pitta derangement occurs in the female reproductive, digestive, and circulatory systems. Kapha rules the remaining channels: metabolic, lymphatic, muscular, adipose, reproductive, sebaceous, and female reproductive subsystem (breast milk system). When these srotas are depleted, specific symptoms develop: 31

The Áyurveda Encyclopedia Systems (Srotas) Signs of Deficiency Vital Breath Breathing abnormalities (e.g., shortness of breath) with sound or pain Práòavaha Digestion Dry tongue, palate, lips, throat, pancreas, excessive thirst, low appetite Annavaha Water Loss of hunger, anorexia, indigestion, nausea, vomiting, hyperglycemia Udakavaha Plasma Loss of hunger, anorexia, nausea, heaviness, drowsiness, fever and fainting, Rasavaha anemia, circulatory blocks, impotence, emaciation, poor digestion, early gray hair and wrinkles, dehydration Hemoglobin Rakta- Rough skin, fissures, cracks, loss of luster, dryness, collapsed veins and vaha Muscle arteries, desire for cold & sour things, anemia, digestive disorders, purpura Vitiation of muscle tissue, inflamed uvula or cervix, tonsillitis, boils, goiter, Máåsavaha inflamed epiglottis, hemorrhoids (dilated blood vessels in the anal region or rectal tumors of the mucous membranes), muscle tumors, granular tumors, Fat Medovaha peeling skin, muscle spasms, poor muscle tone Incubatory signs and symptoms of urinary disorders including diabetes mel- Bone Asthivaha litus, matted hair, emaciation, dry skin Marrow Weak bones and teeth, deficient bone and tooth tissue; cracking sensation in Majjávaha Reproductive teeth, bone pain, discoloration and loss of hair and nails, osteoporosis £hukravaha Joint pain, giddiness, fainting, joint abscesses, nerve numbness, Parkinson’s (nerves not firing to muscles) Impotency, sterility, or sick progeny Feces Constipation (may occur with pain and sound) Puríßhavaha Urine Scanty, difficult, or painful urination Mútravaha Sweat Lack of or deficient sweat, rough skin, Swedavaha burning sensation, hair standing on end Uterus Scanty or delayed menses, hormone deficiencies Artavaha Breast Milk Lack of breast milk Stanyavaha 32