The Ayurveda Encyclopedia: Natural Secrets to Healing, Prevention, & Longevity

Section 1

Āyurvedic Fundamentals

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]

Like an oasis is a mirage of the desert, this world is an illusion of Brahman.

Upaniṣhadic wisdom

Chapter 1

Overview of Āyurveda

Ayurveda, the science of life, or longevity, is the holistic alternative science from India, and is more than 5,000 years old. It is believed to be the oldest healing science in existence, forming the foundation of all others. Buddhism, Taoism, Tibetan, and other cultural medicines have many similar parallels to Āyurveda. The secret of Āyurveda’s individualized healing method was preserved in India, whereas it has been lost or superseded in other cultures.

The First World Medicine

Āyurveda (pronounced Aa-yer-vay-da), said to be a world medicine, is the most holistic or comprehensive medical system available. Before the arrival of writing, the ancient wisdom of healing, prevention, and longevity was a part of the spiritual tradition of a universal religion. Healers gathered from the world over, bringing their medical knowledge to India. Veda Vyasa, the famous sage, preserved the complete knowledge of Āyurveda in writing, along with the more spiritual insights of ethics, virtue, and Self-Realization. Others say Āyurveda was passed down from God to his angels, and finally to humans.

The methods used to find this knowledge of herbs, foods, aromas, gems, colors, yoga, mantras, lifestyle, and surgery are fascinating and varied. The sage, physicians/surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Āyurveda through direct cognition during meditation. That is, the knowledge of the use of the various methods of healing, prevention, longevity, and surgery came through Divine revelation; guessing or animal testing was unnecessary. These revelations were transcribed from oral tradition into written form, interspersed with aspects of mortal life and spirituality.

Originally four main books of Vedic spirituality existed. Topics included health, ecology, astrology, spiritual business, government, military, poetry, and ethical living. In short, life was sacred, holistic, integrated and interdependent. The separation into parts of life, as we know it today, were not considered natural. These books are known as the Vedas: Ṛik, Sama, Yajur, and Atharva. Āyurveda was used along with Vedic astrology (called Jyotiṣh, that is, one’s inner light). Āyurveda is said to have its main origins in the Atharva Veda. This upaveda/branch dealt with the healing aspects of spirituality and life as a whole; it praises ecology (earth, sun, moon, water, etc.), advised on political, social, economic, health, and all other areas of life. In short, it shows how to remain within one’s spirit and live in harmony with nature. Among the Ṛik Veda’s 10,572 hymns are discussions of the three constitutions (doṣhas): air (Vāyu), fire (Pitta), and water (Kapha). Topics comprised organ transplants, artificial limbs, and the use of herbs to heal diseases of the mind and body and to foster longevity. Within the Atharva Veda’s 5,977 hymns are discussions of anatomy, physiology, and surgery.

Around the 8th century B.C.E., knowledge of the medical aspect of this holistic, spiritual whole -life wisdom reportedly fell into misunderstanding. To correct this, the text, Ātreya (Charak) collected all the healing aspects of Āyurveda and began teaching this exclusively.

History of Āyurveda

Later, around the 5th century B.C.E, the surgical wisdom was also grouped into its own school of learning by Suṣhruta.

These two schools of Āyurveda, the school of physicians and the school of surgeons, transformed Āyurveda into a scientifically verifiable and classifiable medical system. Through research and testing, they dispelled the doubts of the more practical and scientific minded, removing the aura of mystery that surrounded Divine revelation. Consequently, Āyurveda grew in respect and became a widely used system of healing in India.

It is said that while the Vedas are eternal wisdom, they adapt to the needs of the time. So it was that this spiritual, wholistic wisdom, came to emphasize the mind and body. However, throughout the teachings, it was clearly noted that the first cause of illness is loss of faith in spirituality.

People from many countries came to Indian Āyurvedic schools to learn about this medicine in its entirety. Chinese, Tibetans, Greeks, Romans, Egyptians, Afghanis, Persians, and others traveled to absorb the wisdom and bring it back to their own countries. India’s Silk Road, an established trade route between Asia (China, Tibet, etc.), the Middle East (Afghanistan, Persia, etc.), and Europe (Rome, Greece, etc.), provided a link between cultures. On this route travelers first discovered Āyurveda.

Charak and Suṣhruta are two reorganizers of Āyurveda whose works are still extant. The third major treatise is called the Aṣhṭāñga Hṛidayam, a concise version of the works of Charak and Suṣhruta. Thus, the three main ancient Āyurvedic texts still in use are the Charak Saṃhitā (compilation), Suṣhruta Saṃhitā, and the Aṣhṭāñga Hṛidayam Saṃhitā. These books are believed to be over 1,200 years old and contain the original and complete knowledge of this Āyurvedic world medicine. Consequently, Āyurveda is the only complete ancient medical system in existence.

Charak represents the Ātreya school of physicians, discussing physiology, anatomy, etiology, pathogenesis, symptoms and signs of disease, methodology of diagnosis, treatment and prescription for patients, prevention, and longevity. Internal and external causes of illness are also considered. Charak maintains that the first cause of illness is the loss of faith in the Divine. In other words, when people do not recognize that God dwells within all things, including themselves, this separation of vision creates a gap. This gap causes a longing or suffering for oneness of vision. This suffering then manifests itself as the beginning of spiritual, mental, and physical disease. External influences on health include time of day, the seasons, diet, and lifestyle. An entire section is devoted to discussions of the medicinal aspects of herbs, diet, and reversal of aging.

Suṣhruta comes from the Dhanvantari school of surgeons. In America, a society of surgeons named themselves the Suṣhruta Society in remembrance of the Āyurvedic father of surgery. This text presents sophisticated accounts of surgical equipment, classification of abscesses, burns, fractures, and wounds, amputation, plastic surgery, and anal/rectal surgery. Human anatomy is described in great detail, including descriptions of the bones, joints, nerves, heart, blood vessels, circulatory system, etc., again, corroborated by today’s methods of mechanical investigation. From the Suṣhruta Saṃhitā, the first science of massage is described using marma points or vital body points, later adapted into Chinese acupuncture. Even the popular Polarity Massage Therapy in America was developed after advocates studied massage in India.

Eight Branches of Āyurveda

The ancient Āyurvedic system was astoundingly complete. In the colleges of ancient India, students could choose a specialty from eight branches of medicine.

1. Internal Medicine (Kāyachikitsā). This is related to the soul, mind, and body. Psychosomatic theory recognizes that the mind can create illness in the body and vice versa. The seven body constitutions and seven mental constitutions were delineated here:

Vāyu (air/energy), Pitta (fire), Kapha (water), Vāyu/Pitta, Vāyu/Kapha, Pitta/ Kapha, and a combination of all three (tridoṣha). Although finding the cause of an illness is still a mystery to modern science, it was the main goal of Āyurveda. Six stages of the development of disease were known, including aggravation, accumulation, overflow, relocation, a buildup in a new site, and manifestation into a recognizable disease. Modern equipment and diagnosis can only detect a disease during the fifth and sixth stages of illness. Āyurvedic 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 humors, whereas disease is an imbalance of the humors. Āyurveda creates balance by supplying deficient humors and reducing the excess ones. Surgery is seen as a last resort. Modern medicine is just beginning to realize the need to supply rather than to remove, but still does not know how or what to supply.

Additionally, there are over 2,000 medicinal plants classified in India’s materia medica. A unique therapy, known as pañcha karma (five actions), completely removes toxins from the body. This method reverses the disease path from its manifestation stage, back into the blood stream, and eventually into the gastrointestinal tract (the original site of the disease). It is achieved through special diets, oil massage, and steam therapy. At the completion of these therapies, special forms of emesis, purgation, and enema remove excesses from their sites of origin. Finally, Āyurveda rejuvenates–rebuilding the body’s cells and tissues after toxins are removed.

2. Ears, Nose, and Throat (Śhālākya Tantra).

Suṣhruta 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.

3. Toxicology

(Viṣhagara-vairodh Tantra).

Topics include air and water pollution, toxins in animals, minerals, vegetables, and epidemics; as well as keys for recognizing these anomalies and their antidotes.

4. Pediatrics (Kaumāra bhṛitya).

In this branch prenatal and postnatal care of the baby and mother are discussed. Topics include methods of conception; choosing the child’s gender, intelligence, and constitution; and childhood diseases and midwifery.

5. Surgery (Śhalyā Tantra).

More than 2,000 years ago, sophisticated methods of surgery were known. This information spread to Egypt, Greece, Rome, and eventually throughout the world. In China, treatment of intestinal obstructions, bladder stones, and the use of dead bodies for dissection and learning were taught and practiced.

6. Psychiatry (Bhūta Vidyā).

A whole branch of Āyurveda specifically deals with diseases of the mind (including demonic possession). Besides herbs and diet, yogic therapies (breathing, mantras, etc.) are employed.

7. Aphrodisiacs (Vājikarana). This section deals with two aspects: infertility (for those hoping to conceive) and spiritual development (for those eager to transmute sexual energy into spiritual energy).

8. Rejuvenation (Rasāyana).

Prevention and longevity are discussed in this branch of Āyurveda. Charak says that in order to develop longevity, ethics and virtuous living must be embraced.

The Decline of Āyurveda

The alert person may now ask why, if Āyurveda is so exceptional, is it not widely practiced in India today. This is a valid question, which has an equally valid answer. Āyurveda, like all of Vedic philosophy, adheres to the belief in Sanātana dharma, or accepting everything in its appropriate time and place, and rejecting nothing. All aspects of medicine may be useful, but the appropriate treatment must be used when required. This is why Āyurveda does not reject modern medicine. The Indian temperament allows all religions to express themselves freely in India. Buddhism, Jainism, and other religions grew in India and influenced the thinking of many people. Eventually, a time came when all religions lost some degree of their spiritual link, and egos vied for first place. Gentle spiritual medicine lost ground. Divisiveness was followed by foreign conquest. Āyurvedic colleges were closed and books destroyed. One nation forced Āyurvedic doctors to add information on meat to the translations of the Āyurvedic texts.

Another religion did not believe in harming the body in any manner and destroyed the books on Āyurvedic surgery. Nalanda, at Patna, India, a famous Āyurvedic university, was the main university at the center of the Silk Road, where students from China, Tibet, the Middle East, and Europe came to study. This institution was among those destroyed by various conquerors. During the nineteenth and early twentieth centuries, the British ruled India and closed the remaining Āyurvedic universities (although Āyurveda continued to be practiced in secret). The knowledge was preserved by the guru-śhishya relationship (teacher-student) and passed from one generation to the next by word of mouth as it had centuries before. Finally, in 1920 Āyurveda reemerged and, with the help of the Indian government’s assistance, universities were rebuilt. Now more than 150 Āyurvedic universities and 100 Āyurvedic colleges are flourishing in India, with plans for more educational facilities in development. Thus, Āyurveda, without resisting or rejecting other systems, is slowly returning to recognition and reestablishing its true value. Keep in mind that just as some unethical western medical practices exist; unethical Āyurvedic pharmacies and doctors can also be found in India today.

The oldest medicine, Āyurveda, is now the last to be rediscovered. This world medicine may not only unite healing practices, but also peoples, cultures, and religions. The impact of its re-awakening is astounding, as we see its effectiveness and demand in the United States growing in leaps and bounds. Among the respected teachers of Āyurveda, many include the original spiritual integration, reestablishing ancient Āyurveda, intact in modern society. Spiritual Āyurveda, the original world medicine, will soon find validation and universal acceptance in all areas of society and the world.

What may surprise some people is the degree of insight these ancient, mystical doctors, or riṣhis (seers) had. Without the aid of modern technological x-ray machines or CT-scans, they knew of the inner workings of the human body. One can read in the ancient Āyurvedic texts of the development of the fetus, month by month. It is astonishing how these ancient descriptions are validated by today’s technologies. Even the distance from the planets and the duration of their orbits were nearly identical to today’s technological measurements. It is enough to make even the most skeptical of us sit up and consider Āyurvedic insights.

So we see the foundation for the integration of Āyurveda and modern medicine. Too many people on both sides of the holistic-vs-allopathic (modern) medicine debate want to deny the need for the other science. Because of Āyurveda’s all-embracing philosophy, we see how all types of healing are compatible. No one will be put out of a job.

Spiritual Āyurveda

We have discussed Āyurveda, the science of life as the original world medicine. Yet Āyurveda is more than this; it is a spiritual science. This is the most important aspect of Āyurveda.

Around 1500 B.C. the book, the Charak Saṃhitā discussed these spiritual principles. It said that even if Āyurvedic doctors had a complete knowledge of Āyurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Āyurveda, we must have insight into the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe.

Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Āyurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Āyurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine. When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection.

Āyurveda suggests true health is based on the healthy functioning of five areas of life; physical/mental health, career or life purpose, spiritual relationships (including personal and world ethics and fair trade/living wage), ecology, and spirituality.

First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a practical career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Āyurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships—personal and global. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything. Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills.

Another area of social life relates more to the elderly and how society thinks of them. As mentioned, people need to feel that their life has purpose to feel fully spiritually satisfied. In older times, the elderly were honored for their life-experience. The younger generation approached the elderly for wise counsel. In the 1960’s in the USA fast foods and paper and plastic utensils were emerging, and we became know as the ‘throwaway generation.’ Anything that was old or slow, was no longer considered wise and so too, adults began to place their older parents in nursing homes—they’re just wasn’t time to care for them. Now doctors and nurses working in nursing homes and hospices report one of the main issues with the elderly is depression, lack of social integration and life purpose. If society can realize the need for the elderly to be reintegrated back into society, everyone’s health, emotions, and spirit will be enhanced.

The global dimension of healthy spiritual relationships says we must treat all people fairly, ethically, humanely. Today we see the great interest in helping the less fortunate help themselves through fair trade/living wage careers. There is a Vedic saying, ‘how can a person be fully happy and content when even one person in the world is crying?’ This idea originates in the original Vedic texts, that all of life is interdependent.

All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it.

Whatever he does to the web, he does to himself.

Chief Seattle

So if part of the web of life is suffering, it will affect the other parts of the web as well. Therefore, Āyurveda admonishes us to have a good relationship with all our brothers and sisters around the globe.

The fourth area of life is really an extension of idea of the global web. Atharva Veda is full of hymns praising the earth, water, air, fire, wind, grass and trees. Today, this an under-discussed aspect of Āyurveda. In many cases feeling connected to nature is the most powerful medicine; herbs are used as a last resort.

If we don’t praise Mother Nature through caring for her, her illnesses become our illnesses. For example, with the rise of air pollution, how can we be surprised with the simultaneous rise in childhood asthma. If buildings are emitting carcinogens, how can we be surprised when people develop cancer? So a healthy environment.

Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships locally and globally, and keep their environment healthy, life develops a state of grace.

People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the interdependent, multi-dimensional, spiritual definition of health according to Āyurveda. 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 affected.

In times past, all indigenous peoples the world over lived life in one sacred one-ness. There was no separation of life into parts. the Vedas speak of a past golden age, a Sat Yuga, where was not even the notion of a God as separate from the rest of life—all was one sacred harmony. God was harmony, love and caring; and all this was also called health. [Many spiritual authorities suggest the Sat Yuga is dawning again.]

So when considering healing, Āyurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Āyurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job, or looking at their environment). The deepest root level is spiritual development. Thus, all five areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.

The Development of Allopathic Medicine

Not long ago in America herbal and naturopathic medicines were the common healing modalities. Grandmothers and mothers gave family members natural or herbal remedies when they were sick.

Parallel to the onset of the industrial revolution, rose allopathic medicine—not because it was better, but because more money was available for its propagation. A chief developer of allopathic medicine was Andrew Carnegie, who saw a better financial future for himself in investing large sums of money to develop allopathic research and diagnostic machinery instead of encouraging natural medicine research. Thus allopathy had the backing to develop and surpass natural medicine.

This statement is not meant to discredit the effectiveness and usefulness of modern medicine, but merely intended to underline the point that herbal medicine was also an effective healing method, but it was swept under the rug in the name of progress and was viewed less enthusiastically. Now, due to difficult economic times, the high cost of medical care, and hazardous side effects from drugs, people have been forced to return to alternative measures for relief. As with any groundswell at the grassroots, when something works the word gets out. People are returning to alternative or complimentary health-care in droves.

Self-Healing & Self-Realization

The main theme of Āyurveda is that people can adequately educate themselves to take control of their own health. This is achieved by monitoring and balancing one’s nutritional and lifestyle habits to heal, prevent illness, and develop longevity. Moreover, one needs to balance the health of the outer world as well because it significantly influences personal health. Ecological houses and building materials (not emitting carcinogens), non-toxic home and garden products, clean air and water, and organic foods and clothing all contribute to the health of the society and the health of the individual. Research studies are already showing the correlation between environmental toxicity and physical and emotional health.

In short, we are in a time when the original, holistic and spiritual Āyurveda originally discussed in the Atharva Veda is again becoming more in demand again. People are searching for spiritual connection, and meaning in life. Even after Āyurvedic herbs help restore their bodys’ and minds’, they are seeking a greater experience of the wholeness of life.

Āyurveda teaches that people are their own best healers. One’s intuition is better at discerning subtle health imbalances than relying on another person. All that is needed is some basic guidelines offered by the Āyurvedic practitioner.

The ability to take control of one’s health inspires self-worth and self-empowerment. Faith in one’s intuitive abilities is further engendered when persons actually see the positive results from their efforts. Realizing one has the ability to take control of one’s own health is itself a key factor in healing.

Self-reliance is also the most important component in spiritual development. Individuals can learn to rely on their own intuition [along with guidelines laid out by one’s spiritual mentor or guru and from the scriptures]. As one begins to see positive results developing in their spiritual life, doubts begin to vanish: clarity, confidence, and mental peace begin to dawn.

The mental peace of Self-Realization is said to be the true state of life because it is eternal, non-changing. Vedic śhastras (scriptures) speak of the three legs of truth; what the scriptures say, what the guru or spiritual guide says, and what one experiences for oneself. Only when all three sources are found to be saying the same thing is something accepted as truth. But it is personal experience that must also be known; it is not enough to follow something dogmatically with blind faith.

Doubts are mental agitation. When doubts are dispelled the mind gains a state of peace. In Self-Realization one knows truth in its eternal nature; they cannot be swayed or agitated. The first step towards Self-Realization is developing the ability to not be swayed by others if you experience things differently. The American poet Thoreau, after reading the Vedic scriptures, expressed it this way:

If a man cannot keep pace with his companions,

perhaps it is because he hears the beat

of a different drummer.

Let him step to the beat he hears,

no matter how measured or far away.

The Āyurvedic practitioner instills this philosophy in the patient, who then experiences and respects inner intuition and Divinity. When patients see that the practitioner believes they have such Divine qualities, they usually respond in kind.

A psychological study highlights the value of expectation. Two teachers were given classes of students with average abilities. One teacher was told their class was above average while the other teacher was told they had an average class. The first teacher went to class expecting exceptional work from the students and treated them accordingly. The other teacher just taught the average curriculum. The supposed above average class performed above average. Thus, when the Āyurvedic practitioner treats patients with respect, recognizing their inner intuitive abilities, the patients automatically develop a greater sense of self-worth and faith that they can take control of their health.

As self-worth develops, people are not as easily swayed by peer pressure, whether pressed to take drugs or lead an unethical life. Low self-esteem causes people to abuse themselves. Having someone recognize one’s inner Divinity and self-healing abilities develops confidence. Experiencing positive results from self-healing and spiritual development further generates confidence, health, mental peace, and Divinity.

Experiencing Atharva Veda

There are three foundations expressed in Atharva Veda

1.Everything in life is a part of the cosmic web; humans, societies, animals, and nature are all interdependent—what affects one affects all. By one’s actions [or lack of action], a person constantly affects this ‘real-time’ web of life. The web was created by the one Supreme Spirit that is beyond all relative creation.

2.The one Supreme Spirit is within each person—no one is empty—so humans have the capacity and wherewithal to create divine things in life, thereby remolding the real-time web into a divine life on earth.

3.While humans have the capacity to work, there is a second agent of action—the natural patterns (or the devas/gods) who, if are understood, people can work with the help of nature instead of fighting it. These patterns can be applied for each area of life, health, education, building, cleaning, governing, childbearing, etc. For example, a gardener knowing the days that nature helps with planting, sewing, and harvesting, can find an easier, and more bounteous crop. Āyurvedic health ideas are the same, when living in harmony with the natural patterns, humans remain healthy and happy.

The idea that humans will benefit more by working with nature fully contrasts the western notion that man needs to conquer nature. The Vedas say we are co-creators, not sole demigods.

So lets put aside all the theories and intellectual ism—lets cut to the essence of life according to Atharva Veda, and thus, Āyurveda itself. Atharva Veda shows a love—a worship and oneness with nature—the Sun, earth, Moon, water, grass, fire, wind, and her creatures. If a person is so rapt in the love of the natural life—that overjoyed mind creates a healthy and happy life. Below are some few verses from Atharva Veda to get a feel for the vibrant life expressed in this Veda.

Prayer to the Earth

The earth is upheld by Truth, honesty, greatness, generosity; by rules and morals, natural strength and self-restraint [tapas], perseverance, work, discipline, science, arts, organization and sacrifice. [Ch 12:1:1]

The earth…removes all causes that impede the progress of the thoughtful…May she allow us ample room for progress and accomplish our happiness. [12:1:2]

Agni resides in the earth, plants, waters, stones; in humans, and in animals [12:1:19]

Agni shines and heats us from the heavens [12:1:20]

Ecology & Nature

Let what I dig from thee O Earth, quickly re-grow. Let me not pierce through you vital or heart; let me not harm your giving ability] [12:1:35]

Rain is earth’s marrow [12:42]; humans have an intimate connection with the 5 elements, Sun and earth [12:1:15]

Let the fire fire of the waters – electricity – that is the protector of the herbal plants…rain water for us from heaven and give life to the creatures. [4:15:20]

The clouds pouring torrents is our father, the protector…Let the Sun or wind pour the water down and let the frogs…send out their voice in the brooks and streams. [4:15:22]

…The rain water is the strength and vigor for the world… [7:18:2]

The yajna [sacrificial fire] is for our safety, burning germs and destroying disease. [Ch 1:28:2]

We know the rain, the father, the protector of the nourishing grass. We know the earth, the mother, where this grass grows [Ch 1: Hymn 2: verse 1]

We know the rain, Mitra (hydrogen), Varuna (oxygen), Moon, Sun, possessing hundreds of powers [hymn 3:1-5]

The Sun’s evaporate waters that serve the life purpose.

The waters (from the rivers) contain immortality and are disinfecting; they are a balm…[4:4-5]

The waters are a source of happiness, helping grow grain and give good vision. [5:1]

The water has excellent curative powers, destroying hundreds of types of disease. [Ch 2:3:2]

Herbs, Music, Aromas, Nourishment

Prayers include protection from enemies [12:1:18], praying for longevity [12:1:22], praising herbology & music therapy [12:1:23]. Aromatherapy [12:1:24], grains for nourishment [12:1:42], foods and milk [12:1:59]

Education

(the role of the student)…explores the earth and heavens with the natural forces assisting, making these realms more useful to humanity… [11:5:1]

Society

Praying for cities built by the educated [12:1:43],

Here, as in many chapters, we see the interconnectedness and interdependency of nature. For example, this hymn praises the rains that purify the earth and a source of happiness.

The waters are curative and are used too cook food for the married couple. Fire is good for cooking, warmth, worship (yajna), found in plants and herbs, rivers and oceans. [12:3]

Government/Political Science

The state is seen as more than the land; it is also the spirit that pervades it—the Soul of the land [rāṣhṭra]:

The enlightened rishis (seers), wishing prosperity 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]

Military/Protection

Give us peace on earth over military wars [12:1:14, 12:1:29, 12:1:32], protect us from insects [12:1:46] and wild animals [12:1:49]

World Peace/Global Community

O mankind, agree and be united together, let your mind be of one accord… [6:64:1]

O ye mankind, let the object of your thoughts be the same…let your law be common and let your hearts be united together…[6:64:2]

O ye mankind, let the object of your life be one and the same, let your hearts feel equality, let your minds be united together… [6:64:]

Bless our people with harmony

Bless us with harmony among strangers

O Ashwins, create between us and strangers a harmony of hearts.

May our minds be harmonious in purpose.

May we not fight our inner divine spirit of righteousness and conscience. [7:52]

May there be peace for us in the heavens, earth, firmament, waters, and the herbal plants. [19:9:1]

May there be peace for us in the air, water, Sun, and at all times… [19:9:7]

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.

Upaniṣhadic wisdom

Chapter 2

The Human Universe

The Vedic scriptures say that there is an in extricable link between humans and the universe. The very elements of human life exist outside in the cosmos as well. As the poet Walt Whitman said, I believe a blade of grass is no less than the journey-work of the stars. In order to understand the universe and environmental situations, and to understand human health concerns, one needs to appreciate the common link between them: the elements of creation.

The Vedas discuss the process of creation. First, there was the eternal, Divine, unmanifest existence: ever present. It is said that life was created from within the eternal, like a thread that comes from within a spider to be woven into a web. Creation eventually dissolves back into the eternal like the spider returning the web into itself.

One may ask how the nonmoving eternal can appear to move or create something. Here, the Vedic literature, known as the Upaniṣhads, offers a metaphor: Just as the desert appears to create an oasis without moving to create it, so does the non-moving eternity appear to produce this illusory creation. The creation is called illusory because it is not lasting; only eternity is real because it is everlasting.

There is not enough space in this book to justly discuss this topic. This is a mere offering into the insight of the origin of creation as explained by the ancient Vedic ṛishis (seers).

As creation developed, it formed three underlying principles that uphold all life: the laws of creation, maintenance, and dissolution. Everything 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 guṇas or tendencies. All of life, human and celestial, obey these laws.

The Elements: Building Blocks of Life

The creation principle developed five essential elements—or building blocks that all life forms contain: ether, air, fire, water, and earth. We can easily see how life was created from the subtlest to the grossest matter. From eternity, the subtlest form of matter is ether. Ether mixing with eternity creates air, a more observable or experiential element. As air moves, it eventually creates friction, which creates heat or fire. Heat produces moisture, thus creating water, the densest element yet: if one tries to walk through water, one is slowed by its density. Finally, water produces the densest form of matter, earth. The Vedas say that all of the creation, including humans, is made up of combinations of all five essential elements. These elements are the subtlest aspects of human life, finer than the molecular, atomic, or subatomic levels.

This is the level that Āyurvedic healing works on. Focusing on the cause of the grosser levels of life, the denser aspects will be taken care of since they are made up of these five elements. Just as a strong foundation supports a strong building, when the five elements (the foundation of all matter) are strong and balanced in a person, they will automatically balance the more material levels.

Thus, Āyurveda does not need to look at isolated parts of the human anatomy, or at the vitamin, chemical, or nutritional level of health. It simply balances the elements, and this balances the more physical levels.

A person diagnosed with a duodenal ulcer is an example of this balancing. Rather than create a name for a symptom, Āyurveda identifies the illness as an excess of the fire element. Acid is a by-product of heat. Āyurveda will look to see in what part of the patient’s life overheating occurs. It may be due to eating excessive fiery foods and spices like tomatoes and peppers. One’s career may be causing undue anger (i.e., hot temper). Perhaps the person drinks alcohol (firewater).

Once the cause is learned, suggestions for reducing a person’s excessive intake of fire are discussed. Simultaneously, the patient is advised to use more of the air and water elements to balance the heat with coolness (air cools heat, water puts out the fire). Thus, the holistic approach of Āyurveda seeks the cause of an illness and restores balance, using the insight of the elemental creation of the universe.

The Āyurvedic Body

Personalizing the healing process is a uniqueness that Āyurveda brings to the holistic field of health. From the insights of the Vedic sages, we learn that people are different and need to be individually treated.

Expanding upon this elemental view, the Āyurvedic practitioner understands that people are made up of various combinations of the elements. Some people have more air in their system; some people have a more fiery constitution. Others are predominantly made up of water. Still others are combinations of fire and air, fire and water, or air and water. Some people have an equal amount of all three elements (ether is combined in air and earth within water).

Thus a more air-predominant individual needs to take in less air and more fire and water. A water person already has an excess of water, so there is a need to reduce the intake of water and to increase the fire and air elements in the diet and lifestyle.

When we discuss the Āyurvedic view of the body, we are discussing all levels, from the cells, to the organs, to the systems (e.g, respiratory), and to external systems such as environment, social, educational, and political. All aspects of creation, from the micro to the macro, have an ‘health interdependency’ with one another.

Personalized Healing

The general Āyurvedic approach is threefold.

1. Determining one’s elemental constitution (doṣha or prakṛiti),

2. Learning the elemental cause of illness (vikṛiti), and

3. Applying therapeutic recommendations to balance elements causing the illness, without causing an imbalance to the doṣha (constitution).

This unique, personalized approach not only makes healing effective, but gentle as well. Other holistic measures may work, yet still aggravate the person’s doṣha. Āyurveda is the only holistic science that needn’t warn people that they may feel worse while the diseases or toxins are being removed before they will feel better. Because of its balancing approach, gentleness marks the entire healing process.

Qualities of the Three Doṣhas

Parallel to the three guṇas (sattwa, rajas, and tamas) in creation are the three doṣhas, or constitutions, in the human body: Vāyu (or Vāta), Pitta, and Kapha. Vāyu may be understood as nerve force, electro-motor, physical activity or that, which is responsible for motion. It is commonly called air. The root, ‘va’ means to spread. In Western terms, it is the electricity setting the organism into motion, maintaining the equilibrium between Pitta and Kapha (inerts). Āyurvedic authorities correlate the doṣhas with Western terminology as,

Vāyu relates to the nervous system,

Pitta relates to the endocrine-metabolism system,

Kapha relates the immune system.

Vāyu relates to the nerve-force. It is responsible for all movement in the mind and body. Vāyu even regulates the balance of Pitta and Kapha.

Vāyu functions include control and coordination of the body, initiating movement and senses (and transmitting sensations), regulating respiration, psychological processes, speech, waste removal from the body, and the gut’s secreto-motor functions.

The bones and nerve network of the mind and body are primarily affected by Vāyu

Pitta relates to internal fire, bile, body heat, digestive enzymes, physio-chemical, biological, metabolic and endocrine systems. It is responsible for digesting the chyle into a protoplasmic substance like sperm and ovum. It is also related to agni-digestive fire (see page 19).

Recent Western research has cause belief changes that now more closely match Āyurveda’s view of endocrines and the metabolism. In short, many now believe that digestive hormones and neurotransmitters are all a part of the endocrinology.

Pitta relates to the circulatory, metabolic, and digestive (including endocrine) systems

Kapha fills the intercellular spaces of the body as connective tissue. Examples of these tissues include mucus, synovial fluid, and tendons. Kapha is responsible for the gross structure of the body (solid and liquid/phlegm-plasma). The protective and immune functions in the body are controlled by Kapha. Kapha also relates to the body’s immunity (ojas, see page 20). Each person is made up of a combination of these elements.

The knee bones are examples of areas that are lubricated by Kapha.

Together, the doṣhas are responsible for catabolic and anabolic metabolism. Catabolism breaks down complex internal bodies, and Vāyu (air energy) sets this energy free into simpler waste. Anabolism takes food and builds it into more complex bodies. The summit of the metabolic process is protoplasm or essential matter [proteins, carbohydrates, lipids, and inorganic salts]. Lifeless food becomes living protoplasm and is set free as useful energy or excess heat or motion that is emitted from the body. Thus, the purpose of the three doṣhas is to move the lymph chyle (the by-product of digested foods) throughout the body to nourish and build the body tissues. When any or all of the doṣhas develop imbalance, the body ceases to be nourished, and disease develops.

The three doṣhas (Vāyu, Pitta, Kapha) exist throughout the entire body, in every cell, yet are predominant (their origin sites) in the colon, small intestine, and stomach, respectively. Some authorities say that Vāyu primarily resides below the navel, Pitta from the navel to the heart, and Kapha, above the heart.

Āyurveda/Allopathy Parallels

There are a number of ideas Āyurveda purports that, at first glance, seem rather alien to Western medicine. Āyurveda states that the colon is the main seat of Vāyu doṣha, and that the majority of bodily diseases are due to poor digestion; giving prime importance to properly working digestion. Neither of these ideas are widely accepted in mainstream Western medicine.

Still, many people find their digestion impaired while experiencing undue stress. For example, when taking an exam, about to have an important meeting, or after an intense argument, one may experience diarrhea or constipation, or develop impaired digestion. These are examples of the influence of stress on the enteric nervous and endocrine systems (ENS, EES)—close parallels to Vāyu and Pitta doṣha functions.

Along with people directly experiencing a link between emotions, digestion, and elimination, Western medicine has slowly begun to accept this idea that was first introduced to allopathic medicine in the early 1900’s , of the ENS–a collection of neurons in the gastrointestinal tract (GIT) that many Western doctors consider the ‘brain of the gut’ (home of Vāyu), that can function independently of the Central Nervous System (CNS). ENS controls motility, exocrine, and endocrine secretions, and microcirculation of the GIT, and regulates the immune and inflammatory processes (Pitta activities). The ENS is complex and expansive, containing as many neurons as the spinal cord. The ENS, along with the sympathetic and parasympathetic nervous systems, constitute the autonomic nervous system.

The second of the two enteric systems controlling digestion is the endocrine system, which regulates function by secreting hormones. Digestion is affected by hormones produced in many endocrine glands, however, primary control is due to hormones produced within the GIT (the largest endocrine organ in the body). This is fully parallel to Pitta doṣha’s activities.

Vāyu is also found in (governing) the waist, thighs, ear, bones, and skin. Pitta also governs the navel, sweat, lymph, blood, eye, and skin. Kapha additionally controls the chest, throat, head, bone joints, small intestine, plasma, fat, nose, and tongue.

Properties of the Three Doṣhas

Vāyu: Dry, light, cold, rough, subtle, moving

Pitta: Slightly oily, hot, light, odorous, liquid

Kapha: Oily, cold, heavy, slow, smooth, slimy, static.

Each of the three doṣhas has five divisions or responsibilities.

5 Vāyus

Each of the five Vāyus is responsible for various physical and mental functions of the cerebral-spinal and sympathetic nerves.

Prāṇ is located in the head and governs the chest, throat, mind, heart, sense organs, intelligence, psychological activities, expectorating, sneezing, belching, inspiration, and swallowing of food—outward movement. These functions are all involving the brain and brain stem.

Udān resides in the chest and controls the nose, navel, and throat. It is responsible for initiating speech, effort, enthusiasm, the capacity to work, complexion, and memory—upward movement. It covers the nerve supply to the muscles of respiration, mouth, tongue, and face, as well as the higher brain centers including the speech center.

Vyān is found in the heart and rapidly moves throughout the body. It regulates blood circulation via controlling the heart. The somatic nervous system is also said to be controlled by Vyān as it is responsible for all body movements, including walking, raising and lowering of the body parts, and opening and closing the eyes. Vyān causes rasa dhātu (intravascular fluid including plasma and lymph) to flow out of the heart and circulate through the body. Thus, the sympathetic and parasympathetic functions can be said to be controlled by Vyān.

Samān is located near the digestive fire. It works in the alimentary tract (absorbing nutrients and excreting wastes), and other abdominal organs. It holds food in the alimentary tract, helps digest it, separates nutrients from waste, and eliminates the waste—equalized movement. Some Āyurveda authorities suggest these functions are parallel to the extrinsic autonomic nerves that supply the gut (ENS)—peristalsis and secreto-motor activity.

Apān is seated in the colon, and controls the waist, bladder, genitals, and thighs. Its main function is downward movement of wastes (feces, urine), reproductive fluid, menstrual fluid, and it also controls the downward movement of the fetus. These are related to the autonomic nervous system (ANS).

5 Pittas

Pāchaka exists in the small intestine, stomach, and colon as non-liquid heat, bile, or digestive fire. The fire digests and transforms food, emulsifying food fats and separating absorbable nutrients from waste, so they may be passed to lacteals by absorption. [Food becoming partially digested in the stomach is known as chyme. This chyme passes into the small intestine where it becomes digested by the pancreatic juice and bile. The usable by-product is lymph and fatty matter, or chyle. The chyle moves through lacteals, or lymphatic vessels which carry chyle from the small intestine to the thoracic duct. From the thoracic duct, the chyle is sent into the blood.] Pachaka (digestive enzymes), through digestion, automatically nourishes the other four Pittas. It is equivalent to Jaṭharāgni (see page 19).

Rañjaka is responsible for the synthesis of blood (rakta). It is located in the stomach, liver, and spleen, and gives color to lymph chyle when it is transformed into blood as it passes through the liver and spleen.

Sādhaka is found in the heart. It helps in performing mental functions such as knowledge, intelligence, motivation, consciousness, and other psychosocial behaviors by maintaining rhythmic cardiac contractions. It is believed to influences all functions of the cerebrum, limbic system, hypothalamus, and other CNS structures. Related neurotransmitters include norepinephrine, dopamine, serotonin.

Alochaka resides in the retina of the eyes and governs sight. Neurotransmitters involved with vision may be under the control of Alochaka.

Bhrājaka resides in the skin as pigmentation. It regulates complexion by keeping secretions from the sweat and sebaceous glands of the skin active. Several authorities relate some hormones and enzymes related to the skin, such as ACTH from the anterior pituitary.

5 Kaphas

Avalambaka is found in the thorax/chest, creating cohesion, softness, moistness, and liquidity. This results in maintaining body strength. It protects the heart and other vital organs, as well as the junctions of three bones [three bone junctions (trika) include the thorax-sternum, and clavicles—situated in front of the thymus gland]. It is also believed to relate to lymphatic drainage as Avalambaka processes are described as ambukarma (ambu means liquid; karma means action). Throughout the body lymphatic drainage occurs, through which antigens/microbes/toxins are taken to lymph nodes or other lymphoid tissues (e.g., tonsils) where lymph is filtered. Protection of these areas relate to immune mechanisms.

Kledaka is in the stomach and upper small intestine), liquefying ingested food. Mucus secretions in the stomach protect the stomach’s mucus membranes as well as providing the liquid for digestion to occur. Kledaka is associated with Gut Associated Lymphoid tissue (GALT)—relates to immune protection by protecting the entry of microbes through the gut. The stomach secretion HCI also offers some degree of immunity.

Bodhaka is found in the oral cavity—especially the tongue, and is responsible for taste. It is in the form of salivary juices secreted here that help taste and protection—such as the tonsils (at the root of the tongue)—that are important lymphoid tissues.

Tarpaka exists in the head, nourishing and protecting the sense organs. Some authorities relates Tarpaka to the blood brain barrier, cerebro-spinal fluid, and microglia and other gilial cells of the brain tissue.

Śhleṣhaka is located in the bone joints, protecting them by lubrication. Friction is reduced by virtue of the synovial fluid between the bones. In addition to this fluid, this area can develop inflammation of systemic autoimmune diseases (e.g., Rheumatoid Arthritis). So Śhleṣhaka is involved with such disorders.

People who are predominantly an air (Vāyu) prakṛiti will have different experiences depending on whether their doṣha is balanced or in excess. Balanced Vāyu-prakṛiti individuals will be adaptable, cheerful, have natural healing tendencies, be thin-framed, and very tall or very short. If there is excess Vāyu in their bodies, they may be very thin, have dry skin, gas, constipation, bone problems, or arthritis. They may talk very fast or become easily tired. Mentally, they may quickly grasp concepts but soon forget them; be anxious, worried, fearful, or nervous.

Pitta-dominant individuals, when healthy and balanced, will be warm, and have clear, penetrating thoughts. They will tend to be leaders and/or athletic. They will be of moderate, muscular build, and will be passionate. When they overheat, they may find themselves impatient, hot-tempered, or too critical. Physically, they will develop heat-related problems like ulcers, infections, rashes or acne, eye problems, or high blood pressure.

The Kapha-paramount individuals, when balanced, are loyal and calm. Physically, they are big boned and strong, with deep-toned voices. When Kapha is excessive, they tend toward water excesses like water retention, being overweight, or having bronchitis. Mentally, they will find themselves lethargic, too attached, and sentimental.

As we discussed earlier, each person is made up of a combination of these elements, yet each usually has a combination predominantly of two or all three of these elements. These elements in turn, form three physiological principles, Vāyu (ether and air), Pitta (fire), and Kapha (water and earth). Like the elements, people are predominantly made up of one or more or these doṣhas.

People fall into seven prakṛiti categories:

1. Vāyu

2. Pitta

3. Kapha

4. Vāyu/Pitta (combination)

5. Pitta/Kapha

6. Kapha/Vāyu

7. Tridoṣhic (equal amounts).

These constitutions may be further subdivided,

8, 9. Vāyu/Pitta (with Vāyu or Pitta being predominant)

10, 11. Vāyu/Kapha (with Vāyu or Kapha being predominant)

12, 13. Pitta/Kapha (with Pitta or Kapha being predominant)

14-19. Tridoṣhic (six additional constitutions, with one or two doṣhas being more predominant: e.g., Vāyu predominance, Pitta and Kapha predominance, etc.)

Three external reasons cause doṣhas to become increased (imbalanced):

1. Time of day or season (e.g., around noontime is ruled by Pitta; Fall is predominantly a Vāyu time)

2. From inadequate, excessive or untimely sensory experiences (e.g., excessive loud music, overeating)

3. Actions (e.g., excessive speaking, inadequate exercise, etc.)

Agnis: Digestive Fire (Enzymes)

Most diseases are due to poor digestion. Agnis can be thought of as enzymes and endocrine factors governing all digestive and metabolic functioning. The normal digestion of the three doṣhas produces Samāgni. Digestive activity (healthy, deficient or excessive) is governed by the doṣhas becoming aggravated. The three doṣhas produce three agnis (viṣhamāgni, tīkṣhnāgni and mandāgni respectively). Excess Vāyu in the body produces weak, irregular digestion, and causes gas.

Excess Pitta creates a situation like an overheated furnace. Food burns up quickly, and persons experience burning sensations, thirst, acid indigestion, etc. In some cases the agni fire even burns up nutrients, causing malnutrition.

When excess Kapha is in the digestive tract, the digestive fire is low, making it difficult to digest any foods. As a result, a person feels dull, poor, inadequate, and lethargic; the stomach is heavy, or the person may experience constipation. Vāyu disorders produce hard stools from the dryness caused by gas. Pitta stools are soft or liquid due to excess heat. Kapha stools are moderate. A healthy stool is also moderate and easily eliminated once or twice a day.

Thirteen agnis reside in the body and are responsible for digestion,

Jaṭharāgni: The chemical processes working mainly in the gastrointestinal tract; responsible for alimentary digestion, governs basic digestion and the 12 other agnis. It is equivalent to Pāchaka Pitta (see page 19).

5 Bhūtāgnis: They metabolize the five elements at the molecular level. They are a form of heat that is always present in all the tissues that are responsible for proper function and development of the tissues. Some authorities ascribe the liver enzymes as Bhūtāgnis. This is because digested food must go to the liver for metabolism (e.g., the liver converts amino acids into glucose and glucose into glycogen or fat).

7 Dhātagnis: This process occurs after Bhūtāgnis; Dhātagnis metabolize in the seven tissues (dhātus). This is a biochemical process beyond absorption of digested food. It includes anabolic and catabolic activity, influenced by enzymes and hormones.

For example, amino acids circulating in the blood stream are taken into muscles and used to synthesize muscle proteins. This occurs due to hormones like thyroxine, growth hormones, insulin, and testosterone. These hormones can be said to be Māṃsa Dhātagnis (related to Dhātagnis in the muscles. Its function in the fat (medas) may include glucocorticoids, insulin, and glucagon. In the bones (ashti) it includes parathormone and vitamin D3 in cases such as parathyroidism and osteoporosis. Some also consider all enzymes in Kreb’s TCA cycle governed by Dhātagnis due to it being the final common pathway for the production of energy in every living cell.

If agnis are imbalanced, their nutritional output will reflect this imbalance in terms of improper nutrition. In turn the tissue layers where the agnis reside also become imbalanced due to lack of proper nutrition.

Life Sap (Ojas)

Ojas (the life sap) is the essence of all the tissues (dhātus). It pervades every part of the body, and has been described as existing indifferent forms throughout the body.

A. Rasātmaka Ojas: circulating the body via the cardiovascular system in the plasma (rasa). This includes all white blood cells (WBC).

B. Dhātu-tejorūpi Ojas: present in all the tissues (including the immune mechanisms due to tissue macrophages, mast cells, and other tissue WBCs.

C. Shukra-mala-rūpi Ojas: found in the fetus, protecting it during the 9-months of pregancy. Immunoglobulins that pass the placental barrier can also be included here.

D. Jīvaśhoṇita-rūpi Ojas: exists in the blood cells. For example hypersensitive blood reactions relate to deficiency of this form of ojas.

(Some authorities believe ojas is a combination of eight different drops (aṣhtabindu) of liquid, secreted from the pineal gland.) Excessive sex, drugs, talking, loud music, insufficient rest or burnout, and high technology deplete Ojas. Signs of diminished ojas are fear, worry, sensory organ pain, poor complexion, cheerlessness, roughness, emaciation, immune system disorders, and easily contracting diseases.

In the same way Pitta and agni are related, so too, Kapha and ojas are similar. When kapha is in its normal state it is ojas or bala—strength (to resist disease). Āyurveda describes three types of immunity; innate (sahaja), acquired (kālaja), and artifical (yuktikṛta); identical to modern classification.

Āyurveda - Allopathy Clarification

An important distinction of immune terminology is necessary to clarify. When Western medicine says there is an autoimmune disease (the immune system attacking itself), Āyurveda would still classify this as a weakness in the immune or ojas system and use therapies to boost the immune system. Contrary to western terminology, boosting the immune system through Āyurvedic therapies will not make it stronger to attack itself; rather make the body stronger to quell the attack.

Body Tissues and Wastes (The 7 Dhātus and 3 Malas)

Tissue Layers (Dhātus)

The Āyurvedic view of the body has many similarities to modern beliefs. Seven tissue systems (dhātus) are in the body. Each tissue is primarily governed by one of the three elements. Each dhātu is developed or transformed out of the previous tissue layer, starting with rasa (plasma). If plasma is not healthy, then all the other layers will also be affected.

* Modern authorities include Manovaha Dhātu to address the