Introduction

Ayurveda is India’s traditional, natural system of medicine that has been practiced for more than
5,000 years. Ayurveda is a Sanskrit word that literally translated means "science of life" or
"practices of longevity." Ayurveda was the system of health care conceived and developed by the
seers (rishis) and natural scientists through centuries of observations, experiments, discussions,
and meditations. For several thousand years their teachings were passed on orally from teacher
to student; about the fifth to sixth century BC, elaborately detailed texts were written in Sanskrit,
the ancient language of India. For many years Ayurveda flourished and was used by rich and
poor alike in India and Southeast Asia.

Manuscript page from Atharva-Veda, earliest Indian text (approx. 1500 BC) with much medical
information, one of several Vedas (meaning "knowledge"), upon which Ayurvedic medical practice
is based on. Ayurvedic manuals were written by Charaka, Sushruta, and Vagbhata that give
detailed descriptions of the various practices. Charaka listed 500 hundred remedies and Sushruta
over 700 vegetable medicines.

Ayurveda emphasizes prevention of disease, rejuvenation of our body systems, and extension of
life span. The profound premise and promise of Ayurveda is that through certain practices, not
only can we prevent heart disease and make our headaches go away, but we can also better
understand ourselves and the world around us, live a long healthy life in balance and harmony,
achieve our fullest potential, and express our true inner nature on a daily basis.

Ayurveda provides an integrated approach to preventing and treating illness through lifestyle
interventions and natural therapies. It is based on the view that the elements, forces, and
principles that comprise all of nature - and that holds it together and make it function - are also
seen in human beings. In Ayurveda, the mind (or consciousness) and the body (or physical mass)
not only influence each other - they are each other. Together they form the mind-body. The
universal consciousness is an intelligent, aware ocean of energy that gives rise to the physical
world we perceive through our five senses. Ayurvedic philosophy and practices link us to every
aspect of ourselves and remind us that we are in union with every aspect of nature, each other,
and the entire universe.

There can be no mental health without physical health, and vice versa. In Ayurveda, symptoms
and diseases that could be categorized as mental thoughts or feelings are just as important as
symptoms and diseases of the physical body. Both are due to imbalances within a person, and
both are treated by restoring the natural balance mentally and physically. In Ayurveda your whole
life and lifestyle must be in harmony before you can enjoy true well being. Lifestyle interventions
are a major Ayurvedic preventive and therapeutic approach.

In India, Ayurvedic practitioners receive state-recognized, institutionalized training in parallel to

their physician counterparts. The research base is growing concerning the physiological effects of
meditative techniques and yoga postures in Indian medical literature and Western psychological
literature. Published studies have documented reductions in cardiovascular disease risk factors,
including blood pressure, cholesterol, and reaction to stress, in individuals who practice Ayurvedic
methods.

Laboratory and clinical studies on Ayurvedic herbal preparations and other therapies have shown
them to have a range of potentially beneficial effects for preventing and treating certain cancers,
treating infectious disease, treating diabetes, promoting health, and treating aging. Mechanisms
underlying these effects may include free-radical scavenging effects, immune system modulation,
brain neurotransmitter modulation, and hormonal effects.

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THE ANCIENT ART OF CURE AND A BEAUTIFUL ART OF LIVING

Ayurvedam is a gift of God from heaven as the answer to the frequent prayers of our ancestors. It
has not been given just to cure diseases but it has shown a way of living which is healthy and
fruitful.

These days, life is a burden for all. It does not matter if you are rich or poor. For the poor, it
means suffering, as they have to work hard to make both ends meet and also to attain a desired
standard of living. The affluent persons have to work hard in order to keep up the style of living
(social status) they are accustomed to. In the midst of all these worries, tension and hard work,
your mind will not have peace nor body get proper rest. This can lead to disease.

Here ayurveda gives you an advice on proper style of life. Get up early in the morning and pray to
God.

" Bramhe muhurthe uthishte swastho rakshartheam ayusha"----

Our God almighty is the only answer to all our miseries. We should pray for our daily bread.
Forgive others, so that we get forgiveness from God. This divine love of God help us to love all
our friends, neighbors, elders and vanishes all hatred from our minds. Thus our mind becomes
clear to see the beauty of the world, which god has given to us. This will enable us to be satisfied
with our earnings and to see the gifts of our life. The clear contented mind helps to think properly
and free us from anxiety, tiredness and idleness. With full energy and peace of mind we have the
full day to live.

Think about body appetite, digestion and sleep. This will give an idea of " doshe vriddikshaya". If
something goes wrong, we should seek necessary medical care. Recognizing and identifying the
messages our body conveys us at various stages is very important for a healthy living.

"Suthrasthana" instructs to have fresh and tasty food with a good appetite. Work with utmost
sincerity that you fear nothing, God gives you the reward. Good sleep is essential for good health.
There is clear and proper instructions about sexual life as it is very important. Food, sleep and
sex are the three pillars of life.

"Rithucharya" talks about changes in climate. The strains due to overwork is caused by external
elements. "Nidana parivarjanam chikithsa"---says to avoid the cause to cure the illness.
"Suthrasthan, Nidanesthana, Chikithsasthana " talks about medicines that cure the disease. Thus
both prevention as well as cure is discussed.

Ayurveda - the ancient art of cure can be a modern art of living for better life and good health.

Basis for Ayurvedic Philosophy

Ayurveda is applicable to every living thing, as implied by its name, the science of life. Vedic
sciences attribute life to more things than we normally do - the things such as air, wind, fire, the
earth, planets, stars, etc. are all thought to possess conscience like living beings.

The basic premise of Ayurveda is that the entire cosmos or universe is part of one singular
absolute. Everything that exists in the vast external universe (macrocosm), also appears in the
internal cosmos of the human body (microcosm). The human body consisting of 50-100 million
cells, when healthy, is in harmony, self-perpetuating and self-correcting just as the universe is.
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The ancient Ayurveda text, Charaka, says, "Man is the epitome of the universe. Within man, there
is as much diversity as in the world outside. Similarly, the outside world is as diverse as human
beings themselves." In other words, all human beings are a living microcosm of the universe and
the universe is a living macrocosm of the human beings.

1) Uniqueness of Individuals

Ayurveda views each and every person as unique, with a unique mind-body constitution and a
unique set of life circumstances, all of which must be considered in determining either natural
healing approaches or recommendations for daily living. This view is in alignment with the
modern science which views individuals as unique in the universe with a unique DNA.

According to Ayurveda, because we each have a unique constitution, our health prescription must
be unique to us. This means that in order to be healthy, you need to eat certain foods that are
beneficial for your body type and stay away from others. Your exercise program must be
personally suitable as well. Your constitution determines very much about you - your body, your
personality, even how you relate to other people. Understanding it lets you know what you need
in order to be healthy.

2) Harmony With The Nature and Developing Perfect Health

The theoretical side of Ayurveda provides insights into how to live one's life in harmony with
nature and natural laws and rhythms. Its practical side - specifically its guidelines for an
intelligently regulated diet and daily routine, its techniques for stress management, and its
exercises for increased fitness and alertness-help us take control of our lives and develop radiant
health.

The central goal of Ayurveda is nothing less than a state of perfect health, for the individual and
for society and the environment as well, in which every man and woman is inwardly in balance
and outwardly in harmony with the environment and the laws of nature.

According to Ayurveda, nature is permeated by intelligence. Intelligent laws govern the growth of
all living things; kittens grow into cats, acorns into oak trees. Indeed, laws of nature regulate
everything, from the tiny world of whirling atoms to the huge, enormous world of galaxies.

3) Human Body As A Self Correcting Mechanism and Balance

The human body is part of nature, as we discussed before as a microcosm of the universe, and
when it runs perfectly, as it was designed to run, it can be perfectly healthy. It is trying to be
perfectly healthy all the time, using its innate self-healing, self-regulating ability as it strives for a
perfect homeostatic balance. But we repeatedly interfere.

Nature has set us up with all the equipment we need to be perfectly healthy. Health is our natural
state, and ill health is unnatural. Every day our systems are exposed to literally millions of
bacteria, viruses, allergens, even carcinogens, and yet our immune system has the intelligence
and skill to deal with all those invaders and keep us healthy. However, when stress, inadequate
nutrition, or just fatigue weaken the immune system, those same invaders may produce disease.

Every second the body is adjusting to countless thousands of changing parameters, keeping us in
homeostatic balance. No matter what comes along to upset the balance, the body knows its own
nature, knows what ideal temperature it should be and the correct chemistry it needs to maintain,
and keeps referring back to that blueprint to maintain proper balance.

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4) The Concept of Self

The Self, as this inner dimension of our nature is called in Ayurveda, is the central point of our
being, the hub of the wheel. It is the true inner center of our diversified lives. Thought, feelings,
speech, action, and relationships all originate here, deep within the personality. The whole
person-and the whole field of interpersonal behavior-can be spontaneously enhanced by the
process of self-referral, or looking within to experience the Self. This is analogous to the natural
process by which all the branches, leaves, flowers, and fruit of a tree can be simultaneously
nourished and enlivened by watering the root.

The Self can be directly experienced. Those who do experience it find it to be deeply peaceful,
yet a reservoir of creativity, intelligence, and happiness that spills over into all phases of living.

5) How Do We Get Sick?

Ayurveda holds that specific disease conditions are symptoms of an underlying imbalance. It
does not neglect relief of these symptoms, but its main focus is on the big picture: to restore
balance and to help you create such a healthy lifestyle that the imbalance won't occur again.

Living in health and balance is the key to a long life free from disease.

Perhaps the most important lesson Ayurveda has to teach is that our health is up to us. Every day
of our lives, every hour of every day, we can, and do, choose either health or illness. When we
choose wisely, nature rewards us with health and happiness. When we persistently choose
unwisely, nature, in her wisdom, eventually sets us straight: She makes us sick and gives us a
chance to rest and rethink our choices.

6) The Five Great Elements

Ayurveda believes that everything in this universe is made up of five great elements or building
blocks. These are earth, water, fire, air, and ether.

Earth represents the solid state of matter. It manifests stability, permanence, and rigidity. In our
body, the parts such as bones, teeth, cells, and tissues are manifestations of the earth. Earth is
considered a stable substance.

Water characterizes change and represents the liquid state. Water is necessary for the survival of
all living things. A large part of the human body is made up of water. Our blood, lymph, and other
fluids move between our cells and through our vessels, bringing energy, carrying away wastes,
regulating temperature, bringing disease fighters, and carrying hormonal information from one
area to another. Water is a substance without stability.

Fire is the power to transform solids into liquids, to gas, and back again. In other words, it
possess power to transform the state of any substance. Within our bodies, the fire or energy
binds the atoms together. It also converts food to fat (stored energy) and muscle. Fire transforms
food into energy. It creates the impulses of nervous reactions, our feelings, and even our thought
processes. Fire is considered a form without substance.

Air is the gaseous form of matter which is mobile and dynamic. Within the body, air (oxygen) is
the basis for all energy transfer reactions. It is a key element required for fire to burn. Air is
existence without form.

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Ether is the space in which everything happens. It is the field that is simultaneously the source of
all matter and the space in which it exists. Ether is only the distances which separate matter. The
chief characteristic of ether is sound. Here sound represents the entire spectrum of vibration.

Every substance in our world is made up of these five substances. All substances can be
classified according to their predominant element. For example, a mountain is predominantly
made up of earth element. A mountain also contain water, fire, air and ether. But these elements
are very small compared to the earth. So, its classification is the earth.

Ayurveda defines a human as the assemblage of the five great elements plus the "immaterial
self."

7) Concept of Tri-Dosha

In Ayurvedic philosophy, the five elements combine in pairs to form three dynamic forces or
interactions called doshas. Dosha means "that which changes." It is a word derived from the root
dus, which is equivalent to the English prefix 'dys', such as in dysfunction, dystrophy, etc. In this
sense, dosha can be regarded as a fault, mistake, error, or a transgression against the cosmic
rhythm. The doshas are constantly moving in dynamic balance, one with the others. Doshas are
required for the life to happen. In Ayurveda, dosha is also known as the governing principles as
every living thing in nature is characterized by the dosha.

The three active doshas are called Vata, Pitta and Kapha.

Vata is a force conceptually made up of elements ether and air. The proportions of ether and air
determine how active Vata is. The amount of ether (space) affects the ability of the air to gain
momentum. If unrestricted, as in ocean, air can gain momentum and become forceful such as a
hurricane.

Vata means "wind, to move, flow, direct the processes of, or command." Vata enables the other
two doshas to be expressive. The actions of Vata are drying, cooling, light, agitating, and moving.

Vata governs breathing, blinking of the eyelids, movements in the muscles and tissues, pulsations
in the heart, all expansion and contraction, the movements of cytoplasm and the cell membranes,
and the movement of the single impulses in nerve cells. Vata also governs such feelings and
emotions as freshness, nervousness, fear, anxiety, pain, tremors, and spasms. The primary seat
or location of the Vata in the body is the colon. It also resides in the hips, thighs, ears, bones,
large intestine, pelvic cavity, and skin. It is related to the touch sensation. If the body develops an
excess of vata, it will accumulate in these areas.

Here are some of the common characteristics of people who have a predominantly Vata
constitution.

Creativity, mental quickness

Highly imaginative
Quick to learn and grasp new knowledge, but also quick to forget
Sexually easily excitable but quickly satiated
Slenderness; lightest of the three body types
Talk and walk quickly
Tendency toward cold hands and feet, discomfort in cold climates
Excitable, lively, fun personality
Changeable moods
Irregular daily routine

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 Variable appetite and digestive efficiency
High energy in short bursts; tendency to tire easily and to overexert
Full of joy and enthusiasm when in balance
Respond to stress with fear, worry, and anxiety, especially when out of balance
Tendency to act on impulse
Often have racing, disjointed thoughts
Generally have dry skin and dry hair and don't perspire much
Typical health problems include headaches, hypertension, dry coughs, sore throats, earaches,
anxiety, irregular heart rhythms, muscle spasms, lower back pain, constipation, abdominal gas,
diarrhea, nervous stomach, menstrual cramps, premature ejaculation and other sexual dys-
functions, arthritis. Most neurological disorders are related to Vata imbalance.

Physical Features

People of vata constitution are generally physically underdeveloped. Their chests are flat and
their veins and muscle tendons are visible. The complexion is brown, the skin is cold, rough, dry
and cracked.

Vata people generally are either too tall or too short, with thin frames which reveal prominent
joints and bone-ends because of poor muscle development. The hair is curly and scanty, the
eyelashes are thin and the eyes lusterless. The eyes may be sunken, small, dry, and active. The
nails are rough and brittle. The shape of the nose is bent and turned-up.

Physiologically, the appetite and digestion are variable. Vata people loves sweet, sour and salty
tastes and like hot drinks. The production of urine is scanty and the feces are dry, hard and small
in quantity. They have a tendency to perspire less than other constitutional types. Their sleep may
be disturbed and they will sleep less than the other types. Their hands and feet are often cold.

Psychologically, they are characterized by short memory but quick mental understanding. They
will understand something immediately, but will soon forget it. They have little willpower, tend
toward mental instability and possess little tolerance, confidence or boldness. Their reasoning
power is weak and these people are nervous, fearful and afflicted by much anxiety.

Vata people tend to earn money quickly and also to spend it quickly. Thus, they tend to remain
poor.

Signs of Vata Dosha Imbalance:

There are a number of tell tale signs of dosha imbalance. Some persons will get very angry.
Some get depressed, etc. Here is a summary of the signs of vata imbalance:

Worried
Tired, yet can't relax, Fatigue, poor stamina
Nervous, Can't concentrate
Anxious, fearful
Agitated mind
Impatient, Antsy or hyperactive
Spaced out
Self-defeating
Shy, insecure, Restless
Cannot make decisions
Weight loss, under weight
Insomnia; wake up at night and can't go back to sleep
Generalized aches, sharp pains, Arthritis, stiff and painful joints
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 Agitated movement
Very sensitive to cold
Nail biting
Rough, flaky skin, Chapped lips
Fainting spells
Heart palpitations
Constipation, Intestinal bloating, gas, Belching, hiccups
Dry, sore throat, Dry eyes

In summary, if you are suffering from anxiety, worry, a tendency to overexertion, insomnia, chronic
tiredness, mental and emotional depression, physical tension and other symptoms of stress, a
weakened immune system, headaches, underweight, constipation, skin dryness, mental
confusion, emotional conflict, inability to make decisions, impulsiveness, fast and disconnected
speech, fantasy, illusions, and sensations of being lighthearted and removed from thoughts,
feelings, or circumstances, then there is a very good sign that your vata is aggravated.

A Food Plan to Balance Vata Dosha

These guidelines can be used for vata mind-body constitutions, to maintain dosha balance, and
to restore balance if necessary, regardless of the basic constitution. Vata influences the
movement of thoughts, feelings, prana flows, nerve impulses, and fluids in the body.

Favor:

Warm food, moderately heavy textures, added butter and fat.

Salt, sour, and sweet tastes; Soothing and satisfying foods.
All soothing foods are good for settling disturbed Vata. Use foods such as: warm milk, cream,
butter, warm soups, stews, hot cereals, fresh baked bread. Since vata is a cold dry dosha,
warm, nourishing foods such as these are good for stabilizing vata. On the other hand cold
foods such as cold salads, iced drinks, raw vegetables and greens are not very good for
persons with vata imbalance.
Breakfast is highly recommended. Use hot cereals such as cream of rice or wheat or any other
breakfast that is warm, milky, and sweet.
Take a hot or herbal tea with snacks in the late afternoon. Avoid drinks with high caffeine as
vata gets disturbed by it.
Use spicy foods such as spicy Mexican or Indian foods that are cooked in oil.
Use warm moist foods such as cooked grains and cereals, bowl of hot oatmeal or cup of
steaming vegetable soup.
Warm milk is good. You can add a little sugar or honey to it if you prefer. Avoid eating candies
as it disturbs vata.
Prefer salted nuts that are heavy and oily as opposed to dry salty snacks.
All sweet fruits are Ok for vata. Avoid unripe fruits as they are astringent
Take warm or hot water instead of ice water and drinks.
Summary: Breakfast is usually desirable. Hot foods and sweet and sour tastes. Reduce dry
foods and bitter tastes. Warm or hot water and drinks. Raw nuts and nut butters. Spices:
cinnamon, cardamom, cumin, ginger, cloves in moderation.

Indications of balanced vata influences are mental alertness and abundance of creative energy,
good elimination of waste matters from the body, sound sleep, a strong immune system,
enthusiasm, emotional balance, and orderly functioning of the body's systems.

Pitta is a force created by the dynamic interplay of water and fire. These forces represent
transformation. They cannot change into each other, but they modulate or control each other and

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are vitally required for the life processes to occur. (For example, too much fire and too little water
will result in the boiling away of the water. Too much water will result in the fire being put out.)

Pitta governs digestion, absorption, assimilation, nutrition, metabolism, body temperature, skin
coloration, the luster of the eyes, intelligence, and understanding. Psychologically, pitta arouses
anger, hate, and jealousy. The small intestine, stomach, sweat glands, blood, fat, eyes, and skin
are the seats of Pitta.

CHARACTERISTICS OF PITTA TYPE

Here are some of the common characteristics of people who have a predominantly Pitta body
type.

Medium physique, strong, well-built

Sharp mind, good concentration powers
Orderly, focused
Assertive, self-confident, and entrepreneurial at their best; aggressive, demanding, pushy
when out of balance
Competitive, enjoy challenges
Passionate and romantic; sexually have more vigor and endurance than Vatas, but less than
Kaphas
Strong digestion, strong appetite; get irritated if they have to miss or wait for a meal
Like to be in command
When under stress, Pittas become irritated and angry
Skin fair or reddish, often with freckles; sunburns easily
Hair usually fine and straight, tending toward blond or red, typically turns gray early; tendency
toward baldness or thinning hair
Uncomfortable in sun or hot weather; heat makes them very tired
Perspire a lot
Others may find them stubborn, pushy, opinionated
Good public speakers; also capable of sharp, sarcastic, cutting speech
Generally good management and leadership ability, but can become authoritarian
Like to spend money, surround themselves with beautiful objects
Subject to temper tantrums, impatience, and anger
Typical physical problems include rashes or inflammations of the skin, acne, boils, skin cancer,
ulcers, heartburn, acid stomach, hot sensations in the stomach or intestines, insomnia,
bloodshot or burning eyes and other vision problems, anemia, jaundice.

Physical Features
These people are of medium height, are slender and body frame may be delicate. Their chests
are not as flat as those of vata people and they show a medium prominence of veins and muscle
tendons. The bones are not as prominent as in the vata individual. Muscle development is
moderate.

The pitta complexion may be coppery, yellowish, reddish or fair. The skin is soft, warm and less
wrinkled than vata skin. The hair is thin, silky, red or brownish and there is a tendency toward
premature graying of hair and hair loss. The eyes may be gray, green or cooper-brown and sharp:
the eyeballs will be of medium prominence. The nails are soft. The shape of the nose is sharp
and the tip tends to be reddish.

Physiologically, these people have a strong metabolism, good digestion and resulting strong
appetites. The person of pitta constitution usually takes large quantities of food and liquid. Pitta
types have a natural craving for sweet, bitter and astringent tastes and enjoy cold drinks. Their
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sleep is of medium duration but uninterrupted. They produce a large volume of urine and the
feces are yellowish, liquid, soft and plentiful. There is a tendency toward excessive perspiring.
The body temperature may run slightly high and hands and feet will tend to be warm. Pitta people
do not tolerate sunlight, heat or hard work well.

Psychologically, pitta people have a good power of comprehension; they are very intelligent and
sharp and tend to be good orators. They have emotional tendencies toward hate, anger and
jealousy.

They are ambitious people who generally like to be leaders. Pitta people appreciate material
prosperity and they tend to be moderately well-off financially. They enjoy exhibiting their wealth
and luxurious possessions.

Signs of Vata Dosha Imbalance:

There are a number of tell tale signs of dosha imbalance. Some persons will get very angry.
Some get depressed, etc. Here is a summary of the signs of vata imbalance:

Worried
Tired, yet can't relax, Fatigue, poor stamina
Nervous, Can't concentrate
Anxious, fearful
Agitated mind
Impatient, Antsy or hyperactive
Spaced out
Self-defeating
Shy, insecure, Restless
Cannot make decisions
Weight loss, under weight
Insomnia; wake up at night and can't go back to sleep
Generalized aches, sharp pains, Arthritis, stiff and painful joints
Agitated movement
Very sensitive to cold
Nail biting
Rough, flaky skin, Chapped lips
Fainting spells
Heart palpitations
Constipation, Intestinal bloating, gas, Belching, hiccups
Dry, sore throat, Dry eyes

In summary, if you are suffering from anxiety, worry, a tendency to overexertion, insomnia, chronic
tiredness, mental and emotional depression, physical tension and other symptoms of stress, a
weakened immune system, headaches, underweight, constipation, skin dryness, mental
confusion, emotional conflict, inability to make decisions, impulsiveness, fast and disconnected
speech, fantasy, illusions, and sensations of being lighthearted and removed from thoughts,
feelings, or circumstances, then there is a very good sign that your vata is aggravated.

A Food Plan to Balance Vata Dosha

These guidelines can be used for vata mind-body constitutions, to maintain dosha balance, and
to restore balance if necessary, regardless of the basic constitution. Vata influences the
movement of thoughts, feelings, prana flows, nerve impulses, and fluids in the body.

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Favor:

Warm food, moderately heavy textures, added butter and fat.

Salt, sour, and sweet tastes; Soothing and satisfying foods.
All soothing foods are good for settling disturbed Vata. Use foods such as: warm milk, cream,
butter, warm soups, stews, hot cereals, fresh baked bread. Since vata is a cold dry dosha,
warm, nourishing foods such as these are good for stabilizing vata. On the other hand cold
foods such as cold salads, iced drinks, raw vegetables and greens are not very good for
persons with vata imbalance.
Breakfast is highly recommended. Use hot cereals such as cream of rice or wheat or any other
breakfast that is warm, milky, and sweet.
Take a hot or herbal tea with snacks in the late afternoon. Avoid drinks with high caffeine as
vata gets disturbed by it.
Use spicy foods such as spicy Mexican or Indian foods that are cooked in oil.
Use warm moist foods such as cooked grains and cereals, bowl of hot oatmeal or cup of
steaming vegetable soup.
Warm milk is good. You can add a little sugar or honey to it if you prefer. Avoid eating candies
as it disturbs vata.
Prefer salted nuts that are heavy and oily as opposed to dry salty snacks.
All sweet fruits are Ok for vata. Avoid unripe fruits as they are astringent
Take warm or hot water instead of ice water and drinks.
Summary: Breakfast is usually desirable. Hot foods and sweet and sour tastes. Reduce dry
foods and bitter tastes. Warm or hot water and drinks. Raw nuts and nut butters. Spices:
cinnamon, cardamom, cumin, ginger, cloves in moderation.

General Tips on Health and Wellness For Vata Types

The Vatas find it very difficult to maintain regular habits, that is, to eat and sleep at regular times.
But this is the most important thing for them to do. When Vata is out of balance this may feel
almost impossible, but an effort to establish a regular routine is very important for all people with
a Vata body type. Rest sufficiently, and choose foods, behaviors, personal relationships, and
environmental circumstances which can be instrumental in balancing vata characteristics. It is
also important to regulate mental and physical impulses and to modify mental attitudes, emotional
states, and behaviors in supportive ways.

Sweet, sour, and salty tastes decrease vata influences, so include these tastes if vata influences
need to be diminished. Milk, wheat, rice, and some fruits and berries can provide sweet and sour
tastes.

Regular exercise should be relaxed and moderate. Hatha yoga practice in a meditative mood is
good, as are t'ai chi, walking, and swimming. Avoid strenuous, competitive, frantic activities.

When possible, associate with people who are calmly purposeful. Meditate every day for deep
relaxation.

Kapha is the conceptual equilibrium of water and earth. Kapha is structure and lubrication. One
can visualize the Kapha force as the stirring force to keep the water and earth from separating.
For example, if we take a pot, fill it to the half with water and then add sand to it, the sand will
gradually sink to the bottom of the pot. (It separates from the water). The only way to keep the
sand in equilibrium with the water is by stirring the mixture continuously. The Kapha force can be
visualized as this stirring force in our body.

Kapha cements the elements in the body, providing the material for physical structure. This dosha
maintains body resistance. Water is the main constituent of kapha, and this bodily water is
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responsible physiologically for biological strength and natural tissue resistance in the body. Kapha
lubricates the joints; provides moisture to the skin; helps to heal wounds; fills the spaces in the
body; gives biological strength, vigor and stability; supports memory retention; gives energy to the
heart and lungs, and maintains immunity. Kapha is present in the chest, throat, head, sinuses,
nose, mouth, stomach, joints, cytoplasm, plasma, and in the liquid secretions of the body such as
mucus. Psychologically, kapha is responsible for the emotions of attachment, greed, and long-
standing envy. It is also expressed in tendencies toward calmness, forgiveness, and love. The
chest is the seat of kapha.

Here are some of the common characteristics of people who have a predominantly Kapha
constitution.

Easygoing, relaxed, slow-paced

Affectionate and loving
Forgiving, compassionate, nonjudgmental nature Stable and reliable; faithful
Physically strong and with a sturdy, heavier build
Have the most energy of all constitutions, but it is steady and enduring, not explosive
Slow moving and graceful
Slow speech, reflecting a deliberate thought process
Slower to learn, but never forgets; outstanding long-term memory
Soft hair and skin; tendency to have large "soft" eyes and a low, soft voice
Tend toward being overweight; may also suffer from sluggish digestion
Prone to heavy, oppressive depressions
More self-sufficient, need less outward stimulation than do the other types A mild, gentle, and
essentially undemanding approach to life
Sexually Kaphas are the slowest to be aroused, but they also have the most endurance
Excellent health, strong resistance to disease
Slow to anger; strive to maintain harmony and peace in their surroundings
Not easily upset and can be a point of stability for others
Tend to be possessive and hold on to things, people, money; good savers. Don't like cold,
damp weather
Physical problems include colds and congestion, sinus headaches, respiratory problems
including asthma and wheezing, hay fever, allergies, and atherosclerosis (hardening of the
arteries).

Physical Features

People of kapha constitution have well-developed bodies. There is, however, a strong tendency
for these individuals to carry excess weight. Their chests are expanded and broad. The veins and
tendons of kapha people are not obvious because of their thick skin and their muscle
development is good. The bones are not prominent.

Their complexions are fair and bright. The skin is soft, lustrous and oily, it is also cold and pale.
The hair is thick, dark, soft and wavy. The eyes are dense and black or blue: the white of the eye
is generally very white, large and attractive.

Physiologically, kapha people have regular appetites. Due to slow digestion, they tend to
consume less food. They crave pungent, bitter and astringent foods. Stools are soft and may be
pale in color: evacuation is slow. Their perspiration is moderate. Sleep is sound and prolonged.
There is a strong vital capacity evidenced by good stamina, and kapha people are generally
healthy, happy and peaceful.

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Psychologically, they tend to be tolerant, calm, forgiving and loving: however, they also exhibit
traits of greed, attachment, envy and possessiveness. Their comprehension is slow but definite:
once they understand something, that knowledge is retained.

Kapha people tend to be wealthy. They earn money and are good at holding on to it.

Signs of Kapha Aggravation

Sluggish thinking, Dull thinking
Groggy all day
Apathetic, no desire
Depressed, Sad, Sentimental
Slow to comprehend, Slow to react
Procrastinating, Lethargy
Clingy, hanging on to people and ideas
Greedy, Possessive, Materialistic
Sleeping too much
Very tired in the morning, hard to get out of bed
Drowsy or groggy during the day
Weight gain, obesity
Mucus and congestion in the chest or throat
Mucus and congestion in the nose or sinuses
Nausea
Diabetes
Hay fever
Pale, cool, clammy skin
Edema, water retention, Bloated feeling
Sluggish digestion, food "just sits" in the stomach
High cholesterol
Aching joints or heavy limbs

When you experience symptoms such as nausea, lethargy, a feeling of heaviness, chills,
looseness of the limbs, coughing, mucus discharges, breathing difficulties, and a tendency to
sleep too much, you may be suffering from Kapha imbalance. Other symptoms can be inertia,
congestion, stagnation, and circulation problems. There may be a tendency toward obesity.
Boredom, laziness, and mental dullness may be present.

Indications of balanced kapha influences are physical strength, a strong immune system,
serenity, mental resolve, rational thinking, ability to conserve and use personal resources,
endurance, and adaptability.

General Tips for Health and Wellness for Kapha Types

Kapha's are prone to lethargy, sluggishness, depression, and overweight, Kaphas need activity
and stimulation. Daily exercise is more important for them than for any other type. Getting out of
the house and actively seeking new experiences is also valuable. Be receptive to useful change,
renounce impediments to progress, be intentional in implementing life-enhancing actions, and
choose foods, mental attitudes, behaviors, exercise routines, and relationships and environmental
circumstances which can be instrumental in balancing kapha characteristics.

Pungent, bitter, and astringent tastes decrease kapha influences. Black pepper, ginger, cumin,
chili, and some other spices provide the pungent taste; bitter is provided by some green leafy
vegetables; and some green vegetables and beans provide the astringent taste. Note that the
taste that decreases a dosha usually increases one or both of the other two. For general
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purposes, mildly increase the proportion of foods which are helpful while somewhat decreasing
the proportions of others-having a sampling of all six tastes at your major meal.

Meditation can be more intensive for kapha constitutions than for vata or pitta constitutions.
Schedule time every day for prayer and meditation.

A Food Plan to Balance Kapha Dosha

These guidelines can be used for kapha mind-body constitutions, to maintain dosha balance, and
to restore balance if necessary, regardless of the basic constitution. Kapha influences the heavy,
moist aspects of the body.

What kind of Food to Eat to Balance Kapha

Warm, light food

Dry food, cooked without much water, minimum of butter, oil and sugar
Stimulating foods with pungent, bitter, and astringent tastes
Kaphas need to watch the consumption of too much sweet foods or fatty foods. Keep an eye
on the salt consumption also, which tend to result in fluid retention in Kaphas.
Light meals are to be favored such as light breakfast and dinner.
Avoid deep fried foods. Eat lightly cooked foods or raw fruits and vegetables. Eat spicy, bitter
and astringent foods. Watch out for eating too much food, a typical kapha tendency.
Select hot food over cold food whenever feasible. Dry cooking methods (baking, broiling,
grilling, sautéing) are preferable for kaphas over moist cooking such as steaming, boiling or
poaching.
As an appetizer eat bitter or pungent foods instead of salty or sour. Foods such as romaine
lettuce, endive, or tonic water are good to stimulate your appetite.
Take ginger tea or a pinch or ginger to stimulate appetite. Other preferred spices are cumin,
fenugreek, sesame seed and turmeric.
Any food that is spicy is good for kaphas such as very hot Mexican or Indian food, especially in
winter.
Foods that are good for kapha breakfast are hot spiced cider, buckwheat pancakes with apple
butter, corn muffins, and bitter cocoa made with skim milk and a touch of honey. Avoid cold
cereals, cold juice or milk, and sugary pastries. Bacon and sausage aggravates kapha due to
their salt and oil. For kapha types, breakfast is optional. (You may skip it if you like).
To pep you up in the morning, take honey, hot water, lemon juice and ginger. Try hot ginger tea.
Try skipping a meal or two and take a spoonful of honey in hot water to keep you going.
Kaphas have a sweet tooth. So, cutting down on sugar is difficult for many of them. Cutting
sugar is recommended. Take honey instead. Avoid taking more than a spoonful of honey a day.
Don't overindulge on dairy foods. Butter, ice cream, and cheese are among the worst foods
you can take as it aggravates the kapha. Take warm low fat milk. Avoid hamburgers and milk
shakes.
Eat raw fruits, vegetables and salads.
Watch out the restaurant foods, especially oily, salty, sweet or deep fried foods - these are all
kapha aggravating. Eat salad with minimum salad dressing. Take a glass of hot water instead
of ice water. Eat salad instead of soup especially in hot weather.

Summary

Breakfast is usually not necessary. Avoid sugar, fats, dairy products, and salt. Ghee and oils only
in small amounts. Choose light, dry foods. The main meal should be at the middle of the day, and
only a light, dry meal in the evening. Avoid cold foods and drinks. Reduce use of sweet, sour, and
salty tastes. Pungent, astringent, and bitter tastes are all right. All spices.

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 Basis For Ayurvedic Philosophy

Concept of Prakruti and Vikruti

According to Ayurveda, your basic constitution is determined at the time of conception. This
constitution is called Prakruti. The term Prakruti is a Sanskrit word that means, "nature,"
"creativity," or "the first creation." One of the very important concept of Ayurveda is that one's
basic constitution is fixed throughout his lifetime. The combination of Vata, Pitta, and Kapha that
was present in the individual at the time of conception is maintained throughout his lifetime. This
is your base point. Notice that different persons can have different combination of Vata, Pitta and
kapha as their basic constitution or Prakruti. This is how Ayurveda can explain the subtle
differences between individuals and explains why everyone is unique and that two persons can
react very differently when exposed to the same environment or stimuli. Your Prakruti is unique to
you just as your fingerprint and DNA. Thus, in order to understand a person, it is necessary to
determine his or her Prakruti. HolisticOnLine has developed a computerized diagnostic system
that enables you to determine your Prakruti.

Ideally, your constitution remain fixed throughout your life. Unfortunately, this is not the case.
Every person is subjected to the constant interaction with his or her environment which will affect
the person's constitution at any time. The body will try to maintain a dynamic equilibrium or
balance with the environment. Your current condition is called your vikruti. Although it reflects your
ability to adjust to life's influences and is always changing, it should match your prakruti, or inborn
constitution, as closely as possible. If the current proportion of your doshas differs significantly
from your constitutional proportion, it indicates imbalances, which in turn can lead to illness.
Farther your Vikruti is from your Prakruti, more ill you are. Ayurveda teaches that your Vikruti can
be changed by means of diet and meditation so as to approach your Prakruti or the state where
you have perfect health.

The concept of Prakruti and Vikruti can be illustrated by reference to our body temperature. When
healthy, we maintain an average body temperature of about 98 degrees. Although, different
persons can have different base temperatures, it does not change much so long as the person is
healthy. When we go outside on a winter day, our body temperature may go down slightly; but will
pick right back up to the normal if we are healthy. Similarly, jogging on a hot day can temporarily
raise our body temperature. When we are sick, or catch a cold, our body temperature will go up.
This indicates that we are sick or outside our normal base condition. We may take medicine to
bring the body temperature back to the normal range. In analogy to Ayurveda, our present
temperature may be considered as Vikruti and the difference between the Prakruti (our normal
temperature) and Vikruti (our present temperature) can determine whether any medical
intervention is required. Just like an allopathic doctor will take your temperature and blood
pressure routinely as the first step in diagnosing your condition, Ayurvedic practitioners will
determine your Prakruti and Vikruti as the first step in diagnosing your condition.

Hence prior to embarking on a journey to perfect health and longevity, it is important that you
understand your Prakruti and Vikruti and determine how far separated these are. Armed with this
knowledge, we can map a treatment strategy. This is the basic premise of Ayurveda.

Basis For Ayurvedic Philosophy

Balanced Tridosha means a Healthy Person

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Every person (and thing) contains all three doshas. However, the proportion varies according to
the individual and usually one or two doshas predominate. Within each person the doshas are
continually interacting with one another and with the doshas in all of nature. This explains why
people can have much in common but also have an endless variety of individual differences in
the way they behave and respond to their environment. Ayurveda recognizes that different foods,
tastes, colors, and sounds affect the doshas in different ways. For example very hot and pungent
spices aggravate pitta; but cold, light foods such as salads calm it down. This ability to affect the
doshas is the underlying basis for Ayurvedic practices and therapies.

A balance among the tridosha is necessary for health. Together, the tridosha governs all
metabolic activities. When their actions in our mind-body constitution are balanced, we
experience psychological and physical wellness. When they are somewhat unbalanced, we may
feel uneasy. When they are more obviously unbalanced - when one or more of the three dosha
influences are excessive or deficient-discernible symptoms of sickness can be observed and
experienced.

Regardless of the percentages of vata, pitta, or kapha influences, your basic constitution
represents your psychological and physical nature. When balance is maintained, health is
at optimum.

Key Concepts of Ayurveda

Digestion - The Cornerstone of Health

According to Ayurveda, digestion is the cornerstone of health. Good digestion nourishes the body.
Eating the proper foods will make a big difference in your well being. There are two aspects to the
food and nutrition in Ayurveda. One is the physical food you eat, digest, and assimilate. In this
process, the organs of your digestive system has a big role. The second aspect of it is what you
consume through your mind-body. What you see, hear, taste, smell, feel, and think are all
important for your well being and impact your health considerably. For example, stress plays a
key role in the health. Ayurveda had recognized the importance of the environment in the total
health. Remember, everything in your environment is composed of doshas that interact with your
own doshas. You are affected by everything else which goes on in this universe as you are part
and parcel of this cosmos.

a) Agni: Your Digestive Fire

Agni in Sanskrit means fire. In Ayurveda, Agni is the digestive and metabolic "fire" produced by
the doshas that grabs the essence of nourishment from food, feelings, and thoughts and
transforms it into a form your body can use. Agni helps various tissues of the body produce
secretions, metabolic reactions, and other processes needed to create energy and maintain and
repair the body. Agni is also part of the immune system since its heat destroys harmful organisms
and toxins. The activity of agni varies throughout the day and maintaining the strength and natural
ebb and flow of your digestive fires is needed for good digestion, good immune function, and
resistance to disease. Agni is needed to form ojas.

b) Ojas: The Substance That Maintains Life

Ojas is the by-product of a healthy, efficient, contented physiology. It is the "juice" that remains
after food has been properly digested and assimilated. When you are producing ojas, it means all
your organs have integrated vitality and you are receiving the nourishment your mind and body
need. Your whole being hums with good vibrations because you are producing and feeling bliss,

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not pain. However, when your agni isn't working properly, you don't produce ojas. Instead food,
thoughts, and feelings turn into ama.

Ojas is the subtle glue that cements the body, mind and spirit together, integrating them into a
functioning individual.

c) Ama - Toxins

Ama originates from improperly digested toxic particles that clog the channels in your body. Some
of these channels are physical and include the intestines, lymphatic system, arteries and veins,
capillaries, and genitourinary tract. Others are nonphysical channels called nadis (river or stream)
through which your energy flows. Ama toxicity accumulates wherever there is a weakness in the
body, and this will result in disease. Ayurveda offers ways you can cleanse the body of ama such
as Panchakarma. However, it's best to prevent it from forming in the first place. The symptoms
such as coating on the tongue or feeling tired all the time are signs of ama.

d) Malas: Waste Products

Malas are the waste products of your body and include urine, feces, mucus, and sweat.
Eliminating waste is crucial to good health, but dosha imbalances stifle the flow of the malas,
creating a toxic internal environment. If you are not eliminating malas, it means you are
accumulating ama somewhere in your system and you may have to undergo Ayurvedic cleansing
to get rid of these toxins from your body.

e) Prana: The Life Force

Another key concept in Ayurveda is the life force that enters the body at birth, travels through all
the parts of the body until it leaves at the moment of death. This life force is called prana. Prana
strings body, mind, and spirit together like beads on a strand. Prana is the force necessary to
keep the living beings alive.

Prana gets its nutrition through:

The lungs that absorbs the essence found in the air.

The colon that absorbs the prana found in well digested food.

Thus the lungs and the large intestine are closely connected in Ayurveda. They both supply
Prana. For example, a few minutes of slow, deep breathing can reduce the hunger. Ayurveda is
concerned with nourishing both the body as well as the mind.

Concept of The Six Tastes

To westerners, a balanced diet requires the understanding of the different food groups, nutrient
values of the food and an understanding of the daily requirements of the food items to get a
balanced diet. If a person consistently eats an unbalanced diet, his health will suffer from the
deficiency of the nutrients to be obtained from the food or from the excess of the nutrients he is
taking. (For example, a diet which is high in saturated fat and red meat is known to cause
hardening and blockage of the arteries ultimately resulting in heart disease.) In the absence of
such sophisticated knowledge as we know on the nutrition content or requirements and due to the
fact that most of the people who lived at the time Ayurveda was written may not be able to
understand a complicated nutritional requirement, the creators of Ayurveda have developed a
very simple dietary program. This is called the six tastes. According to this system, all the
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important nutrients that we need for life, such as fats, proteins, carbohydrates, minerals, vitamins,
etc. are contained in a meal that consist of all six tastes.

The six tastes are sweet, sour, salty, bitter, pungent, and astringent. The food items that belong
to each of these tastes is given in the table.

Any meal that contains food items from all these six tastes will be a balanced meal. It has all the
nutrients for the proper functioning of the body and will balance all the doshas. This is a very
simple system and easy to practice and follow.

How To Use the Information on The Six Tastes To Improve Health

Dr. James Brooks, author of "Ayurvedic Secrets to Longevity and Total Health" suggested that
Ayurvedic principles of six tastes can be used to analyze what is wrong with the Western diet and
why we get into so many problems. Dr. Brooks notes that the average fast food diet includes only
three tastes, sweet, salty and sour. (The average fast food of a hamburger, French fries, coke and
ketchup have only these three tastes. The meat, bread, and coke are sweet; the fries are salty;
the vinegar in the ketchup is sour.) They are all Vata pacifying. Vata imbalance is very common in
the western society due to the fast pace of life and the emotional problems such as insecurity,
anxiety and emptiness, so common in our lifestyle. These tastes are attractive to most westerners
because being vata pacifying, they tend to help with these problems. This is why the fast food is
so appealing.

The problem is that the fast food is not a healthy diet. It has generally too much fat. It is difficult to
digest. It does not contain all the ingredients the body needs because it is short of three tastes.
Such a diet tend to imbalance Kapha, characterized by lethargy, overweight, depression, mental
dullness, and greediness.

Dr. Brooks also suggests that nutritional imbalance can lead to addictive behavior of all kinds.
The mind/body system feels dissatisfied and is craving for something. The person does not know
what is missing. This, left untreated, can result in addiction (not necessarily just in food). Addiction
may be in tobacco, alcohol, drugs, sex, excitement, shopping, etc. The answer to this is to eat a
balanced diet incorporating all the six tastes. This tend to balance our tridoshas and we feel
mentally and physically satisfied.

How The Six Tastes Affect The Doshas

Dosha Tastes That Increases Dosha Tastes That Decreases Dosha

Pungent Sweet
Vata Bitter Sour
Astringent Salty

Pungent Sweet
Pitta Sour Bitter
Salty Astringent

Sweet Pungent
Kapha Sour Bitter
Salty Astringent

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The table above, summarizing how the six tastes affect the doshas, is very useful in
coming up with proper diet in case of imbalances in our doshas or vikruti. For example,
a woman who is a few days away from her monthly period, will feel bloated from fluid
retention. This is also accompanied by mood change and depression (we call this PMS).
Ayurvedically speaking, these all mean that the Kapha is out of whack, an excess of
Kapha in the system prior to menstruation period.

Looking at the table above we can see that in order to reduce Kapha, we need to eat
Pungent (onions, radishes, garlic, ginger, cumin etc.), Bitter (green leafy vegetables
such as spinach, bitter greens , turmeric) and astringent foods (such as lentils, broccoli,
cabbage etc.). Most of the people tend to eat sweet foods (candy bar) or salty food
(such as potato chips, salted nuts etc.). This obviously will make things worse.

Similarly, for a person who feels very angry or irritated (signs of Pitta imbalance), foods
that are sweet, bitter or astringent will be helpful. Herbs can also be used instead of
food. Refer to the table for the appropriate herbs.

Effects of The Six Tastes: Sweet

Taste: Sweet (Earth + Water)

Property Cooling

Fruits with natural sugar such as peaches, sweet plums, grapes,

melons, and oranges; vegetables such as sweet potatoes,
carrots, and beets; milk, butter, and whole grains such as rice
and wheat bread; herbs and spices such as basil, licorice root,
Source/Example red cloves, peppermint, slippery Elm and fennel. Ayurveda
recommends that you avoid highly processed sweets such as
candy bars and sugar, which also contain additives, food
coloring, and preservatives.

Effect on
Decreases Vata Decreases Pitta Increases Kapha
Tridosha

Sweet is the taste of pleasure. It makes us feel comforted and

contented. It is one of the most important healing tools for
debilitating weakness in Ayurveda. Nourishing and
strengthening and promotes growth of all tissues, so is good for
Actions growing children, the elderly, and the weak or injured. Increases
ojas and prolongs life. Good for hair, skin and complexion, and
for healing broken bones. Adds Wholesomeness to the Body.
Increases Rasa, water and ojas. Relieves thirst: Creates a
burning sensation, Nourishes & soothes the body.

In excess, sweet taste promotes Kapha imbalances and

disorders such as heaviness, laziness, and dullness, colds,
Disorders obesity, excessive sleeping, loss of appetite, cough, diabetes, &
abnormal growth of muscles.

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 Effects of The Six Tastes: Sour

Taste: Sour (Earth + Fire)

Property Heating

Yogurt, vinegar, Cheese, sour cream, Green Grapes, Lemon

(and other Citrus fruits), Hibiscus, Rose Hips, Tamarind, Pickles,
Source/Example Miso (fermented soybean paste) and in herbs such as Caraway,
Coriander, and Cloves.

Effect on
Decreases Vata Increases Pitta Increases Kapha
Tridosha

Creates a feeling of adventurousness. Adds deliciousness to

food. Stimulates Appetite & Sharpens the mind. Strengthens the
Actions sense organs. Causes secretions & salivation. Is Light, Hot &
Unctuous. Good for the heart, digestion and assimilation. Helps
dispel gas.

Increases thirst, Sensitivity of teeth, Closure of eyes,

Liquefaction of kapha, Toxicosis of blood, Edema, Ulceration,
Disorders Heartburn & Acidity. You become weak and giddy. It also may
cause itching and irritation, thirst, and blood toxicity.

Effect of Six Tastes: Salty

Taste: Salty (saline) (Water + Fire)

Property Heating

Source/Example Table salt, Sea Salt, Rock Salt, Kelp, sea weeds.

Effect on
Decreases Vata Increases Pitta Increases Kapha
Tridosha

A basic unit of electricity, salt helps retain moisture in vata.

Helps digestion. Acts as an Anti-spasmodic & Laxative.
Actions Promotes Salivation, Nullifies the Effect of All Other Tastes.
Retains Water. Heavy. Unctuous, Hot.

Excess salt can aggravate skin conditions, weaken the system,

cause wrinkling of the skin and graying and failing out of hair. It
Disorders promotes inflammatory skin diseases, gout, and other Pitta
disorders. Disturbs Blood, Causes fainting & heating of the body.
Causes peptic ulcer, rash, pimples & hypertension.

Effect of Six Tastes: Pungent

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Taste: Pungent (Fire + Air)

Property Heating

Onion, Radish, Chili, Ginger, Garlic, Asafoetida, Cayenne

Source/Example Pepper, black pepper, mustard.

Effect on
Increases Vata Increases Pitta Decreases Kapha
Tridosha

Stimulates appetite and improves digestion. Like salt and sour,

pungent improves the taste of food. Gives mental clarity. Helps
cure Kapha disorders such as obesity, sluggish digestion,
excess water in the body. Improves circulation. Is germicidal,
Actions stops itching, facilitates sweating and elimination of ama (toxic
accumulations). Keeps the mouth clean. Purifies the blood,
cures skin disease, helps to eliminate blood clots, cleanses the
body. Light, Hot, Unctuous.

Too much pungent taste can cause weakness, feeling of

weariness, impurities, burning sensations in the body. Increases
Disorders Heat, sweating, can cause a peptic ulcer, dizziness &
unconsciousness.

Effect of Six Tastes: Bitter

Taste: Bitter (Air + Ether)

Property Cooling

Dandelion Root, Holy Thistle, Yellow Dock, Rhubarb, bitter

Source/Example melon, greens such as Romaine lettuce, spinach, and chard,
Fresh Turmeric Root, Fenugreek, Gentian Root.

Effect on
Increases Vata Decreases Pitta Decreases Kapha
Tridosha

Considered to be one of the most healing tastes for many kind

of imbalances in the mind-body. Bitter foods and herbs are
drying and cooling and create lightness. Promotes other tastes.
Actions Acts as an Antitoxic & Germicidal. Is an antidote for Fainting,
Itching & Burning Sensations in the body. Relieves thirst. Good
for reducing fevers. Promotes digestion. Cleansing to the blood
and helps remove ama in system.

Too much bitterness can cause dehydration. It can also Increase

Disorders roughness, emaciation, dryness. Reduces bone marrow &
semen. Can cause dizziness & Eventual unconsciousness

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 Effect of Six Tastes: Astringent

Taste: Astringent (Air+ Earth)

Property Cooling

Unripe Banana, Cranberries, Pomegranate, Myrrh, Goldenseal,

Source/Example Turmeric, Okra, Beans, Mace, Parsley, Saffron, Basil, and Alum.

Effect on
Increases Vata Decreases Pitta Decreases Kapha
Tridosha

Astringent foods and herbs squeeze out water. Drying and

firming, astringent taste stops diarrhea, reduces sweating, and
Actions slows or stops bleeding. (Causes constriction of blood vessels,
Coagulation of blood.) Anti-inflammatory. Promotes healing. Has
a sedative action, but is constipative, Is Dry, Rough, Cold.

Excess astringent is weakening and causes premature aging. Its

drying effect causes constipation and retention of gas. Promotes
Disorders dry mouth. Promotes Vata disorders such as paralysis and
spasms. Obstruction of speech. Too much astringent taste can
adversely affect the heart.

Ayurvedic Treatments

Panchakarma

Steps in Panchakarma

Pretreatment

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 Therapeutic vomiting (Vamana)
Purgation Therapy (Vireka, Virechan, herbal laxative therapy)
Enema (Basti)
Nasal Administration - Nasya (herbal inhalation therapy)
Blood Letting (Rakta Moksha)

Panchakarma

Panchakarma is a Sanskrit word that means "five actions" or "five treatments." This is a process
used to clean the body of toxic materials left by disease and poor nutrition. Ayurveda says that
imbalanced doshas create waste matter. This waste matter is called Ama in Ayurveda. Ama is a
foul-smelling, sticky, noxious substance that needs to be evacuated from the body as thoroughly
as possible.

Panchakarma will stick out the excess doshas (or imbalances in the dosha) along with the sticky
Ama out of your system by means of the body waste evacuation channels such as sweat glands,
urinary tract, intestines, etc. Panchakarma is, thus, a balancing operation. It involves daily
massages and oil baths and is extremely pleasant experience. Ayurveda recommends
Panchakarma as a seasonal treatment for toning your mind body system. (This is like a tune up
for the car.)

Steps in Panchakarma

Panchakarma is a five-fold therapy; it is highly personalized based on the needs of the individual
depending on the body type, dosha imbalances etc. Usually, only parts of the five therapies are
needed.

Pretreatment

Prior to starting Panchakarma, oiling and heating of the patient is done to bring the excess
doshas from the limbs to their proper reservoirs in the digestive tract, from which they can be
expelled. The doshas are then excited by a procedure called utkleshana, a therapy that makes
the excess dosha anxious to leave the body. One to three nights prior to the start of Vamana, the
patient is asked to drink one cup of oil two to three times a day until the stool becomes oily, or he
feels nauseated (This treatment is called oleation or sneehana). Kapagenic diet is given to
aggravate Kapha. On the morning of the Panchakarma, kapha aggravating foods such as
basmati rice and yogurt with salt is given to further aggravate the kapha. Oil massage and
fomentation are administered on the night before the day of Vamana. The application of the heat
to the chest and back will liquefy kapha.

Therapeutic vomiting (Vamana)

This treatment is used when there is congestion in the lungs causing repeated attacks of
bronchitis, cough, cold or asthma. The objective of the therapy is to induce vomiting to get rid of
the mucus causing excess kapha. A drink consisting of licorice and honey, or calamus root tea is
given to the patient. (Other substances used include salt, and cardamom) Vomiting is induced by
rubbing on the tongue. 4-8 vomiting is the target. After vomiting the patient will feel very
comfortable; most of the congestion, wheezing and breathlessness will disappear along with the
clearing of the sinus.

Therapeutic vomiting is used for cough, cold, symptoms of asthma, fever, nausea, loss of
appetite, anemia, poisoning, skin diseases, diabetes, lymphatic obstruction, chronic indigestion,
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edema (swelling), epilepsy (between attacks), chronic sinus problems, and for repeated attacks of
tonsillitis.

Purgation Therapy (Vireka, Virechan, herbal laxative therapy)

Virechan is the cleansing of the pitta and the purification of the blood toxins. Generally, it is
administered three days after the Vamana treatment. If Vamana therapy is not needed, Virechan
can be administered directly. Virechan cleanses the sweat glands, small intestine, colon, kidneys,
stomach, liver, and spleen. A number of fine herbs are used as a laxative. These include senna,
prune, bran, flaxseed husk, dandelion root, psyllium seed, cow's milk, salt, castor oil, raisins and
mango juice. When taking these laxatives, it is important to adhere to restricted diet. Vireka is
used for treatment of skin diseases, chronic fever, piles, abdominal tumors, worms, gout,
jaundice, gastrointestinal problems, constipation, and irritable bowel syndrome.

Enema (Basti)

Medicated enemas are used for various specific reasons. In general, this treatment is used to
flush the loosened doshas out through the intestinal tract. There are over 100 specific enemas
listed in Ayurveda.

Basti involves introducing medicinal substances such as sesame oil, calamus oil, or other herbal
decoctions in a liquid medium into the rectum. Basti is especially good for vata disorders. It
alleviates constipation, distention, chronic fever, the common cold, sexual disorders, kidney
stones, heart pain, vomiting, backache, neck pain and hyper acidity. Such vata disorders as
sciatica, arthritis, rheumatism, and gout can also be treated by Basti. There are about 80 vata
related disorders in Ayurveda. About 80 percent of them can be treated with medicated enemas.

Since vata is mainly located in the colon and bones, the medication is administered rectally.

Type of Enemas:

Oil Enema or Nirhua Basti - 1/2 to 1 cup of warm sesame oil (for chronic constipation)
Decoction enema or Anuvasana Basti (Herbal enema) - 1/2 cup of gotu kola or comfrey
decoction with 1/2 cup of warm sesame oil
Nutrition Enema - 1 cup of warm milk, 1 cup of meat broth or 1 cup of bone marrow soup

The enema should not be given to persons suffering from chronic indigestion, bleeding from
rectum, cough, breathlessness, diarrhea, diabetes, severe anemia, to aged or to children under 7.
Don't give decoction enemas to people suffering from acute fever, diarrhea, cold, paralysis, heart
pain, or severe pain in the abdomen.

Nasal Administration Nasya (herbal inhalation therapy)

This treatment involves inhaling vapor from medicinal herbs that have been infused in boiling
water. It is used mostly to eliminate kapha-oriented problems, of ear, eyes, nose, and throat
disorders such as migraine, sinusitis, catarrh, and bronchitis.

The nose is the gateway to the brain and to consciousness. Prana, or life energy, enters the body
through breath taken in through the nose. Nasal administration of medication helps to correct the
disorders of prana affecting the higher cerebral, sensory and motor functions. Nasya is indicated
for dryness of the nose, sinus congestion, hoarseness, migraine headache, convulsions and
certain eye and ear problems.
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Types of Nasya

1. Virechan (cleansing with use of powders or herbs)

2. Nutritional Nasya (for vata)
3. Sedative Nasya
4. Nasya decoctions
5. Ghee or oil Nasya
6. Nasal massage

Substances such as calamus powder, gotu kola, onion, garlic, black pepper, cayenne, ginger,
ghee oil decoctions are used in Nasya. Nasal medication should not be administered after a bath,
food, sex, drinking alcohol, during pregnancy, or menstruation.

Blood Letting (Rakta Moksha)

Blood letting is used to eliminate toxins that are absorbed into the bloodstream through the
gastrointestinal tract. This process purifies the blood. It is used for disorders such as repeated
attacks of skin disorders such as urticaria, rash, eczema, acne, scabies, leucoderma, chronic
itching, and hives. It was also found effective for enlarged liver and spleen, and for gout.

Blood letting, which should only be administered by a qualified physician, is useful to relieve
several pitta disorders such as acne and rash. If administered properly, it stimulates the antitoxic
substances in the blood stream, thus developing the immune mechanism in the blood system.

Do not administer blood letting in cases of anemia, edema, weakness or to very old and very
young persons.

Sweat Treatments (swedana)

Sweating leads the doshas to fluidity, making it easier for it to flow out of the system. It opens up
the pores and rid the body of impurities through the sweat glands. There are two principal ways of
inducing the sweat.

1. External application of heat or retention of body heat such as by exercise, use of heavy
clothes or blankets, fasting, use of alcohol etc.
2. Active heating done within a well heated chamber, medicated steam, sauna, hot water
bottle, sunbathing, exposure to fire (or use of an infra red lamp), plasters of hot
substances such as mustard, hot baths, or showers (especially with medicated oil or
water), and hot packs.

Plants such as castor root, barley, sesame, black gram, jujube and the drumstick plant all
encourage the body to sweat more easily. Do not administer therapeutic sweating to persons who
are pregnant, persons with bleeding disorders, who have used alcohol recently, persons who are
very fat or very thin, persons with diarrhea, jaundice, anemia. It is also not recommended for
people who are very angry, hateful or jealous. Patients suffering from fainting, dizziness, nausea,
fever, and similar ailments should not undergo the sweat therapy.

Oil Massage (Abhiyanga)

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Abhiyanga is a massage done by experienced massage therapists using herbal oil. The oil is
specially selected for the particular body constitution. The process is long and thorough. More
force is used to loosen the excess doshas and direct them toward the organs of elimination.

There is a related treatment called Shirodhara, in which warm, herbalized sesame oil is dripped
in a stream onto the forehead to profoundly relax the nervous system and balance the Prana
Vata, the dosha that exerts control over the brain.

Purwakarma

This breaks down into two types of preparatory treatment: "Snehana" and "swedana."

Snehana involves massaging herbal oils into the skin to help eliminate toxins. Blended oils treat
specific disorders such as stress, anxiety, insomnia, arthritis, or circulation problems. Oils can
also be massaged into the scalp for depression, insomnia, and memory problems. Snehana can
sometimes involve lying in an oil bath, which is thought to be even more effective for you to
absorb the herbal oils' properties.

Swedana means sweating. It is sometimes used with the oil treatment, but on a separate day.
Steam baths encourage the elimination of toxins through the pores and together with the oil
treatments, they make the detoxification more effective. (see the description above).

Samana (Herbal Remedies)

After detoxification the practitioner may prescribe herbal or mineral remedies to correct
imbalances in the doshas. These have the necessary medicinal qualities to stimulate agni and
restore balance in the doshas. They are not prescribed to eradicate disease because the disease
is just a symptom of dosha imbalance.

Herbal remedies are usually prescribed in liquid form or as dried herbs, although they can also
come as powder or tablets. The ingredients are pre-prepared, but the blends are prescribed
individually. Each ingredient is classified by the effect it has on lowering or increasing levels of the
doshas. Prescriptions are usually made up of groups of herbs, to which you add eight cups of
water and boil until the liquid is reduced to one cup. You may have to take the remedy two or
three times a day.

Most Ayurvedic practitioners will also advise you on lifestyle, food and exercise. There is no one
healthy diet in Ayurveda, just a diet that is suitable for you. It is important to eat to suit your
constitution and the practitioner may prepare a special diet sheet for you.

Exercise, such as yoga, is also important for physical and emotional health and the practitioner
will advise on the exercise that is best suited to your constitution.

Ayurvedic Diagnosis

A skilled Ayurvedic Practitioner uses several techniques to determine your current condition as
well as any imbalances in your doshas. These are used to augment the questions he or she asks
during consultation to determine your dosha type.

The auxiliary diagnostic techniques employed in Ayurveda are:

Pulse Diagnosis
Tongue Diagnosis
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 Facial Diagnosis
Nail Diagnosis
Lip Diagnosis (Ostha)
Eye Diagnosis

Ayurvedic practitioners also employ other diagnostic techniques such as palpation, percussion,
auscultation along with examination of the heart, liver, spleen, kidney, urine, stool, sputum, sweat,
and speech.

Pulse Diagnosis

Pulse Diagnosis is a very important tool used by all Oriental Medical Practitioners. It is a very
important tool used by Chinese and Tibetan Health Practitioners as well as Conventional medical
doctors. To a skilled practitioner, taking your pulse is more than counting the beats. The
functioning and health of the entire mind body constitution can be determined from the pulse,
including the balance of the doshas, the health of the various organs, advance warning signs of
potential problems that may crop up later etc. By detecting early symptoms of imbalance and
disease reaction in the body, one can take preventive steps to correct the problem before it
manifests into a major one.

Radial pulse is felt with the first three fingers, the index, middle and ring fingers. Pulse from both
wrists are taken. To get an accurate pulse, the patient should be as close to his norm as possible.
Taking pulse after strong exertion, after exposure to a severe environment etc. will give wrong
indications.

The position of the index finger denotes the Vata dosha. When vata is strong in the constitution,
the index finger will feel the pulse strongly. The pulse will be irregular and thin moving in waves
like the motion of a serpent. This type of pulse is called a snake pulse.

The middle finger denotes the pulse corresponding to the Pitta dosha. When the person has a
predominant pitta constitution, the pulse under the middle finger will be stronger. Ayurveda
describes this pulse as "active, excited, and move like jumping of a frog." This pulse is called frog
pulse.

When the throbbing of the pulse under the ring finger is most noticeable, it is a sign of Kapha
constitution. The pulse feels strong and its movement resembles the floating of a swan. Hence,
this pulse is called swan pulse.

Tongue Diagnosis

The tongue is the organ of taste and speech. Size, shape, contour, surface, margins, and color
are the characteristics one can observe on the tongue. A pale tongue may indicate an anemic
condition or lack of blood in the body. An yellowish tongue may suggest that excess bile present
in the gallbladder or a possible liver disorder. A blue tongue is normally an indication of problems
with the heart.

Different areas of the tongue corresponds to different organs of the body. Hence by correlating
the location of the blemishes on the tongue, the Ayurvedic practitioner can determine which
organs of the body are out of balance.

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A whitish tongue indicates Kapha imbalance and mucus accumulation. A red or yellow green
tongue indicated a Pitta imbalance. A vata imbalance is manifested by a black to brown coloration
on the tongue.

If the tongue is covered by a coating, it may indicate the presence of toxins in the stomach, small
intestine or large intestine. If the posterior part of the tongue is coated, it will indicate that toxins
are present in the large intestine. If the middle of the tongue is coated, the toxins are present in
the stomach and in the small intestine.

Facial Diagnosis

Ayurveda teaches that face is the mirror of the mind. Disorders and disease is manifested on
the face in the form of lines, wrinkles, etc. For example, horizontal wrinkling on the forehead
indicates the presence of deep-seated worries and anxieties. A vertical line between the
eyebrows on the right side indicates repressed emotions in the liver. On the other hand, the
presence of a vertical line between the eyebrows on the left side will indicate that the spleen
is holding in emotions.

A full and fluffy lower eyelids is an indication of impaired kidneys. A butterfly-like discoloration
on the nose or on the cheeks may signal mal-absorption of iron or the folic acid and the sign
of a low agni (fire).

The nose can be used to determine the dosha of a person. Vata persons have crooked nose.
Kapha persons have a blunt nose. On the other hand, a sharp nose may denote a person
with Pitta dosha.

Nail Diagnosis

Ayurveda considers nails as the waste product of the bones. If the nails are dry, crooked, rough
and break easily, it indicated a predominance of the vata constitution. Soft, pink, tender nails that
are easily bent are indication of a Pitta constitution. When the nails are thick, strong, soft and very
shiny, then Kapha predominates.

Longitudinal lines on the nails indicate mal-absorption in the digestive system. Transverse
grooves on the nails may indicate the presence of long-standing illness or malnutrition.

Yellow nails indicate a delicate liver or jaundice. Blue nails are manifestation of a weak heart.
Undue redness shows an excess of red blood cells.

Lip Diagnosis (OSTHA)

If the lips are dry and rough, it may indicate dehydration or vata imbalance. Pale lips indicate
anemia. Repeated attacks of inflammatory patches along the margins of the lips indicates the
presence of herpes and a chronic Pitta derangement. Poor digestion of worms in the colon are
indicated by the presence of multiple pale brown spots on the lips. A person with jaundice will
have yellow lips. Blue lips may signal heart problems.

Eye Diagnosis

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

Excessive blinking is a sign of nervousness, anxiety or fear. A drooping upper eyelid indicates a
sense of insecurity, fear or lack of confidence. These are all signs of vata imbalance.

Prominent eyes indicate thyroid gland dysfunction. An yellow conjunctiva may signal a weak liver.
A small iris indicates weak joints. A white ring around the iris may mean an excessive intake of
salt or sugar. If the white ring is very prominent and very white, it is an indication of joint
degeneration with potential for arthritis and joint pain.

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