Showing posts with label Ayurvedic Healing. Show all posts
Showing posts with label Ayurvedic Healing. Show all posts

What Is The Concept Of Disease In Ayurveda? 5 Causes Of Disease In Ayurveda




    According to Ayurveda, health is described as the balance of the doshas, dhatus, and malas. 

    When this balance is disrupted, the consequence is vikara, or illness. 

    Vikara has a number of synonyms, each of which describes a distinct feature of illness, such as: 

    1. Vyadhi: ‘pain,' which literally refers to a pricking pain but may also relate to the feeling of suffering. 

     2. Papa: ‘evil' or ‘sin,' refers to the ahamkara (‘ego'), which maintains the illusion of identity, of being distinct from the Whole, via its wants and ignorance. 

     This kind of attitude leads to a downward cycle of disintegration and illness. 

     3. Ama: ‘undigested food,' alluding to poisons and waste materials that interfere with metabolic functions. 

     4. Badha: 'trouble,' alluding to disease's impediment and difficulties to spiritual development. 

     5. Dukha: ‘sorrow' or ‘work,' alluding to the grief and additional labor brought on by illness. 


    The origin of the modern English term "illness" implies that the "ease" with which people go about their daily lives is hampered or impeded in some manner. 

    •  While illness may be inconvenient, it frequently strikes at the heart of our being, questioning fundamental beliefs, attitudes, and behaviors. 
    • As a result, disease has deep lessons to teach, offering chances for a greater understanding of life and death. 

    Disease and death are great instructors, and they should be respected, welcomed, and understood, and given our full attention and care in this regard. 

    •  Others may claim that some illness is a meaningless, random occurrence, despite the fact that Ayurvedic medicine views the nature of vikara to be deep and significant. 
    •  In many instances, it seems as though a sickness is unconnected to causes outside one's control, such as influenza or the plague, which appear to strike anybody at any time. 


    According to Ayurvedic medicine, no illness is a random occurrence: 

    • It is firmly constructed on the foundation of past acts, some of which may be beyond our comprehension, particularly if we insist on identifying a single causal cause. 
    •  Rather of blaming an outbreak on a viral or bacterial infection, Ayurvedic medicine examines co-factors including food, lifestyle, and the environment. 

    In the event of epidemic illness, an Ayurvedic physician would look at individual variables like agni and ojas, as well as the time of year and the health of the environment. 

    • Treatments would be provided to manage the illness in a symptomatic manner, but the ultimate goal is to enhance agni and feed ojas, as well as make any required changes to the surroundings.

    The distinction of illness states is emphasized heavily in the Western medical paradigm, and also in later Ayurvedic teachings. 

    •  While this is a realistic method, it is a process that will eventually result in knowledge fragmentation. 
    •  Ayurvedic medicine has completed this process to some degree since, as a traditional discipline, the number of fundamental illnesses has not been increased for millennia. 

     In contrast, despite a relatively restricted materia medica, the number of illnesses reported in contemporary medicine continues to rise. 

    •  As a result, modern medicine has grown more specialized, to the point where finding a medical practitioner who is skilled in a range of specialities, such as gastrointestinal, obstetrics, and infectious disease, is becoming increasingly uncommon. 

     Ayurvedic doctors, on the other hand, have historically treated all types of illnesses in both men and women, as well as domesticated animals like horses and cows. 

    •  Ayurvedic doctors claim to practice the "knowledge" (veda) of "life" (ayus), specializing in the manifestation of this life principle and the individual living bodies that result from it. 
    •  According to Ayurveda, there are almost as many illnesses as there are individuals who suffer from them, since each ailment is caused by a unique combination of physical, emotional, mental, and spiritual elements. 
      • These variables are then evaluated using relativistic theories like tridosha and agnisomiya (agni and ojas). 

    Ayurveda has an advantage over the fragmented science of pathology in that illness may be viewed as a manifestation of relatively basic principles when looking at the body as a whole and trying to comprehend the flux exhibited in the doshas. 

    •  ‘The physician who knows not the name of the illness, but recognizes and understands the effect of the doshas, should never feel ashamed,' says the Astanga Hrdaya. 


    All illness is shown by the rise and vitiation of the doshas, according to Ayurveda. 

    In general, there are five main variables that influence the dos, such as: 

    1.  Asatmyendriyartha: a misalignment of sense objects (stimuli) and jnana indriyas (‘sense organs'). 

    2.  Prajnaparadha: treasonous acts against knowledge 

    3.  Seasonal, climatic, biological, and geological variables affecting kala and desa 

    4. Karma: the cause-and-effect connection between ideas and deeds arising from the endless cycles of birth, life, and death. 

     5. Ama: endogenously or exogenously produced poisons and waste materials. 

    1. Asatmyendriyartha: SENSE AND SENSE OBJECTS IN DISEASE 

    Asatmyendriyartha is split into three categories related to the use of one's senses as the initial causes of illness. 

    (a) Atiyoga. 

    The first abuse of the senses is atiyoga, which involves overusing or overstimulating one or more of the five senses (nose, tongue, eye, skin, or ear): 

    • Smell: to overexpose oneself to scents and aromas that are extremely strong, harsh, or unpleasant. 
    • Taste: to consume too much of a specific food item or to overindulge when eating. 
    • Sight: Excessive staring at a specific item or at bright objects.
    • Touch: to repeatedly expose oneself to high temperatures or to participate in excessive and indulgent kinds of tactile stimulation. 
    • Hearing: to listen to loud or exciting noises. 

    (b) Hnayoga. 

    Hnayoga refers to the under-utilization of the senses, which is maybe not all that frequent in our over-stimulated world.  

    • A kind of asceticism that deprives some types of sensory experience or persistently emphasizes one type of sensory experience over another is an excellent example. 
    • We have been given all five senses to utilize for spiritual progress, and ignoring any of them will prevent us from experiencing genuine spiritual growth. 

    Each of the pancabhutas manifests in the tanmatras, and each of them promotes a different jnana indriya. 


    • We can only acquire genuine insight into the essence of reality by comprehending the delicate nature of sensation. 


    The following are some examples of under-use: Smell: the avoidance of smells or perfumes that are otherwise pleasant. 

    • Excessive fasting or a monotonous diet are unpleasant to the palate. 
    • Sight: not moving one's eyes, changing one's focus, or remaining in the dark for extended periods of time. 
    • Touch: to stay away from personal love and contact. 
    • To ignore the sound of conversations or music, use your hearing

    (c) Mithyayoga. 

    Mithyayoga is the distorted or abnormal use of one's senses, whether via overuse or underuse, with the purpose of harming oneself or another creature. 

    •  In many ways, the Western world's insatiable need for particular goods deprives those who create them of the opportunity to live full and entire lives. 
    •  Our need for sugar, for example, has resulted in huge swaths of monocultured sugar cane, grown with herbicides and pesticides to replace indigenous crops in poor nations. 

    The social consequences of such aspirations alter social and cultural patterns in many nations, where traditional sustainable values are sacrificed in the sake of industrialization fragmentation. 


    Mithyayoga also refers to the pleasure derived from injuring or tormenting another person, as well as the pleasure derived from witnessing such actions (even in the form of a so-called "horror movie"). 

     The following are some examples of skewed usage: 

    • Smell: to be exposed to poisonous, putrid, or other unpleasant smells. 
    • Taste: failing to follow proper dietary standards, as well as consuming spoiled, unpleasant, or poisonous meals. 
    • Sight: putting strain on the eyes by concentrating on small or distant things, as well as seeing obscene, frightening, or violent actions. 
    • Touch: to inflict bodily discomfort by touching damaged and uneven surfaces or filthy items. 
    • Hearing: listening to someone scream or groan in agony, exposing oneself to loud and frightening noises. 

    2. Prajnaparadha - CRIMES AGAINST WISDOM.

    According to Ayurveda, the second cause of illness is prajnaparadha (lit. "crimes against knowledge"). 

    These are actions carried out by a person with a body, mind, or speech that is impaired in some way in terms of understanding, intellect, purpose, or memory. 

     There are 12 factors to consider: 

    1.  Natural impulses are forced out or suppressed. 

     Such activities disrupt the passage of vata in the body, causing it to become vitiated. 

     According to Ayurveda, there are 13 physiological desires that should not be repressed, as well as the consequences of suppressing them: 

    (a) Insomnia, fatigue, headaches, and ojas depletion 

    (b) Crying causes eye and throat problems, as well as disrupting breathing. 

    (c) Sneezing may cause headaches, trigeminal neuralgia, and respiratory problems. 

    (d) Breathing: dyspnoea, cough, ojas depletion 

    (e) Belching: cough, hiccough, dyspnoea, palpitations 

    (f) Yawning: tremors, numbness, convulsions, pran disruption 

    (g) Nausea, oedema, fever, and skin disorders are all symptoms of vomiting. 

    (h)Drinking: thirst, dehydration, constipation, tiredness, urinary problems 

    (i) Eating: poor appetite, malabsorption, hypoglycemia, mental/emotional irritation 

    (j) Urination: urinary tract infections, lower back pain, and headaches 

    (k) Prostatic hypertrophy, incontinence, sleeplessness, and mental/emotional irritation are all symptoms of ejaculation. 

     (l) Constipation, stomach discomfort, bloating, dysuria, low appetite, autotoxicity, spasms are all symptoms of defecation. 

     (m) Constipation, stomach discomfort, bloating, dysuria, and joint pain are all symptoms of flatulence. 

     2.  Excessive use of violence. 

     This includes both overt and covert physical violence, as well as any damage intended upon another person or acts that hurt another being in any way. 

    •  We create unwholesome karma and prolong the cycle of violence when we take out our wrath, fury, or frustration on another person. 
    •  Instead, we should consider why we are feeling this way and find suitable outlets for them, as well as seeking peaceful solutions to situations when violence or aggressiveness seems to be the only option. 

     3.  An excessive amount of sexual activity. 

    This argument particularly applies to males, who are thought to have a limited sexual capacity that varies with age and seasonal factors .  

    • However, it may also allude to overly indulgent sexual behavior that interferes with dharma (‘duties and responsibilities') and artha (‘generation of riches and plenty'). 

    Sexuality was never seen as fundamentally ‘bad' or ‘dirty' or taboo in ancient India, as it was in the West, but rather as a natural, necessary, sacred, and valued form of human expression. 

    • Some Ayurvedic writings, such as the Astanga Hrudaya, include ‘steamy' sections about sexuality, while subsequent works, such as the Bhavaprakasa, take a more strict and patriarchal perspective. 

    Despite the fact that kama (‘pleasure') is an essentially positive and worthy pursuit, sensuality and sexuality, like all indulgent acts, are thought to contain illusory elements that can blind us to deeper insights and thus confuse our actions to the point where sexuality becomes an end in and of itself. 

     4.  Delay in the healing of an illness. 

     Ayurveda believes every illness to be a clarion call from our higher self to attention to the preservation of health and balance. 

    • Illness and disease deteriorate when people refuse to acknowledge them or take the necessary steps to treat them, leading to an increasingly dismal prognosis. 

     5.  Treatments that aren't suitable. 

    According to Ayurveda, we should seek the most suitable therapy for any imbalance or illness, one that focuses on resolving the root cause rather than masking the symptoms. 

    • Many contemporary medical therapies are aimed at symptom management rather than prevention and cure, and are therefore considered a prajnaparadha ('crime against knowledge'). 

     6.  Lack of respect for modesty and traditions. 

     In particular social settings, this point relates to acceptable and inappropriate behaviors. 

    • Ayurveda advises us to accept majority views and practices in order to build confidence and faith in our activities. 
    •  Being aware of social norms integrates us into the social dynamic and eliminates constraints on how others see us, enabling us to fulfill our dharma with the least amount of difficulty. 
    • It also enables people to feel free to be themselves, even if you are advocating for change or reform. 

     7.  Disrespect for the elderly and venerable. 

    Ayurveda advises us to treat people in positions of (spiritual) authority with the greatest respect and politeness, and to appreciate and honor our elders and seniors for their life experience and practical knowledge. 

    • This does not imply that one must compromise one's integrity; rather, one must establish an environment that is open-minded, non-judgmental, and respectful for the venerable. 
    • Most traditional cultures revolve around their elders' decisions, experience, and insights, whereas in our increasingly puerile society, elders and seniors have become obsolete, relegated to senior centers and resorts far from the children and adolescents who could benefit most from their grace, compassion, and wisdom. 

     8.  Traveling at inopportune times and locations. 

    Ayurveda has long recognized that some seasons of the year are unsuitable for travel, particularly when the weather is severe. 

    • Even the traveling sannyasin (‘religious ascetic') would temporarily take up residence in a hamlet or a monastery until the weather improved during the fall (varsa).  
    • Vata is already stated to be in an elevated condition during varsha(rainy season), thus excessive motions like traveling would exacerbate the impacts of this seasonal propensity and enhance vata vitiation. 
    •  At particular times, such as under a full moon or in the middle of the night, certain sites, such as burial grounds and cemeteries, were historically deemed deadly. 

     9.  Friendship with those who defy knowledge. 

     According to Ayurveda, keeping connections with those who have little or no moral integrity exposes us to harmful effects that may lead to prajnaparadha. 

    •  According to Ayurveda, these individuals do not need to be condemned, despised, or rejected, but we should keep a certain distance from them to avoid being influenced directly. 

    10. Abandoning excellent habits is number ten. 

     Indulgent attitudes, such as "just this time," may seem innocuous on their own, but they set a precedent for future incidents. 

    •  Although the effects of these behaviors are frequently concealed until after the act has been done, the cumulative impact of these habits starts to build and create mental and physical imbalance. 
    •  The only method to handle such behaviors is via mental and physical discipline, as well as compassion for one's frailty. 
    •  Despite the inconvenience, the pleasure of maintaining this level of purity provides for a continual flow of spiritual energy. 

     11.  Negative feelings and ideas. 

     Although it is impossible to completely eliminate negative ideas, Ayurveda recommends that we actively generate emotions of love, compassion, and charity to counteract them, and focus these good feelings towards ourselves and all other living creatures. 

    •  We may be tempted to believe that our lives are tough and unjust, but if we can identify even one thing to be grateful for, we will have planted the seed for change. 
    •  We realize that genuine fulfillment comes from turning within and, at the very least, feeling the tremendous force that supports and loves each of us, and being anchored in this. 
    •  We stop comparing ourselves to others and start creating externalized pleasure criteria: we love ourselves so much that it becomes a wonderful romance, a deep love. 

    This is the sattvic force of aham kara, which the Buddha recognized in the Anguttara nikaya, when he discovered that ‘in whatever region of heaven I sought, none could I find whom I loved as deeply as myself' on his path to enlightenment. 

    •  Because it is beneficial and leads to happiness, this big love affair is recognized as an aspect of all living creatures and is therefore acknowledged, appreciated, and shared. 
    •  We become a well-spring of our own divine beauty when our hearts expand. 
    •  However, even good ideas may confuse the intellect, and this is eventually recognized as a kind of subtle self-deception. 
    •  Only the serenity and freedom of buddhi (‘pure consciousness') can reveal true knowledge. 

     12.  Excessive, insufficient, or distorted use of the body, intellect, and speech.

    According to Ayurveda, all thoughts, words, and deeds create karma, which will come back to haunt us at some time in the future. 

    •  If we're fortunate, these negative things happen shortly after the act, and we may identify a cause and effect connection as well as an instant chance to remove an impediment. 
    •  If we're unfortunate, this ripening may occur at some time in the future, maybe even in another life, when a cause-and-effect connection is difficult to see and may prompt a hasty reaction. 


    The third cause of illness, known as parinama, is associated with periods (kala) of seasonal and climatic fluctuation and distortion. 

    These elements, like asatmyendriyartha, may be divided into three categories: 

    1. atiyoga (‘excess'), 
    2. hnayoga (‘deficiency'), 
    3. and mithyayoga (‘distorted'). 

    Excessively hot temperatures or prolonged periods of rain, which may influence both pitta and vata, are referred to as atiyoga kala. 

    • Extremely cold or dry weather, which affects kapha and vata, is referred to as hanayoga. 

    Unseasonable weather, especially during the transitional times between seasons (rtusandhi), is referred to as mithyayoga, and it may exacerbate any of the three doshas. 

    • However, Parinama also suggests an ecological view of illness, implying that excesses, deficits, and distortions in the natural environment cause sickness in people and other living things. 

    This implies that humanity's connection with the natural world should be preserved and nurtured with respect. 



    The blossoming of unwholesome karmic fruits, which only emerge when the circumstances are appropriate, is the fourth cause of illness. 

    • It's an obscure topic in some ways, yet it's one that can't be ignored, particularly when dealing with illness. 
    • If illness is a manifestation of karmic forces in whole or in part, the potential to see disease and death as a therapeutic path cannot be overstated. 

    Specific karmic effects may be observed in an astrological chart by the positions of Sani ('Saturn,' Rahu ('lunar north node,' and Ketu ('lunar south node,' according to jyotis, or Vedic astrology). 

    Specific practices such as mantra recitation, doing good deeds (karma yoga), praying to a deity for help (bhakti yoga), wearing certain colors, precious metals and gem stones, and avoiding negative thoughts can all help to mitigate the effects of unwholesome karma, but nothing can completely eliminate them. 


    Ama, a metabolic and psychological residue that affects the function of the body, mind, and senses, is the fifth and ultimate cause of illness. 

    • Ama increases the vitiation of vata, the dosha most linked with illness, by obstructing the flow of energy in the body. 
    • Lethargy, tiredness, a lack of excitement, mucoid congestion, poor digestion, constipation, abdominal distension, orbital oedema, rectal itching, and a thick coating on the tongue are all kaphaja symptoms. 
    •  Ama may be associated with any dosha, but it is particularly common in vattika circumstances, when the patient becomes weak and thin while still displaying kaphaja signs. 

    You may also want to read more about Ayurveda and Holistic Healing here.

    Ayurveda Dictionary - A Repository of Common Terms and Meanings used in Ayurveda


    • AGNI . The biological re that provides energy for the body to function. Agni regulates body heat and aids digestion, absorption, and assimilation of food. It transforms food into energy or consciousness.
    • AHAMKARA. Literally, the “I-former”; the ego; sense of separate self; the feeling of “I am.”
    • AMA. A toxic, morbid substance (both systemic and cellular) produced by undigested food which is the root cause of many diseases.
    • ANUPANA. Substance (such as milk, water, ghee, etc.) that serves as a medium for taking herbs.
    • ARTAVA DHATU. The female reproductive tissue, one of the seven dhatus or bodily tissues.
    • ASTHI DHATU. One of the seven dhatus or bodily tissues; specifically, the bone tissue that supports the body, giving protection, shape, and longevity.
    • AYURVEDA. The science of life; derived from the Sanskrit words ayur meaning life, and veda, knowledge or science. The Vedas are the authentic, ancient, spiritual scriptures of India.
    • BASMATI RICE. A long-grained scented rice originating in the foothills of the Himalayas in India. Easily digestible and nutritious.
    • BASTI. One of the five important cleansing measures of panchakarma, it eliminates excess vata dosha from the system via medicated herbal tea or oil enemas. Helps greatly to heal all vata disorders. The word basti literally means bladder. In ancient times, the apparatus used for the procedure was made out of leather.
    • BHASMA. A specialized Ayurvedic compound prepared and purified by being burned into ash; bhasmas have a high potency and release prana into the system.
    • BHASTRIKA. A breathing practice (pranayama) in which air is passively drawn in and forcibly pushed out, as in a bellows. Increases heat and improves circulation.
    • BHRAMARI. A type of breathing practice (pranayama) in which a soft humming sound, like a bee, is made during exhalation and/or inhalation. Calms the mind and cools pitta.
    • CARDAMOM. Pungent spice from a tropical plant.
    • CHAI. General word for tea; often refers to a spiced black tea made with milk and sugar.
    • CHAKRAS. The energy centers in the body, related to nerve plexus centers, which govern bodily functions. Each chakra is a reservoir of consciousness.
    • CHICKPEA FLOUR. A finely ground yellow flour. Also called gram.
    • CILANTRO. Fresh coriander leaf. This herb is used extensively in Indian cooking and valued for its zesty and cooling taste. Balances spicy dishes.
    • COCONUT MILK. Made from grating the white flesh of the coconut and mixing with a cup of water.
    • COCONUT WATER. The natural juice inside the coconut.
    • DAL. Any type of dried bean, pea, or lentil is called dal. Most dal is husked and split for quick cooking and greater ease of digestion.
    • DHATU. The structural, building, elemental tissue of the body. There are seven dhatus defined in Ayurveda: rasa (plasma); rakta (blood tissue); mamsa (muscle tissue); meda (adipose tissue); asthi (bone marrow); majja (bone and nerves); shukra and artava (male and female reproductive tissue).
    • DOSHA. The three main psycho-physiological functional principles of the body (vata, pitta, and kapha). They determine everyone’s constitution and maintain the integrity of the human body. The doshas govern the individual’s response to changes. When disturbed, they can initiate the disease process.
    • GHEE. Clarified butter; made from unsalted butter that has been gently cooked and the milk solids removed.
    • GUGGULU. Main ingredient in several herbal preparations (yogaraj guggulu, kaishore guggulu, etc.). A resin from a small tree, it has many useful medical actions, including bene ts for the nervous system, tonification, and anti-in amatory action on muscle tissues. Helps increase white blood count (good for the immune system) and is a nervine, rejuvenating tonic.
    • GUNAS. Three qualities influencing all creation: sattva, rajas, and tamas. Sattvic qualities imply essence, reality, consciousness, purity, and clarity of perception. All movement and activity are due to rajas. Tamas brings darkness, inertia, heaviness, and materialistic attitudes. There is a constant interplay among these three gunas in all creation. Also refers to the qualities (hard/soft, hot/cold, etc.) of the three doshas, seven dhatus, and three malas.
    • JAGGERY. An unrefined sugar made from the juice of crushed sugarcane stalks.
    • KAPHA. One of the three doshas, combining the water and earth elements. Kapha is the energy that forms the body’s structure— bones, muscles, tendons—and provides the “glue” that holds the cells together. It supplies the water for all bodily parts and systems, lubricates joints, moisturizes the skin, and maintains immunity. In balance, kapha is expressed as love, calmness, and forgiveness. Out of balance, it leads to attachment, greed, and envy.
    • KHAVAIGUNYA. A weak or defective space within an organ or tissue of the body where a pathological condition is likely to begin.
    • KITCHARI. A cooked mixture of rice and dal and spices that is easy to digest and high in protein. Often used as a nourishing food for a mono-fast.
    • LASSI. A refreshing drink made from yogurt, water, and spices and often served at the end of a meal as a digestive. Can be sweet or salty.
    • MAHAT (or MAHAD). The “great principle,” intelligence, the cosmic aspect of intellect; also contains the individual intellect, called Buddhi.
    • MAJJA DHATU. One of the seven dhatus or bodily tissues; the bone marrow and nerve tissue. It is unctuous and soft. Its main function is to oleate the body, to fill up the bone, and to nourish the shukra dhatu. It plays an important role in communication.
    • MAMSA DHATU . One of the seven dhatus or bodily tissues; the muscle tissue. Produced by rasa and rakta, its main functions are to provide physical strength, coordination, movement, covering, form, and protection.
    • MANTRA. A sacred word or phrase of spiritual significance and power that transcends the mind and yields bliss.
    • MARMA. An energy point on the skin that has a door receptor and is connected to the inner pathways of healing.
    • MUNG DAL. A small bean that has been husked and split. Usually a medium yellow color. Easy to digest.
    • NASYA. Method of administering medication through the nose; one of the ve measures of panchakarma.
    • NIGHTSHADE. Common name for a family of plants including tomatoes, potatoes, eggplant, tobacco, petunias, and belladonna, which have strong medicinal properties. Frequent use may disturb the doshic equilibrium.
    • OJAS. The pure essence of all the bodily tissues (dhatus); the super ne essence of kapha; maintains immunity, strength, and vitality. Ojas creates bliss and awareness in the mental faculties and governs the body’s immune function. If it is depleted, it can lead to death.
    • PANCHAKARMA. Five measures for elimination of excess dosha and/or ama from the body. Used for the purpose of internal puri cation. They are: vomiting (vamana); purgation (virechana); medicated oil or decoction enema (basti); bloodletting (rakta moksha); and nasal administration of specific medication (nasya).
    • PIPPALI. Piper longum; a close relative of black pepper, which has many medicinal applications, especially for digestion and respiration. A rejuvenative tonic (rasayana) for the lungs and liver.
    • PITTA. One of the three doshas; it corresponds to the elements of re and water. Sometimes referred to as the re or bile principle, pitta governs digestion, absorption, assimilation, metabolism, and body temperature. In balance, pitta promotes understanding and intelligence; out of balance pitta arouses anger, hatred, jealousy.
    • PRAKRUTI . Prakruti (spelled with a capital P) is the Cosmic Creativity, the primordial matter.
    • PRAKRUTI. The inherent nature or psychosomatic, biological constitution of the individual, prakruti is the xed constitution of a person, which reflects the proportion of the three doshas (vata, pitta, and kapha) established at conception.
    • PRANA. The vital life energy. Without it, life cannot exist. The ow of cellular intelligence from one cell to another. Equivalent to the Oriental Ch’i or Ki.
    • PRANAYAMA. The control of life energy by various techniques which regulate and restrain breath, through which one can control the mind and improve one’s quality of awareness and perception. Helpful with all types of meditation.
    • PURUSHA. Choiceless, passive awareness; the pure Cosmic Being.
    • RAJAS. One of the three universal qualities (gunas) of Prakruti, Cosmic Creativity. Rajas is active, mobile, dynamic.
    • RAKTA DHATU. The second of the seven tissues (dhatus), rakta mainly contains red blood cells, which carry life energy (prana) to all bodily tissues. This oxygenates, or provides the life function, for all the tissues.
    • RASA DHATU. The rest of the seven dhatus, rasa (plasma) is nourished from digested food, and after absorption, it circulates in the entire body via specific channels. Its main function is to provide nutrition to each cell of the body.
    • RASAYANA. Rejuvenation therapy which brings about renewal, regeneration, and restoration of bodily cells, tissues, and organs, giving longevity to the cells and enhancing immunity and stamina. 
    • RISHI. A seer, a Vedic sage. The ancient rishis perceived and/or recorded the Vedic hymns. These enlightened sages shared their knowledge, medicine, philosophy, and spiritual teachings.
    • RUDRAKSHA. The “tears of Shiva”; the dried seeds from the fruit of the rudraksha tree. Said to be good for the heart both physically and spiritually, helpful for meditation and for “opening the heart chakra.”
    • SAFFRON . A golden yellow spice that comes from the stigma of a particular crocus. The best quality saffron is grown in Spain and Kashmir.
    • AMPRAPTI. The pathogenesis of disease; the entire disease process from its cause through its various stages to the complete manifestation of the disease.
    • SANKHYA. One of the schools of Indian philosophy, Sankhya denotes both “discriminative knowledge” and “enumeration.” It gives a systematic account of cosmic evolution from Purusha (Cosmic Spirit) and Prakruti (Primordial Matter) through the stages of creation: Mahad (Cosmic Intelligence); Ahamkara (individuating principle); Mana (mind); Indriyas (the inner doors of perception); Tanmatras (the objects of perception); and Mahat Bhutas ( ve great elements). Sat means truth and khya means to realize; thus Sankhya means to realize the theory of the creation of the universe in order to realize the ultimate truth of human life. Sankhya reveals the journey of consciousness into matter.
    • SATTVA. One of the three gunas of Prakruti, sattva denotes light, clarity, purity of perception; it is the essence of pure awareness.
    • SHITALI. A practice of pranayama (breath control) that cools the system. Inhalation is through the curled tongue; exhalation is slow, steady, and complete.
    • SHUKRA DHATU. The seventh tissue (dhatu); the male reproductive tissue.
    • SROTAS. Bodily channels.
    • SUCANAT. A granulated natural sugar made from pure sugarcane juice.
    • SURYA NAMASKAR. The Sun Salutation, a series of yoga postures done in a owing sequence with coordinated breathing.
    • TAMAS. One of the three gunas of Prakruti or Nature; its characteristics are darkness, inertia, and ignorance; it is responsible for sleep, drowsiness, dullness, unconsciousness.
    • TEJAS. The pure essence of the re element; the super ne essence of pitta dosha, which governs the transformation of matter into energy and of food, water, and air into consciousness.
    • TIKTA GHRITA . “Bitter ghee,” a specific Ayurvedic compound made of clarified butter with various bitter herbs; used for medicinal purposes.
    • TRIDOSHA. The three organizations or codes of intelligence within the body, mind, and consciousness; the three bodily humors: air (vata), re/bile (pitta), and water (kapha).
    • TRIKATU. An Ayurvedic compound of ginger, black pepper, and pippali (piper longum) that burns ama, detoxi es the body, and improves digestion, absorption, and assimilation.
    • TRIPHALA. An important Ayurvedic compound consisting of three herbs: amalaki, bibhitaki, and haritaki. It is the best laxative and bowel tonic and a balanced rasayana that is good for vata, pitta, and kapha.
    • TULSI. Indian holy basil. The sacred plant of Krishna, this herb is said to open the heart and mind, bestowing the energy of love and devotion.
    • TURBINADO. A granulated sugar made from pure sugarcane.
    • TURMERIC ROOT. An underground rhizome from a perennial plant native to southern India and Asia. Comes in a red and yellow form, but only the yellow is eaten. One of the most important herbs for both internal and external use, it is also essential in most Indian cooking.
    • VATA. One of the three doshas, combining the space and air elements; it is the subtle energy associated with bodily movement and governs breathing, blinking, muscle and tissue movement, pulsation of the heart, and all movements in the cytoplasm and cell membranes. In balance, vata promotes creativity and exibility; out of balance, vata produces fear and anxiety.
    • VIKRUTI. The current state of the individual, as opposed to the original constitution (prakruti) at conception. It may also denote disorder.
    • YOGA. In its deeper sense, Yoga is union of the lower self with the higher self, of the inner with the outer, mortality with immortality. Yoga postures (asanas) promote health, exibility, and purity toward achieving the state of Yoga.

    You may also want to read more about Ayurveda and Holistic Healing here.

    Ayurvedic Healing Properties of Metals

    Metals' Healing Properties and How to Use Them

    Everything in existence, according to Ayurveda, is filled with the energy and intellect of Universal Consciousness. Because all kinds of matter, both biological and inorganic, are only the outward expressions of this most delicate creative force. 

    Matter is the consciousness's imprisoned light. Life's vital energy emanates from the universal source, the essence of all matter, and shows itself in nature's many forms and manifestations. 

    All substances in nature possess this cosmic creative intelligence, according to Ayurveda's traditional scriptures, and so have a therapeutic potential when employed properly. Food, breathing, exercise, meditation, relationships, yoga, and massage, as well as structured daily and seasonal routines, are all used by Ayurvedic medicine in its effort to generate and preserve perfect health. 

    Thousands of plants and herbal formulations are also used. Ayurveda also makes use of the therapeutic powers of metals, gemstones, colors, and scents. These contain unique, highly effective types of energy that can be used for healing. 

    Most of these practices, which are well-documented in ancient texts, have been employed safely and successfully for thousands of years throughout Asia, but they were poorly recognized and recognized in the West until recently. This list will provide you a quick overview of different therapeutic approaches.

     Metals are a type of material that can be Metals are historically processed to be given internally in tiny dosages for medical purposes, after going through a rigorous and thorough purifying process to eliminate any detrimental effects on the body's important organs. The following suggestions are risk-free since they do not require ingesting the metal itself.


    Copper lowers fat and lowers extra kapha. It is a liver, spleen, and lymphatic system tonic that aids in the treatment of anemia. 

    Wash several copper pennies thoroughly and boil them in a quart of water (or boil a quart of water in a copper vessel) until half the water remains to cure obesity and liver and spleen diseases. For a month, take 2 tablespoons of this copper water three times a day. 

    It's also beneficial to get a copper drinking glass, fill it with pure water every night, and drink the water in the morning.


    Gold strengthens the neurological and cardiovascular systems, enhances memory and intellect, and boosts stamina. 

    It is also beneficial to those with weakened lungs. Pre-exam stress among students, arthritis, and cardiac arrhythmia can all benefit from gold. Gold's energy may be harnessed by making gold-medicated water. 

    Use pure gold, such as a gold band (24 karat is preferable). Boil the gold in 2 cups of water until 1 cup has evaporated. To invigorate the heart, boost mental faculties, and awaken pure consciousness, drink 1 teaspoon of this gold water 2 or 3 times a day. (Your gold will not be harmed as a result of this procedure.) 

    It's also possible to manufacture golden rice. Place a piece of gold in the rice cooker and cook as usual while the rice is cooking. Remove the gold before serving the rice after it's done.

    NOTE: Because gold has heating capabilities, it should be handled with caution by people who have a pitta constitution.


    Silver has cooling effects and can help with excessive pitta. Silver helps to balance vata by increasing strength and endurance. 

    Silver may aid with emaciation, prolonged fever and weakness after a fever, heartburn, in amatory disorders of the intestines, and excessive menstrual flow. Silver has antibacterial, antiseptic, and disinfecting properties. 

    Make silver water according to the gold water instructions above, and take 1 teaspoon 2 to 3 times a day. To increase strength and stamina, drink warm milk prepared in a silver pitcher.


    Bone marrow, bone tissue, the liver, and the spleen all benefit from this metal. It promotes the synthesis of red blood cells and aids in the treatment of anemia. Iron also rejuvenates and strengthens muscular and nerve structures. 

    Cooking in cast iron pots and pans will provide you with more iron. However, too much iron in the body can be dangerous, so use it with caution. 

    Although women may be iron-deficient during their menstrual periods and benefit from supplemental iron, very few males in Western civilization require it. Long-term staunch vegans may be an exception.

    You may also want to read more about Ayurveda and Holistic Healing here.

    Ayurvedic Healing Properties of Colors

    Colors have therapeutic powers, which are used in Ayurvedic remedies. The vibratory energy of the colors may be employed to help build equilibrium in the mind and body since the primary hues of the rainbow are associated with the physical tissues (dhatus) and the doshas. 

    Color is nothing more than light, and light is the radiant energy that each atom emits. The sun is the source of light and color. Sun rays are responsible for all of the colors we see in our solar system. The wavelength, frequency, and vibration of each hue are unique. 

    The seven hues of the rainbow may be separated using a prism in the sunshine, but the equal presence of all seven produces white light. Black, or blackness, is the absence of any color. As a result, black is a negative color, whereas white is a positive one. Choosing proper colors for your apparel and surroundings at home and at work can have an impact on your health and happiness. 

    Also, if you wrap colored, translucent paper or plastic wrap over a jar or glass of water and leave it in the sun for four hours, the water will absorb the color's vibrations. Drinking the water will then have a positive effect.


    Red is a vibrant and comforting color. It eliminates excess kapha and soothes exacerbated vata. Overexposure to this color, however, can worsen pitta and produce amatory diseases like conjunctivitis due to its hot impact. The color red is associated with our blood. It enhances circulation and encourages the development of red blood cells. It also maintains skin color and provides energy to nerve tissue and bone marrow. Pink has a milder influence, fostering love and tranquilly, yet in kapha people, it may promote lethargy.


    Orange, like red, is a comforting color with a healing aura. It's a sexually arousing color that offers the sex organs vigor and vigor. Surprisingly, orange aids renunciation and the transformation of sexual energy into Supreme Consciousness in spiritual aspirants who have chosen to be celibate. Orange is balanced for both vata and kapha, although pitta may find it annoying. It possesses antibacterial and bacteriostatic qualities, which means it prevents germs from growing.


    Yellow helps to balance out excess vata and kapha. It helps energy ascend to the crown chakra for spiritual revelation and enhances insight and wisdom. Yellow is a decongestant that aids with kapha congestion relief. It also has antimicrobial properties. Excess bile is produced as a result of overexposure to yellow, which raises pitta dosha.


    This hue has a relaxing impact on the mind and body, as well as providing a sense of freshness. It calms the emotions and energizes the heart chakra, bringing sensations of joy to the heart. Green calms and soothes excess pitta, but it might irritate vata and kapha. Green increases the formation of granulation tissue and aids in the healing of ulcers.


    Blue is a soothing hue that helps to soothe irritated pitta. It helps to treat liver issues and has a relaxing impact on the body and psyche. Placing a baby under a blue light will help it heal faster if it has jaundice. Pure Consciousness is represented by the color blue. Overexposure to blue can aggravate vata and kapha, as well as induce congestion.


    This is the hue of Cosmic Consciousness, and it promotes enlightenment. It gives the body a sense of lightness and aids with perception opening. Purple helps to balance pitta and kapha, but it can also increase vata.


    Silver like the Moon and Golden like the sun's hue, is such a warming hue that it is good for both vata and kapha. Colors that are good for different constitutions Certain colors are calming and balanced for each constitutional type, while others are unpleasant. Here's a rundown of healthy color combinations:

    • Vata: Dark and cooling hues like blues, browns, and black should be avoided by Vata types. Very bright, brilliant colors, on the other hand, may be overstimulating to vata, which has a propensity to be hyperactive. Warm pastels, cheerful yellows, and green, together with some warming red and orange, are your best options.

    • Pitta: Cool, gentle hues are great for your health and mental harmony. Blues and purples/violets, as well as silver (particularly silver jewelry) and bluegreens, are wonderful choices. Reds and oranges should be avoided if you have ame pitta dosha, while yellow and gold should be avoided. Black should be avoided at all costs.

    • Kapha: Colors that are bright, energetic, and bold help to counter kapha's predisposition for lethargy and mental and bodily heaviness. The colors red, yellow, orange, and gold are all attractive. Even if you think you look nice in green, dark blue, or white, these colors aren't the healthiest for you. Silver, which is related with the moon, is cooling and calming, and it helps to balance pitta.

    You may also want to read more about Ayurveda and Holistic Healing here.