Ayurveda Medicine of the Gods

Ayurveda means literally the 'science (Veda) of longevity', but because of its divine origins I have entitled this article 'Medicine of the Gods. It was originally a indu medical system and had its beginnings more than two and half thousand years ago in the si!th century before the "resent era (or if you "refer #$.). Ayurveda soon develo"ed outside of the strictly indu community and was ta%en u" and ada"ted by #uddhists and other religious grou"s. It has survived until the "resent day and is in fact undergoing a renaissance both in India and throughout the western world, which sees it as a necessary com"liment to the $linical model. Ayurveda develo"ed at about the same time as #uddhism and induism and re"laced earlier ideas on disease and ealing that were written down in religious te!ts such as the Atharva Veda. &ntil Ayurveda came on the scene, disease was usually e!"lained in terms of "ossession by various demonic disease entities. 'his earlier 'system' was "erha"s successful because disease was less fre(uent. #ut with the growth of cities and a more settled way of life, new diseases arose and as a res"onse a new medical system was needed. Ayurveda is basically a humoural medical system that maintains that there are three essential humours which cause disease if they become imbalanced. 'hese three humours are usually translated in )nglish as *ind, #ile and +hlegm. ,ccasionally in the surgical tradition a fourth humour - blood - was added. .urgery and "hysical Ayurveda became two se"arate traditions, surgery being more im"ortant amongst the #uddhists, who for one reason or another are less hung u" about ritual "urity and contact with taboo bodily "roducts such as blood. According to Ayurvedic medicine most "eo"le are born in a state of e(ui"oise but (uic%ly loose it, either through bad diet, bad treatment or moving away from the "hysical location most conducive to their natural constitution and tem"erament. )veryone is recommended to discover for themselves what the o"timum conditions for them might be and to try to %ee" themselves on an even %eel. 'he "rimary method for returning and maintaining the humours to a state of e(ui"oise is diet. 'here are general recommendations of diet such as always eating hot food in the cold season etc. etc. owever, more serious illness must be treated by a (ualified Ayurvedic "hysicians, who has undergone at least seven years of training. e or she will recommended a more finely tuned diet as well as s"ecial thera"eutic techni(ues to attem"t to redress serious imbalances of the humours.

'here is an ancient story, recorded also in the medical te!ts that e!"lains the advent of these new diseases in mythological terms. It is called the Myth of /a%sha's sacrifice. In this story, the god .hiva in revenge for not being invited to /a%sha's wedding sacrifice, sacrifices /a%sha0 .ometimes it is said that .hiva was angry because /a%sha's feast was an incestuous wedding sacrifice. In the ensuing chaos the following diseases were engendered1 gulma (tumours), "rameha (diabetes), %ushtha (le"rosy), unmada (insanity), a"asmara (e"ile"sy), ra%ta"itta (haemorrhage) and ra2aya%shma (consum"tion). 3$. II.4,556 Medicine has a long association with the way of the warrior. .hiva, the god blamed for s"reading so many new diseases is often associated with war. Another warrior god called Indra, is said to be have given 'the science of longevity' - 7yurveda to humanity in order to rid them of these same diseases. .o one god gives another ta%es away. In fact .hiva and Indra are very closely related, li%e two sides of the same coin. +erha"s it shouldn't sur"rise us that those who are most s%illed at inflicting "ain are also the very ones to remove it again. (+lato says a similar thing in the Republic) 'he warrior god Indra has an earthly son called Ar2una. Ar2una is the archety"al martial artist and "artici"ated in the long and bloody war that according to Indian tradition mar%s the beginning of human history. is story is told in the e"ic "oem the Mahabharata. In one very suggestive e"isode, Ar2una is forced to hide his identity and is able through his "hysical s%ill to hide his masculinity and assume the form of a eunuch. 'his e"isode has always reminded me of the su""osed ability of some male martial artists to raise their testicles into their abdomen and thus "rotect them from in2ury. #ut be warned, although Ar2una eventually recovered his masculinity his was "ermanently barred from assuming the role of 8ing. 3As a )unuch Ar2una taught dancing - another im"ortant lin% with Martial Arts6 Another more obvious, connection between 7yurveda and the martial arts comes through its doctrine of vital "oints. It is "erha"s more well %nown that Indian se!ology describes a system of erogenous 9ones (candra%alas in .ans%rit) or "oints of arousal. 'hese "oints are enumerated in te!ts such as the Kama Sutra and Ananga Ranga, erotic te!ts which ta%e many of their source ideas from the medical tradition. owever "erha"s less well %nown is the counter"oint to the erogenous 9ones : these are the "oints of vulnerability or marmas. .ushruta, who was an ancient surgeon who lived about ;<<< years ago, identified about 5=< marmas and some of these have been matched with corres"onding "ressure "oints in 2u2itsu and other martial arts. 'he following diagram, ta%en from a recent translation of .ushruta's medical te!tboo%, shows some of the im"ortant marmas in the arms and legs. Martial arts tradition has it that #uddhist missionaries travelling from Indian in the first few centuries of our era too% with them some early forms of martial arts, ideas that became the "recursors of the $hinese and >ar )astern variations. 'here is therefore a direct lin% between the surgeon .ushruta, whose wor% was widely studied by #uddhists and the highly develo"ed system of "ressure "oints and meridians. 'he terms may have changed but the underlying conce"ts of Ayurveda and the fighting arts of Asia are sur"risingly similar.

Simple Definition Ayurveda is a wholistic system of medicine from India that uses a constitutional model. Its aim is to "rovide guidance regarding food and lifestyle so that healthy "eo"le can stay healthy and fol%s with health challenges can im"rove their health. 'here are several as"ects to Ayurveda that are (uite uni(ue1 5. Its recommendations will often be different for each "erson regarding which foods and which lifestyle they should follow in order to be com"letely healthy. 'his is due to it's use of a constitutional model. ;. )verything in Ayurveda is validated by observation, in(uiry, direct e!amination and %nowledge derived from the ancient te!ts.

it directs the body to act accordingly by releasing various digestive en9ymes. It understands that there are energetic forces that influence nature and human beings. a huge amount of information is available regarding this relationshi".ans%rit words1 Ayu which means life and Veda which means the %nowledge of. over A< "re"aratison were mentioned that could be used to assist an individual in overcoming various ailments. #ecause Ayurveda sees a strong connection between the mind and the body. Meaning Ayurveda is made u" of two . they hy"othesi9ed that we may indeed occu"y many "hysical bodies throughout the course of time but that our underlying self or soul remains unchanged. =. we. According to the ancient Ayurvedic scholar $hara%a. there is more to us then what meets the eye. 'he mind and the body wor% in con2unction with one another to regulate our "hysiology. senses and the soul. . EayuE is com"rised of four essential "arts. In essence Ayurveda has been in e!istence since the beginning of time because we have always been governed by nature's laws. to fully com"rehend the vast s co"e of Ayurveda let us first define EAyuE or life. It is a . which not only controls our thought "rocesses but hel"s assist us in carrying out day-to-day activities such as res"iration. Body.mell and taste are two im"ortant senses th at aid in the digestive "rocess. *hat we see to hel" illustrate this conce"t is what trans"ires at the time of death.E 'hese are 2ust a few e!am"les of how we are made u" of these four com"onents that we call life. the desire to eat food or indulge in a "articular activity that used to be a great source of satisfaction for that "erson dro"s by the wayside.<<< years ago. 'hese forces are called the 'ridoshas. owever. too. In fact. In order for the mind to act a""ro"riately to assist the "hysical body. . *e are all "art and "arcel of nature. it is fair to say that Ayurveda is a system that hel"s maintain health in a "erson by using the inherent "rinci"les of nature to bring the individual bac% i nto e(uilibrium with their true self. adhere to these very same "rinci"les. owever. if we overindulge the taste buds with too much of a certain taste. SOUL Ayurveda also sees that before we e!ist in "hysical form with the hel" of the mind and senses that we e!ist in a more subtle form %nown as the soul. digestion and elimination. Maintaining the clarity of our senses is an essential "art in allowing the mind and body to integrate their functions and hel" in %ee"ing us healthy and ha""y individuals. *hen the individual nears the time to leave the "hysical body. In fact. such as sweet. 'o %now about life is Ayurveda. Origin Ayurveda is an intricate system of healing that originated in India thousands of years ago. *e can thin% of the mind as a com"uter and the senses as the data which gets entered into the com"uter. many of hisFher desires will cease to be "resent. circulation. many individuals have been documented to e!"erience the sensation of being Eout of their bodies. 'he combination of mind. Mind.cience of Bife. *e can see that underlying our "hysical structure is the mind. 'he ancient seers of India believed tha t we were com"rised of a certain energetic essence that "recluded the inhabitance of our "hysical entity. *hen the mind registers that a "articular food is entering the gastrointestinal tract. in actuality. 'he @ig Veda was written over A. 'herefore. Cust as the animals and "lants live in harmony with nature and utili9e the Baws of Dature to create health and balance within their beings. As the soul no longer identifies with the bod y. we must use our senses as information gatherers. we may find that the ability of the mind to "erceive the sweet taste is im"aired: and thereby the body becomes challenged in its ability to "rocess sweet foods. but really Ayurveda has been around even longer than that. body. *hat we see is that A yurveda is more than 2ust a medical system. and Sences *e tend to identify most with our "hysical bodies: yet. In the @ig Veda. *e can find historical evidence of Ayurveda in the ancient boo%s of wisdom %nown as the Vedas.?.

*hen any of these elements are "resent in the environment. 'hese ratios of the doshas vary in each individual: and because of this. 'he @i% Veda. adding structure unit by unit. Ayurveda sees each "erson as a s"ecial mi!ture that accounts for our diversity. certain elements are seen to have an ability to combine to create various "hysiological functions. Ayurveda gives us a model to loo% at each individual as a uni(ue ma%eu" of the three doshas and to thereby design treatment "rotocols that s"ecifically address a "ersons health challenges.ama. government. Ha2ur and Atharva.<<< years ago in India. is the oldest surviving boo% of any Indo-)uro"ean language (?<<< #. 'he transformation of foods into nutrients that our bodies can assimilate is an e!am"le of a "itta function. 'here were originally four main boo%s of s"irituality. astrology. it was said to be a world medicine dealing with both body and the s"irit. If to!ins in the body are abundant. the ancient wisdom of this healing system was a "art of the s"iritual tradition of the . the famous sage. Vata governs the "rinci"le of movement and therefore can be seen as the force which directs nerve im"ulses. the science of life. 'he foods we eat and the weather are 2ust two e!am"les of the "resence of these elements. water. s"iritual business. Cust as in nature. circulation. )ther and air combine to form what is %nown in Ayurveda as the Vata dosha. >ire and water are the elements that combine to form the +itta dosha.anatana /harma (&niversal @eligion). $erebral-s" inal fluid "rotects the brain and s"inal column and is a ty"e of 8a"ha found in the body. or Vedic @eligion. *hile we are a com"osite of these five "rimar y elements. then a cleansing "rocess %nown as +ancha 8arma is recommended to eliminate these unwanted to!ins. "revention and longevity is the oldest and most holistic medical system available on the "lanet today. In Ayurveda we view a "erson as a uni(ue individual made u" of five "rimary elements. >inally. health. 8a"ha is what is res"onsible for growth. +itta and 8a "ha. .Principles Dow that we have a better understanding of what com"rises life. we too have these five elements in us. sha%tavesha avatar of Vishnu. "oetry and s"iritual living and behavior. which included among other to"ics. *e ho"e that you will continue to e!"lore Ayurveda to enhance your health and to gain further insights into this miracle we call life. air. +itta is also res"onsible for metabolism in the organ and tissue systems as well as cellular metabolism. let's loo% at some of the "rinci"les of Ayurveda and how they might affect us. it is "r edominantly the water and earth elements which combine to form the 8a"ha dosha. #efore the advent of writing. 'he +itta dosha is the "rocess of transf ormation or metabolism. Conclusion 'his understanding that we are all uni(ue individuals enables Ayurveda to address not only s"ecific health concerns but also offers e!"lanation as to why one "erson res"onds differently th an another. 'hese boo%s are %nown as the four Vedas: @i%. res"iration. *e may also suggest certain herbal su""lemen ts to hasten the healing "rocess. 'he elements are ether (s"ace).$. Ayurveda will suggest s"ecific lifestyle and nutritional guidelines to assist the individual in reducing the dosha that has become e!cessive. the mucousal lining of the stomach is another e!am"le of the 8a"ha dosha "rotecting the tissues. army. VedaVyasa. *e are all made u" of uni(ue "ro"ortions of Vata. *hen any of the doshas ( Vata.). It was "laced in written form over G. and elimination. Another function of the 8a"ha dosha is to offer "rotection. 'he @i% Veda (also . "ut into writing the com"lete %nowledge of Ayurveda. and earth. Ayurveda . Also. they will in turn have an influence on us. +itta or 8a"ha ) become accumulated. fire. a com"ilation of verse on the nature of e!istence. along with the more directly s"iritual insights of self reali9ation into a body of scri"tural literature called the Vedas and the Vedic literatures.

longevity and surgery came through /ivine revelation: there was no guessing or testing and harming animals.amhita and the Ashtangha ridaya . and the . and hel"ed to form the foundation of the )uro"ean tradition in medicine. they also became Vaidyas ("hysicians of Ayurveda). 'hese revelations were transcribed from the oral tradition into boo% form.<< years old. 'he sage-"hysician-surgeons of the time were the same sages or seers. +aracelsus. . $onse(uently Ayurveda grew into a res"ected and widely used system of healing in India.the school of "hysicians. foods. colors. +ediatrics. along with a highly advanced system of medicine which contained a in de"th descri"tion of cor"oreal. the %nowledge of the use of various methods of healing. It is because these te!ts still contain the original and com"lete %nowledge of this Ayurvedic world medicine.torinolaryngology. It is said that they received their training of Ayurveda through direct cognition during meditation. *hat is fascinating is Ayurveda's use of herbs.urgery. . . lifestyle and surgery. Bearned men from $hina.amhita.em"ion. etc. Atreya. 'o!icology. 'ibet. who is %nown as the father of modem *estern medicine. Around 5G<< #. )gy"tians. the Indians were en2oying the fruits of ama9ingly well develo"ed systems such as architecture.ther forms of medicine from various cultures. 'here were two main schools of Ayurveda at that time. music. gems.$. Gerontology or . +sychiatry.the school of surgeons. Among the @i% Veda are found discussions of the three dosas."thamology and .urgery of ead and Dec%. 'here are two main re-organi9ers of Ayurveda whose wor%s are still e!isting in tact today .amhita).cience of @e2uvenation. 'he third ma2or treatise is called the Ashtanga ridaya. called the Atreya . +ersians.amhita is the oldest medical boo% in the world0 'he Vedic #rahmanas were not only "riests "erforming religious rites and ceremonies. "sychological as well as s"iritual healing by using various medicinal thera"ies.cri"tures relating to Ayurveda and com"iled se"arate boo%s dealing only with Ayurveda. 'he Indian subcontinent has been a sub2ect of fascination and has been more or less surrounded by the enigmatic aura since centuries. In other words.ushrut . and /hanvantari . Ayurvedic te!ts were translated in Arabic and under "hysicians such as Avicenna and @a9i . aromas. "revention. agriculture. astrology. . @omans. . 'hese boo%s are believed to be over 5. . 'hese two schools made Ayurveda a more scientifically verifiable and classifiable medical system +eo"le from numerous countries came to Indian Ayurvedic schools to learn about this world medicine and the religious scri"tures it s"rang from. when the human race in the most of the "arts of the world was struggling to reach the first landmar% of civili9ation. In the "rehistoric )ra.ushrut..ages too% the "assages from the Vedic . dee"ly devoted holy "eo"le..an%hya which lies at the base of both Ayurveda and Hoga. both of whom (uoted Indian Ayurvedic te!ts. inters"ersed with the other as"ects of life and s"irituality.$hara% and . the Gree%s. which is a concise version of the wor%s of $hara% and . 'his style became "o"ular in )uro"e.ne of these boo%s. 'hus the three main Ayurvedic te!ts that are still used today are the $hara% . established Islamic medicine.ushrut. "racticed and "ro"agated a system of medicine which borrowed heavily from Ayurveda. In 5Ath $entury )uro"e. contains verses on the nature of health and disease.amhita (com"ilation of the oldest boo% Atreya . that Ayurveda is %nown today as the only com"lete medical system still in e!istence. although "arallel are missing "arts of the original information. "athogenesis and "rinci"les of treatment. and the use of herbs to heal the diseases of the mind and body and to foster longevity. Vayu.cience of >ertility.%nown as @ig Veda) refers to the cosmology %nown as . who saw health as an integral "art of s"iritual life. and more traveled to learn the com"lete wisdom and bring it bac% to their own countries. +itta and 8a"ha. . Afghanistanis. 'he Vedic . yoga. Ayurveda was delineated into eight s"ecific branches of medicine. 'he Atharva Veda lists the eight divisions of Ayurveda1 Internal Medicine. mantras.

>or e. vision in my eyes. hearing in my ears. hair that are still blac%. along with Medicine and all the connected branches li%e the science of herbs and minerals. 'he man of the Vedic era is full of 9est for life and com"letely re2ects the idea of untimely deaths as well as the limitations of old age. the art of surgery and many others. EAyu Iti Ji it!ala"# Ayu$life% is t&e lifespan of an indi idual from 'irt& to deat&" S&lo!a( "Vang Ma Aasan Nasoho Pranashchkshur Akshnoho Shrotram Karnayoho| Apalitaha Kesha Ashona Danta Bahu Bahvor Balam || rvor !"o #anghayor #avapaadayoho | Pratishtha Arishtani Me Sarvatmani$hrushtaha || (Atharva Veda 5IFA<) EMay I have voice on my li"s.. the oldest of the global literature. S&lo!a( A$hayam Mitrad A$hayam Amitrad A$hayam %nyatad A$hayam Puro yaha& A$hayam Naktam A$hayam Diva Naha& Sarva Aasha Mama Mitram Bhavatu" (Atharva Veda 5IF5GFA) EMay I be unafraid of the friends and the foes: of the %nown and the un%nown: of the days and the nights. defines the healing "ower of water in one single verse.E 'he most fascinating as"ect of the entire Vedic literature is the fearless and a "hiloso"hical a""roach of our ancestors towards all the as"ects of life including death. firmness in my feet. @ugveda. fleetness in my legs. Architecture. "ower in my thighs. the methods of drug formulation. Music.g.E 'he core nature of the Vedic man is reflected to be of 2oy and ecstasy and his immense ca"acity to see through daily "roblems concerning life and e!"erience the unending bliss of /ivine. which might be inter"reted as the recently invented hydrothera"y. May all the "aths be my friends. strength in my arms. teeth that are strong.'he Vedas reveal a wonderful "icture of a "erfect society formed of learned men and women who e!hibited a very advanced thin%ing and a detailed %nowledge about various arts and sciences such as Astrology. S&lo!a( "'ryam$akam (a"amahe Sugandhim PushtiVardhanam rvarukam )va$andhanaat Mrutyor Muksheeya Mamrutat" . May all my limbs remain sound and unhurt and my soul enlightened. breath in my nose.

. the creator. Aasavas. >rom him the entire %nowledge was "assed on to the Ashwini%umaras who were the "hysicians of gods. is originated in the divine mind and descended from the divine sources to the ancient "hysicians. 'herefore. though legendary in most of the as"ects. Aacharya 8ashya"a formed a treatise of "ediatrics. the im"ortant information about diagnosis of various diseases: different herbs: and that of minerals and various formulations such as decoctions. was conveyed to the succeeding generations and the science of medicine was systemati9ed and ramified %nown as Ayurveda. Arishtas etc. tablets. the worshi""ers of 'ryamba%a ('he God of life and death). #hava +ra%ash Dighantu and .E 'his tendency of the "eo"le of the ancient society. Aacharya #haradwa2. .ushrut . "o"ularly %nown as the fifth Veda... Aacharya . 'he brief history of emergence of Ayurveda tells us that this science was originated in the /ivine Mind or Bord #rahma.amhita. Aacharya 8ashya"a and Aacharya /ivodas /hanvantari. Madhava Didana. a renounced "u"il of Aacharya /ivodas /hanvantari wrote the most im"ortant te!t on surgery.ushrut.) *e. Aacharya $hara%.amhita and Ashtanga ridaya written by Vagbhatta are %nown as #rihattrayi and they form the most im"ortant database of Ayurvedic medicine at "resent. even Ayurveda. )D' and o"hthalmology available today as . available to us today as $hara% . which was revised by his student.harangdhar . but not from the ties of the eternal life. All the four Vedas are %nown as 'A"aurusheya'.(@igveda JF. 'his theory of emergence. 'hese three ancient scri"tures i.imilarly. the %ing of gods.IF5.ushrut . which is available in "artial form %nown as 8ashya"a .amhita res"ectively. is stored in three te!ts vi9. $hara% . Aacharya Agnivesha was the most intelligent disci"le of Aacharya #haradwa2. . which included the wea%nesses of mind and illnesses of the body. *&e Myt&ological origin of t&e +od of Medicine . meaning that they are not evolved from human mind but conceived by the divine mind. may be "luc%ed u" li%e a ri"e fruit (at the old age) and be released from the bondage of the mortal life. "owders. 'ogether they are %nown as Baghutrayi. which is derived from the basic form 'Vid' or %nowledge.amhita. Ashwini%umaras offered Ayurveda to Bord Indra. )mergence( Ayurveda includes the word Veda.amhita. vi9. to fight against all the disabling factors. e!"erienced in its entirety even today.e.amhita. still offers the e!"lanation for the miraculous curative "ower of sim"le herbs described in Ayurvedic te!ts. who conveyed it to the /a%sha +ra2a"ati. and he formed the main Ayurvedic te!t of internal medicine. Indra had three great "hysicians as his disci"les.

when the mountain was "laced in the ocean. around the mountain and thus the ocean started churning. as the gods had the strength from the nectar to overcome the demons. they went to #rahma. #ut this nectar could only be "roduced by churning the entire ocean in order to harness its ancient healing "ro"erties. Vishnu. 'hey again declared war with the gods but were later van(uished. >inally. EHou must do what I as% you to do. in the form of Mohini. sus"icious of the ongoing events. for his hel". the god of Medicine. Hou must wait your turn for the nectar. were fre(uently at war with one another. the "reserver of the &niverse. 'he following is an interesting mythological tale which tells us how he came into e!istence. the Gods were on the verge of defeat. 'he demons forgot about the nectar as the beautiful Mohini enchanted them. *hen Vishnu assumed his original form again. >irst. vi9. @ound and round they went. At this critical moment. In one "articular war.: a $ha%ra to defeat evil forces. it san% to the bottom. as it had the medicinal "owers of su"reme strength. /hanvantari emerged. in turn.' Accordingly. Vishnu transformed himself into Mohini. #rahma suggested that the Gods as% Bord Vishnu. started "ulling at the cobra's tail as decided. e answered1 'I will transform myself into a tortoise and hold the mountain on my bac% until the ocean is fully churned and the magical nectar is obtained. . a beautiful maiden. 'hey were hy"noti9ed by her charm and willing to do anything she said. 'hey discovered that a mountain called Mandarachala could be used to swirl the waters of the ocean. the cobra. his trans"orter. owever. 'he strongest of the warriors tried to drag this mountain to the churning location. 'he demons thought Mohini would be dis"leased if they ob2ected to it.han%ha (conch shell) to ma%e the atmos"here free of viruses and bacteria by fumigation: Calou%a (leech) used for curing all the diseases caused by vitiated blood and a 8alash (2ar) containing Amruta (the eli!ir of life) to re2uvenate the sufferer. with the hel" of Garuda. to tem"t and tric% the demons. said to them. decided to cause some disru"tion and started "ulling at the cobra's head. Begend has it that in ancient times. . there were beautiful "earls and then a deadly "oison. As both sides tugged harder. the demons reali9ed that they had been deceived. 'he Gods. 'o bring it bac% to the surface "roved to be im"ossible. the $reator. Vishnu. to act as a churning ro"e. though cousins. out of the turbulent churning came various ob2ects from the ocean.E 'hey agreed and Mohini began to serve the nectar to the gods first. 'he ro"e could be used to agitate the water around the churning rod. Vishnu became a tortoise and lifted the mountain on his bac%. Mohini %e"t the demons under her s"ell. succeeded in bringing the mountain to the ocean. 'he gods as%ed Vasu%i. #oth gods and demons wanted to have this "ot of nectar. but they failed. with the "ot of magical nectar in his hand. 'he demons. the Gods needed a very large churning rod. the Gods and /emons. Vishnu advised the Gods that in order to defeat the demons they needed a s"ecial nectar which had "owerful medicinal "ro"erties and could ma%e them immortal. 'he gods again as%ed Vishnu for his hel". Dot %nowing where to turn. 'o churn the ocean. Bord /hanvantari is described as having four arms carrying various healing instruments in each hand. As "redicted by Vishnu. the churning got faster.Dhanvantari is the God of Medicine in India.

. ?) /emonology (Graha $hi%itsa or #huta vidya). .urgery (. A number of surgical "rocedures li%e resection of the obstructed intestinal loo".ushrut . they decided to classify it into eight branches renaming it as 'Ashtanga Ayurveda'. . #ut Ayurveda is the "ioneer in the art of surgery.. fevers.ayac&i!itsa% $hara% .amhita and Ashtanga ridaya.e.amhita and Ashthang ridya. 'he three main te!tboo%s.hala%ya tantra). A) 'o!icology (/anshtra $hi%itsa or Agad tantra). G) ..ushrut . a sim"le .urgery is not an invention of modern medicine. e!cessive hemorrhage etc.ome interesting and ama9ing descri"tion about all the eight branches of Ayurveda from #ruhattrayee is given below.amhita. infectious diseases. 5) Internal Medicine (8aya chi%itsa). surgical removal of bladder stones.) Gynaecology and +ediatrics (#ala $hi%itsa or 8aumar bhrutya). vi9. contain the details of all these branches.#. arthritic conditions including the conditions li%e rheumatoid arthritis and osteoarthritis: asthma. including those of India. throat. A"art from these com"licated diseases. differential diagnosis along with the com"rehensive management of diverse diseases li%e diabetes mellitus. =) )D' and .ushrut . Greece and )gy"t. surgical management of ascitesKI. along with surgical "rocedure of the removal of cataract and cosmetic surgery such as rhino"lasty and auro"lasty (reformation of traumati9ed nose and ear). 'his consists of eight classifications. various ty"es of thera"ies. he"atobilliary disorders. /" Surgery $S&alya *antra% . including the "urification methods. have been described in .amhita and Ashtanga ridaya sti"ulate drug thera"y of different ty"es of con2unctivitis and glaucoma."Internal medicine $. even though it contains the detailed information of various branches of medicine. %nown as #ruhattrayee. +ancha%arma: detailed account of diagnosis and various diagnostic methods. nose. It was highly advanced in several ancient cultures.halya tantra). . tuberculosis and many others. and 4) A"hrodisiac 'hera"y (Va2i%aran). *hen ancient "hysicians gained the %nowledge of Ayurveda."hthalmology (&rdhvanga $hi%itsa or . i. It "rovides "recise information on basic "rinci"les of treatment.amhita is the most im"ortant scri"ture of Internal medicine. J) @e2uvenation 'hera"y (@asayana). .ay 'al gra&a urd& ang s&alya dans&tra -ara rus&ana"# )ig&t Branc&es of Ayur eda $As&tanga Ayur eda% 'he descri"tion of Ayurveda in the Vedas is scattered and disorgani9ed. 0" )1* and Op&t&almology $S&ala!ya *antra% 'his branch includes the descri"tion and treatment of diseases of head. and eye. ear. which include $hara% .

'hese are 1 Sans!rit *erm = 0 >ualities )nglis& e?ui alent = 0 >ualities . etc. cory9a.e connect to our en ironment< *&ree +unas = Components of t&e uni erse 'he "hiloso"hy of Ayurveda believes in the common origin of all material forms of the universe. 5" Demonology $B&uta idya% 'his une!"lored branch of Ayurveda deals with the effects of various su"er-natural forces on human mind and body. Ayurveda describes a s"ecial method called E+unsanvan VidhiE for having a child of the desired se!. mouth ulcers etc.e.amhita. 'he descri"tion is available in all the three treatises i. ric%ets.uch "ollution is said to be the cause of various e"idemics and the reason for the colla"se of several civili9ations.home remedial a""roach of these ancient scholars towards minor "roblems li%e wa! in ear. the mention of use of many disinfectant "lants under the title of 'Graha Vidya /ravya' for fumigation.amhita and Ashtang ridaya. which im"rove se!ual ca"acity by controlling "remature e2aculation orFand by curing other male se!ual disorders. healthy life by delaying old age and increasing longevity. are described in detail.amhita. "lant and animal %ingdoms as well as artificial "oisons "re"ared from "oisonous drugs. e!cessive bleeding during "eriods. Ayurveda defines three "rimary (ualities (referred to as 'gunas') which are res"onsible for the creation of all substances in the &niverse. which are successfully administered even today. Interestingly. teething disorders. 'his thera"y is used to "revent diseases and "romote a long. 'his is described under the title of Aachara @asayana. It describes the descri"tion and treatment of various disorders of children such as gastro intestinal diseases. It also includes the descri"tion of drugs. . 'he descri"tion of these so-called su"er natural "owers resemble to that of viral and bacterial infections in some instances. and different methods used in ancient times to administer "oison in an enemy's body system. :o. 'he re2uvenation "rocess re(uires that we observe the @ight conduct in life. 8" Ap&rodisiacs $9a-i!aran% 'his branch discusses the thera"eutic use of various a"hrodisiacs for enhancing the vigor and se!ual ca"ability of males. drugs and food causing chronic "oisoning sym"toms. to ma%e the atmos"here germ free also su""orts this com"arison. form a base for the home remedies.aumara'&ritya% 'his branch gives detailed information of "ediatrics ("renatal and "ostnatal baby care) and gynecology. . and other common disorders of women li%e white discharge. 2" Paediatrics $. 6" *&e Science of 7e-u enation $7asayana% It is described in detail in $hara% . various causes and treatment of infertility (inability to have a child). 'his sub2ect needs much study and research.ushrut .ushrut . intelligence and constitution. . 3" *o4icology $Agadatantra% 'his branch deals with various natural "oisonsFto!ins originating from minerals.amhita and a brief account is given in Ashtanga ridaya and . $hara% . the conduct for women during "regnancy and after delivery. endometriosis etc. It also includes descri"tion and disadvantage of food of o""osite (ualities. the conce"t of "ollution of air and water has also been considered. dryness of eyes due to fatigue. migraine. Also. Also.

56 +rithvi (the earth element). the (uality im"arted by Cala Mahabhuta: eyes gras" vision. the (uality of 'e2as Mahabhuta: s%in having the (uality of touch received from Vayu Mahabhuta: and ears have the (uality of hearing.attva @a2as 'amas $onsciousness or intelligence Motion or Action 'he Inertia which resists these 'hese ? gunas 2ointly manifest themselves in human beings in the form of one's tem"erament. &eat. predominant in agni ma&a'uta" +ractically all the living and non-living forms in the universe. 'he tongue has the ca"acity to gras" the sensation of taste. >or this reason. 'he nose has the ca"acity to gras" the sensation of smell.. the "athological "rocess is initiated causing disease in the "hysi(ue as well as "syche of the individual. =6 Vayu (the air element) and G6 Aa%asha (the ether element). the five human sense organs are said to be the receiving organs of these five basic elements. As "er this theory. and on this earth including all the animals are created by the manifested forms of these basic elements. received from Aa%ash Mahabhuta. . when there is any imbalance in their normal ratio. lustre along . vi9. ?6 'e2as (the fire element). Also. +anchbhauti% $hi%itsa is one of the thera"eutic regimens described in the Ayurvedic scri"tures. the entire universe is nothing but the grou" of various "ermutations and combinations of these +ancha Mahabhutas or the five basic material constituents. which is the (uality im"arted by +rithvi Mahabhuta. 'herefore. As "er this theory. .it& ision and isual sense are agneya. which is develo"ed due to the hollow s"ace that they contain.. and behavior. constitution. *&e @i e Basic Material Constituents 'he theory of the +ancha Mahabhutas form the basis of the entire Indian +hiloso"hy including Ayurveda. #Aat pittam u s&ama yo ya c&a '&a s&arire tat"Sar am agneyam rupam dars&anamc&a"# Pitta. each and every cell of the body is also created as a result of the combination of these Mahabhuta.6 Cala (the water element).

?6 Vyana (situated in heart: controls all the intentional body movements). decreased or vitiated. or collectively increased. i. it is of utmost im"ortance that we evaluate our constitution on the basis of these three /oshas. 'he "rime aim of the Ayurveda is to restore the balance of the three /oshas and hence ensure good health. to understand the method of diagnosing diseases. mobility and the ca"acity to e!tend in the infinitesimal body channels. Pitta B . 'hese are Vata. 'hese are1 56 +rana (main location in the head: controls the five senses). 'hey are e(ually im"ortant in maintaining the mental health of a "erson also. In the human body. the "atho-"hysiology of any disease and modes of actions of various herbomineral formulations as "er the Ayurvedic system of medicine. =6 . and .imilarly. lightness. 9ata Dos&a or Vayu literally means the wind or air in the e!ternal atmos"here. 'he "rinci"le characteristics of the Vata /osha are dryness. .amana (situated in the stomach: controls digestion). 'he term /oshas means the ones.It is essential to %now about the conce"t as well as the basic structure and function of a living cell in order to understand the detailed anatomy and "hysiology of the human body from the "oint of modern medicine.6 &dana (located in chest region: controls s"eech and intellect). coldness. +itta and 8a"ha. it governs all the actions and the energy of the body and also acts as a vehicle for "ro"er functioning of +itta and 8a"ha /osha and also for all the bodily actions and movements. Vata is divided into five ty"es de"ending u"on the site and s"ecificity of its action.ap&a are 'odily dos&as" C&ile 7a-as and *amas are t&e mental ones" *7IDOS:AS 'he entire human "hysiology as "er Ayurveda is de"endent u"on the three basic factors %nown as /oshas. roughness. which are %nown to control mind. the %nowledge of the basic Ayurvedic "rinci"les or tenets is inesca"able. #9ayu Pittam !&apac&o!ta s&arirodos&sangra&a"# 9ata. by wor%ing in coalition with two constituents. which are ca"able of corru"ting the body tissues and organs if they are solitarily. . the @a2ah Guna and the 'amo Guna.e.. . In order to derive any benefit from Ayurvedic medicines.

6 @an2a% (situated in stomach and forms blood or @a%ta). 'hey all are susce"tible to vitiation caused due to the derangement of any one or all the three /oshas: either (uantitative increase or decrease (8shaya and Vriddhi) or "athological changes (/ushti): manifesting different signs and sym"toms as "er the change. digests or destroys every thing that it comes across according to its strength: similarly. and also fetus). =6 . All these /hatus. ?6 'ar"a% ("resent in the head: dominates intelligence). su""ort various body functions. bile. Pitta Dos&a has evolved from the functions of fire in nature. As fire coo%s. smoothness. Ast&i (bones). . . MALAS 'his is the common term a""lied to1 56 'he waste material "roducts i. .G6 A"ana (located in the anal region: controls the e!"ulsion of semen. ?6 . strength. Mamsa (muscles). 'he "rinci"le features of +itta are minimal viscosity.e. 'hese are1 56 +acha% (located in the duodenum: ma2or function is digestion of food). heart). .. D:A*US A1D MALAS 'he main tissue com"onents of the body are described as the /hatus. stability and viscosity. sweetness. >or centuries together. li(uidity.6 *aste "roduct thrown out by eyes. urine. which include hair. etc. 7a!ta (blood). the literal meaning being the ones. sourness and bitterness. coldness. +itta is the basic energy-generating constituent necessary for all the metabolic o"erations of the body. 'hese are 7asa (lym"h). menstrual blood e!creta. when in their normal (ualitative and (uantitative status. and others). 'he five ty"es of 8a"ha /osha are1 56 Avalamba% (located in chest: wor%s as lubricant for throat. +rinci"le characteristics of 8a"ha /osha are heaviness.adha% (located in heart: controls the "roficiencies of the mind such as intellect. It is also divided in five ty"es. Ma--a (bone marrow) and S&u!ra (semen). . and G6 #hra2a% (located in the s%in: im"arts "igment to s%in). stools and "ers"iration. softness. =6 Aalocha% ("resent in the eyes: "rovides vision). heat. ears and other orifices of the body and ?6 'he by "roducts formed by the seven /hatus. Ayurveda has served a million of "eo"le by offering the com"lete medical thera"y for a vast amount of acute as well as chronic diseases.6 %leda% (located in stomach: assimilates food).ap&a Dos&a literally means the adhesive material which in the body acts as the assembling constituent. genius.hlesha% ("resent in all the 2oints: wor%s as the 2oint lubricator) and G6 #odha% (located in tongue: im"arts the "erce"tion of taste). which sustain the body. Meda (body fats).

which serve the dual "ur"ose of eradicating the chronic disease as well as avoiding the com"le! surgical "rocedures.ne's duty towards one's family) 8ama (>ulfilment of all the worldly desires) Mo%sha (. More than treating the diseases. even medicines are not useful. Ayurveda has described in detail the daily regimen as well as seasonal regimen and ethical regimen. which has advanced at "resent as the curative thera"y by using the most com"le! techni(ues. >or this "ur"ose. . Ayurveda firmly "uts forward the theory to maintain health. Ayurveda offers some e!cellent "ara surgical thera"ies. social and s"iritual life through which one can attain1 /harma (. Also. medicine is not needed and if dietetics is not observed. 'he healthy "erson is defined in the Ayurvedic scri"tures as the one who not only "ossesses the balanced 'ridoshas and all the tissue com"onents. intellect and a sense of "eace. irres"ective of the vast change and increasing com"le!ity in the life style of the "eo"le. Marma thera"y. Ayurveda is the "ioneer of the art of surgery.Ayurveda. It is said in ancient Indian literature that if dietetics is followed. Ayurveda is not a mere alternative thera"y but a way of life. emotional. such as 8shara8arma (Al%ali 'hera"y).cri"tures. 'he entire "ractice of maintaining health is raised on the "illars of three essential conce"ts. Ayurveda insists on tra""ing the further develo"ment of disease right at its base.alvation) )ven though the detailed thera"ies and com"le! drug formulae are available "lentifully in Ayurvedic literature. can hel" one attain a better "hysical. if followed religiously. >or curing the diseases. has served as the origin of many minor alternativehealing thera"ies such as massage. In contrary to the "o"ular misbelief. "revention of diseases is given much more im"ortance than an attem"t to cure them after they manifest with all the signs and sym"toms. 'his is because if the fundamental rules of "ersonal and social hygiene are followed religiously. yet. 'hese are1 /iet1 /iet is given ma!imum im"ortance in healthy as well as diseased status. treating and eradicating the root cause of the ailment instead of satisfying the "atient with sym"tomatic relief. though neglected in the "resent scenario. still serve as home remedies for most of the common health "roblems even in the "resent times. Agni 8arma ($auteri9ation) and the "rocedures included in the +ancha%arma thera"y. building u" the immunity against most of the ailments in order to enhance the (uality of life and increase longevity is a tas% achievable even in the "resent lifestyle. 'he thousands of sim"le "rescri"tions hidden and scattered throughout the ancient Ayurvedic . naturothera"y and many others.ne's duty towards one's own self) Artha (. but who also e!hibits a balance of emotions. which.

and relieves e!cessive watering or burning of the eyes due to strain. Medicated ghee made with 'ri"hala is also good for the eyes. along with small amount of cloves and honey: either with a brush or with fore finger. 'his hel"s remove dirt and dust. $leansing of the tongue freshens u" the mouth and also stimulates the secretion of the digestive en9ymes. #Janmamaranaantral'&arini a i!arini dos&ast&it&i"# Pra!urti is t&at sta'le stage of dos&as t&at can 'e c&anged from starting till end of t&e life" 'he detailed rules for the daily regimen are described in brief as follows1 Ca!ing Up :ours A healthy "erson should get u" two hours before sunrise. bitter and slightly "ungent taste. Care of t&e *eet& 'he teeth should be cleansed with medicated "owders mi!ed with oil and salt.amhita and Ashtanga ridaya. roc% salt.ther herbal and facial oils can also be used as moisturi9ing agents. li(uorice and three myrobalans ('ri"hala) in e(ual "arts along with honey should be a""lied on the outer edge of the lower eyelid everyday.weet tooth"astes are not recommended as they might "reci"itate the dental caries and other dental disorders. . sandalwood and mil% should be a""lied on the face and %e"t on for ten minutes. $leaning of the tongue should be done without e!erting much "ressure as e!cessive "ressure might hurt the soft and hy"eraemic tongue tissue. long "e""er.lee"1 /inacharya (/aily +erformances)1 @ight from wa%ing u" in the morning till slee"ing at night. Care of t&e Mout& Gargling with a (uarter-cu" of warm undiluted sesame oil gives strength to the teeth. all the daily routines have been given the ceremonial im"ortance in $hara% . before washing off with water. 'his "aste hel"s tighten the s%in and "revents wrin%ling. turmeric and margosa bar% in e(ual "ro"ortions. cam"hor. . the face and the eyes should be washed with cool water. or various medicated "owders having astringent. 'his can be a""lied to the eyes. im"roves the voice.. one should meditate for half an hour and then do Hoga e!ercises. and im"arts "ro"er taste to the food that is eaten. such as mi!ture of the "owder of catechu. @egular use of $ollyrium increases the brightness of the eyes and "rotects them from "hoto"hobia. . blac% "e""er. Care of t&e @ace )very morning. A medicated "aste containing "owder of chebulic myribalan ( arita%i). After em"tying the bladder and bowels. Care of t&e )yes $ollyrium or 8a2al made from the decoction of barberry. Care of t&e *ongue 'he tongue should be cleaned with a fle!ible and long and "olished stri" made of metal (steel or co""er) or wood.

Bodhra. . time. $innamon leaf. debilitated and e!hausted should not do any strong e!ercises. *hile smo%ing the medicinal cigarettes. and . +riyangu.imilarly. 8eshar.6 /aily cleansing of nostrils. allergic rhinitis etc. or ghee should be used. resin of Vateria indica. #efore going to bed one should meditate. the e!ercise should be sto""ed. ears and brain. Also. increases strength. If e!ercise is done without "aying attention to these factors. Bat& A hot water bath should be ta%en after oil massage and "ro"er e!ercise. factors such as age.mo%ing a cigarette made of medicinal herbs (without tobacco) is useful for maintaining good health and treating certain diseases such as asthma. . res"iration s"eeds u" and one starts breathing through the mouth. resinous e!tract from +inus ro!burghii. im"roves a""etite and generates a feeling of freshness in the body as well as in the mind. It also hel"s to "revent diseases of the nec% and head region and strengthens the voice. Ashwattha. etc. Catamansi. increase muscle strength. )4ercises @egular light e!ercises hel" the body to sha"e u".Care of t&e 1ose Medicated oil should be "ut into both nostrils or a""lied in the inner mucosa of the nasal cavity with the hel" of the fingers each day. one should get enough amount of slee" every day. a medicated oil %nown as Anu 'aila. li(uorice. ears and feet: ?6 &se of "erfumes and garlands made of fragrant flowers: =6 +utting on clean clothes: G6 &se of umbrella and shoes to "rotect from heat and dust: A6 $overing the mouth while snee9ing. >or washing the head. Medicinal herbs such as arenu. >or this "ur"ose. laughing or yawning: J6 Avoid seeing the sun directly: 46 Avoid slee"ing under a tree at night. "hysical condition. the scientific laws of "ersonal hygiene are s"ecified.andalwood. such as1 56 @egular trimming of nails. cleans the body. Guggul. it might lead to a number of health "roblems. smo%e should not be e!haled through the nose because this can irritate the eyes. It is best when done to the e!tent of half the e!ercising ca"acity. +la%sha. strength. those suffering from chronic organic diseases or who are too old. or sesame oil. eyes. season of the year and diet must be ta%en into consideration. It gives the body the ability to withstand e!ertion. $ardamom. . and changes in the climate such as fluctuations in tem"erature. Smo!ing . and critically e!amine one's own conduct. or if "erformed in e!cess. Agaru. lotus.alla%i. beard and hair: . &dumbara. A few dro"s can be "ut on the end of the little finger and gently a""lied inside the nose. A hot water bath relieves fatigue. 7est and Sleep 'o carry out various tas%s with full strength and vitality. im"rove a""etite and maintain health. &sually si! to seven hours of slee" give sufficient rest to the body and mind. *hile doing any e!ercise. *hen sweat a""ears on the forehead and arm"its. fatigue. )!ercise is most beneficial in winter and s"ring. 'he "rocedure of "utting nasal dro"s is %nown as +ratimarsha Dasya and it im"roves the efficiency of the sense organs li%e eyes. the water should not be too hot.

emotionally de"ressed and to the sic%. =6 . =6 +rom"t hel" should be offered to the 2obless. control your "assions and observe self-control. drin%ing too much alcohol. 'he mind influences all the "hysiological actions and if in an unhealthy state. #Aten praninam a&arader utpattist&it&i nidrars&ile"# *&e @ood ta!en 'y animals and &uman 'eings is responsi'le for t&eir cogintal general appearance" 'herefore. these "rinci"les are a""licable to every human being. ?6 /o not become addicted to sensory "leasures. to maintain the healthy status of the mind. . but always e!hibit res"ect towards the smallest and the most unim"ortant e!"ressions of Bife. @ather.ne should not %ill small hel"less insects and other harmless creatures 2ust for fun. Ayurveda "rescribes a code of social as well as "ersonal conduct. too much se!ual activity and too much or too little slee". at an im"ro"er time or with unhealthy "eo"le.advrittaE. /iet "lays a vital role in the maintenance of good health and in the "revention and cure of diseases. a sound mind in the sound body is very essential.ince the times of the Vedas.In order to live a healthy and active life. (Annam . is ca"able of initiating the "athological "rocesses in the otherwise healthy body tissues.advritta by the ancient scholars are as follows1 56 . 46 /o not disclose other "eo"le's faults or secrets. 'hese are not the moral "rinci"les limited to a "articular cultural sect. 5<6 Avoid com"any of "eo"le who do not follow the rules of good conduct. In ancient Indian scri"tures.ne should remain com"osed in good times as well as in the unfavorable circumstances.ne should always s"ea% the truth. G6 . food has been com"ared with the god. . and "racticing these hel"s one maintain a balanced mental state and im"arts "eace of mind and violating or ignoring these "uts one into a state of agitation and distress. 'he )thical +rinci"les mentioned under the title of .ne should not lose your tem"er under any circumstances. A6 Avoid overeating. %nown as E. the im"ortance and interrelationshi" of the mind and the body is well %nown.6 . J6 Dever eat food at an unhygienic "lace. I6 /o not steal another "erson's wealth or "ro"erty.

some foods li%e fruits and salads are healthier when eaten uncoo%ed. i.aryanam -i itam prat&i'a su!&am *ust&ut&i pus&tir'alam med&a sar amanne pratist&it&am"# *&e @ood ta!en 'y animals and &uman 'eings is responsi'le for t&eir cogintal general appearance"# >ood is the vital breath of living beings. its e4istence is naturally dependent on t&e prana" 5. ba%ing. 'he nature of food (+ra%ruti) . frying. In general.hrimad #hagvad Geeta. 'his is the basic (uality of any food reci"e and should be thought about before consuming. ha""iness.. coo%ed food is more nutritious than uncoo%ed food. etc.. It can become lighter or heavier for digestion. roasting. In . drying. Microwave coo%ing is not hel"ful from the Ayurvedic "oint of view.&ic& are called #As&ta id&a sams!aras#" #Prano a Annam S&ariram annam prane s&ariram pratis&itam"# Prana signifies food $anna% and 'ody 'eing nouris&ed 'y food itself. which sustains and nourishes life. /e"ending on the method of "rocessing or coo%ing.. taht is why "eo"le rush to food. . mi!ing. . food can be classified in the categories of heavy and light food items. +rocessing (8arana) -. cor"ulence. .. barbe(ue. since it destroys all the im"ortant nutrient ffactors "resent in the food. intelelct all these de"end on the food that one has.imagination. the (ualities of the food change.g. directly heating on fire. meat is heavy for digestion while rice and vegetables are light. owever.#rahmam) since it is the main factor. churning.ing eig&t factors regarding food. >or e.e. com"l!ion. Ayur eda &as gi en lot of importance to follo. cheerfullness good voice. Bord 8rishna has com"ared himself with the digestive fire. contentment. #Prana prana'&utaanamannama annam lo!o'&idarat 9anaprasada sons./e"ending on whether the food is easily digestible or not. which assimilates and digests all the four ty"es of food in order to maintain the life.

4. harmful and can cause chronic indigestion. . G. the digestive ca"acity. an!ious or in a disturbed state of mind. A. food affects the mind also by causing either an increase or decrease in the three (ualities of mind.anstha) M >ood must be consumed while it is hot. tal%ing. 'he food reci"es can be classified as .atvi%.ne must concentrate on the food with the thought that this food is going to benefit the body and mind. $ombining sour fruits with mil% or curds is. M )ating too slowly or too ra"idly. angry. thin%ing or watching television during meals is not advisable. show gratitude towards the "erson who has given you the food.>ood should be consumed at "ro"er intervals.Ayurveda has classified "laces into different ty"es such as marshy.ne should not eat when nervous. +lace (/esha) . which can blend well. 'ime or "eriod (8ala) .)very "erson must observe the above mentioned rules. 'he ty"e of the food as well as its (uantity and (uality should be altered de"ending on the seasonal changes. As "er Ayurveda. 'he main meal must be ta%en between 55 to 5 in the afternoon.. calm and cheerful atmos"here. @a2asi% or 'amasi% de"ending u"on the effects that they e!ert on the mind. @ules for eating (&"ayoga . and eat as "er hisF her constitution.atvaGuna.amyoga) . . for e!am"le. laughing. In a similar manner.?. dry and normal. some combinations can be harmful. is not advisable.'he (uantity of the individual ingredients as well as the total (uantity of food consumed by an individual should be decided according to the (ualities of the food as well as the individual's digestive ca"acity. Luantity (@ashi) .e. M $hanting of mantras and offering "rayers to God is always advisable. 'he $onsumer of the food (&"abho%ta ) . J.$ombination of certain food ingredients is beneficial for us. "rior to coo%ing. drin%ing too much water or any other li(uid after eating. the season. the time of the day and the digestion status of the last meal consumed. @a2oGuna and 'amoGuna.mo%ing. . =. 'he food should be served to him and the children first. the food is better absorbed and e!erts "ositive effects on the body and mind. 'herefore. 'he "lace should also be chosen in relation with different climatic conditions. M In the Indian social environment. M . it is necessary to have only the combinations. $ombination (. . M . M Meals must be eaten in a rela!ed. M It is recommended that one ta%e a shower and wear clean clothes. If the surroundings are good. guest is treated li%e a god. M *hen you finish the food. as this will naturally increase the secretion of the digestive en9ymes. i.nly when the "reviously eaten food is "ro"erly digested should the ne!t meal be eaten.

gra"es: grains li%e basmati rice. 'hus. oranges. It %ee"s the body lean and agile and mind calm and (uiet. garlic and their s"icy and sour "re"arations li%e %etchu" and vinegar have ra2asi% (uality. "ic%les. oily. *ines.#Parinamatastu a&arya guna s&ariraguna'&a am apadyante yat&as. anger and irritability. meat. green beans and green grams are good e!am"les of satvi% food. wheat in small (uantity and dairy "roducts li%e mil% and ghee (clarified butter).am a isudd&a# *&e components are transformation. owever. 7a-asi! diet It consists of food reci"es of s"icy. if not contradictory are con erted into t&eir respecti e 'ody parts. 'hese foods increase 8a"ha and lethargy. . and cold food can e!tinguish this fire and "roduce endoto!ic substances called Ama. >resh buttermil%. im"ro"er. heavy. and stimulating drin%s li%e coffee and tea. ignorance and a"athy. salty and sour taste. >ro9en and "reserved foods as well as hybrid foods also increase the tamasi% (uality. bananas. canned meat and fish "roducts containing lot of "reservatives as well as cold "asteuri9ed dairy "roducts li%e mil% and yogurt. a strong sweet taste as in chocolates and sweets increases the tamasi% (uality. Vegetables li%e onions. over-heated. fresh green vegetables li%e s"inach. a""les. and all ty"es of alcoholic drin%s are ra2asi% in nature. 'he digestive fire re(uires food to maintain its constant activity. food not only influences "hysical activities but also "sychological activities. e!cessive. Although a mild sweet taste is considered satvi%. heavy to digest. 'ut in case t&ey are contradictory or damaged 'y ntagonistic elements. care should be ta%en before consuming any food item in order to maintain the digestive ca"acity. 'herefore.es"ecially red meat. t&ey inflict t&e 'ody" Sat i! diet It consists of fresh fruits li%e "omegranates. *amasi! diet 'his food com"rises stale. 'hese foods aggravate +itta and Vata and increase restlessness.

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