Ayurveda
History of Ayurveda
India covers almost 3.3 million square kilometers in South Asia, and according to plate tectonic theory, can be visualized as more or less a large triangular landmass pushing upwards into the Asian continent. The base of the triangle is its northern edge, the focal area of impact between these two continents. This massive collision over millions of years has resulted in the towering Himalayas: huge sharp folds of land that once nursed an inland sea between India and Asia called the Tethys.
Please login or register to see the full articleThe Mahabhuthas
An important component underlying the theoretical basis of Ayurveda is the Sankhya darshana, an ancient Vedic system of ontology that enumerates several distinct categories (tattva) of existence. This manifestation of increasingly grosser forms of existence begins with the evolution of prakriti from purusha. Purusha represents the latent force of nature, unexpressed and unknowable, synonymous with brahman and the atma (‘great soul’) described in the literature of Vedanta.
Please login or register to see the full articleThe Gunas
It is not enough to know the names of the mahabuthas, but to know their qualities sheds light on their usefulness as a concept. Accordingly, the introduction of the gurvadi gunas at this juncture, or the “Ten Pairs of Opposite Qualities,” is appropriate:
Please login or register to see the full articleThe Tridosha Theory
When the ancient seers of Ayurveda contemplated the human body they must have had a sense of its incredible intricacy. An advanced knowledge of human anatomy described in the Sushruta samhita, combined with keen observations on the nature of being that is the hallmark of Indian spirituality, provided for an exceedingly lucid physiological model in Ayurvedic medicine.
Please login or register to see the full articlePrakriti: The Constitution
When the shukla (semen) meets the andanu (ovum, or shonita, blood) in the fallopian tube to form the zygote, they carry with them the same doshic profile of the father and mother respectively, at the time of conception. The result of this union, as well as the food and habits of the mother during gestation, the season of conception and the karmic influences of the being to be born, forms the prakriti, or constitutional nature of the embryo.
Please login or register to see the full articlePrana: The Vital Wind
Prana is used in both a general sense and a specific sense in Ayurveda. In a general sense, prana is the animating force of the body that we receive through the air we breathe, and the food and water we drink. In Ayurveda prana is intimately connected to vata dosha, and in this sense, vata represents prana in a disturbed state. Ayurveda delineates five specific aspects to prana, as different vayus or ‘winds’ of the body.
Please login or register to see the full articleAgni: The Fire of Digestion
Agni is the fire within each of us that attends to digestion and metabolism, and in its higher form, represents vitality, perception and discrimination. It is characterized by the qualities of ushna (hot), tikshna (sharp) and laghu (light), and in many ways resembles Pitta, although it would be incorrect to assume that they are one and the same.
Please login or register to see the full articleSapta Dhatus: The Seven Supports
As the tridosha theory is be used to explain the principle of function in the human body, the sapta dhatus, or ‘seven supports,’ is used to describe the principle of structure. The sapta dhatu model is another aid for the practitioner to discover the specific actions of tridosha and target it within a structural model. Just as anatomy cannot be seriously studied without an understanding of physiology, any study of the dhatus must take tridosha into account.
Please login or register to see the full articleOjas: The Vital Essence
Ojas is the vital essence of the body, a subtle force that incessantly works to keep the body, mind and senses continuously refreshed. Ayurveda describes two types of ojas: para ojas and apara ojas.
Please login or register to see the full articleMalas: Bodily Wastes
The term mala generally refers to any kind of impurity of the mind or body, but in Ayurvedic medicine usually refers to any ‘waste’ produced by the body. The malas are an important concept in Ayurveda, as health is absolutely dependent upon the proper formation and excretion of wastes. The improper formation and impaired excretion of waste products is a considered to be an important factor in the development of disease.
Please login or register to see the full articleAma: Toxins
The status of agni is the focal point for diagnosis and treatment in Ayurveda. Its deficiency or impairment is the cause for the creation of ama, which literally interpreted means “undigested food stuff.” In a broader context however, ama is the impairment of one’s ability to derive nourishment from life, be it physical, emotional, mental, or spiritual.
Srotamsi: The Channels of The Body
The body contains several channels through which the doshas, dhatus and malas travel called srotamsi (singular is ‘srota’). The impairment movement or obstruction of these factors through a srota is called srotorodha. Srotorodha interrupts proper tissue metabolism, causing the regurgitation of the doshas, dhatus and malas, and the local formation of ama.
Please login or register to see the full articleAdditional Information
Articles in this section:
Bookmark & Share
More...