Ayurveda, as the oldest and most enduring healing tradition in the world, has given us a unique understanding of how the world around us came to be and how the world manifests in us and through us.  To see the world as the original rishis (“seers”) of Ayurveda saw it, is to go back to a time and place where people lived in harmony with the cycles of nature and had the deepest reverence and gratitude for the natural world. 

Nature was seen as a union of the 5 great elements (Ether, Air, Fire, Water and Earth), a manifestation of their respective qualities and their interaction with each other.  There was no separation between people and nature.  We were a part of nature- taking care of her meant taking care of us and vice-versa.  Our health was reflected in her health - her health mirrored in us. 

Ayurveda is not just a health care model.  It is a complete philosophy of the understanding of mind, body and spirit.  It is a teacher and a guide, helping us navigate the waters of life with a deep understanding of our own inner nature and higher potential.

We are a microcosm of the macrocosm - all that is found in nature can be found within us.  The 5 great elements and the 3 universal qualities (known as “sattva”, “rajas” and “tamas” – balance, activity and stability) form the 3 “Doshas” of Vata, Pitta and Kapha.  An understanding of the functions and interactions of the doshas as well as their respective manifestations in our bodies and minds is the most fundamental and important concept in Ayurveda.

“Doshas” are defined in many ways:  bio-energies, functional principles, humours and constitution are some of the main ways we define “Doshas”.  Dosha is the Ayurvedic term that describes our inherited traits and individual unique characteristics, as well as or tendencies for imbalance.   We all have a different balance of the 3 doshas within us.  The 5 great elements come together to form Vata, Pitta and Kapha which exist in all of us in different amounts and manifestations.  The normal balance of the doshas is what makes up our “prakruti”- our unique constitution.  

While our constitution does not change, the doshas as functional principles are constantly changing and interacting with each other.   The changes of the seasons, the different foods and substances we take in and all that we “digest” from our sensory experiences can maintain or disrupt the harmony of the doshas.  If we are not living in harmony with nature and maintaining the balance of the doshas in our individual constitution, then the qualities of the doshas can accumulate in us – creating imbalance.  The abnormal state of the doshas is known as “vikruti”. 

The 5 Elements…

Earth is the principle of cohesion and stability.  Its qualities of heaviness, solidity, hardness, density and thickness combine with the Water element qualities of cold, wet, heavy and soft to form Kapha dosha.  Kapha’s primary function is to hold the body together.    It gives form and shape, promotes development, protects and lubricates.  Kapha is nurturing and promotes contentment and love

When the respective qualities of the doshas accumulate in us, the doshas can be come aggravated, “overflowing” and “relocating” into the different tissues and channels in our bodies, causing imbalance and disease. 

The highest goal of Ayurveda is not just the prevention of “vikriti”, but to cultivate the higher essences of the doshas:  Prana, Tejas and Ojas.  Prana is universal life-force, the breath and vital energy within us.  Tejas is fire behind higher truth perception - our aura, radiance and glow.  Ojas is our essence.  It is the essential nurturing, strengthening, immune enhancing power behind all creativity and health.

While Ayurvedic herbal remedies- in conjunction with a healthy diet and lifestyle- maintain health and well-being, they are also powerful allies in helping our body’s innate healing capacity to restore our life force, radiance and vitality when we have gone into a state of imbalance.

VATA:  Vata, as a union of the qualities and functions of the Ether and Air elements, is further understood through the actions of its 5 sub-divisions:

Prana:  Vitality, breath, inspiration, life-force.  Prana is the oxygen and the life energy brought in through the breath, food, herbs, drinks and sensory experiences.  It brings life and vitality to our cells, our tissues and our thoughts.  Prana is the regulator of all physiological functions and maintains our balance and equilibrium.  Imbalances of Prana often result in nervous system disorders and is brought back into balance by appropriate herbs (see: Majja and Prana formulas), breathing exercises and meditation.

Vyana:  Vyana is the sub-dosha of Vata that resides in the Heart.  It regulates cardiovascular activity, the circulation of blood/oxygen/nutrients and maintains our coordination and smooth flow of prana.  Imbalances of Vyana result in cardiovascular system disorders, cold extremeties and a lack of coordination.  Vyana is brought back into balance with the assistance of herbs (see:  Rakta and Atarva formulas), massage, stretching and exercise.

Samana:  The Digestive “wind”.  Samana regulates the assimilation of nutrients as well as intestinal peristalsis.  Most digestive disorders (including the accumulation of “Ama” (toxins), involve some malfunction of Samana and are treated by herbs (see:  Anna and Asthi formulas), dietary changes and practices that focus on abdominal relaxation.

Udana:  The Upward, outward movement of Vata.  Udana is primarily responsible for speech, exhalation and output of energy, as well as the regulation of our memories and outward expression of our thoughts.   Problems associated with Udana are related to the breath and lungs (asthma, hiccups, belching, hoarse throat), as well as a lack of expressiveness – an inability to “voice” our needs, concerns and inspirations.  Herbs (see: Prana and Mamsa formulas) can be a great help in regulating Udana .

Apana:  This function of Vata resides in the naval region and regulates the “descending wind”.  Apana regulates elimination of gases and wastes, urination, ejaculation, menstruation, conception and giving birth.  The obstruction of the downward flow of Apana is seen as a major component of many imbalances.  It is considered the primary Vata sub-dosha to be managed by herbs.  Herbs that correct the downward flow of Apana (see:  Purisha, Mutra, Atarva and Shukra formulas) are of great importance for the regulation of Vata.

PITTA:  Pitta, as a union of the qualities and functions of the Fire and Water elements, is further understood through the actions of its 5 sub-divisions:

Alochaka:   Alochaka Pitta resides in the eyes and regulates the “digestion” and transformation and light and sensory experiences.  Alochaka gives color, lustre and brightness to the eyes and on a more esoteric level promotes a clear “vision” for the future, helping us “see” the true reality, assisting our spiritual evolution.  The herbs in the Alochaka – Pitta formula have been carefully blended to assist in this goal, as well as supporting the health of the eyes.

Sadhaka:  The ability to “digest” intellectual information, experience feelings and emotions and navigate the world around us with a clear perception is all governed by the functions ofSadhaka Pitta.  Sadhaka resides in the heart - the seat of the consciousness, the home of the spirit.  It assists in the regulation of the rhythm of the heartbeat, balances the emotions and allows for concentration and critical thinking.  Our Majja-Formulas, the Mano-Sattva formula as well as our special Brahmi-Rose elixir all help with the functions of Sadhaka Pitta.

Ranjaka:  The liver, the spleen and the blood are governed by the functions of Ranjaka Pitta.  Ranjaka imparts color to the body and promotes enthusiasm, strength and joy in life.  Imbalances of the liver, spleen and blood such as hepatitis, cirrhosis, skin discolorations, CFS and even high-cholesterol are all related to Ranjaka.  Many of the herbs in Sahaj formulas assist in the regulation of Ranjaka.  The Ranjaka-Pitta formula, the Rakta formulas and the Rasa formulas are three of the most important ones.

Bhrajaka:  Residing in the skin, bhrajaka maintains the complexion, regulates the touch sensation and metabolizes all the light and nutrients that enter through the skin.  Skin imbalances such as acne, eczema and psoriasis are related to bhrajaka imbalance.  Herbs with a specific “prabhava” for the skin as well as cleansing herbs that work through the “Rakta dhatu” are helpful in bringing bhrajaka back into balance.  Our Rasa and Rakta formulas, as well as the Sveda formulas are all helpful in balancing bhrajaka.

Pachaka:  Pachaka is very closely connected to the “Jathar-Agni” - the digestive fire.  Pachaka “governs” the Agni and helps to break down the foods, herbs and drinks we consume.  Pachaka is aggravated by excess pungent, salty and sour tastes which can contribute to hyperacidity, ulcers and diarrhea.  Herbs that benefit Pachaka are found in the Anna formulas as well as assisting herbs in most of the Pitta formulas.

KAPHA:  Kapha, as a union of the qualities and functions of the Earth and Water elements, is further understood through the actions of its 5 sub-divisions:

Bodhaka:  Residing in the mouth, Bodhaka functions through the saliva and plays a role in the initial stages of digestion.  Bodhaka also allows for the perception of the tastes and protects the gums and the tongue.  Some of our formulas that have herbs for the benefit of bodhaka are the Anna formulas as well as the Ambhu and Purisha formulas.

Tarpaka:  This is the mental aspect of Kapha – the cerebrospinal fluid that nourishes the brain cells and aids in the cultivation of peace, contentment and tranquility.  Tarpaka plays a role in storing and recovering all sensory experiences.  When deficient, we may suffer from memory loss, insomnia, lack of contentment and eventually senility.   Herbs that enter the mind and nervous system channels (mano-sattva and Majja formulas) as well as herbs that create or regulate moisture and  lubrication (see:  Rasa and Medo formulas) can assist with the functions of tarpaka.

Sleshaka:  Sleshaka is the lubricating sub-dosha of Kapha that manifests as synovial fluid and protects the joints.  All joint, ligament and cartilage problems have a sleshaka component to them and therefore all the Asthi formulas are indicated when we are looking to regulate sleshaka.

Avalambaka:  The nourishing aspect of Kapha that resides in the lungs and heart – it is the great protector and said to be the most important of the Kapha sub-doshas.  Although its home is in the lungs and heart, it is circulated through the whole body, bringing nourishment to all the organs and tissues.  Herbs that focus on the respiratory and cardiovascular systems (see: Prana and Rakta formulas) are good choices; however, since avalambaka plays a systemic role, herbs found in all Sahaj formulas play a role in regulating Avalambaka.

Kledaka:  The protective aspect of Kapha that resides in the stomach and digestive tract, kledaka lubricates and cools – preventing the build up of heat and acids from the primary Pitta digestive functions.  Kledaka plays a role in the absorption and assimilation of nutrients and istherefore responsible for the nourishment of the tissues.  Herbs found in the Plasma formula (Rasa), Digestive formulas (Anna) and Water/Sugar metabolism formulas (Ambhu) are especially helpful in regulating kledaka.

Ayurvedic Herbalism (“dravya guna shastra”)…
“The Knowledge of the qualities of substances”

Dravya Guna Shastra - Ayurvedic energetic herbalism - literally translates as “The knowledge of the qualities of substances”.  The energetic concepts used in Ayurvedic herbalism are known as Rasa (taste), Virya (thermal energy), Vipaka (post-digestive effect), Guna (qualities) and Prabhava (special effects and potency).  Using these concepts to understand the energetic of herbs provides us with a framework to work with in the formulation of herbal remedies.  With a proper assessment of prakriti (Constitution) and Vikriti (current imbalance), we can choose the appropriate formula to help regulate the doshas, remove ama (toxins) and restore balance.

Rasa:  Rasa means many things in Ayurveda.  Rasa is “essence”, “juice”, “pleasure” and “plasma” as well as meaning “taste”.  It makes perfect sense, as our experience, our “taste” for life is what gives us pleasure or pain.  Our ability to extract the “essence”, the” juice” from life is a key determinant of our health and vitality. 

Sweet: The sweet taste provides the building blocks and basic nourishment for all life.  It promotes strength, love and satisfaction.  In excess it promotes greed, attachment and laziness.  Sweet taste is found in carbohydrates, fats and proteins as well as the simple sugars of glucose, fructose and lactose.  Sweet taste pacifies Vata and Pitta, while in excess, increases Kapha.  Herbs with a primary sweet taste are often considered tonics as they strengthen the “Ojas” (essence), increase stress resistance and promote tissue growth.

Sour: The Sour taste creates heat in the body and mind, stimulates digestion and moistens dryness.  It can promote will power and courage, but in excess can create envy, jealousy and anger.  Substances with a primary Sour taste often provide us with necessary vitamins such as the Vitamin C found in acidic fruits.  Sour taste is also experienced in yogurt, pickles, sourkraut, vinegar, sour dough bread and many condiments. Herbs with a primary sour taste usually will pacify Vata but can increase both Pitta and Kapha.

Salty:  The Salty taste also creates heat and moisture, while enkindling digestion.  It is very grounding for nervous Vata types and a great source of vital, essential minerals.  In excess, it aggravates Pitta and Kapha because as it can promote high blood pressure and water retention.  In addition to sea and rock salts, the salty taste is found in seaweeds, the famous ayurvedic mineral pitch shilajit and mineral rich herbs like nettles.

Pungent:  The Pungent taste is heating, drying and stimulating.  It clears excess mucus and secretions, promotes the digestive fire and wakes up the mind.  In excess it contributes to anger, agitation, passion and excitement.  It is primarily found in digestive spices with aromatic oils such as ginger, cardamom and black pepper.  Herbs with a primary pungent taste pacify Kapha, increase Pitta and pacify Vata (in small amounts only).

Bitter:  The Bitter taste is cooling, drying, and lightening.  It drains excess fluid accumulations, clears toxins from the blood and enhances liver function.  In excess, the bitter taste creates anxiety and fear, weakens the kidneys and decreases libido.  The bitter taste is found in some vegetables such as kale and dandelion and in many herbs such as neem, gentian and goldenseal.  Many herbs with a dominant bitter taste have anti-viral and anti-bacterial properties.  The Bitter taste decreases Kapha and Pitta but increases Vata.

Astringent:  The Astringent taste is cooling, drying and constricting.  It draws tissues and the mind inward.  It reduces excesses and pacifies both Kapha and Pitta.  In excess, the astringent taste can leave you feeling dry and unfulfilled.  The astringent taste is found in foods such as raspberries and pomegranates and in tannin rich herbs such as tea, myrrh and the famous ayurvedic triphala.

Virya:  Virya is the basic understanding of the heating or cooling action of any substance.  In herbal medicine, “hot” herbs are generally circulation promoting, invigorating, stimulating, drying, metabolism enhancing and sweat inducing.  Many herbs with a heating “virya” have an affinity for the heart, liver and lungs.  Sour, Salty and Pungent herbs usually have a heating virya (there are always exceptions to every “rule”).   “Cold” herbs moisten, calm, sedate, promote an inward movement and soothe inflammed conditions.  Many herbs with a sweet taste promote tissue growth and are nurturing, while bitter and astringent cooling herbs are ultimately drying and depleting in action.  Cold herbs in general have an affinity for the Kidneys, Bladder and Stomach.

Vipaka:  Vipaka is the concept of “post-digestive effect”, a unique concept to Ayurvedic herbalism.  It primarily  refers to the drying or  moistening effect, as well as the long term heating or cooling effect, an herb has after is has been fully digested.  Ayurveda contends that herbs with sweet and salty tastes, due to their moistening effect, digest into the “sweet” taste.  Sour digests into “sour”, which increases heat and calms Vata.  Pungent, Bitter and Astringent herbs digest into “pungent” due to their drying and reducing actions.

Guna:  There are 10 pairs of opposite qualities known as “Gunas” that are fundamental to the understanding of all herbs and substances found in nature.  The 10 pairs of opposites are:  Cold/Hot, Light/Heavy, Moist/Dry, Sharp/Dull, Smooth/Rough, Soft/Hard, Liquid/Solid, Subtle/Gross, Stable/Mobile and Slimy/Clear.  The combination of qualities, with the understanding of the taste, heating/cooling effect and post-digestive effect – gives us an indication of the herbs potential therapeutic action.

Prabhava:  In addition to Rasa, Virya, Vipaka and Guna, Ayurveda understands that some herbs have special, unique actions that can not be understood through taste, energetics and qualities alone.  The knowledge of the prabhava of herbs is the result of direct experience and observation of the effects over thousands of years of usage in traditional Ayurvedic herbalism.  Prabhava indicates an herbs affinity for a particular organ, region or dosha. Prabhava also shows us when an herb has a different action then would be expected (ie. a hot/sour herb that clears heat and pacifies Pitta), well as potential toxic effects.

Ayurvedic herbalism is the understating of the tastes, energetics, qualities and special actions of plants and other substances.  Once these classifications are understood, herbs are used in synergistic combinations to pacify the excess doshas and their manifestations in the tissues and channels.  The following section provides a more complete understanding of the paradigm used in constitutional energetic herbalism:

Dhatus:  The “Sapta Dhatus” are the seven supportive tissues of the body.  The seven tissues are Rasa (plasma/lymph), Rakta (blood), Mamsa (muscle), Medo (adipose), Asthi (bone), Majja (nerve/marrow), Shukra (reproductive fluids).  These tissues are formed from the nourishment we receive through the foods, herbs and drinks we consume.  The seven tissues “flow” through their respective channels, known as “srotas”

Srotas:  Air, food, liquids, doshas, tissues, wastes and even the thoughts and emotions flow through 16 major channels that link the entire body and mind.  In addition to the 7 dhatu srotas (tissue channels) there are 9 other channels that carry air/life force energy (prana), food (anna), water (ambhu), feces (purisha), urine (mutra), sweat (sveda), breast milk (Stanya), menstrual fluids (atarva), and thoughts (mano). 

Excess flow, deficient flow, blockage of flow and overflow within the channels are the causes of imbalance and disease.  Vata constricts, dries, tightens, hardens and cools the channels.  Pitta expands, inflames, swells and irritates the channels.  Kapha causes accumulations, blockages, deposits and wastes to build up in the channels.

Agni:  The concept of “Agni” represents all digestive functions within the body from the food we eat to all sensory experiences we perceive.  There are 13 major agnis recognized in Ayurveda.  “Jathar-Agni” is present in the gastrointestinal tract and is responsible for the digestion, absorption, and assimilation of all substances we eat or drink.  The 5 “Bhuta-Agnis” are located in the Liver and further the process of digestion.  The 7 “Dhatu-Agnis” are the enzymes in all the tissues that transforms nutrients, building and maintaining the supportive tissues of the body.  The improper function of agni is recognized as the root cause of all imbalance in the body.