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Ayurvedic fundamentals
The functional intelligences within the body. As soon as life enters into the body, three vital principles emerge which regulate and control the biological functions. They are known as VATA, PITTA and
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Evaluation of Doshas (Sharirk Doshas)
The functional intelligences within the body. As soon as life enters into the body, three vital principles emerge which regulate and control the biological functions. They are known as VATA, PITTA and KAPHA. In fact, they are the subtle forms of the three bhutas air, fire and water.
According to Ayurveda, doshas are of vital importance because they are responsible for coordinating and directing all the structures and substances of the body.
Knowledge of the doshas and their functioning give us the understanding of the intellegence that commands the dhatus (body tissues) and malas (waste products) and gives the body its vast functional capability.
The theory of the three doshas is the crown jewel of Ayurvedic science and cornerstone of its diagnostic and treatment modalities.
All motions, transportation and electromagnetic activities are controlled by vata.
Pitta represents fire principle and as such is concerned with process of conversion, consumption and other chemical changes taking place in the living body.
Kapha is the principle of water and as such every living cell is pervaded by it in order to perform their functions.
The dead body and the other inanimate objects have none of the three doshas. It proves that tridoshas are invariably connected with life.
When prana (soul) enters into the material body, the three doshas vata, pitta and kapha emerge to take up the physiological functions.
The three doshas have characters contrary to each other so as to maintain the equilibrium.
Vata Constitution
Vata is the very force, which keeps kapha, pitta, dhatus and malas in motion. It has originated from the akasha and vayu mahabhoot and it is a force self-generating and self-propagating which is responsible for the conduct, regulation and integration of all vital functions of the body.
Properties
The physical properties of vata have been described as:
Ruksha (dry),
laghu (light),
shita (cold),
khara (rough),
sukshma (subtle)
chala (unstable) and
vishada (clear and transparent).
Functions
The vata is the upholder of both structure and functions of the body.
It is present in the body in five forms, viz. Prana, Udana, Samana, Vyana and Apan.
It is responsible for upward and downward movements.
It is controller and conductor of mind.
It governs the enthusiasm, respiration, major activity of the body - the vocal, mental and physical regulations of natural spino-cerebral reflexes and the regulation of the dhatus.
Types of Vata
Vata exists in five forms according to its function and the site of activity which are as follows:
Vyana vayu
It is found in heart and moves rapidly through the body.
It is responsible for all the body functions and movements such as walking, opening and closing of the eyes, etc.
Udana vayu
It is located in the chest.
It is responsible for initiating speech, enthusiasm, stamina to work, memory and it controls, navel, throat and nose, etc.
Samana vayu
It is located near digestive fire.
It works on digestive track with other abdominal organs.
It holds food in alimentary track and helps in digestion of food.
It helps in differentiation of nutrient products and waste products of the food taken.
Prana vayu
It is located in head.
It governs the functions of chest, throat, mind, heart, sense organs, breathing, swallowing, etc.
Apana vayu
It is located in colon.
It controls waist, thigh, bladder and genitals.
Its main functions are to promote downward movement of waste products as urine and faeces etc., and downward movement of reproductive fluid and menstrual fluid.
It also controls the downward movements of foetus.
Pitta Constitution
Pitta means heat" and is comprised of fire and water.
Agni alone is located in pitta and is beneficial when it is normal and is harmful when it is abnormal.
The chemical activities and endocrine activities operating in a person are due to the pitta of the body.
Functions
Pitta is concerned with various physiological functions relating to heat.
Digestion of food, bodyheat, thirst, hunger, vision, luster, cheerfulness and intellect; these are the normal functions of pitta.
Properties
Sasneha (slight oiliness),
teekshna (penetrating deep),
ushna (hot),
laghu (light in weight),
visra (bad smell),
sara (free flowing) and
drava (liquidity) are the properties of pitta.
Types of Pitta
Pitta has been classified into five types which are as follows:
Alochaka pitta
It is located in the eyes.
It governs the phenomena of vision.
Bhrajaka pitta
It is located in skin and imparts colour and luster to it.
It also governs the temperature.
Pachaka pitta
Pachaka pitta is located in the stomach and the duodenum.
In modern terms it may be referred to hepatic bile or the combination of bile and pancreatic juice.
Pachaka pitta causes burning sensations, thirst and insomnia and is responsible for the yellow colour of the eyes and skin.
Ranjaka pitta
It is located in the liver and spleen.
Ranjaka pitta is essential for red colour of the blood.
Sadhaka pitta
Sadhaka pitta has psycho-physiological functions.
It is mainly associated with the function of higher mental faculties.
The heart is the site of Sadhaka pitta.
It is also responsible for entire psychic functions of the brain like courage, fear, anger, cheerfulness, delusion etc.
Since heart is the place where sadhaka pitta lies, knowledge, organs of special senses, soul, mind and mental concepts all depend on Sadhaka pitta.
Kapha Constitution
Kapha means phlegm'. It is a stable and concrete substance consisting of water and earth.
Kapha represents a potential source of strength and resistance against diseases i.e. it is the most important component of the body responsible for its biological strength.
Functions
It contributes towards growth, bulk and weight of the body.
It imparts stability and durability of the body.
It is held responsible for various physical tasks.
It promotes the healing effect.
Kapha also promotes cohesion of various units and structures of the body and joints.
Properties
Physical properties of kapha are described as:
Snigdha (unctousness),
sita (cold),
guru (heavy),
manda (slow in action),
slaksna (smooth),
mrtsna (slimy) and
sthira (stable/ static).
Types of Kapha
Kapha has been classified into five parts on basis of their site and function:
Tarpaka kapha
It is located in the head.
It nourishes and soothes the indriyas (sensory organs) by virtue of its oily quality.
Kledaka kapha
It is located in the stomach.
It has the function to moisten the food material and to liquefy the digestive contents of the food.
Bodhaka kapha
It is located in the root of tongue and pharynx.
It is responsible for the perception of the taste.
Avalambaka kapha
It is present in thorax and heart.
This Kapha supports and nourishes the heart.
It protects the heart and lubricates it.
Sleshmaka kapha
It is present in all the bony joints of the body.
It protects the joints and keep them lubricated, firm and united, thus maintaining their smooth functioning
Vitiated Doshas
Symptoms of increased vata
Ptosis (drooping down)
dilation, cutting pain
loss of sensation
weakness
continuous pain
pricking pain
splitting pain
crushing pain
contraction (constriction)
twisting
tingling
thirst
tremors
dryness
pulsations (throbbings)
stiffness (rigidity, withholding loss of movement)
black colour of skin
desire for hot things
tremors
distension of the abdomen
constipation
loss of strength, sleep and sensory functions, irrelevant speech
giddiness and timidity (peevishness)
Symptoms of decreased vata
Debility of the body
The person speaks very little and does very little activity.
loss of sensation (awareness) and consciousness
unctuousness
hardness, coldness and heaviness of the body organs
indigestion
sweet and salty tastes
delay in all activities
Symptoms of increased pitta
Burning sensation
reddish discolouration
increased digestion
formation of pus, ulcers, etc.
perspiration
debility,
fainting
bitter and sour taste in the mouth
yellow colour of the feces, urine, eyes and skin
excess of hunger and thirst
burning sensation throughout the body
very little sleep
Symptoms of decreased pitta
weakness in digestion
coldness of body organs
loss of luster (complexion)
Symptoms of increased kapha
Unctuousness
itching (irritation)
coldness
heaviness
obstruction and coating of channels
loss of movement
swelling
indigestion
excess sleep
white colour of feces
sweet and salty taste
delay in all activities
debility of digestive activity
excess saliva
looseness of the body parts
cough
Symptoms of decreased kapha
dizziness
emptiness of the organs of kapha
palpitation
looseness of the joints
Mansik Gunas
The doshas which are present in the mind and are responsible for its health or diseased state are called mansik doshas. These are of three types:
Satva
Raja
Tama
However, here only the raja and tama doshas are responsible for causing the diseases. The satva is pure and is only responsible for the health of the mind.
Continuous supply of satva particles is essential for proper function of mind intellect, as satva particles are constantly utilized in the process of thinking, reasoning, conceiving new ideas etc. Raja particles are constantly utilised in the formation and propulsion of various nerve impulses. Tamas particles also are equally important, as we enjoy sleep and the brain rests only when tama dominates.
Diet is the source of supply of satva, raja and tama particles to the brain cells. Diet like milk, butter and ghee are abundant in satvik particles. Pungent, sour and food items are rich in raja particles. Stale and putrefied food is rich in tama particles.
Disease is caused by the vitiation of the three humors. This ultimately results in the vitiation of raja and tama leading to mental (psychological) disturbance. This shows relation between psychological and physical humors.
Gunas and Humors
One method of balancing the three humors is to move from their tamasic and rajasic sides to their satvic (spiritual) side. It is usually not possible to transcend one's predominant humor, but one can move to its higher level of functioning. For example, a kapha (water) type can move from greed, a tamasic emotion, to devotion, a satvic emotion; this transforms an emotional disease tendency to a power of health and enlightenment.
Without satva, one can not perceive anything at all. All of us contain various degrees of these three qualities, just as we all have the three humors.
We should examine our mental constitution according to the proportion of the three qualities, satva, rajas and tamas in ourselves. This will give us a better idea of how to improve our minds and balance our disease tendency through Yoga and the cultivation of character.
When we combine the three qualities and the three humors, the following picture of mental development in human beings emerges:
Each humor is divided according to the three qualities.
No humor is better than the others in terms of the mental nature.
The qualities vary, but higher and lower aspects exist in each type.
Seven different mental types can be ascertained for each humor (like the seven different humoral types):
Pure satva
Pure raja
Pure tama
Satva-raja
Satva-tama
Raja-tama
Satva-raja-tama (all three in equal proportions)
Totally pure satva (shuddha satva) gives enlightenment. Those habits that are negative, such as disease-causing habits, should be reduced by the appropriate remedial measures.
These include:
Meditation
Prayer
Mantra
Various other forms of self-examination
Surrender to the Divine
Pradnyaparadha.
In Ayurveda, the main cause of diseases is said to be failure of intelligence' or Pradnyaparadha.
This is not simply lack of intellectual knowledge or verbal acuity, but the failure of natural wisdom.
It is lack of understanding of the natural harmony of life and how to adopt it; living out of harmony with nature, the universe and the Divine.
This failure of the natural intelligence is caused by external conditioning factors, like fear and desire.
It inhibits creative living and traps one in convention or preconception.
It manifests as lack of faith in life and in the Divine, a lack of respect for life and becoming uncaring.
Mental disorders specifically are usually caused by failure of intelligence and vitiation of satva. This comes from
o poor education
o causing harm to others
o excess stimulation and entertainment
o dishonesty
o untruthfulness
o wrong diet
o eating too much sugar or meat
o excess sleep.
Satva (Creative Phase)
All individuals have mixed amounts of the three gunas (satva, rajas and tamas), but one predominant guna determines an individual's mental constitution as satvika, rajasika or tamasika.
Characteristics of satvik people
Satva is the state of equilibrium or purity of mind.
Persons of this quality are calm, alert, kind and thoughtful.
It gives a positive outlook, unity and healing.
Satva is improved by
Spiritual cultivation
Yogic practices
Mediation
Spending time with nature
Satvic diet
Life regime in harmony with one's constitution
Satvik types have the greatest freedom from disease.
Their nature is harmonious and adaptable.
They strive towards balance.
They have peace of mind.
They see life as a learning experience.
Types of Satva
The doshas which are present in the mind and are responsible for its health or diseased state are called mansik doshas. These are of three types:
Satva
Raja
Tama
Each of the three properties is also comprised of subtypes and the particular subtype to which a person belongs will determine the qualities of that individual.
Satvik people are classified into seven subtypes of which the Brahma satva is the best.
Bhrahma satva
This type of mind is pure and is devoted towards the truth, is self controlled, endowed of knowledge, having right discrimination, high level of understanding, efficiency and good memory.
Free from desire, greed, anger and intolerance.
The person of bhrama satva has love for every living creature of the world.
Yama satva
The person whose conduct is governed by consideration of propriety.
The person who does the right thing, the person who is continuously up-coming, having good memory.
The person who is free from passion of attachment, envy, hate and infatuation.
Varuna satva
The person who is valiant, courageous, loves cleanliness, regularly perform sacrifices.
He is fond of water sports, having genuine anger and favor.
Kuber satva
The person commands status, honor, attendants, luxuries etc.
Person is devoted to pursuit, virtue, wealth, pleasure and loves cleanliness.
Indra satva
The person has authoritative speech.
He is brave, energetic and foresighted.
Gandharva satva
Person is fond of dancing, music, praise, poetry, legends and history.
The person gets addicted to various pleasures as fragrance, garlands, ointments, cosmetics, women and recreation.
He is free from envy.
Arsha satva
The person who is devoted to study and sacrifices.
Is devoid of pride, attachment, infatuation, hatred, greed and anger.
He is generous and understanding.
Raja (Active Phase)
All individuals have mixed amounts of the three gunas (satva, rajas and tamas), but one predominant guna determines an individual's mental constitution as satvika, rajasika or tamasika.
Characteristics of rajasik people
Rajas is the promoter of activities.
It is a violent aspect of the mind.
Rajasik type of people often have good energy.
They tend to burn themselves out through excessive activity.
Disease symptoms are frequently acute and recovery is possible with the right remedial measures.
They are impatient and inconsistent in dealing with disease and do not wish to take the time or responsibility to get well.
They blame others for their condition.
Types of Rajas
The doshas which are present in the mind and are responsible for its health or diseased state are called mansik doshas. These are of three types:
Satva
Raja
Tama
Each of the three properties is also comprised of subtypes and the particular subtype to which a person belongs will determine the qualities of that individual.
There are six subtypes of rajasik people which are as follows:
Serpa (serpent) satva
Person is brave when excited, touchy, possesses indolent disposition and devoted to food and pleasure.
Rakshasa satva
This type of mind is intolerant, possesses hatred, cruel, jealous and fond of eating flesh.
Preta (ghost) satva
A person having very painful past life, bad conduct and character.
He is fond of food, has envious nature, covetous, and lazy approach towards work.
Pishaach satva
The person is fond of eating too much, luxuries, likes company of women in secret, unclean, hatred of cleanliness, coward, loves abnormal recreation and diet.
Asur satva
Person is valiant, despotic and possesses envious disposition.
Performer of different false poses in life, pitiless and is fond of self adulation.
Sakuna
The person is full of passion.
He experiences Unsteadiness and ruthlessness.
The person has an excessive appetite for food.
Tamas (Water & Earth)
All individuals have mixed amounts of the three gunas (satva, rajas and tamas), but one predominant guna determines an individual's mental constitution as satvika, rajasika or tamasika.
Characteristics of tamasik people
Tamas denotes darkness.
Tamas predominant mind is dull, lethargic mind.
Persons influenced by this are fearful, dishonest, depressed, self destructive, addictive, have sexual perversions, servile attitude and suicidal thoughts.
Tamasik types have more chronic diseases including cancer.
Their energy and emotion tend to be stagnant.
Their diseases tend to be deep seated, obstinate and difficult to treat.
They do not seek proper treatment.
They usually have poor hygiene.
They accept their disease as fact.
They do not take advantage of the methods that may cure them.
Types of Tamas
The doshas which are present in the mind and are responsible for its health or diseased state are called mansik doshas. These are of three types:
Satva
Raja
Tama
Each of the three properties is also comprised of subtypes and the particular subtype to which a person belongs will determine the qualities of that individual.
There are three sub types of tamasik people which are as follows:
Vanaspatya (plant)
Person is lazy, fully devoted to business of eating, devoid of mental faculty.
Pashu (animal)
The person possesses forbidding disposition.
He is not intellectual, has disgusting behaviour and diet habits and loves sexual pleasure very much.
Matsya (fish)
This type of mind is pusillanimous, unintelligent and greedy for food and water.
Malas (Waste of Products)
The word mala means dirty or unclean.
The waste products are called mala due to their ability to make tissues, doshas and the body dirty or unclean.
Malas are the third in the trinity of the body; the other two are doshas and dhatus.
There are three important malas, viz. stool, urine and sweat.
Malas are actually the waste products of the body and their proper excretion from the body is essential, so that the proper health of the individual can be maintained.
There are two aspects of mala - mala and kitta. The former represents waste products of the body and the latter represents the waste products of dhatus.
Formation of Waste Products
Malas are formed from
Unabsorbed food i.e.. Stools. Dead cells and their degradation like dead cells of the skin and pus, dead R.B.C. give rise to bile pigments i.e. pitta dosha that further break down into stercobilinogen and urobilinogen, which are malas.
Molecules of vata, pitta and kapha, which are constantly active structurally as well as functionally, undergo a process of wear and tear. Hence after certain time, they undergo slight structural change, which makes them functionally inactive. When these doshas become functionally inactive, they become malas or waste products and the body tries to get rid of them through appropriate route.
Carbon-dioxide and gases passed as flatus or belching represent gaseous waste products. Stercobilin and urobilin are the waste products of the pitta molecules. Urea, uric acid, phosphates, etc. are waste products of the kapha molecules.
Even waste products carry out certain function for the body till they are excreted, e.g. sweat secretion is very important for the regulation of body temperature.
The appearance of the faecal mass in the rectum initiates the act of defaecation.
Kittas - Waste Products
Other than the three malas, the mutra (urine), purish (faeces) and sweda (sweat), there are other bodily excretions which are waste products of some other bodily tissues. They are not waste products in the literal terms, but since they are produced as wastes by some other bodily tissues, they are termed as kittas (waste products).
They are as follows:
Vit-sneh (faecal fat).
Vata (gases of various kinds).
Pitta (bile).
Kha mala (excretions of various openings of the body).
Prajanan mala (excretion of genetalia).
Loma kupmala (excretions discharged through the hair follicles).
Kesha (hair of the head).
Loma (hair of the body).
Smasru (hair of face).
Nakha (nails).
Waste Products of Tissues
During the formation of various body tissues, the process leads to the formation of various waste products. These are known as dhatu mala or the waste products of the tissues.
Digestive enzymes also bring the waste products of tissues into gastro-intestinal tract.
Rasa dhatu mala (Plasma)
Mucus in the stools and urine.
Rakta dhatu mala (Blood)
Mala roopa pitta is the waste product of blood, bile pigments and yellow colour pigment of the stools.
Mansa dhatu mala (Muscular tissues)
Khamala : Khamala are the excretions present in the various openings of the body like karna mala (ear wax), crusts of the nose, twacha sneha (oily excretion of the skin), Asya mala (discharge of the mouth, tarter of the teeth, etc.).
Meda dhatu mala (Adipose tissue)
Sweat
Asthi dhatu mala
Nails and hair
Majja dhatu mala (Nervous tissues & bone marrow)
Some of the oily or fatty portion of stool or skin (sebaceous secretions) and conjunctival secretions represent the waste of adipose tissue.
Pureesha (Faeces)
Faeces represent the undigested waste or residue of food. In the process of digestion, material from the amashaya (stomach), having reached the pakwasaya (large intestine) is dried up and is converted into lumps. After digestion, the food is converted into ahara-rasa and kitta.
Ahara-rasa is the portion, which contains nutrients for dhatus i.e. body tissues. Kitta is the portion, which contains constituents of and nutrients for doshas, i.e. vata, pitta and kapha and stools, urine, gases, sweat, hair, nails and waste products of nose, eyes, ear, mouth and skin.
Pureeshadhara kala i.e. lining of the colon differentiates faeces from other components of kitta. It extends from lower part of small intestine to pelvic colon.
After absorption of all the essential components with the help of samana vayu, the portion that remains is termed as pureesha or faecal matter.
Characteristics of Faeces
Faeces i.e. pureesha contain predominantly three of the five basic elements namely solids, gases and energy.
Its yellow colour is due to bile pigments i.e. pitta present in stools.
Its varying colour is due to undigested portion of the food and depends on the type of food one takes.
It is slightly pungent in taste.
The pungent taste helps in stimulating the colonic mucosa and apana vayu.
It has a natural bad smell.
Components of Faeces
Faeces consist of unabsorbed portion of food, waste products of tissues and gas, which arises due to fermentation and putrefaction of undigested food and faeces.
Unabsorbed portion of food
This consists of two parts:
1. Portion, which cannot be further digested and absorbed; this portion nourishes the body.
2. Undigested, partially digested or partially absorbed food material. The quantity of such material is increased in malabsorption syndrome and tuberculosis of intestine.
Waste products of tissues
About 7000 cc of digestive juices are secreted daily, which include saliva, gastric juice, pancreatic juice, succus entericus and mucus. These secretions flow from blood. Apart from fluid and digestive enzymes, they bring the waste products of tissues into gastro-intestinal tract.
Function of Faeces
Faeces give grip to the intestines. Due to the solid nature, faeces are held for a long time in the colon and do not allow food, digestive enzymes and gases to escape easily. Hence the intestines have enough time for digestion and absorption of food.
Gases from anus
Gases and stools arise from kitta i.e. unabsorbed portion of food by process of fermentation and putrefaction. It may also be called as the waste product of vata i.e. Apana vayu.
Urine
Urine is the liquid waste product of the body. Urine is formed in the kidney, by thousands of units, which secrete urine and pour it into the bladder or the basti through ureters. These units are microscopic and, hence their openings into the pelvis are not visible.
After the digestion of food, the useful portion is absorbed in the small intestine in the form of rasa i.e. body fluids. The remaining portion is termed as kitta, which is further differentiated into liquid as well as solid waste products by the mucus membrane of the large intestine. Water and liquid i.e. soluble waste products, which are the precursors of urine, are absorbed in the large intestine.
Rasa (body fluids) together with water and soluble waste products absorbed from intestine reaches heart and is pumped by heart throughout the body. It supplies nutrition to all the tissues and carries waste products from the tissues.
The gaseous waste products reach lungs, whereas the liquid waste products reach the kidneys and skin.
Functions of urine
Excretion of liquid waste products and maintenance of water balance are the main functions of urine. It fills the urinary passage and bladder and helps in their proper functioning. Drinking of human urine has a detoxifying action.
Characteristics of urine
Out of the five basic elements, liquid and energy elements are predominant in urine.
Due to the energy element, urine is salty and pungent in taste and yellow in colour.
The yellow colour is due to the presence of pitta i.e. urobilin etc.
The solid element in the urine gives it a peculiar ammoniac odour.
Properties of urine
In Ayurveda, properties and uses of human urine and the urine of eight different animals have been described. Urine of cow, buffalo, goat, sheep, elephant, horse, ass and camel is used in the treatment of various diseases. In general, urine of young females is used. However some Ayurvedic physicians use urine of cow and she-buffalo, urine of male horse, elephant, ass and camel and urine of either sex of goat and sheep.
Urine is salty, pungent, light, penetrating, hot and dry (not oily). When taken internally, it reduces excess of fat. It increases pitta and neutralizes vata and kapha. It also increases the appetite, digestive power, tissue enzymes and acts as heart tonic.
It is useful in the treatment of anaemia, oedema, distension, ascites, cystic abdominal lump, colicky pain, leucoderma, itching, worms, piles, poisoning and testicular swelling. It helps in expulsion of gases and has a diuretic and purgative action. It increases secretion of sweat.
It is useful for cleansing of nasal tract and local application along with other medicines in the form of poultices, spray and as enema fluid.
Medicinal use of urine
Ayurveda advocates administration of urine of young females in the treatment of various diseases except the urine of the patient.
Human urine is salty, bitter, penetrating, hot and dry and neutralizes all the three doshas.
It also corrects the abnormal doshas in the blood.
It is useful in the treatment of blood disorders, ascites, indigestion, delirium, skin diseases, itching, poisoning, ulcers, worm infestations and pain.
It acts as a general tonic.
It has an anti-toxic and antiseptic action.
It also has a purgative action.
Sveda (Sweat)
Sweat glands are situated near hair follicles in the skin and have a watery secretion termed as sweat from the blood, which reaches the sweat glands through capillaries.
Autonomic system stimulates sweat secretion through nerve impulse to the sweat glands. It is watery, slightly unctuous, has a yellowish tinge and a slightly bad odour.
Functions of Sweat
It keeps the skin and hair moist, delicate and cool.
It helps to maintain the water balance in the body.
Normal secretion of sweat prevents skin disease due to obstruction of the excretory organs in the body and in the skin.
Sweat (sweda) controls the body temperature by expelling watery waste products and toxins.
It cools the body, moistens skin and hair.
It carries excess of fat and purifies blood.
Excess of sweating may cause skin diseases as eczema, fungus, boils, dehydration and skin burning.
Lack of sweating may result in dry skin, stiff hair and skin wrinkles, etc.
Agni (Digestive and Tissue Enzymes)
The entire range of digestive and metabolic activity of the body takes place with the help of the biological fire of the body called agni.
Agni can be termed as the various enzymes present in the elementary canal, liver and the tissue cells.
The energy or the heat element exists in the body in the form of pitta (i.e. various enzymes).
Health, vigour, strength and life itself depends on the digestive and tissue enzymes.
Abnormal activity of these enzymes leads to disease while cessation of activity leads to death.
A person with good digestive power, i.e. samagni has good appetite without having any symptoms of indigestion.
After digestion of food, it is responsible for formation of various constituents of the body, namely various tissue enzymes as well as doshas.
Jatharagni/ pachakagni One Located in GIT, performs digestion of food.
Dhatvagni Seven Located in respective dhatus responsible for tissue metabolism.
Bhutagni Five One in each of the five mahabhutas responsible for finer molecular metabolism and assimilation.
Jatharagni (Digestive Enzymes)
It works at the gastrointestinal level, governing basic digestion and the 12 other agnis.
Classification
Jatharagni can be classified into four types which are as follows:
1. Vishama: Irregular due to vata predominance.
2. Teekshna: Sharp due to pitta predominance.
3. Manda: Weak due to kapha predominance.
4. Sama: Balanced due to balanced state of vata, pitta and kapha.
Most of the diseases occur due to poor digestion. Agni (enzyme) is found in the alimentary canal and digests food.
Digestive activity (healthy, deficient or excessive) is governed by the doshas becoming aggravated.
The three doshas produce three agnis (vishamagni, tikshnagni and mandagni).
Mandagni
Mandagni results from diet and activities increasing kapha dosha and gives rise to kapha disorders. The kapha dosha vitiates the digestive enzymes.
Weak digestive power lowers the body resistance and acts as a predisposing factor to all the diseases. These people with weak digestive power take a long time to digest even a small quantity of food.
They commonly suffer from heaviness, cough and breathlessness, drooling of saliva, nausea and a state of exhaustion after eating food. They should take food with predominantly bitter, pungent or astringent taste. They should also take emetics intermittently.
Samagini
A person with ideal or balanced digestive power digests food easily and does not suffer from digestive disorders even with food irregularities. He can tolerate hunger as well as excessive food intake well.
In a well equilibrated state of functioning of tridoshas, the jatharagini functions normally and that is said to be 'Samagini'. So this is the process of normal digestion.
So in these people, the occurrence of disease is reduced as the digestive fire is normal. The person is in good health and so can remain healthy and disease free.
Teekshnagni
Teekshnagni results from diet and activities increasing pitta dosha, which vitiate the digestive enzymes and gives rise to pittaja disorders.
Excess pitta creates a situation like an over-heated furnace. Food burns up quickly, and the person experiences burning sensation, thirst, acid indigestion, etc. In some cases, the agni even burns up the nutrients causing malnutrition.
These people have sharp digestive power and they digest their food very quickly. It is termed as Atyagni, when the digestive power is abnormally increased. Such a person digests even large quantities of food and later emaciates because of increased quantity of tissue enzymes and raised metabolic rate.
Such an individual is prone to pitta disorders like hyperacidity, diarrhea etc. Hence he should take predominantly sweet, unctuous and cold food and purgatives intermittently.
Vishamagni
Vishamagni results from diet and activities increasing vata dosha, which vitiates the digestive enzymes and gives rise to vataja disorders.
Excess vayu in the body produces weak, irregular digestion and causes gas. A person with Vishamagni or irregular digestive power has variable digestive power.
Sometimes, the digestion is good and at other times the person suffers from distension, constipation, heaviness of abdomen, colicky pain, etc. due to indigestion. Such a person is prone to develop vata disorders. He should take predominantly unctuous food with sour and salty taste. He should take til oil enema intermittently.
Bhutagnis
Metabolize the five elements that are present in the body tissues.
They are a form of heat that is always present in all the tissues that are responsible for proper function and development of the tissues.
Types of bhutagnis
Akash (ether) mahabhutagni
Vayu (air) mahabhutagni
Agni (fire) mahabhutagni
Jala (water) mahabhutagni
Prithvi (earth) mahabhutagni
Dhatvagni
Dhatvagni is the agni of dhatus. There are seven dhatvagnis based on seven dhatus which are as follows:
Rasa (Body fluid) Dhatvagni
Rakta (blood) Dhatvagni
Mansa (Muscular tissue) Dhatvagni
Meda (Adipose tissue) Dhatvagni
Asthi (Bone) Dhatvagni
Majja (Bone marrow) Dhatvagni
Shukra (sperm) Dhatvagni
Functions
Metabolize the seven tissues (dhatus).
A biochemical process beyond food digestion.
Includes anabolic and catabolic activity
Causes of Diseases
All the diseases arise as a result of less, excessive or abnormal digestive or tissue enzymes. Weak digestive power lowers the body resistance and acts as a predisposing factor to all the diseases.
Even if the germs of various diseases enter the body via food and water contaminated by flies, the acid in the stomach and the digestive juices in the gastro-intestinal tract kill germs.
In case they enter and circulate in the body, the active tissue enzymes de-activate them.
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