Ayurveda Tridosha Yoga And Ashana Ayurvedic Herbs

Here are the list of 10 important and most common Ayurvedic herbal mixtures with their uses.

*The symbols V, P, K stand for Vata, Pitta, and Kapha. For example, VP- K+ is read the following way: Vata and Pitta are reduced; Kapha is increased.

*[VPK= means good for all doshas; vat a, pitta and kapha]

1. Triphala- VPK=, for all tridoßhic diseases, constipation, diarrhea, eyes, cleansing or detoxing the colon, good for Kapha conditions, gas, distention, diabetes, parasites.

2. Trikatu- VK- P+, for colds, flu, fevers, stimulates appetite, cough, congestion, for low agni and áma, thyroid, detoxification.

3. Chyavan Prash- VPK=, general tonic, cough, strengthening lungs from asthma etc., longterm healing migraines, good for pregnant mothers, post-partum strength, and for babies; anemia, debility, T.B.

4. Sitopaladi- VPK=, colds, flu, fevers, increases appetite, reduces burning sensations in the extremities.

5. Lavaan Bhaskar- VK- P+, stimulates appetite, malabsorption, constipation, abdominal pain, tumors.

6. Mahasudarshan- P- VK+, for Pitta fevers, nausea, enlarged liver and spleen.

7. Dashmul- VPK = V-, arthritis, strengthens tissues, debility, postpartum condition of females, cold, flu, body pain, and stiffness.

8. Avipattikar Churna- P- VPK=, used for hyperacidity, heartburn, ulcers, colitis, stomach pains, indigestion, chronic constipation.

9. Hingwastak- VPK= mainly V-, indigestion, bloating (upward-moving apána).

10. Yogaraj Guggul- VK- P+ (in excess), arthritis, joint pains, stiffness, cholesterol, arteriosclerosis, rheumatism, gout, lumbago, back pain, hernia, goiter, sciatica, acts on the pituitary gland and hormone swelling, immune system, all Vata disorders including nerve disorders, depression, and insomnia; heals bone fractures. It is also good for circulation, blood purifying, reduces masses, breaks up stagnation, cardiac tonic (reduces myocardial necrosis), antiseptic, respiratory conditions, pulmonary TB, enlarged and inflamed lymph glands, urinary disorders, endometritis, hemorrhoids, inflamed colon, hepatitis, ulcerated mouth, throat, tooth, and gum problems (gargle), skin conditions, increases white blood cell count. Do not use with acute kidney infections or acute stages of rashes.

(Kaishore Guggul is for Pitta-gout, inflammations, burning joints, herpes, and all blood diseases; Pure Guggul is for Kapha. They have similar actions).

Triphala Guggul is best for weightloss and cholesterol.

Kanchanar Guggul is best for lymph glands

We all are well known that Ayurveda, the “science of life” as the original world medicine. Yet Ayurveda is more than this; it is a spiritual science. This is the most important aspect of Ayurveda.

Around 1500 B.C. the book, the Charak Samhita discussed these spiritual principles. It said that even if Ayurvedic doctors had a complete knowledge of Ayurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Ayurveda, we must know something about the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Ayurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Ayurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine.

When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection. Ayurveda suggests true health is based on the healthy functioning of four areas of life; physical/ mental health, career or life purpose, spiritual relationships, and spirituality. First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a “practical” career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Ayurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything.

Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills. Thus the third dimension of health involves healthy spiritual relationships.

Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships, life develops a state of grace. People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the multi-dimensional definition of health according to Ayurveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are affected. Rather than merely treating a symptom, Ayurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Ayurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job). The deepest root level is spiritual development. Thus, all four areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.

In present days a lot of people have the problem of Hyperacidity. Excessive gastric juice activity results in acidic or sour taste in the mouth.  So here is the Ayurvedic solution for the Hyperacidity problem.

Causes:

Vata: A variable digestion cannot always digest foods. When food is not digested, ama develops. These undigested food toxins begin to ferment, causing burning sensations.

Pitta: Eating too many hot, spicy, sour, greasy foods and spices (e.g., onions, garlic, red peppers); incompatible foods, alcohol, and overeating. Other causes include eating too many sweets, such as cakes, which ferment and produce acid in the stomach.

Kapha: Weak digestion allows ama to develop when food is not digested. Thus, toxins ferment and cause burning sensations.

Symptoms:

Heartburn, belching with sour taste or fluids, nausea, vomiting.

Therapies:

Vata: Hingwastak, rock salt, lashunadi vati, draakshya, along with antacids like sankha bhasma, avipattikar churna , fennel, and praval pishti.

Pitta: Pitta-reducing foods and herbs, antacid foods like milk and ghee. Acidic and sour foods are avoided, including bananas (sour post-digestive taste), pickles, wine, and yogurt. Useful herbs include shatavarí, licorice, aloe gel, chiraayata, and antacids like shankha bhasma (conch shell ash) and avipattikar churna.

Kapha: Hingwastak, rock salt, lashunadi bati, draksha; and antacids like sankha  bhasma (conch shell ash) and avipattikar churna.

Everyone has heard the sayings, ‘beauty is only skin deep’, and ‘beauty is in the eyes of the beholder.’ So beauty is such a beautiful word that everybody prefers to describe. Here, let’s approach the beauty from Ayurvedic point of view.

Ayurveda adds a spiritual dimension to the definition of beauty by saying:

“Inner peace brings outer beauty”

It says outer beauty as an integrated by-product of inner beauty and virtue. Inner beauty is developed through meditation, proper diet, ethics, a positive self-image, and various therapies, such as aroma therapy, yoga, and abhyanga (a massage-like therapy). These are the essential ingredients for developing a true and lasting aura of beauty.

Besides the seven doshas (Vata-Air, Pitta-Fire, Kapha-Water, Vata/Pitta, Vata/Kapha, Pitta/ Kapha, Tridoshic (all three dosha)), a special category exists known as changing skin conditions.

Despite one’s dosha, skin conditions change depending upon one’s diet, exercise, and the climate. Sensitivity towards cold, dryness and the sun may exist. It is important to remember that it takes the body between 3 and 5 years to adjust to good or bad eating habits and climate.

This is one reason that Ayurveda suggests gradual changes towards building a healthier lifestyle. It takes time for a toxic body to be cleanses; new cells and tissues built; and a new way of life and health to develop. Below are some Ayurvedic beauty care tips.

Post-Surgery: When the skin becomes scarred from surgery, herbs help heal the tissues. Aloe vera gel and mañjishþhá are the main recommendations.

Acne: Not only do teenagers get acne, but also many adults suffer from this condition. Acne is generally an excess of Pitta (fire). Therefore, Ayurveda approaches acne from both symptomatic and causal levels. To remove symptoms, turmeric cream and sandalwood soap, found in most Indian grocery store, work very quickly.

Simultaneously, one also should reduce the causes—the excess fire and toxins inside the body. If neglected, Pitta and toxins will cause acne to reappear, or manifest as illness in another part of the body (e.g., eyes, liver, spleen, gall bladder, heat, blood, and infections). For causal balancing or healing, persons should follow a fire- (Pitta) reduction diet.

Seasonal Conditions: Each season has a predominance of Vata (air), Pitta (fire), or Kapha (water). Ayurveda recommends that persons protect themselves from these environmental changes.

There are different types of vata as discussed in earlier posts. Here is the tabulation of symptoms and treatments of different types of Vata. Hope this would be helpful.

All sub-types of Vata can and do cover each other, for a total of 20 types of mutual covering.

Treatment of Blocked sub-vatas and Doshas

Mastering the information on the above chart on Vata Sub-types will take great skill. The best place for the novice to start may be to memorize the symptoms associated with the various combinations of sub-type coverings.  By repeated practice in identifying these combinations, one should eventually become proficient at identifying the workings of the V sub-types directly.

General Treatment for The Vata Sub-types: Udana should be led upwards, apana should be directed downwards,   samana should be brought back to the middle [umbilical region] and vyana should be moved in all these three directions. Prana should be protected most carefully, because it’s location in its normal location is essential.  Those Vata sub-types dosha which are covered or moving in the wrong course should be brought back to their normal positions.

Importance of Prompt Treatment of Vata sub-type dosha

The wise, in case of a disease, gets relief by external or internal or surgical measures. The childish, due to confusion or carelessness do not know about the emerging disorder in early stage as fools about the enemy. The disorder, though having a minute start, advances afterwards and gradually becoming deep-rooted takes away the strength and life of the foolish one. The fool does not realize till he is afflicted and only then he decides to control the disease. Then he collects son, wife and kin and requests them to bring some physician even at the cost of his entire possession, but who can save him, the devoid of life, weak, afflicted, emaciated, anxious and with the sense organs waned away. Thus not finding a savior that fool leaves his life like an iguana with her tail bound and dragged by a strong person. Hence one, who wishes happiness, should counteract with medicines before the disorder is produced or when it is newly arisen.