Concept of Tridosha- Vata, Pitta, Kapha in Ayurveda.

Ayurveda which we can say as the, which will start from the Tridosha. So we know already that Ayurveda is holistic medicine. It is not only related to the cure of the disease but also for the well-being of the mind and body. So in Ayurveda, we consider body, mind and soul. That all we know. But when we are going to diagnose any disease or treat any disease, we should consider that we have to cure not only the body, not only the disease but also the main cause and which is related with the mind also. So the very first fundamental, that is we can say our Nyaya, is Prakriti and Purusha Nyaya And which we know that everything which is present in the universe, as we say as a panchamahabhuta, they are all present in our body too. So our prakruti and purush nyaya is a very important thing that we have to consider then only we can use each and everything available in the universe not only the medicines but also our diet, our food as a medicine to treat our patients. So we know the panchamahabhuta and the relations with tridosha.

So as the panchamahabhuta we know that itis Prithvi, APA, tej, Vayu and Akash. So for the Kapha, the Prithvi and APA mahabhuta are involved. For the pitta, that is the fire and air that is agni and vayu mahabhuta are involved. And in the vata, the akash and vayu mahabhutais there. So we have to consider all these panchamahabhutain our practice, and we have to correlate it with the tridosha that is vata, pitta,kapha. And basically first comes the diagnosis that is nidana. So we have to consider this prakruti and purushnyaya. So now what are the tridosha that we know very well that is Vata, Pitta and Kapha. So these are the basic humors which are presentin our body and mind and universe too. So if they are in harmony, balanced statethen we can say we are in healthy state, the person is healthy. But the imbalance of this dosha, that is kshayaand vriddhi, they cause the disease in our body. Mainly the vriddhi avastha gives the symptoms and we call it and the group of those symptoms we name it as samvyadhi or disease. What is Prakriti? The very important thing before going towardsthe vikruti, we should know about the prakruti. Now we know that the prakruti forms at the time of conception that means it is before the birth of a person. So which comes from the father and mother and at the time of conception according to their diet and lifestyle the baby or the new fetus gets their prakruti. So always we have to consider about the healthy state, that is the prakruti of the patient when we are going to do the nidana or diagnosis about any vikruti and to give the treatment.

So we know the types of prakruti also, that is ekadosha, samadosha and the combination of the dosha. So now in this lifestyle, the ekadosha and samadosha prakriti is very rare, means as we are having a very vitiated lifestyle, our diet and all the things, so the ekadosha and samadosha prakriti is very rare. So the combination of the Prakriti, may be vata-pitta, vata-kapha, kapha-pitta like Prakriti we can find out and which is very importantto know to give the treatment part. Next to the dosha that we know is the dushyam. So what is the dushyam? When the vitiated dosha or the one who getsvitiated by the dosha we call it as dushyam. So in that one we have the dhatu and malaand manas. We know the seven dhatu that is saptadhatu- rasa, rakta, mamsa, meda, asthi, majja and shukra. So when we are talking about tridosha, sohow this tridosha are vitiating this saptadhatu, that we have to consider when we are havingany patient in our clinic and they are showing some symptoms.

So according to the dosha, according to thedhatu, which dhatu is vitiated and which dosha is vitiating it. So now we are having the mala also that weare having trimala that is mala mutra and sweda We have to consider that too. Mala is not the part which we have to justthrow off from the body but they are removing the toxins, the ama. And which is the main metabolism of our bodythat the feces, urine and sweda that is sweating is important through which we can do the detoxificationalso. And the very important part is the mind. So we have to consider about the manas, theguna that is satva and the dosha that is raja and tama of the mind. Now next to that we have to consider aboutthe srotas, that is our systems. Now we are having the tridosha, the saptadhatu, trimala. So what is the srotas? Srotas is the system or the channel through which these toxins the dosha the toxins the dhatus moves. So these srotas should be very clean and the passage should be clear. Then only the energy could flow through it. So our system is having the dosha which is related to the annavahasrotas, udakavahasrotas, pranavahasrotas, seven srotas of each dhatu,three srotas of trimala and the medavahasrotas.

Also according to some acharyas, the aartavahasrotas and stanyavahasrotas are also included in the female which is the extra one that we have to consider for the lady patients. Now when we are going to do nidana, what is our main fundamental or which is our basic is trisutri of Ayurveda. That is hetulingaushadnyan swasthaturaparayanam. That means when we have to consider any personas swastha or hatura that means the healthy one or the diseased one, we have to consider the hetu, that is the causes of the disease, linga, that means the symptoms, and then the aushadha that means the treatment we have to give to him. So what are the types of nidana that is diagnosis? Now when any person is coming to a clinicby how the person is coming to us, how he is walking, how he\’s talking, the style ofhow they are sitting in that way we start our observations. So we call it the trividh pariksha thatis darshan, sparshan and prashna which is the very basic thing that we have to do. The first one is the darshan means we areobserving the patient.

How they are behaving, how they are talkingall those things, if any deformity is related with joints so we can observe that patientcouldn\’t move properly, or any stiffness is there that is our darshan pariksha. The second one is the sparshan pariksha, thatmeans we are touching the patient. Or now we can auscultate the patient\’s chest,so by auscultating we are doing the sparshan pariksha. Now also in darshan pariksha in today\’s weare having all the technologies there so we are having the sonography, we are having the X-ray, so that also comes under darshan pariksha. Now by sparsha, we are touching, we are examining, per abdomen examination is there. If any joint is impaired, we are trying tomove it, we are going to touch it, where it is inflamed, whether they are having hot thetemperature we are checking is the sparshan pariksha. And the next one comes is the prashna thatmeans we are asking person about their past history, their family history and how thedisease had formed today about all the information about that patient that comes under the prashnathing.

So now to go in the deeper way that aftertrividh pariksha, the acharya has suggested about ashtavidh pariksha. And in that one, we are having the nadi, mala,mutra, jibha, shabda, sparsha, drik and aakriti. So what are they that we know as Ayurveda doctor we know all these things. That means first is the nadi pariksha, second one is the stool examination, urine examination, tongue examination, ear, skin, eyes and the physique of the patient. So this is the ashtavidh pariksha we are going to do to get more and more knowledge about the disease. And after that, the Charaka has discussed about the dashavidh pariksha. So there are the ten parts or ten types of examination in which the very important is the prakriti, then vikruti, sara, samhanana,pramana, saatmya, satva, ahara, vyayama and vaya. So we have to consider all these things to our diagnosis procedure when we are taking the case study of any patient. Now we know the dosha, we know dhatus, weknow dravya, that means the medicines or the diet we are going to use. But how these medicines work? How these doshas work? Everything which are going to work means theyare having some properties. So in our Ayurveda science, it\’s describedabout the Samanya Guna, that is, the properties that are present in the universe in each andevery object, in our body, dosha also, diet also, medicines also, and we are going toconsider these guna when we are going to do any diagnosis and giving the treatment.

So what are these guna? We call it samanya guna or the sharir guna which are described in a form of ten pairs, one and opposite to that is the second guna. So there are 20 guna we are having which arethe guru-laghu, sheeta-ushna, snigdha-ruksha, manda-tikshna, drava-sandra, picchil-vishaad,mrudu and kathina, shlakshna and khara, sthira and sara, sthula and sukshma. And all these properties are present in eachand every organ, our system that is srotas, and also in the dosha. In the same way, some of the properties wecan observe in our Nadi Pariksha also. And about this Nadi Pariksha, in our NadiTarangini report card, we are giving this guna in our report so that you can easily diagnose which dosha or which guna is having kshaya and vriddhi.According to that you can do towards the dosha and can give the treatment. The next nyaya or siddhanta is Shatpadarthin which we are having samanya, vishesh, dravya, guna, karma and samavaya. In which the samanya is the similarity thatmeans the similar properties when come together enhances the action. Vishesh is the opposite, which means the opposite properties when opposite properties or the gunas through the vitiated dosha when come together, it cures the disease. The third one is the dravya.

Dravya means any medicine, herb, diet, foodwhich is when similar to the dosha or opposite to the dosha. But how it works is according to the guna. So the \”dravyam gunena karma kurute\”. That means every dravya is having some peculiar properties with which only they can do any action. So the karma that means any chikitsa whichwe are going to do is as per the guna of that dravya. And the samavaya means the dravya and gunaalways live together. When they are apart, there will be no actionby any dravya. Now as we have done our nidana, the diagnosis,now we know how the samprapti has happened, now we know the groups of symptoms and wegave it as some vyadhi nama or any disease. Now we are going to do the chikitsa. The chikitsa will be as we know dosha or theguna viparita. As the dosha vitiated we are going to givethe treatment opposite guna. So what is this chikitsa? \”Yabhikri yabhir jayante sharire dhatavahsamah\”.

The treatment or any action which we are going to do will make the dosha in a balanced state. Samah, in the same state. \”Sachikitsa vikaranam karmatabhdishajan smrutam\”. So the doctor should know that this treatment this action will make the dosha in a balanced state and we call it the chikitsa which is the vyadhi parimokshana that means, which will cure the disease. So now we know the chikitsa part that we are having the shaman chikitsa and shodhana chikitsa. In shaman we are having langhan, deepan, pachanand also snehan swedan, bruhan and then shodhana as a panchkarma we do. And every dravya which we are going to use which will act as a dosha prakopaka, means if we are using the same properties, as the dosha vitiated, it will take it to the utklesh avastha. That means it will provoke it and now we can easily take it out from the body. The second one is the shaman chikitsa, that means we are going to pacify the dosha. Whatever the vitiated doshas are there, we are going to do the opposite guna chikitsa to pacify them.

And the third one, which is very important, is the swastha karaka. That means to maintain the health of a healthy person or to regain the health of a diseased man The last chikitsa we can say as the apurnarbhavchikitsa or the rasayan chikitsa. Now, what is the main aim of Ayurveda? Now we know all the siddhanta. We are going to use it in our practice for our nidana and our chikitsa, and we are going to advise the medicines, the diet, the lifestyle to them. So what is the main aim? That is the swasthasya swasthyarakshanam aaturasyavyadhi parimoksha. So when, if anyone is in a swastha state,that is healthy state, we are going to maintain that health and if someone is diseased, weare going to do the vyadhi parimokshanam, that means, we are going to treat them to regain their health again. So this is the main aim or function of Ayurveda. The science itself tells about how to prevent the disease in order to promote the quality of life and longevity. I hope you like this useful information. Thank you! Much Love.