DIPLOMA. Ayurvedic Lifestyle & Nutrition. Consultant Course

Transcription

1 DIPLOMA in Ayurvedic Lifestyle & Nutrition Consultant Course MODULE 1 15 th & 16 th September

2 INTRODUCTORY LECTURE A brief overview of the one-year diploma Why do we seek to learn Ayurveda? How do we prepare to learn such a vast physical and spiritual knowledge? 2

3 ON THE QUALITIES OF THE STUDENT OF AYURVEDA The rites of formal initiation of a pupil into the science of medicine. Such an initiation should be imparted to a student, belonging to on of the three twice-born castes such as, the Brahmana, the Ksatriya, and the Vaisya, and who should be of tender years, born of a good family, possessed of a desire to learn, strength, energy and action, contentment, character, selfcontrol, a good retentive memory, intellect, courage, purity of mind and body and a simple and clear comprehension, command a clear into the things studied and should be found to have been further graced with the necessary qualifications of thin lips, thin teeth and thin tongue, and possessed of a straight nose, large, honest intelligent eyes, with a benign contour of the mouth and contented frame of mind, being pleasant in his speech and dealings and usually painstaking in his efforts. A man possessed of contrary attributes should not be admitted into the sacred precincts of medicine. Susruta, Sutrasthana, Chapter II. 3

4 THE FOUR ASPECTS OF THERAPEUTICS The four aspects of therapeutics are: 1. The physician. 2. The medicine. 3. The Attendant. 4. The Patient. They are responsible for the cure of diseases, provided they have the requisite qualities. Among these factors, the physician occupies the most important place, so he has been enumerated first; then comes in order of merit the medicament. Third in the order is the attendant but for whom the preparation and administration of medicines like kalka (paste), decoction etc cannot properly be done. Apparently, a patient being the object of treatment should have been enumerated first. But as a matter of fact these four factors are enumerated here from the point of view of actions leading to the cure of diseases and in that the patient does not play such an important role. So the patient comes last in the order of importance in the present context. Charaka, Chapter IX. 1. The Physician a. Pure knowledge b. Reliable experience of successfully treating patients over a long period of time 4

5 c. Capability to detect disorders d. Purity of mind, body and soul e. Intention of practice is the attainment of pure consciousness 2. The medicine a. Contains many different qualities and tastes b. Easy to find c. Can be prepared in many forms d. Can be prepared in a palatable form for the patient (particularly for children) e. Must behave as a masterpiece only for the master 3. The Attendant / Therapist a. Knowledge of preparation of medicine b. Mastery of therapeutic techniques c. Knowledge of Abhyanga d. Kind, compassionate, clever and possessed of common sense e. Purity and adaptability 4. The Patient a. Consenting and able to take responsibility to follow the advice b. Understanding and able to administer the therapy advised by the doctor c. Not be overwhelmed by or in fear of the disorder d. Honest reporting about the disorder and the progress 5

6 DEFINITION OF HEALTH Charaka & Vaghbhata Sutrasthana define health as: Samadosha Samagnischa Samadhatumala Kriyaha Prasanna Atmenindriya manaha Swasthya Ityabhidheeyate Susruta describes the features of a healthy person in the above quote. It follows that the doshas must be in equilibrium, the digestive fire must be in a balanced state and the tissues (dhatus) and malas (excreta) must work in a normal state. The sensory and motor organs and mind, and soul (atma) must be also in an awakened state. Such a person is deemed to be healthy and happy or Swastha. Samadosha: The doshas that are present in the body and mind, namely vata, pitta and kapha, must be in a balanced state in order to keep a person healthy. When the balance of the doshas is disturbed, either aggravated or decreased (vitiated) it produces a state of Dosha Vaishamya, which is called disease. Samagni: In order to keep an individual healthy, their digestive fire (koshtagni) and dhatuagni (tissue enzymes) must be in a proper state. When the quality of agni is decreased (Mandagni) it will cause many diseases ( Rogaha Sarvepi Mande Agnou ). It is well known that the health of an individual depends on the proper strength of his digestive power. 6

7 Sama dhatu: The seven tissues and three excreta of the body must be in a balanced state to function properly. According to Ayurveda there are seven Dhatus namely Rasa, Rakta, Mamsa, Medas, Asthi, Majja and Shukra. Mala kriya: The three excreta or Malas are Purisa (faeces), Mutra (urine), Sweda (sweat). Indriya: In Ayurveda the functions of the sensory and motor organs and mind have been given special importance. When these are not in equilibrium and not discharging their functions properly, it will lead to a state called disease. Manaha: The state of mental health is more important than that of the physical health of a person. Prasanna Atma: Awakened consciousness is the main ligation, which ties the mind and body together to achieve eternal health and happiness Swastha: The healthy state is maintained from birth and the three doshas remain in a balanced state, then the person achieves a well-balanced constitution, attractive appearance, good muscular strength and complete peace of mind. Good health can be maintained until death. For this one should intelligently follow all the rules laid down according to this science. Only then will a 7

8 person enjoy an optimum life span of a hundred years without contracting disease. He will also gain recognition in society, friendship with people and honour and wealth as he has the energy and ability to achieve all the goals in life 8

9 DEFINITION OF AYURVEDA Ayusho Vedha Ayurveda Ayush = lifespan Vedha = knowledge Ayurveda = knowledge of life Sharira Indriya Satva Arthma Samyoga Dahri Geevitam Nityagashchanu Bandashsha Parya Ayur Uchchate Sharira = body and motor organs Indriya = sensory organs Satva = mind Athma = consciousness Nityaga = time Anubanda = connection Ayur = lifespan Jeevita = life Time is the bond between the body, mind and consciousness which creates life We are granted time with the bond between body, mind and consciousness and it is the responsibility of each individual is to discover the purpose for which we are given this life time 9

10 Hita Hitam Sukam Dukka Ayus Thasa Hita Hitam Manacha Yathuktra Ayurveda Sa Uchachata Sukkayu = materialistic wealth and indulgence Dukkayu = materialistic poverty or disability Hitayu = existence with awakened consciousness Ahitayi = existence without consciousness According to Ayurveda, we are to use the time we are given to experience life with awakened consciousness. We are to live according to the heart and not the mind. 10

11 THE AIM OF AYURVEDA To preserve the health of a person and to help them attain a state of balance by using the four pillars of Ayurveda: 1. Dharma: Carrying out duties, that is, doing that which is conducive to the well being of the individual and his society 2. Artha: Wealth, gathering of the means of livelihood 3. Kama: Satisfaction of mundane desires or pleasure 4. Moksa: Attainment of salvation through liberation and God consciousness 11

12 THE UNIVERSAL OR ETERNAL NATURE OF AYURVEDA 1. Ayurveda does not belong to any particular civilisation or country. It aims at the well being of everybody 2. Ayurveda has no beginning and no end 3. Ayurveda is not aligned to any particular religion 4. Ayurveda does not belong to any particular period of history THE UNIQUE FEATURES OF AYURVEDA 1. Concerned with the treatment of the individual as a whole. Symptomatic treatment is alien to this system. Mind, body and soul are treated together. 2. Concerned with all living organisms in the universe (Manawa human; Pashu animals; Vruksha plants). 3. Ingredients of medicines originate mainly from plants, minerals and animal products such as ghee, milk and beeswax etc. 4. No unpleasant side effects but side benefits. 5. Each Ayurvedic medicine is a tonic. 6. Psychosomatic concept of disease. 7. Emphasis on positive health and prevention of disease. 8. Concerned diet, lifestyle and therapeutic trials. 9. Diverse methods of diagnosis. 10. Ayurveda is aligned with nature. 12

13 11. Philosophies such as yoga, meditation and pranayama are subsciences which support and go hand in hand with Ayurveda. 12. Ayurveda respects other methods and systems of healing. 13. Use of cosmic energy to prevent and cure disease. 14. Every substance in the universe has medicinal value. 15. Sustainability of natural resources. 16. Emphasis on co-operative relationship between the patient and physician. 17. Evidence based practice. ASTANGA OR EIGHT SPECIALISED BRANCHES OF AYURVEDA 1. Kaya Chikitsa (Body treatment or Internal Medicine). 2. Salakya Tantra (Treatment of disease of the head and the neck, i.e., Eyes, Ears, Nose, Mouth, Throat, etc.) 3. Salya Tantra (General Surgery). 4. Agada Tantra (Toxicology). 5. Bhuta Vidya (Psychology, Psychiatry, also treatment of demonic seizures). 6. Bala Tantra (Paediatrics). 7. Rasayana (Science of rejuvenation). 8. Vajikarana (Sexology). 13

14 AN OVERVIEW OF AYURVEDIC TEXTS The Great Trio of Ayurvedic texts are: 1. Charaka Samhita. 2. Susruta Samhita. 3. Astanga Hrdayam. These three texts are known as the Brhattrayi or Great Trio of which the Charaka Samhita is considered the most authoritative. There is also a lesser threesome or Laghutrayi: The Lesser Trio of Ayurvedic Texts. 1. Madhava Nidhana. 2. Sarnghadhara Samhita. 3. Bhavaprakasha. Charaka s Compendium. Charaka Samhita or Charaka s Compendium is the text in which classical medicine in India really begins. It was not actually written by Charaka, but a text edited by Charaka from the teaching of Atreya to his pupil Agnivesa, of whom not much information is known and are both steeped in legend. Charaka is not the main author and his name does not appear in the text, 14

15 only at the end of each chapter with the name and number of the chapter that has finished. It is in the works of Charaka & Susruta that we find the earliest medical literature in India and the presentation of the classical system of Ayurveda. The earliest composition of the compendium has been dated from the third or second centuries BC The Charaka Samhita consists of 120 chapters divided into eight parts as follows: 1. Sutra: on pharmacology, food, diet, diseases and treatments, physicians & quacks and topics on philosophy etc. 2. Nidana: on the causes of the eight main diseases. 3. Vimana: on various topics such as taste, nourishment, general pathology and medical studies. 4. Sarira: on philosophy, anatomy and embryology. 5. Indriya: on diagnosis and prognosis. 6. Cikitsa: on therapy. 7. Kalpa: on pharmacy. 8. Siddhi: further general therapy. Susruta s Compendium. Susruta is described as the father of Anatomy & Surgery. He is the first and the last author to describe the method of dissection of human cadavers. He has described minutely structures of the skin, membranes, bones, joints etc. which baffle the minds of even modern anatomists. The description of marmas (vital spots) given elaborately in a separate chapter is unique and has applied importance in Surgery. P.V.Sharma. 15

16 As with Charaka s compendium Susruta s compendium seems to be the work of several hands. The text is presented as being the work of Dhanvantari to his pupil Susruta. Dhanvantari is identified to be the King of Benares but historical investigation remains inconclusive and Dhanvantari remains a shadowy figure along with Atreya. The Bower Manuscript mentions Susruta s compendium which gives us a date of the text at the latest of around the beginning of the fifth century AD. The earliest dating of the text is around 250 BC. Susruta's Compendium consists of six large sections: 1. Sutra: on general questions such as the origin and division of medicine, medical training, theory of therapeutic substances, diet, surgery, and the treatment of wounds and the diagnoses and extraction of splinters. 2. Nidana: on symptoms, pathology, prognosis and surgery. 3. Sarira: on philosophy, embryology and anatomy. 4. Cikitsa: on therapy. 5. Kalpa: on poisons. 6. Uttara: on ophthalmology, the care of children, diseases ascribed to demonic attack, dentistry and parts of medicine not dealt with elsewhere. Astanga Hrydayam - Vaghbhata s Heart of medicine Vaghbhata s Astangahyrdaya or Heart of Medicine is said to be the greatest synthesis of Indian medicine ever produced. It was memorised by students during the medieval periods as part of their medical education. The 16

17 Astangahrdaya established itself as the Sanskrit Medical text par excellence and has been translated into Tibetan, Arabic and other languages. Again as with Charaka & Susruta we know little about its author Vaghbhata. Although his works have been traditionally studied in Southern India it is said he came from the Sind in the north of India. The date of Vaghbhata s compositions is of around 600 AD. The Astangahrdya contains six sections (sthanas) each section consists of varying number of chapters (adhyayas) the total number of chapters being 120. The contents of the Astangahrdaya sections are as follows: 1. Sutrasthana: dealing with the basic doctrine of Ayurveda, principles of health, prevention of diseases, qualities of diet and drugs, physiology and pathology, differing diseases and methods of treatment. 2. Sarira Sthana: 6 chapters dealing with embryology, anatomy, physiology, physiognomy, physical and psychological constitutions, auspicious and inauspicious dreams and omens, signs of bad prognosis and death. 3. Nidana Sthana: the third section has 16 chapters describing the causes, premonitory symptoms, characteristic features, pathogenesis and prognosis of some important diseases in Kaya Chikitsa or internal medicine. 17

18 4. Cikitsa Sthana: the fourth section has 22 chapters containing the methods of treatment of all major organic diseases including medicinal remedies and care of the patient. 5. Kalpa Siddhi Sthana: the fifth section has 6 chapters dealing with the preparation of recipes, preparation of purification recipes, management of complications and principles of pharmacy. 6. Uttara Sthana: the last section has 40 chapters and is devoted to the seven branches of Ayurveda and is divided as follows, a. Bala Chikitsa (paediatrics). b. Graha Chikitsa (demonology/psychiatrics). c. Urdhvanga Chikitsa (diseases of the organs of the head). d. Netra Chikitsa (ophthalmology). e. Karna Chikitsa (otology). f. Nasa Chikitsa (rhinology). g. Mukha Chikitsa (mouth, teeth & throat). h. Siroroga (diseases of the head). i. Salya Chikitsa (surgery). j. Damstra (toxicology). 18

19 k. Jara Chikitsa (rasayana or rejuvenation/longevity/geriatrics). l. Vajikarana (aphrodisiacs). Sarngadhara s Compendium. Sarngadhara s compendium was composed around 1300 AD. It has remained one of Ayurveda s most popular texts. It has recently regained renewed interest from the Ayurvedic pharmaceutical industry for its Ayurvedic recipes. It is a relatively short work covering areas such as pulse diagnosis to metals in compounds. Sarngadhara himself says: This book has been composed with the power of giving short-lived dim witted people the benefit of reading the entire canon. So study this work diligently for your own good: it collects in one place just the bare essentials. Verse 3: The work is arranged as follows: Prathama Khanda (First section). 1. Paribhasa (Definitions, weights & measures etc). 2. Bhaisaja Vyakhyana (Principles of pharmacy). 3. Nadi Pariksha Vidhi (Examination of pulse). 4. Dipanapachanadi Kathanam (Pharmacological definitions). 5. Kaladikakhyana Shariram (Anatomy and Physiology). 6. Aharadigati Kathanam (Digestion & Metabolism). 7. Rogaganana (Enumeration of diseases). 19

20 Madhyama Khanda (Second Section). 1. Swarasa Adhyaya (Fresh Juices). 2. Quatha kalpana (Decoctions & infusions). 3. Phanta Kalpana (Infusions). 4. Hima Kalpana (Cold Infusions). 5. Kalka kalpana (Wet pills or bolus). 6. Churna Kalpana (Powders). 7. Gutika Kalpana (Pills). 8. Avaleha Kalpana (Confections). 9. Sneha Kalpana (Medicated ghee & oils). 10. Sandhana Kalpana (Fermented liquids). 11. Dhatu-Shodhana-Marana Kalpana (Purification of minerals & metals). 12. Rasadi Shodhana-marana Kalpana (Purification & preparation of Mercurials). Uttara Khanda (Third section). 1. Sneha Adhyaya (Oleation therapy). 2. Sweda Vidhi (Sudation therapy). 3. Vamana Vidhi (Emesis Therapy). 4. Virechana Vidhi (Purgation therapy). 5. Basti Vidhi (oil enema therapy). 6. Niruha Basti Vidhi (Decoction enema). 7. Uttara Basti Vidhi (Urethral & vaginal douches). 8. Nasya Vidhi (Nasal medication). 9. Dhumapana Vidhi (Inhalations & fumigation therpy). 10. Gandusa-Kavala Pratisarana Vidhi (Mouth gargles). 20

21 11. Lepa-murdha Taila Karnapurana Vidhi (Topical Applications, oleation of head & ears). 12. Shonitasrava Vidhi (Blood letting). 13. Netra Prasadana Karma (Therpay for the eyes). Madhava Nidhana. The author of the Madhava Nidhana was Sri Madhava Kara. He selected the most important diseases that all Ayurvedic practitioners should know. By taking quotes from The Great Trio Charaka, Susruta and the Astanga Hrdayam on the most important diseases and then adding new information of his own and the rearranging them into the five pillars of diagnosis or Panchanidana namely Nidana, Purvarupa, Rupa, Upasaya and Samprapti (aetiology, prodromal, clinical features, therapeutic trials and pathogenesis). The Madhava Nidhana has 69 chapters in two volumes. Vol. 1 deals with the five aspects of diagnosis and the diagnosis of various diseases. Vol. 2 deals with more diseases including that of the head, eye and that concerning Gynaecology. The Bhavaprakasa of Bhavamisra. The Bhava Prakasa is comprehensive in Nature and contains all the important aspects of Ayurveda. Important information is contained in the book concerning efficacious medicinal recipes collected from all the many ancient texts on Ayurveda. 21

22 Contents of the Bhava Prakasa are: 1. Purva kanda first section has seven chapters on different groups of drugs & and diet etc. 2. Madhya Kanda middle section has 71 chapters dealing with Nidhana (aetiology), Lakshana (symptomology), Samprapti (Pathogenesis), Sadhyasadhyata (prognosis) and Chikitsa (treatment). 3. Uttara Khanda Third & last section has two chapters dealing with Vajikarana Chikitsa (virilification therapy) and Rasayana Chikitsa (rejuvenation therapy). 22

23 AYURVEDIC HISTORY AND PHILOSOPHY Ayurveda, which literally means The Science or Knowledge of Life, is a traditional natural healing system of medicine originating in India. It is one of the oldest health care systems in the world that can be traced back 5000 years to Vedic era. Ayurveda has had an influence on many other systems of medicine throughout history, from the ancient Greeks in the west to the Chinese in the east. It is the foundation of Tibetan and Sri Lankan indigenous medicine that bought in Ayurveda with along with Indian Buddhism. Ayurveda, whilst a medical system that has many treatments for the differing ailments of the body, is also wholly bound up with the psychic and spiritual side of ones health and well-being. The Ayurvedic approach to health therefore is holistic and considers the healing of mind body & spirit as essential to a person s health. Ayurveda also reflects its heritage as part of the Vedas in incorporating spiritual perceptions such as the law of Karma, death and rebirth and the evolution of higher consciousness in humanity. In order to understand Ayurveda we must first examine its spiritual and philosophical background. This viewpoint can differ widely from the modern scientific viewpoint. Ayurveda is based on a particular cosmology, a cosmology of cosmic evolution and the evolution of life. Before we go into the cosmology and evolution, let us first examine the spiritual and historical background of Ayurveda. 23

24 SPIRITUAL AND HISTORICAL BACKGROUND OF AYURVEDA Vedic & Yogic Science. Ayurveda is based on the great stream of Vedic spiritual knowledge. This is the older spiritual tradition behind the later religion of India, particularly Hinduism, from which the whole of Indian culture derived and diversified. It has much in common with older Greek and Persian (Zoroastrian) thought as well. Today, much of the Ayurvedic practices are the tradition of the post-buddhism era, when Ayurveda spread to countries like Sri Lanka and Tibet. Ayurveda is the Veda, the knowledge, wisdom or spiritual science of ayur life or longevity. Ayurveda was originally classified as a supplementary Veda (Upaveda), of which it is foremost. Other important branches of the Vedas include Vedangas or Limbs of the Vedas These are somewhat closer to the Vedas than the Upavedas, the most important of which is Vedic Astrology or Jyotish. The practical side of Vedic science is the system of Yoga. Yoga develops the ideas of Vedic philosophy into the tools of the development of consciousness. Yoga is not merely about the asanas or Yogic postures but the entire science of meditation and enlightenment. Ayurveda therefore is the healing branch or medical side of the system of Yoga. The science of Ayurveda was perceived (not conceived) by the Yogis and seers (rishis). This enabled their bodies and minds maximum longevity for the pursuit of Yoga and enlightenment as well as the legitimate aims of life. Ayurveda is a gift of their hard work, wisdom and compassion. 24

25 Spiritual background of Ayurveda. While it is not necessary to study the Vedas to understand and use Ayurveda, it is important to understand the spiritual background of Ayurveda. The Buddhists have used Ayurveda with their own spiritual background, as have the Jains and the Sikhs and other groups in India and beyond. Yet all forms of philosophy of India share the same basic principles that are in harmony with the spiritual background of Ayurveda as a whole. These can be summarised as follows: There is a fundamental truth or reality, a state of pure consciousness or pure awareness that is beyond word and thought, in which there is peace, bliss, compassion and liberation. To reach that is the goal of all life. Life is essentially a state of suffering and this is caused by the ego or the principle of selfishness. The ego sets in motion a stream of action or karma that ties us to the process of rebirth or transmigration in which is repeated sorrow. To eradicate this suffering it is necessary to negate the ego and silence the mind, as the ego is a function of the mind in its state of disturbance. This involves going beyond fear, desire and anger, the emotions that keep the mind most disturbed. For this end certain ethical values must be followed like truthfulness, humility and non-violence. For this aim the main practice is Yoga and meditation. This goal is not a personal goal but part of the liberation of all life and so should be done for the unity and good of all and not just for our personal benefit. 25

26 A disturbance or imbalance of the biological humours in the body contributes to this disturbance of the mind and so harmonising the body can contribute to this process of liberation. Vedic Background of Ayurveda. The primary Vedas are the mantric texts of the Rig, Yajur, Sama and Atharva Vedas. The Rig Veda or science of mantra gives the essential mantras or sacred chants of the seers, the basis of the Sanskrit language from which all later Hindu and Buddhist mantras arise. Said to be the key to the vibratory structure of the universe on all levels, the book of cosmic law. It is considered by the Yogis to be the oldest book in the world and has passages that refer to dates before 6000 BC. The Sama Veda or science of sound develops these mantras into musical forms for transforming the mind and the emotions. The Yajur Veda or science of action develops them into outer and inner rituals or transformative actions, like the practice of Yoga and meditation. The Atharva Veda adds supplementary mantras for the more diverse conditions, including health and psychic protection. Because in the Atharva Veda actual mantras for treating diseases occur, as well as names of plants used for healing purposes, most traditional Ayurvedic texts relate Ayurveda primarily to the Atharva Veda. 26

27 These different aspects of Vedic knowledge are summarised in Vedantic texts, the Upanishads and the Bhagavad Gita, which deal primarily with the knowledge of the Self or pure consciousness. These texts are better translations, easier to understand and more accessible to the modern mind. Historical Development in Ayurveda. Ayurveda derived originally from the Rig Veda at the dawn of human history after the ending of the last ice age some ten thousand years ago. It is part of the immemorial wisdom of the race as passed down by the Himalayan Rishis or Seers. The Seers were often physicians and medicine was held in high regard in Vedic culture. Medicine was at the origin of all human culture as it is the most basic form of social caring. One of the seven seers of the Rig Veda, Bharadvaja was responsible for the transmission of Ayurveda from the realms of the Gods or higher cosmic intelligence (particularly Indra and the Ashvins). However at this time Ayurveda was not as clearly differentiated from spiritual or psychic healing as in later times. Some hold that this early form of Ayurveda became the basis for most other forms of ancient medicine and was the mother of all healing sciences of the ancient world from Greece to China. Later in ancient times, in what was still largely a legendary era, the work of the great Seer Dhanvantri of Benares, served to establish Ayurveda further and he is still looked back upon as the original sage or deity of Ayurveda, through whose grace and guidance Ayurveda can be learned. He is considered to be the incarnation of Vishnu, the divine power that protects and guides the universe and is identified with Kakshivan, one of the famous seers of the Rig Veda. 27

28 Ayurveda continued to develop along with the culture of India and when the systems of philosophy and the different schools of thought arose, Ayurveda took on a more specialised form. This we find in the texts like the Charaka Samhita and Susruta Samhita, which along with the Astanga Hrydaya have become the prime textbooks of Ayurveda to the present day. Their main contents come from the pre- Buddhist era. The Medicine Buddha was upon as the primal teacher of Ayurveda by the Buddhists. The sage Nagarjuna, who was an Ayurvedic physician, is probably the most important figure in Mahayana (northern) Buddhist tradition after the Buddha. He wrote a commentary on Susruta and developed many Ayurvedic alchemical preparations that are still used today. Vagbhatta renewed the Ayurvedic approach, in his classic the Astanga Hrydaya in about 500 AD 28

29 THE SAMKHYA PHILOSOPHY OF CREATION 29

30 Overview of the Samkhya Philosophy of Creation This philosophy is the basis of Ayurveda. This perspective explains how the world was created and how we were created. It explains our relationship to the world and how to live in harmony with it. According to this philosophy, the five basic elements of the universe (earth, water, fire, air and ether) are arranged into three planetary energies: One energy is that which holds, the gravity, the mass. This is the energy of the known. This is the aspect that makes us creatures of the earth. This is the earth energy, known as Kapha. Another energy is the one that governs the movement of the planets, the rotation of the earth around the sun. It creates constant movement and change from day to night. This is the energy that travels away from the earth. This is the energy of air, known as Vata. The last energy is the provider. The energy of the sun is the provider for all life on earth. This is the energy of fire, known as Pitta. The Samkhya philosophy explains how these three planetary energies affect human beings and how we are related to them. The modern scientific theory of the universe is related only to the physical aspect of existence: protons, neutrons, electrons and atoms. According to this, atoms have mass and are the basis of matter. There are, however, life forces which govern the universe beyond the physical aspect. To understand this we can see that once the 30

31 life force is extinguished from a human being there is no way to make all the physical aspects of the body to function again. Ayurveda describes these superior levels of existence consciousness and life force in the Samkhya philosophy of creation. The origin of the universe The origin of the universe according to this philosophy is the existence of two energies Purusha and Parkurti. These energies floated freely. The energies of positive and negative, masculine and feminine polarities. Purusha is the positive energy. The energy of pure consciousness, truth, the ultimate healing power. It is passive awareness. This is associated with the masculine aspect. Prakurti is the negative energy. The primordial will or matter. It is the creative potential. This is associated with the feminine aspect. They merge to form Mahad, the cosmic intelligence. This union is the creation of life. Consciousness merges with the creative potential in order to manifest in another form, for the delight of knowing itself. Mahad is like the original sin in Christianity, from which all life is said to have been created. In Buddhism and in Christianity, the concepts of heaven (sukka) and hell (dukka) are present in this earthly existence in order that we can know ourselves, that we can transcend and know a higher state of consciousness. 31

32 Mahad then seeks its own territory in Ahamkara or I (the ego). The energies of Purusha, Prakurti, Mahad and Ahamkara are superior forms of energy which cannot be perceived by the five sense organs. We cannot see, hear, smell, taste or feel these forms of superior energy. From Ahamkara the mind is formed, not as a tangible entity but the mind as formless energy. There are three universal qualities which influence the mind Sattva, Rajas, Tamas. The mind shifts its state between these three: Sattva quality of light and space. On the individual level, it is a quality of love, creation, passion, calmness, understanding and light Rajas principle of movement, change. In the mind it is a quality of anger, agitation, resentment. Tamas principle of inertia, darkness and confusion. In the individual level it is detachment, laziness, depression. To experience these qualities in the material form, the mind needs a physical entity. And so the body is formed with five sensory organs and motor organs. This physical entity is able to feel through sensory organs and act through motor organs. Tanmatra is external energy that is can be grasped by the sensory organs or the object of the senses for example, sound, odours etc. The sensory organs are formed to receive this sound. 32

33 The Samkhya Philosophy of Creation expanded Ayurvedic Cosmology Ayurveda uses the same basic terminology as the other Vedas, like Vayu, Agni and Soma. It develops the original Vedic mantric knowledge on a physical and vital level for the treatment of disease, promotion of longevity and development of physical immortality. As such, for its cosmology, philosophy and psychology it also relies upon the great Vedic spiritual science called Samkhya. Samkhya literally means the system of enumeration from its delineation of prime cosmic principles. All the Ayurvedic classics have chapters on the Samkhya system as the necessary philosophical background and psychological structure for understanding the mental and spiritual side of Ayurveda. Therefore, to be able understand the deeper usage of Ayurvedic knowledge we need to have a good grasp of the Samkhya philosophy. Samkhya is the underlying philosophy of the classical system of Yoga. It is one of the six classical schools of Indian philosophy. It was devised by the great Seer Kapila who is mentioned in Vedic literature, from the Rig Veda to the Bhagavad Gita. Even the Buddha is said to have studied with the Samkhya teachers and his system of the five elements and five skandhas (personality aggregates) has much in common with it. Traditionally the main Samkhya text is the Samkhya karika (c 200 AD.), the exposition of Samkhya of Ishvara Krishna. Another important text following the Samkhya system is the Yoga Sutras of Patanjali (c 200 BC.). There were a number of different types of Samkhya, like the different systems of Vedanta. While classical 33

34 Samkhya is a dualistic and non-theistic, some of the other Samkhya systems, like those of the Gita and Yoga Sutras are theistic. The Samkhya of Gita is also monistic. Purusha - or pure spirit. Purusha is that pure consciousness that exists, lives or dwells in the city of the senses. The body is a city of senses. Many houses gather together to create a city. In the same way we have many senses auditory, tactile, optic, gustatory, olfactory, with nine gates or openings, seven in the head and the anus and urethral opening. There are three extra gates in women, the nipples and the vagina. Pure consciousness dwells within this city of the senses. Purusha is the ultimate truth, the ultimate healing power, the ultimate enlightenment, the transcendental state of being and existence. Purusha is energy and this energy is choice-less, passive awareness. It is formless, colourless, beyond attributes and takes no active part in creation. Purusha can be called pure consciousness. Prakurti Primordial Nature. Prakurti is primordial will, primordial matter, and creative potential. Prakruti has form colour and attributes in the field of action. It is awareness with choice, divine will, the one who desires to become many. The universe is the child born out of the womb of Prakruti. The divine mother prakruti creates all forms in the universe, whilst Purusha is the witness to this. There is no matter without energy but there can be energy without matter. Prakruti cannot exist without Purusha; however there can be Purusha without Prakruti. Samkhya says Prakruti is creativity, the feminine energy. Within the womb of Prakruti the universe is born. Therefore, Prakruti is the divine mother. The un-manifested state of Purusha and Prakruti is called Brahma, the state of pure awareness, pure consciousness. Before Prakruti begins to manifest, at the merging 34

35 point of Purusha and Prakruti is avyakta, which means un-manifested. Ones Prakruti manifests it is vyakta, which means manifestation. The root cause of the entire universe is Prakruti nor Purusha. Mahad Cosmic Intelligence. Purusha and Prakruti are together for the purpose of creation. In the presence of Purusha, when Prakruti become conscious of consciousness, Prakruti creates the first expression of creation which is Mahad. Mahad has self-awareness. The meaning of Mahad is supreme intelligence. That which puts everything in its proper place. Ahamkara Ego. Mahad is pure intelligence and from Mahad comes Ahamkara. Ahamkara means the feeling I am, the ego. I, Ahamkara is a process of identification based upon previous accumulated experience. But the moment I is formed, which is a centre created in the consciousness, then that creative intelligence (Mahad) become Buddhi, which is reasoning capacity, intellect, individual awareness. Mahad is the universal principle. Buddhi is the individual principle. Sattva, Rajas, Tamas. Sattva is the pure essence of light, right action, spiritual purpose. Rajas is the principle of movement, change, excitability. Tamas is inertia, darkness, and confusion. These three universal qualities influence both our minds and bodies. Sattva is vast clear space. Rajas is atmosphere and Tamas is solid substance. On the individual level Sattva is perception, the knower. Rajas is the movement of perception, which becomes the process of attention. And Tamas is the precipitation of perception which is experience. 35

36 Mental Constitution Table. Observations. S R T Sattva Rajas Tamas Spiritual Regular Irregular Never Practice Spiritual Power For humanity Selfish Destructive Mental clarity Easy Moderate Difficult Mental peace Good Moderate Rare Satisfaction Usually satisfied Partly satisfied Seldom Behaviour Gentle Aggressive Destructive Communication Good Controlling Difficult Commitment Total Partial Never Concentration Good Fluctuating Poor Will power Good Variable Low Knowledge Good Variable Low Memory Good Variable Low Forgiveness Easy Difficult Poor, Holds a grudge Cleanliness Good Moderate Poor Sexual activity Infrequent, Spiritually Variable Heavy based Donations Anonymous With name, For Gain Attachment Depression Rarely Moderate Often, Prolonged Emotions Honest Denial Suppressed Attachment Little Moderate Much Fear Rarely Moderate Often, Prolonged Anger Rarely Moderate Often, Prolonged Greed None Moderate Often, Prolonged Confusion Rarely Moderate Often, Prolonged Pride Little Moderate Much Hate None Moderate Much Grief Rarely Moderate Often, Prolonged Love Sensory perception Speech Unconditional, Selfish love Obsesses Universal Clear Agitated Interrupted Clear, Calm, Peaceful Fast, Restless, Slow, Monotonous Agitated Sleep Light, Sound, Alert Interrupted, Disturbed Deep 36

37 sleep Upon waking Happy, Fresh Disturbed, Worried Drowsy, Heavy feeling Physical activities Exercise Facial expression Moves with awareness Gentle Yoga, Walking, Swimming, Daily exercise Calm, Contented, Happy Hyperactive, Moments Aggressive, Occasional exercise Mixed Sluggish, Dull movements Heavy, Difficult, Hates to exercise Dullness Eyes Calm, Clear Restless, Active Dull, Gloomy Diet Vegetarian, Loves all 6 tastes in moderation, 1-2 meals a day Eats meat some times, Loves hot spicy food, 2-3 meals a day Digestion Good, Normal Variable Slow Elimination Regular Irregular Sluggish Drug & Alcohol use Total. None Social, Occasionally Frequently Heavy meat eater, Loves sweets, cheeses in excess, 4-5 meals a day 37

38 The Theory of Panchamahabhutas in Ayurveda. The theory of Panchamahabhuta is based on the hypothesis that there are only five sense organs so far developed in man and each sense organ has been designed in such a way that it embodies one particular bhuta in excess of the others. This is why it responds to only one particular type of stimulus like, shabda (sound), sparsha (touch), rupa (form or colour), rasa (taste) or gandha (smell). Hence there should be only five respective source matters to impart these distinct stimuli. These matter types are known as Bhutas. The Panchamahabhutas or the five great bhutas are: Akasha Vayu Tejas Ap Prithvi Space or ether Air or gas Fire or heat Water or liquid Earth Purusha (person or living being) in Ayurveda is regarded as composed of six components the five mahabhutas (matter) and the self (spirit). The human body along with its organs of sense and taste and the objects of sense are all made composed of the mahabhutas Akasa, Vayu, Tejas, Ap and Prithvi. The outer world and universe is also made up of the same material so there is a correlation between it and the human being. 38

39 The Five Elements and Tanmatras Jnanendriya Sensory Karmendriyas Motor Tanmatras Maha (Sensory Organs (Faculties of Organs (Objects Bhuta Faculties). Action) of the (Elements) Senses) Hearing Ears Speech Vocal Cords Shabdha (Sound) Akasha Ether Tactile Skin Giving & Hands Sparsha Vayu Perception Receiving (Touch) Air Vision Eyes Walking Legs Rupa (Form) Tejas Fire Taste Tongue Procreation Genitals Rasa (Taste) Ap Water Smell Nose Excretion Excretory Organs Gandha (Odour or Smell) Prithvi Earth 39

40 1. Shabda Tanmatra, the tanmatra of sound. 2. Sparsha Tanmatra, the tanmatra of touch. 3. Rupa Tanmatra, the tanmatra of sight. 4. Rasa Tanmatra, the tanmatra of taste. 5. Gandha Tanmatra, the tanmatra of smell. Tanmatra itself means primal pleasure (tat-matra). Yet we should not confuse them with the sensory potentials, they are much more than that. They are the roots of all sensory and elemental potentials. The Tanmatras show the basic five-fold structure of the cosmos. There cannot be a sixth sense organ or sixth element because there is no Tanmatra to allow for its manifestation. The Five Sense Organs Pancha Jnanenindriyani. These are the potential for mental experience of the outer world and are latent in all mentalities. They become differentiated and sensitized through the process of evolution. They Are: 1. The ears, the sense organ of sound for the element ether (space). 2. The skin, the sense organ of touch for the element of air. 3. The eyes, the sense organ of sight for the element of fire. 4. The tongue, for the sense organ of taste for the element of Water. 5. The nose, the sense organ of smell for the element of earth. Subtle or inner forms of these organs also exist beyond the limitations of the physical body and their action gives extrasensory perception (ESP) 40

41 These sense organs of knowledge are receptive only, not expressive. Their activity is through the corresponding organs of action. The Five Organs of Action (Pancha Karmendriyani). These are the five organs of action that correspond to the five sense organs and the five elements. They Are: 1. The mouth, (expression) ether and sound. 2. The hands, (grasping) air and touch. 3. The feet, (motion) fire and sight. 4. The Penis, (vagina), water and taste. 5. The anus, (elimination), earth and smell. In this way the five organs are essentially the manifestation of ideas, like motion, grasping etc. The physical organs are just structures to allow these ideas of action to occur. The body is a vehicle with a specific design to allow for certain actions to be accomplished, to allow the mind to gain experience. These potentials for action are found everywhere in nature and manifest in many different ways. Our physical differentiation of them is only one way. Subtle or inner forms of this organ exist allowing for direct action with the mind and psychic powers like telekinesis or telepathy (action by thought or at a distance). The Five Great Elements (Pancha Mahabhuta). These are earth, water, fire, air, ether that represent the solid, liquid, radiant, gaseous and etheric forms of matter that make up the outer world of experience, 41

42 including the physical body. The sense organs and organs of action work upon them in receptive and active roles respectively. These elements work on both the gross and subtle levels and it is in only their gross forms that we experience in physical matter. The subtle elements or Tanmatra work in the mind at the subconscious level and in the dream state. They are the principles of density that apply to all manifest medium, including the mind. Earth on one hand, is a completely dense medium that allows no action. Ether on the other hand is a completely subtle or receptive medium that allows complete freedom of action. Between these two extremes are all possible densities affording the complete range of experience and the manifestation of all ideas. The science of the five elements is probably the most important factor in Ayurveda and all other forms of ancient science like astrology and alchemy. It should be learned carefully and contemplated regularly. Hence the elements themselves are also manifestation of ideas. They are different densities or fields of expression for different ideas: 1. Earth manifests the idea of solidity or stability, giving resistance in action. 2. Water manifests the idea of liquidity or flowing motion, allowing for life. 3. Fire manifests the idea of light allowing for perception and moving from place to place. 4. Air manifests the idea of subtle movement, manifesting ideas of direction, velocity and change and giving the basis for thought. 5. Ether manifests the idea of connection allowing for interchange between all material mediums, communication and self-expression. 42

43 Or to put it another way, ether manifests the ideas of space, air that of time, fire that of light, water that of life and earth that of form. Like the different lines and colours of an artist, these are the different mediums necessary for the creative cosmic intelligence to express itself. Origin of The Elements. Ether is the original element. It derives from mind, which is a form of subtle space and is its outer manifestation. Through movement ether becomes air, which is nothing but the idea of motion inherent in the idea of space. Air through repeated movement creates friction that becomes fire, which manifests the idea of illumination inherent in the idea of movement. Fire through densification becomes water, which manifests the idea of life inherent in the idea of illumination. Water as it coagulates becomes earth, which manifests the idea of form inherent in the idea of life. Hence all the five elements are derivations from the same basic etheric substance. They are all latent in it like butter in milk. One tenth of ether becomes air. One tenth of air becomes fire. One tenth of fire becomes water. One tenth of water becomes earth. In this way, earth contains all 43

44 five elements; water contains four elements (all but earth); Fire contains three elements (including air and ether); and air two (with ether). The five elements are thus nothing but reduplicated ether. Modern Science has confirmed this ancient insight in its discovery that the atoms are composed mainly of empty space and that the solid form is really an illusion. Subtle and Causal Forms of the Elements: the Five Tattwas or Causal Elements. The gross elements are derived from the subtle elements by a process of reduplication. Each gross element contains all five of the subtle elements, plus itself as a gross element. Hence gross or physical ether contains all five of the subtle elements, ether, air, fire, water and earth on a subtle level. Behind the subtle forms of the five elements or Tanmatras are their causal or seed forms. These are called Pancha Tattwas or the five principles, which derive from the three gunas. They exist on the level of Mahat and are not listed separately from it or included in the twenty-four Tattwas (don t confuse any of the five Tattwas or causal elements with the twenty-four Tattwas or cosmic principles). The five Tattwas are not only the causal form of the elements, they are also the causal seed forms of the senses. Hence these Tattwas are sometimes referred to as the five elements in their original state or the five prime cosmic forces. Through the logic of the Sankhya system we see that the entire universe is a manifestation of intelligence that gradually encases itself in matter, to explore all the different ideas of action and experience inherent within itself. Some being must experience all possibilities of life and experience, at some time or place or other. 44

45 As our mind evolves we become capable of greater and wider experience and can go beyond the boundary of our bodies to a more direct and comprehensive experience through the mind, until we can eventually understand the entire universe within ourselves. This is the practice of Yoga that allows us to transcend the entire world. 45