Ayurveda the divine science of life -4

Ayurveda the divine science of life

PART 1

Chapter 4

THE PHYSICAL BODY

4.1 Agni: THE FIRE OF DIGESTION

AND METABOLISM

Agni is the fire within each of us that attends to digestion

and metabolism, and in its higher form, represents

vitality, perception and discrimination. It is characterised

by the qualities of us.n.

a (‘hot’), tiks.n.

a (‘sharp’)

and laghu (‘light’), and in many ways resembles pitta.

It is incorrect, however, to assume that they are one and

the same. Agni is the pure and cleansing fire of the

body, whereas pitta, as a dos.a, ultimately represents

the qualities of agni in a disturbed state.

Agni is located in the a칖a칢큑ya (‘stomach and small

intestine’) as the jat.hara칐ni. Here the jat.hara칐ni

attends to separating the food into its subtle essence

(su칔s.

ma rasa, which feeds the mind), its gross nutrient

portion (rasa, which feeds the body) and waste (kit.t.

a,

further separated into purı칢.a and mu칣ra, or faeces and

urine, respectively). Beyond its role as the jat.hara칐ni,

there are several different manifestations of agni in the

body, each having a different name that relates to distinct

metabolic processes. From the activity of post-synaptic

enzymes that break down neurotransmitters, to ATP

generation in the mitochondria, all metabolic processes

are subsets of the jat.hara칐ni of the a칖a칢큑ya. Hence,

when digestion is weak, metabolic activity suffers,

energy levels diminish and waste products begin to accumulate

in the body.

The negative effects of each dos.a results in a specific

disturbance of jat.hara칐ni:

● In va칣tika conditions the jat.hara칐ni is

vis.ama칐ni, digestion that is erratic and irregular.

● In paittika conditions the jat.hara칐ni is

tiks.n.

a칐ni, extremely intense, with a burning sensation

and thirst.

OBJECTIVES

● To understand the concept of digestion.

● To understand the concept of tissue

development and metabolism.

● To understand the concept of vitality.

● To understand the concept of wastes and

toxins.

● To understand the flow of energy, nutrients

and tissues elements in the bioenergetic

channels of the body.

36 PART 1: Theory and practice of A-yurveda

● In kaphaja conditions the jat.hara칐ni is

man˜da칐ni (also called agnima칗dya), characterised

by sluggishness, with heaviness of the

abdomen and lassitude.

In the absence of dos.a increase or vitiation, the

jat.hara칐ni is samya칐ni: correct, proper and normal.

Agni interacts with three different kinds of alimentary

tract (kos.t.

ha), influenced by the predominance of

a particular dos.a during gestation. Va칣a is responsible

for a kru칞a or hard bowel, producing dry, rough faeces

that are difficult to evacuate. Pitta is responsible for a

mr.du or soft bowel, producing semi-solid or liquid faeces.

Kapha is responsible for a madhya or medium

bowel, which generally produces bowel movements that

are neither too hard nor too soft. The nature of the

bowel can be tested by introducing certain foods, such

as ghr.ta, jaggery, milk or hot water. If these substances

have a laxative effect, the bowel is stated to be mr.du; if

they have a mild laxative effect, the bowel is stated to be

madhya; if they have no laxative effect, the bowel is

stated to be kru칞a.

It is important to remember that A¯ yurveda considers

the partaking of food to be a ya칐a, or ‘sacrifice’. In

the Hindu tradition, and in most spiritual traditions

across the world, prayers are usually offered in the

form of a sacrificial fire. A candle is lit, incense is

burned, or certain herbs or foods are placed on a fire,

and as these substances burn they release their smoky

fragrance up to heaven, acting as a kind of vehicle for

our prayers, hopes and dreams. Agni represents this

sacrificial fire within us, and when we consume food

our digestion becomes a spiritual catalyst. The act of

eating therefore is a kind of spiritual ritual, where

proper digestion depends upon eating in a conscious

and mindful fashion. Thus meal times for the most part

should be quiet, without distractions such as talking,

television and books, with proper attention paid to eating

slowly and chewing the food.

Besides the jat.hara칐ni there are two additional

kinds of agni or, rather, subsets of the jat.hara칐ni,

that attend to the body’s various metabolic activities:

1. Bhu칣a칐nis: the types of agni which are

responsible for the assimilation and metabolism of

the five maha칋hu칣as. Each of the bhu칣a칐nis

(i.e. pa칞thiva, a칛ya, a칐neya, va칪avya and

a칔a칢ı눕ya) works on its respective elemental

component (vis. pr.thvı¯, ap, tejas, va칪u and

a칔a칢큑) that form corporeality.

2. Dha칣va칐nis: dha칣u-specific agnis which attend

to the particular function of each dha칣u or

support system (discussed in the next section).

4.2 Sapta dha칣us: THE SEVEN

SUPPORTS

As the tridos.a theory is used to explain the principle

of function in the human body, the sapta dha칣us, or

‘seven supports’, is used to describe the principle of

structure. The sapta dha칣us model is another aid for

the practitioner to discover the specific actions of tridos.

a and understand their function within a structural

model. Just as anatomy cannot be seriously

studied without an understanding of physiology, any

study of the dha칣us must take tridos.a into account.

The seven dha칣us and their most commonly translated

definitions follow:

1. Rasa: plasma

2. Rakta: blood

3. Ma칖. sa: muscle

4. Medas: fat

5. Asthi: bone

6. Majja¯: marrow

7. S큨kra (men), a칞tava (women):

semen, menstrual blood.

The sapta dha칣us is a model that describes the

basic principles of structure, and does not literally represent

the specific activities of their respective translated

terms. For example, rakta does not represent the

‘blood’ inasmuch as it represents the ‘blood essence’.

All tissues and organs in the body arise from the combined

effects of va칣a, pitta and kapha and are composed

of all seven dha칣us in varying proportions. Thus

the blood will contain all the dha칣us, but arises principally

from rakta. It would be difficult to develop a general

principle from an in-depth scientific analysis of

blood because it has a multitude of functions and

aspects. The term rakta is used to describe the essential

nature of the ‘blood’, to understand its overall

function within the human body. The following are

descriptions of each of the dha칣us:

Rasa dha?tu

When food is consumed it undergoes preliminary

digestion in the a칖a칢큑ya under the influence of the

The physical body 37

jat.hara칐ni, separated into kit.t.

a (‘waste’), a칑a칞a

rasa (‘gross nutrient’) and su칔s.

ma rasa (‘subtle

nutrient’). A?ha칞a rasa is that which enters into and

nourishes the entire dha칣u system, and is converted

into the first dha칣u, i.e. rasa dha칣u, under the influence

of a dha칣u-specific subset of the jat.hara칐ni

called the dha칣va칐ni.

Rasa literally means ‘taste’, and in this sense, rasa

dha칣u is the essential nutrient quality of the food consumed.

As it is created, rasa is directed to the hr.daya

(‘heart’) where it undergoes distribution throughout

the body by the actions of vya칗a va칪u. Rasa is

responsible for the nourishment of all the tissues of

the body, circulating as a fluid that bathes the cells

with vitality. One can think of rasa as the internal

manifestation of the primordial ocean from which all

life arose, as the amniotic and interstitial fluid that

supports growth and maintains proper development.

A secondary manifestation of rasa are endometrial

fluids that support gestation and breast milk (stanya).

Rasa dha칣u displays a strong resemblance to the

qualities of kapha, and in mental terms relates to

feelings of purity, compassion and happiness. When

functioning optimally rasa is an important component

of vitality. If food is consumed that ‘increases’

(caya, vr.ddhi) kapha, however, or if the jat.hara칐ni

is impaired, rasa dha칣u will become vitiated and display

the symptoms of kapha increase such as an

increase of phlegm and catarrh. The symptoms of

decreased (kas큑칪a) rasa dha칣u are dryness, fatigue,

emaciation, impotency, infertility and an increased

sensitivity to sonic vibrations, all of which correspond

to an increase of va칣a.

Rakta dha칣u

Rasa dha칣u is then converted by the dha칣va칐ni into

rakta dha칣u, which is the ‘blood essence’. Its primary

function, along with rasa, is the maintenance and

nutrition of all bodily tissues, and is more closely associated

with pitta. Rakta dha칣u gives rise to the

haematopoietic system, including the liver and spleen,

and connective tissue generally through its transformation

into ma칖. sa dha칣u. More than any other of

the dha칣us, rakta (blood) is an organ unto itself, and

represents a phase of physiological function before it

solidifies into specific tissues. As a result rakta is

sometimes seen to function as a fourth dos.a and when

vitiated produces diseases that are particular to it. In

health rakta dha칣u provides for a clear complexion

and a deep passion for all living things.

Rakta dha칣u is thought to generate the skin, seven

separate and distinct layers (i.e. avabha칢ini, lohita,

s큩eta, ta칖ra, vedini, rohin. i, ma칖sadhara), in

much the same way as cooking milk generates a layer

of scum. Thus, skin disorders are seen as a manifestation

of impurities within the blood. An increase in

rakta dha칣u, either inherited from a vitiated rasa

dha칣u or by direct influence, can manifest as skin diseases,

hepatomegaly, splenomegaly, hepatitis, jaundice,

abscess with infection and inflammation,

arthritis, gout, haemorrhages of the mouth, nose or

anus (i.e. rakta pitta), and a reddish discoloration of

the eyes, skin and urine. A decrease of rakta dha칣u,

transferred by a deficiency of rasa dha칣u or other factors,

manifests as a desire for sour and warming foods,

anaemia, hypotension, dryness of the body, and a

weak pulse.

Ma칖

˙

sa dha칣u

Rakta dha칣u is then converted into ma칖. sa dha칣u by

the dha칣va칐ni, which gives rise to all connective tissues

excluding blood and bone. Ma칖. sa means ‘flesh’

and is responsible for enveloping and covering the

bones, including tissues such as the muscles, tendons,

ligaments, arteries, veins, lymphatic tissue and certain

types of endocrine gland. In health ma칖. sa dha칣u

provides for a strong musculature and physical

endurance, and contributes to feelings of charisma

and courageousness. An increase in ma칖. sa dha칣u

can manifest as lymphadenitis, lymphadenopathy,

goitre, malignant tumours, fibroids, abscesses and

a general increase in body weight and musculature.

A decrease in ma칖

˙

sa dha칣u is understood by signs

and symptoms such as emaciation, fatigue, a lack of

coordination, and muscular atrophy.

Medas dha칣u

Ma칖. sa dha칣u is converted into medas dha칣u by the

dha칣va칐ni, and can be thought of as the principle

of ‘fat’ tissue. The primary function of medas in

the body is the protection of delicate organs (e.g. the

kidneys) and tissues (e.g. the myelin that surrounds

neurons), as well as lubrication and the storage

of energy. In health medas dha칣u provides for a melodious

voice, a sense of joyfulness and a playful,

38 PART 1: Theory and practice of A-yurveda

humorous nature. An increase in medas dha칣u

may manifest as fatigue, shortness of breath, and sagging

of breasts, buttocks and abdomen. A decrease in

medas dha칣u may manifest as nervous irritability,

weak eyesight, dryness, joint weakness and emaciation.

Asthi dha칣u

Asthi dha칣u is the conversion of medas by the

dha칣va칐ni, and is the principle of all ‘bone’ tissue in

the body. The primary function of asthi is the physical

structure and shape of the body. In health asthi dha칣u

provides for a flexible nature, self-assurance, confidence,

mental stability and a hard-working nature. An

increase in asthi dha칣u can manifest as the overgrowth

of bone tissue such as bone spurs, bone cancer

and metabolic diseases such as gigantism and

acromegaly. A decrease of asthi dha칣u can manifest

as osteoporosis, brittle bones, splitting or cracking finger

nails, alopecia and tooth decay.

Majja?dha칣u

Majja?dha칣u is the transformation of asthi by the

dha칣va칐ni, and is the principle of ‘marrow,’ or that

which ‘fills the bones’. Majja?is considered to generate

the nervous system in the sense that it ‘fills’ the spinal

column and cranium. Thus majja?can be thought of

as the neural pathways along which electrical

impulses flow, but should not be confused with the

impulses themselves, which are governed by va칣a. In

health majja?dha칣u provides for a sensitive and receptive

mind, a good memory and a compassionate

nature. An increase of majja?usually manifests in

kapha conditions, such as heaviness, lassitude, hypertrophy,

and swelling of joints, and can manifest as

obstinate ulcerous conditions. A decrease of majja¯

may manifest as a sensation of weakness or lightness

in the bones, joint pain, rheumatism, giddiness and

blindness.

S´

ukra/A칞tava dha칣u

Majja?is converted by the dha칣va칐ni into the final

dha칣u of s큨kra in men, and a칞tava in women. 큆ukra

is responsible for the generation of semen within

a male, while a칞tava is the menstrual blood that usually

indicates ovulation. Technically speaking the menstrual

blood is not a dha칣u but a kind of eliminatory

product that indicates the health of the numerous

an.d.

a칗.u or ‘ova’ contained in the ovaries. In health

s큨kra and a칞tava dha칣us provide for self-love, attractiveness

and indicate the vitality of the person. In men,

an increase of s큨kra can result in insatiable sexual

urges, seminal calculi, odorous perspiration, greasy

skin, greasy hair and acne. A decrease of s큨kra may

result in impotency, premature ejaculation, prostatitis

and urethritis. In women, a metabolic increase of

a칞tava (i.e. an.d.

a칗.u) can result in excessive sexual

desire, a consistently short oestrus cycle, odorous perspiration,

greasy skin, greasy hair and acne.

A decrease of a칞tava (i.e. an.d.

a칗.u) can result in frigidity,

amenorrhoea, infertility, leucorrhoea, dysmenorrhoea,

and menstrual blood that is pellet-like and

malodorous. 큆ukra and a칞tava also generate the ojas,

the final refinement of a칑a칞a rasa by the body, which

is discussed in the next section.

Dha칣u transformation

Besides the process of dha칣u transformation alluded to

earlier, there are two other ways by which a칑a칞a rasa

circulates within the dha칣us. While the process of

dha칣u transformation previously described is much like

the process by which cow’s milk is transformed into

dadhi (curd), which is then churned into butter and

buttermilk, and then the butter finally made into ghr.ta

(clarified butter), the other two processes are somewhat

different. The first analogy of cow’s milk being transformed

into ghr.ta describes how an imbalance within

a칑a칞a rasa can affect each dha칣u in succession,

because the nature of what is being transformed is

passed on through to the next dha칣u. The obvious deficiency

of this analogy, however, is that it does not

describe how metabolic wastes (kit.t.

a) are eliminated

from the dha칣us. The second analogy is that the

dha칣us are nourished as if a칑a칞a rasa is scattered on

the ground as differing kinds of seed, with each dha칣u

as a different kind of bird that feeds on these seeds,

selecting the ones most appropriate for its nourishment:

what the birds leave behind is kit.t.

a. This second

analogy describes how an imbalance within a칑a칞a

rasa can affect one dha칣u but not another, because it is

a process of selectivity. The third method by which the

dha칣us are nourished is like the irrigation of a paddy

(rice) field, with each paddy being irrigated by specific

channels that draw water from the same main channel

The physical body 39

that carries a칑a칞a rasa. This last analogy very much

resembles the physiology of blood flow, from arteries to

capillaries to the interstitium and then to the veins.

Although these three models of dha칣u metabolism

may seem contradictory, all three processes of transformation

(ks.ı칞adadhi), selectivity (khalekapota)

and irrigation (keda칞ikulya¯) describe the complexity

of dha칣u metabolism, and occur simultaneously. In the

case of ks.ı칞adadhi (transformation), it is stated that

after the food is digested it is present in the body as rasa

for about 5 days, and then for 5 days for each successive

dhatu until s큨kra and a칞tava are formed. From

this, ojas is directly nourished.

4.3 Ojas: THE VITAL ESSENCE

Ojas is the vital essence of the body, a subtle force that

incessantly works to keep the body, mind and senses

continuously refreshed. A¯ yurveda describes two types

of ojas: para ojas and apara ojas:

● Para ojas: also called the as. t.a?bindu (‘eight

drops’), located in the heart, representing the tejas

of vitality and remaining constant in the body until

death. Thus, para ojas is jiva, the life force that

separates the animate from the inanimate.

● Apara ojas: also called ardhanjali (‘one handful’),

found in a continual state of flux, derived

directly from the dha칣us, circulating throughout

the body in the maintenance of health. In this text

all subsequent references to the term ‘ojas’ refer to

apara ojas.

Just as pra칗.a represents the unblemished functions

of va칣a, and agni represents pitta in an undisturbed

state, ojas most closely resembles kapha. Thus, those

with a kapha prakr.ti typically display an abundance

of ojas, providing for all the beneficial attributes of this

prakr.ti such as longevity, forbearance, generosity and

strength. According to the ancient Vedic agnı칢.omıiya

principle, ojas (soma) is the feminine counterpart to

the masculine agni, representing ‘lunar’ characteristics

such as the ability to nurture, support, shelter and

pacify. In contrast, agni represents solar, masculine

characteristics such as the ability to consume, destroy,

expose and invigorate.

As described earlier, ojas is the refinement of

s큨kra and a칞tava, the final essence of the dha칣us.

The process of dha칣u transformation is dependent

rasa

rasa

agni

ahara

rasa

ojas

ojas rakta

rakta

sukra/

artava

sukra/

artava

majja majja mamsa mamsa

medas

medas

asthi

asthi

Figure 4.1 Transformation (black arrows),

selectivity (birds) and irrigation (paddy fields) in

dha칣u metabolism.

40 PART 1: Theory and practice of A-yurveda

upon the health of the individual dha칣us, the channels

(srota칖. si) that carry them throughout the body

(see 4.6 Srota?m. si: the channels of the body), and

most importantly, the entire spectrum of agni, from

the processes of gastric digestion to the progressively

subtle and discriminative efforts of tissue metabolism.

Through the activities of agni, ojas accumulates, supporting

and nourishing the whole body, refreshing the

senses and empowering the heart. Just as ojas is

dependent upon agni, however, so does ojas sacrifice

itself to nourish agni. Ojas ‘gives’ itself to agni, providing

the digestive tract and all subsequent tissues of

the body the energy needed for proper function. Thus,

ojas both feeds on and is fed to the dha칣us.

The principle function of any kind of therapy in

A¯

yurvedic medicine is based upon understanding the

dynamics of the dha칣u cycle in individual patients. It

explains why after any kind of s큢dhana (‘purificatory’)

therapy in which the dha칣us are purified a corresponding

rasa칪ana (‘rejuvenative’) treatment is

begun to rebuild the status of ojas. This nourishment

of ojas in turn nourishes agni and the dha칣us, and as

a result provides for good health and longevity.

The status of ojas can be assessed by the lustre of

the eyes, the strength of limbs, and the function of the

mind and senses. The greatest concentration of ojas is

found in the reproductive tissue, which is to say, the

needs of reproductive function are served first in

a hierarchical fashion among the various physiological

systems. In normalcy ojas is for the most part distributed

equally all over the body, whereas in acute disease

or trauma the flow of ojas is blocked, and in chronic

disease the flow of ojas gradually becomes deficient.

In the sexual act ojas concentrates in the reproductive

organs to create life (jiva), but it is in the creation

of this life principle that a ‘little death’ (in French, la

petite mort) is brought to ojas. In men the continual

depletion of semen results in the loss of ojas, and

hence, a weakening of physiological function. In light

of this and for several other reasons excessive sexual

activity is discouraged in A¯ yurvedic medicine, and

guidelines are provided for appropriate sexual activity

in accordance with the seasons (see Ch. 5). Among

some tantrik practices, however, a sexually active

man suppresses the ejaculation of semen during copulation,

and by utilising various techniques, attempts to

use this energy to awaken kundalinı¯. As a man ages

the dynamic and masculine aspects of his fertility

slowly decline, allowing the more feminine aspects of

his nature to awaken. Thus, as men age, measures are

usually taken to supplement the declining male

essence, to maintain his masculine nature (see 11.13

Vajı-karan. a karma: virilisation therapy).

In contrast to men, the dynamic between ojas and

reproductive function is somewhat more complex in

women. Physiologically a woman is born with several

hundred oocytes (an.d.

a칗.u) that represent her fertility

‘essence’, just as semen (s큨kra) does for a man. Unlike

men, who must constantly generate new sperm cells to

produce ojas, a woman draws a limitless supply of

ojas from her ovaries until after menopause. The difference

between a woman and a man therefore is that

a man is constantly at risk of depleting his sexual

essence, whereas a woman contains a large reserve of

potential sexual energy. Thus, while men are counselled

to restrict excessive sexual activity there is no

such similar restriction for women. To access this

energy, however, the body maintains regulatory

processes that promote ovulation, which in turn

results in menstruation. Thus, in a woman experiencing

a normal healthy menstrual cycle all of her

potential energy is available to her, whereas when

menstruation is dysregulated the status of ojas weakens.

Thus, time-honoured strategies that seek to

maintain the menstrual cycle (e.g. a칞tavajanana,

‘emmenagogues’) help to make ojas available to the

woman, even though they may not specifically nourish

ojas.

As a woman ages the number of oocytes becomes

diminished and, as hormone levels drop off with

menopause, a fire begins to awaken. This fire burns

away aspects of her feminine essence, and she begins

to take on more of the attributes of a man. Most

women experience these symptoms as an intense

flushing, which is sometimes quite uncomfortable.

Although the flushing is probably a compensatory

mechanism to liberate hormones such as oestrogen

that are stored in fat, it also an alchemical process by

which the fires of agni are stoked to convert the feminine

essence into the dynamic aspects of spiritual

awakening. As a woman loses the ability to create life,

there is a physiological transition that directs a need to

confront death, and thus menopause can be a time of

great learning. On a physiological level treatment is

directed to support the declining feminine essence by

using herbal therapies that are similarly used to keep

a man sexually potent. These herbs are specifically chosen

for their ability to nourish ojas, and lack the us.n.

a

The physical body 41

(‘heating’) properties of similar herbs used in men,

e.g. S큑ta칥arı?(Asparagus racemosus) (see 11.13 to

Vajı칔aran. a karma: virilisation therapy).

The importance of pra칗.a cannot be overemphasised

when it comes to the issue of ojas. Life is

dependent upon the air we breathe, and by the use of

breath control methods like pra칗.ayama, ojas can

be increased and its circulation corrected. Without

adequate pra칗.a, or in cases where the air we breathe

is contaminated by pollutants (e.g. exhaust, recycled

air, fine particulates, microbes), ojas undergoes

decline. According to Caraka, those that wish to preserve

ojas should:

‘. . . avoid unhappiness . . . (and take) diets and

drugs which are conducive to the heart, ojas

and channels of circulation . . . Tranquility and

wisdom should be followed meticulously for

this purpose.’

(Sharma & Dash 1985)

4.4 Malas: BODILY WASTES

The term mala generally refers to any kind of impurity

of the mind or body, but in A¯ yurvedic medicine

usually refers to any ‘waste’ produced by the body.

The malas are an important concept in A¯ yurveda,

as health is absolutely dependent upon the proper

formation and excretion of wastes. The improper formation

and impaired excretion of waste products is

considered to be an important factor in the development

of disease. Thus the dos. as, as ‘wind’, ‘bile’ and

‘phlegm’, also represent a kind of impaired eliminatory

product.

The malas are said to be of two kinds: those that

are sthu칕a or ‘gross’, and those that are su칔s.

ma, or

‘subtle’. The sthu칕a malas are purı칢.a (‘faeces’),

sveda (‘sweat’) and mu칣ra (‘urine’), collectively

referred to as the trimalas (‘three wastes’). The

su칔s.

ma malas (‘subtle wastes’) comprise the remaining

waste produced by the body.

Purı칢.a (‘faeces’) is derived from the refinement of

a칑a칞a rasa during the digestion of food and the

resultant formation of kit.t.

a (‘waste’, lit. ‘that which

must be eliminated’). When exposed to the us.n.

a (‘hot’)

and tiks.n.

a (‘sharp’) properties of agni, kit.t.a is

formed into solid lumps that are referred to as purı칢.a.

During the intense heat of digestion volatile substances

are released from the kit.t.

a and are said to give

rise to flatus, or va칣a. Although the regular elimination

of purı칢.a is considered to be of the utmost importance

in A¯ yurveda, it is said that in cachexia

(ra칓yaks큟a) the faeces should be protected. In such

conditions (e.g. tuberculosis) the tissues of the body

are being eliminated to excess, and by preventing the

elimination of purı칢.a, the patient retains some of the

strength lost by the dha칣us. Mu칣ra is formed in the

same way as purı칢.a, but represents the liquid portion

of indigestible products and bodily wastes.

The su칔s.

ma or subtle malas are formed as each

dha칣u metabolizes the sara (‘essence’) of the previous

dha칣u. The following list details the waste products

formed by each dha칣u by the dha칣va칐ni:

1. Rasa: kapha dos.a, as mucoid secretions

2. Rakta: pitta dos.a, as bilious secretions

3. Ma칖. sa: impurities and wastes associated with

the jn˜a칗a indriya칢 (i.e. nose, mouth, eyes, skin,

and ears)

4. Medas: sveda (perspiration)

5. Asthi: nakha (nails), kes큑 (head hair) and loma

(body hair)

6. Majja?: aks큛 (greasy secretions of the eyes), tvak

vit (sebaceous secretions), and purı칢.a sneha

(greasiness of the faeces)

7. S큨kra/an.d.

a칗.u: none.

The state of a specific dha칣u can be understood by

the qualities of its excretion. If a given dha칣u is producing

excessive amounts of the waste product associated

with it, then one needs to differentiate between the

causes. If for example cerumen, a waste product of the

ears and a mala of ma칖. sa, is being produced in

excess, then one needs to look at the state of ma칖. sa

and the tissues it generates to understand the cause.

Ma칖. sa generates muscle: is the patient thin and weak?

If so, then there may be a problem with the ma칖. sa

dha칣va칐ni such that the essence of the previous dha칣u

is being transformed into waste instead of healthy

ma칖. sa. Is the patient well built, with a good musculature?

Then perhaps the cause is based in an excessive

intake of dietary articles that specifically strengthen

ma칖. sa, i.e. meat and animal products. Similarly, in

cases of excessive perspiration, is the cause too much fat

(medas) or improper dha칣u metabolism? Such an

understanding of the dha칣us enables the practitioner

to refine the treatment strategy.

42 PART 1: Theory and practice of A-yurveda

4.5 A칖a: TOXINS AND WASTES

The status of agni is the focal point for diagnosis and

treatment in A¯ yurveda. Its deficiency or impairment is

the cause for the creation of a칖a, which literally

interpreted means ‘undigested food stuff ’. In a

broader context, however, a칖a is the impairment of

one’s ability to derive nourishment from life, be it

physical, emotional, mental or spiritual. A correctly

functioning agni confers a harmonious benefit to the

whole organism, with proper discrimination of the

body, mind and senses.

As the by-product of poor digestion a칖a is opposite

in nature to agni, displaying qualities such guru

(‘heavy’), s큛ta (‘cold’), snigdha (‘greasy’), picchila

(‘slimy’), and manda (‘slow’). All qualities of a칖a are

essentially identical to kapha. The difference between

a칖a and kapha, however, is that instead of acting as

a counterbalance to the activities of va칣a, a칖a accumulates

in the srota칖. si (‘channels’) and blocks the

flow of va칣a. The labile nature of va칣a causes it to

move backwards when encountering this obstruction,

reversing its flow in the body and thereby producing

dysregulation and disease.

When agni is weak a칖a is formed instead of ojas,

and as a result, ojas gradually becomes deficient. And,

because ojas feeds agni, a deficiency of ojas results in

a further diminution of agni. In the dichotomy

between ojas and agni, a칖a represents an entropic

tendency in the dha칣u cycle. It is the accumulation of

a칖a over many years that eventually robs ojas and

agni of much of their power, facilitating the processes

of degeneration, decay and death.

Although the qualities of a칖a are similar to

kapha, a칖a can associate with any of the dos. as. In

such a state a dos.a is said to be sa칖a, or ‘with a칖a’.

In the absence of a칖a a dos.a is said to be nira칖a, or

‘without a칖a’. The first treatment of any condition

in A¯yurvedic medicine is the elimination of a칖a and

enhancement of agni. If the condition persists

beyond the use of these measures, a specific treatment

is administered to the vitiated dos.a(s). Table

4.1 describes the differences between sa칖a and

nira칖a conditions.

Intestinal permeability syndrome

To put a modern slant on the concept of a칖a, let us

examine the issue of intestinal permeability, or ‘leaky-

Sa칖a conditions Nira칖a conditions

Circulatory congestion, feeling of coldness Circulation normal

Loss of strength Normal strength

Lethargy and lassitude after eating Energised and revitalised after eating

Poor appetite Good appetite

Indigestion Good digestion

Constipation At least two bowel movements daily

Sinking stools with mucus congestion Normal stools

Increased urination Normal urination

Joint swelling and inflammation Absence of joint swelling and inflammation

Headache No headache

Thick tongue coating Clear or thin white coating

Orbital oedema, eyes appear dull, poor vision Eyes bright, shining, good vision

The above conditions made worse with cold Health unaffected by changes in weather

and damp weather or climates, and worse or climate

at night

TABLE 4.1 Sa칖a and nira칖a conditions.

The physical body 43

gut syndrome’. Succinctly put, intestinal permeability

describes a process by which some agent or combination

of agents initiates an inflammatory response in

the digestive tract. Persistent gastrointestinal inflammation

eventually disrupts the integrity of the

mucosal lining of the gut, and tiny perforations allow

for molecules larger than usual to pass across this barrier.

These molecules can be derived from the diet, or

may be in the form of microorganisms such as bacteria

and fungi that naturally inhabit our digestive tract.

In response to this infiltration, an immune response is

initiated and the body begins to manufacture specific

antibodies to these antigens. Unfortunately, many

human tissues have antigenic sites almost identical to

those substances that pass across a permeable intestinal

wall. These antibodies then circulate throughout

the body and bind with endogenous (self) antigens to

initiate an inflammatory response.

A¯

yurveda describes a condition analogous to intestinal

permeability, in which a deficiency of agni promotes

the formation of a칖a. A?ma then enters into

the dha칣u cycle and begins to localise in areas such as

the joints, or in already weakened or susceptible areas.

Once a칖a is firmly wedged in these locations the

dos.as become vitiated: first kapha, with an increase

in congestion; followed by pitta, which sets up a cycle of

inflammation; and then va칣a, which promotes degenerative

changes. Thus the basic dynamics of intestinal

permeability syndrome were identified several millennia

ago in India as being an important causative factor

in the development of disease, even if the pathogenic

mechanisms described are somewhat different.

4.6 Srota칖

˙

si: THE CHANNELS

OF THE BODY

The body contains several channels through which

the dos.as, dha칣us and malas are transported, called

srota칖. si (sing. srota). The impaired movement or

obstruction of the dos.as, dha칣us or malas through

a srota is called srotorodha. Srotorodha interrupts

proper tissue metabolism, causing the regurgitation of

the dos.as, dha칣us and malas, and the local formation

of a칖a. A?ma then moves into the other

srota칖. si and circulates through the body, promoting

systemic congestion.

A srota is either ba칑ya (an ‘external’ channel) or

abhyan˜ tra (an ‘internal’ channel). The ba칑ya

srota칖. si include the two nostrils, the two ears, the

two eyes, the mouth, the urethra and the rectum.

Females have two additional ba칑ya srota칖. si: the

two lactiferous glands of the breasts (stanyavaha

srota칖. si), and the cervix (a칞tavaha srota). There

are 13 abhyan˜tra srota칖. si, each of which relates to

specific organs, and are increased and vitiated by specific

factors. The 13 abhyan˜tra srota칖. si are listed as

follows:

1. Pra칗. avaha srota칖

˙

si

Function: provides the medium through which pra칗.a

flows, obtained on a corporeal level by the respiratory

and gastrointestinal systems, and through the

su칔s.

ma sarira.

Governing dos.a: va칣a.

Organs: correlates to cardiac function, the respiratory

system and the activities of the digestive tract. In this

sense, pra칗.a is obtained from three sources:

(i) from the atmosphere, in which pra칗.a is obtained

by the cyclical nature of breathing, which in turn

regulates the rhythm of the heart

(ii) from food, which contains smaller amounts of

pra칗.a that supply energy to the tissues of the

body

(iii) from the subtle realm (su칔s.

ma sarira), where

extrinsic pra칗.a is absorbed from the universe,

and especially from the sun.

The term hr. daya (‘heart’) correlates to the general

functions of the brain, and thus pra칗.a has an important

regulatory function in nervous tissue.

Cause of vitiation: consumptive diseases; suppression of

natural urges; seasonal, environmental, lifestyle and

dietary patterns that have a ‘drying’ (ru칔s.

a) nature;

exertion and exercise while hungry.

Symptoms of vitiation: hyperventilation, shortness of

breath, shallow breathing, asthma, hiatus hernia.

2. Ambuvaha srota칖. si

Function: water metabolism; responsible for the hydration

of bodily tissues and the production of urine.

Governing dos.a: kapha.

Organs: pancreas, palate.

Cause of vitiation: exposure to heat, indigestion, alcoholic

drinks, eating excessively drying food, insufficient

water intake.

44 PART 1: Theory and practice of A-yurveda

Symptoms of vitiation: dryness of the oral mucosa,

tongue and throat, lack of appetite, excessive thirst,

diabetes, pancreatitis.

3. Annavaha srota칖. si

Function: nutrient assimilation, transports assimilated

nutrients to the dha칣us.

Governing dos.a: pitta.

Organs: stomach, duodenum.

Cause of vitiation: overeating, unwholesome foods,

agnima칗dya (‘poor digestion’).

Symptoms of vitiation: poor appetite, indigestion, malabsorption,

anorexia, vomiting, dry tongue, dry lips.

4. Rasavaha srota칖. si

Function: carries rasa throughout the body.

Governing dos.a: kapha.

Organs: heart, arteries, lymphatic tissue.

Cause of vitiation: excessive intake of guru, s큛ta or

snigdha dietary articles (e.g. dairy, flour products);

agnima칗dya (‘poor digestion’).

Symptoms of vitiation: poor appetite, decrease in taste

sensation, indigestion, malabsorption, anorexia, vomiting,

abdominal heaviness, lethargy, fever, malaise,

fainting, oedema, lymphatic congestion, frequent

upper respiratory infections, anaemia, impotence/

infertility, asthenia, premature ageing.

5. Raktavaha srota칖. si

Function: carries rakta throughout the body.

Governing dos.a: pitta.

Organs: liver, spleen, red bone marrow, skin.

Cause of vitiation: consuming foods that are excessively

us.n.

a, snigdha or tiks.n.

a in nature (e.g. alcohol,

chilies, pork); toxins; excessive exposure to heat and

the sun.

Symptoms of vitiation: skin disorders (e.g. psoriasis,

eczema, herpes, erysipelas), menorrhagia, haemorrhage,

rectal bleeding, hepatomegaly, splenomegaly.

6. Ma칖. savaha srota칖. si

Function: carries ma칖

˙

sa throughout the body.

Governing dos.a: kapha.

Organs: tendons, muscles, ligaments, fascia, basement

membrane of the dermis.

Cause of vitiation: sleeping after eating, eating excessive

amounts of food, especially with guru and snigdha

qualities (e.g. dairy, flour products, fatty meat).

Symptoms of vitiation: myoma, uvulitis, tonsilitis,

epiglotitis, goitre, cervical adenitis, boils, non-malignant

growths.

7. Medovaha srota칖. si

Function: transports medas throughout the body.

Governing dos.a: kapha.

Organs: adipose tissue, kidneys, glandular tissue,

serosal tissue of the viscera.

Cause of vitiation: lack of exercise, sleeping during the

day, sleeping after eating, eating to excess (especially

sweets), eating excessive amount of foods with a guru

and snigdha quality; excessive alcohol consumption.

Symptoms of vitiation: benign cysts, obesity, atherosclerosis,

dysuria, diabetes.

8. Asthivaha srota칖. si

Function: carries asthi throughout the body.

Governing dos.a: va칣a.

Organs: skeletal system, especially the sacrum and

neck.

Cause of vitiation: excessive exercise, malnutrition, lack

of sleep, va칣a-provoking foods and activities.

Symptoms of vitiation: osteoarthritis, osteoporosis,

alopecia, dental caries, abnormal nail growth.

9. Majja칥aha srota칖. si

Function: carries majja?throughout the body.

Governing dos.a: va칣a-kapha.

Organs: nervous system, marrow.

Cause of vitiation: broken bones, compression (tight

shoes and clothing), eating incompatible foods (e.g.

fish and dairy).

Symptoms of vitiation: rheumatism, vertigo, fainting,

memory loss, paralysis, tremors.

10. S큨kravaha srota칖. si

Function: carries s큨kra and an.d.

a칗.u throughout the

body, concentrates ojas in the reproductive organs

during sexual activity.

Governing dos.a: kapha.

Organs: reproductive tissue.

The physical body 45

Cause of vitiation: excessive sexual intercourse, suppression

of ejaculation, suppression of sexual activities,

excessive sexual stimulation without release,

sexual activity concurrent with the need to urinate or

defecate.

Symptoms of vitiation: spermatorrhoea, nocturnal

emission, benign prostatic hyperplasia, amenorrhoea,

leucorrhoea, dysmenorrhoea, uterine fibroids, infertility,

miscarriage.

11. Mu칣ravaha srota칖. si

Function: carries urine to elimination.

Governing dos.a: va칣a-kapha.

Organs: urinary bladder and kidneys.

Cause of vitiation: overeating, suppression of the urge

to urinate, sexual activity or the consumption of foods

and beverages concurrent with the urge to urinate.

Symptoms of vitiation: frequency, tenesmus, calculi,

pain upon voiding.

12. Purı칢.avaha srota칖. si

Function: carries faeces to elimination.

Governing dos.a: va칣a.

Organs: colon and rectum.

Cause of vitiation: suppression of the urge to defecate,

overeating, ignoring satiety, agnima칗dya.

Symptoms of vitiation: constipation, diarrhoea, irritable

bowel syndrome, colitis.

13. Svedavaha srota칖. si

Function: carries sweat to elimination.

Governing dos.a: pitta.

Organs: sudoriferous glands, hair follicles.

Cause of vitiation: excessive exercise, excessive exposure

to heat, anger, fear, grief.

Symptoms of vitiation: absence of or excessive perspiration,

dry skin, calloused skin, hypersensitive skin, horripilations

(goose bumps), hives, burning sensations in

skin.

A -

yurvedic living 47

47

PART 1

Chapter 5

A¯

YURVEDIC LIVING

5.1 Dina칌arya?, sadvr. tta AND r.

tucarya¯

Most systems of medicine admit that it is not enough to

understand the cause and treatment of disease, that

there must also be a method by which one can prevent

it. A¯ yurvedic medicine maintains an awareness of

these factors by examining the dynamic quality of each

season, and similarly, the differing influences within

each 24-hour period. Thus dina칌arya?and r.

tucarya¯

are ‘daily’ (dina) and ‘seasonal’ (r.

tu) ‘regimens’

(carya¯) to align dietary and lifestyle patterns with

these influences. Extending beyond an assessment of

environmental factors, it is also important to know how

our behaviour and conduct causes the generation and

ripening of karmic fruits, and as such it is useful to

know which behaviours are conducive to ‘spiritual

progress’ (sadvr. tta) and those that are not.

5.2 Dina칌arya¯: THE DAILY REGIMEN

Dina칌arya?is the daily regimen described in

A¯

yurveda, taking into account the dynamic quality of

each day. At any given point during the day or night

a particular dos.a is said to exert an influence, and thus

the potential for an imbalance to occur in these periods

must be moderated by a regimen that takes this into

consideration. The cycles of the three dos.as in each

day are shown in Table 5.1.

It is important to take note of the gradual transition

between the different dos.as and the respective time of

day each governs. Thus as morning wears on the influence

of va칣a will gradually diminish as kapha

becomes dominant. Similarly, as the evening gets

closer to midnight kapha gradually declines as the

influence of pitta gradually increases. Thus there will

OBJECTIVES

● To review the components of the daily

regimen prescribed by A¯ yurveda.

● To review the concept of morality and

conduct in A¯ yurveda.

● To review the components of the seasonal

regimen prescribed by A¯ yurveda.

48 PART 1: Theory and practice of A-yurveda

be times of the day and night when two dos.as are

equally active, but only until the ascending dos.a

becomes dominant.

Bra칑mamuhu?rta

The morning routine is especially important in

A¯

yurvedic medicine, and much time was traditionally

spent, even as it is today in modern India, on following

specific morning regimens. It is said that one should

arise early in the morning, before sunrise in the period

of time called the bra칑mamuhu칞ta. This period of

time, roughly between the hours of 3 and 7 a.m., is

considered best for receiving brahman, or ‘divine

knowledge’. As such it is a time of great spiritual influence,

best for study and meditation. One of the functions

of sleep is to relax the sense organs, thereby

allowing for the free circulation of ojas to nourish the

entire body. During the process of sleep we are able to

experience the lifting of the veil of the ego (aham. ka칞a),

where for a brief time we no longer create an identity

based on the conditioned interpretation of sensory

experience. The mind becomes unshackled, free from

having to make sense of sensory experience, and interfaces

with elements of the su칔s.ma and ka칞an.

a s큑riras.

In this state we can experience deep spiritual

lessons through dream imagery and visions, which are

lifted from the unconscious to consciousness by the

functions of va칣a. Thus by awakening during the

bra칑mamuhu칞ta we naturally invoke va칣a to catalyse

unconscious spiritual revelations for use in our

daily life, in much the same way that va칣a appears

to lift the sun from the edge of darkness to illuminate

the day.

Apart from being a time of spiritual awakening the

bra칑mamuhu칞ta is also the time when we can take

advantage of the ascending influence of va칣a to

cleanse our bodies of the accumulated kapha of sleep.

Simple problems of lethargy, fatigue, mucus accumulation,

liver and bowel congestion, headaches and

other symptoms of a kapha increase are easily

brought under control by waking up early. By and

Dos.a Period of day Approximate time of day

Va칣a Early morning, before and just after sunrise 3 a.m.–7 a.m.

Kapha After sunrise to the end of morning 7 a.m.–11 a.m.

Pitta Late morning to mid-afternoon 11a.m.–3 p.m.

Va칣a Mid afternoon to early evening 3 p.m.–7 p.m.

Kapha Early evening to late evening 7 p.m.–11 p.m.

Pitta Late evening to early morning 11 p.m.–3 a.m.

TABLE 5.1 Dos.a influence and times of the day.

Box 5.1 Reclaiming dreams

Although every person enters into visionary states

during sleep it is sometimes difficult to remember

them. We might awaken with the thread of the

dream upon our lips, but begin to lose it as we rouse

ourselves and get on with our day. One way to recall

these visionary states is to keep a journal at the bedside

and upon wakening, spend about 5 minutes

writing in a stream-of-consciousness fashion, writing

down the first words that come into your head. At

first these writings may not make much sense, but

with consistent practice the spiritual intent of your

nocturnal meanderings will become clearer, and you

will begin recalling your dreams more clearly. Our

dreams can even be a kind oracle, answering all kinds

of questions, both spiritual and mundane. Sometimes

visualisation can facilitate this process. Just before

falling asleep create a mental image, such as standing

before the sacred oracle at Delphi, at an ancient

Confucian or Hindu temple, in an alpine meadow or

any other sacred place. In this place humbly ask the

residing forces to enlighten you with the answers you

seek. Remember to receive these visions with an open

mind, and do not be disturbed if the dream content

is strange: over time you will come to know the

meaning and significance of these dreams.

A -

yurvedic living 49

large the habit in the West of ‘sleeping in’ is an artifact

of our artificial living environment. As anyone knows

who has gone camping in the wilderness, the world

awakes much earlier than we might otherwise be

accustomed to. Simple techniques such as sleeping

with one’s head in an easterly direction in front of an

uncurtained window will naturally re-orientate us to

the Earth’s circadian cycles. Persons exempt from

waking up during the bra칑mamuhu칞ta include diseased

persons, the elderly, pregnant and lactating

women, and young children.

Evacuation of wastes

After arising from bed one should attend to the purity

of the body. In a state of health the evacuation of

urine and faeces should occur without effort or treatment.

If evacuation does not occur shortly after awakening,

however, or there is a history of constipation,

one or two glasses of warm water can be an efficient

stimulant to peristalsis. In some cases in which constipation

is the only complaint a stronger stimulant may

be used. Among these are:

● Triphala ‘powder’ (cu칞n.

a), consisting of equal

parts Harı칣akı?fruit (Terminalia chebula), A칖alakı¯

(Phyllanthus emblica) and Bibhı칣aka (Terminalia

belerica). Approximately one large teaspoon (2–3 g)

can be mixed in a small glass of water and left to

steep overnight. First thing the next morning the

glass is stirred again and left to settle once more, and

then all the liquid is drunk, leaving the herbal

residue behind at the bottom of the glass. Prepared

as a cold infusion Triphala has a mild effect upon

the bowels and helps to strengthen digestion and

cleanse the dha칣us. For a stronger effect Triphala

can be taken directly as tablets or powder drunk with

water in a dosage between 1 and 3 g. When taken

before bed Triphala has a mild aperient activity,

whereas when taken first thing in the morning the

effect is more laxative.

● If Triphala is insufficient to promote a bowel movement

ensure more general changes to the diet,

emphasising a diet high in leafy green vegetables,

fibres such as flax, hemp or oat bran, and a probiotic

supplement (e.g. acidophilus and bifidus). If the

bowel movements tend to be quite hard and dry then

the strategy should be to lubricate the intestines by

increasing the amount of fat in the diet, and to take

herbs such as S큨칗.t.

hı?(Zingiber officinalis), Pippalı¯

(Piper longum) and Hin.gu (Ferula foetida) that enkindle

agni and ensure proper digestion.

● If dietary measures fail to promote normal bowel

movements then herbs that have a more laxative

activity can be taken short term; for example Trivr.

t

(Operculina turpethum), Cascara bark (Rhamnus purshiana),

or Da huang root (Rheum palmatum). The

use of such laxatives is indicated only with simple

constipation, and not in active inflammation or

chronic indigestion.

● Enema (vasti) therapy may also be indicated in

chronic constipation, but should be avoided on

a regular basis as it will tend to promote rebound

constipation. Please refer to Chapter 11 for more

information on vasti therapy.

Cleaning the mouth

Cleaning the oral cavity is an important component of

hygiene in A¯ yurveda, and involves cleaning the teeth

(da?adhavana), the tongue (jihva칗irlekhana) and

the use of gargles (gan.

d.

u칢.a). The teeth are cleaned

with bitter, astringent and pungent tasting herbs,

which traditionally took the form of twigs that were

chewed, and then the frayed end used to gently brush

the teeth. Today such chewing sticks are used all over

the world instead of the abrasive plastic bristles of

a modern toothbrush and saccharin-sweet toothpastes.

It is stated that brushing the teeth specifically

with bitter, astringent and pungent tasting herbs helps

to cleanse the accumulation of kapha from the upper

digestive tract and stimulate agni. Typical herbs used

in India to clean the mouth include the chewed twigs

of Pippala (Ficus religiosa), Nimba (Azadirachta

indica), Arjuna (Terminalia arjuna) and Kara?a

(Pongamia pinnata). Western equivalents such as

Barberry root (Berberis vulgaris), Bayberry bark

(Myrica cerifera), Prickly Ash (Zanthoxylum americanum)

and Oak bark (Quercus spp.) can also be used,

ground into a very fine powder and gently massaged

into the teeth and gums as a dentifrice.10

Contraindications for using very powerful kapha

‘reducing’ (hara) herbs for cleaning the mouth

include fever, nausea, vomiting, EENT diseases and

va칣tika diseases of the head (e.g. trigeminal neuralgia).

Herbs may also be chosen, however, for their

utility to treat such diseases (e.g. by using va칣a칑ara

50 PART 1: Theory and practice of A-yurveda

herbs such as Yas.t.

imadhu root (Glycyrrhiza glabra)

and Bala?root (Sida cordifolia) in trigeminal neuralgia).

One commonly used technique in A¯ yurveda to

cleanse the tongue that is now making inroads into

modern oral hygiene is that of the tongue scraper.

Usually made out of a thin strip of gold or stainless

steel, tongue scrapers are used to cleanse the tongue of

the mucus coating found upon arising in the morning.

While cleansing the tongue of some of the rather nasty

oral bacteria that can accumulate in our mouths,

A¯

yurvedic physicians believe that this procedure is

specifically useful because it stimulates a reflex activity

in the gastrointestinal tract, promoting good digestion

and healthy elimination.

Gan.d.

u칢.a or ‘gargling’ is performed after cleaning

the teeth and tongue. Gargling with warm water is said

to alleviate kapha, and promote digestion and the

elimination of a칖a. Although water is most commonly

used in cases of hoarseness or sore throat a

variety of preparations can be used, including Indian

herbs such as the fresh juice of Bra칑mı?(Bacopa monniera)

or a decoction of Bibhı칣aka fruit (Terminalia

belerica). Western herbs such as Sage (Salvia officinalis)

and Purple Coneflower (Echinacea angustifolia) can also

be helpful, used as an infusion or as diluted tinctures

(2.5 mL per 50 mL of water as a rinse). For dryness of

the pharynx, mouth and lips gargling with ghr. ta,

coconut or sesame oil can be helpful.

Cleansing the eyes

Cleansing of the eyes is another facet of the traditional

morning regimen, typically with collyriums (a?ana)

such as Sauvı칞a?ana, which is prepared from the ore

of antimony sulphide. This preparation is painted as

a thick line on the lower eyelids, directly under the

lashes, and is said to enhance vision and prevent eye

disease.11 A simple alternative to Sauvı칞a?ana is to

collect the carbon from a wick burning in the oils of

sesame, castor and ghr. ta: this can be done by placing

a clean plate over the flame to collect the carbon as the

candle burns. Both this preparation and Sauvı칞a?ana

can also be applied at night, before bed.

Another commonly used preparation to cleanse and

strengthen the eyes is Triphala, as either an eyewash

or as a medicated oil. To prepare a sterile eyewash

a small amount of the cu칞n.

a is covered in about eight

times the volume of hot water, steeped for 5–10 minutes

and then strained through a piece of clean linen.

When cool, the filtered infusion can be used to rinse

the eye with the use of an eye cup. Alternatively,

Triphala ghr. ta can be applied, prepared by decocting

one part Triphala in four parts ghr. ta and 16 parts

water until all of the water has evaporated. The resultant

oil is then strained through fine linen, bottled and

stored in a cool and dry location – to enhance shelf life a

little vitamin E oil can be added as an antioxidant. A few

drops are instilled in each eye before bed in conditions

such as dry eye, glaucoma and diabetic retinopathy.

Non-indian alternatives used with an A¯yurvedic

rationale include a weak solution (3% v/v) of tinctures

of Barberry root (Berberis vulgaris), Eyebright

herb (Euphrasia officinalis), Rue (Galega officinalis) or

Goldenrod herb (Solidago spp.), two to three drops

instilled in each eye. Similar to Triphala, these

Western herbs can also be prepared as an infusion for

an eye wash.

Another exceedingly beneficial collyrium is breast

milk, which many mothers will observe to be the single

best thing to treat almost any eye disorder in their

infant, as well as in older children and adults. Human

breast milk has the benefit of being both isotonic and

demulcent, is rich in antimicrobial immunoglobulins,

and is particularly helpful in soothing inflammation

and dryness. Breast milk is a very important component

in many traditional A¯yurvedic ophthalmological

preparations. As an alternative to breast milk fresh

goat’s milk is often used, especially in A¯yurvedic ophthalmological

preparations sold commercially.

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations to H H Maharshi ji,   Sreeman Todd Caldecott, Elsevier’s Health Sciences and others other eminent medical scholars and doctors   for the collection)