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Dosha

This article is about the notion of a bodily humor in Ayurveda. For the type of food, see dosa.



The three doshas and the five great elements they are composed from
A dosha (doṣa), according to Ayurveda, is one of three bodily humors that make up one's constitution. These teachings are also known as the Tridosha theory.

The central concept of Ayurvedic medicine is the theory that health exists when there is a balance between three fundamental bodily humours or doshas called Vata, Pitta and Kapha.
◾Vāta or Vata (wind) is the impulse principle necessary to mobilize the function of the nervous system. It affects the windy humour, flatulence, gout, rheumatism, etc.[1][2]
◾Pitta is the bilious humour, or that secreted between the stomach and bowels and flowing through the liver and permeating spleen, heart, eyes, and skin; its chief quality is heat.[3] It is the energy principle which uses bile to direct digestion and hence metabolism.
◾Kapha is the body fluid principle which relates to mucus, lubrication, and the carrier of nutrients.

5 types of vata dosha[citation needed]

5 types of pitta dosha[citation needed]

5 types of kapha dosha[citation needed]

1.Prana Vata - Governs inhalation, perception through the senses and governs the mind. Located in the brain, head, throat, heart and respiratory organs.
2.Udana Vata - Governs speech, self expression, effort, enthusiasm, strength and vitality. Located in the navel, lungs and throat.
3.Samana Vata - Governs peristaltic movement of the digestive system. Located in the stomach and small intestines.
4.Apana Vata - Governs all downward impulses (urination, elimination, menstruation, sexual discharges etc.) Located between the navel and the a**s.
5.Vyana Vata - Governs circulation, heart rhythm, locomotion. Centred in the heart and permeates through the whole body.
1.Pachaka Pitta - Governs digestion of food which is broken down into nutrients and waste. Located in the lower stomach and small intestine.
2.Ranjaka Pitta - Governs formation of red blood cells. Gives colour to blood and stools. Located in the liver, gallbladder and spleen.
3.Alochaka Pitta - Governs visual perception. Located in the eyes.
4.Sadhaka Pitta - Governs emotions such as contentment, memory, intelligence and digestion of thoughts. Located in the heart.
5.Bharajaka Pitta - Governs lustre and complexion, temperature and pigmentation of the skin. Located in the skin.
1.Kledaka Kapha - Governs moistening and liquefying of the food in the initial stages of digestion. Located in the upper part of the stomach.
2.Avalambhaka Kapha - Governs lubrication of the heart and lungs. Provides strength to the back, chest and heart. Located in the chest, heart and lungs.
3.Tarpaka Kapha - Governs calmness, happiness and stability. Nourishment of sense and motor organs. Located in the head, sinuses and cerebrospinal fluid.
4.Bodhaka Kapha - Governs perception of taste, lubricating and moistening of food. Located in the tongue, mouth and throat
5.Shleshaka Kapha - Governs lubrication of all joints. Located in the joints.

Dhanvantari (Sanskrit: धन्वन्तरि) is an Avatar of Vishnu from the Hindu tradition. He appears in the Vedas and Puranas as the physician of the gods (devas), and the god of Ayurvedic medicine. It is common practice in Hinduism for worshipers to pray to Dhanvantari seeking his blessings for sound health for themselves and/or others, especially on Dhanteras.

The legendEdit

Bhagavapurana states that Dhanavantari emerged from the Ocean of Milk and appeared with the pot of nectar during the story of the Samudra or Sagar manthan whilst the ocean was being churned by the Devas and Asuras, using the Mandara mountain and the serpent Vasuki. The pot of Amrita was snatched by the Asuras or Demons, and after this event another avatar, Mohini, appears and takes the nectar back from the Asuras. It is also believed that Dhanvantari promulgated the practise of ayurveda.[1]

IconographyEdit

According to the ancient Sanskrit work Vishnudharamottara, Dhanvantari is a handsome individual and should usually be depicted with four hands, with one of them carrying Amrita, the ambrosia of god. Dhanvantari is depicted as Vishnu with four hands, holding Shankha, Chakra, Jalauka (leech ) and a pot containing rejuvenating nectar called amrita. He is often shown with a leech in his hand rather than the scriptures.[1]

Birthday celebrationEdit



An idol of Dhanvantari at an Ayurveda Expo in Bangalore
His birthday is celebrated by the practitioners of Ayurveda every year, on Dhanteras, two days before Diwali, the Hindu festival of lights.[citation needed]



Statue of Dhanvantari at Taxakeshwar temple

Temples in IndiaEdit

There are no permanent temples to Dhanvantari in Northern India.[original research?] The reason is not yet known, but in Varanaseya Sanskrit Vishwavidyalaya, Varanasi, Uttar Pradesh state, one statue of Dhanvantari is present in the University museum. Two statues are at the headquarters of the Central Council for Research in Ayurveda and Siddha at New Delhi. There is another statue inside the Ayurveda Maha Sammelan office, Dhanawantari Bhawan at New Delhi and one statue of Dhanvantari is present at Mohyal Ashram in Haridwar.

There are a few dedicated temples to Dhanvantari in South India especially in Kerala and Tamil Nadu, where ayurveda is highly practised and patronised.

In Tamil Nadu, in the courtyard of Sri Ranganathaswamy Temple (Srirangam), there is a Dhanvantari shrine where daily worship of the deity is performed. In front of this temple there is an engraved stone believed to be from the 12th century. According to the writings on the stone, Garuda Vahana Bhattar, a great ayurvedic physician, established the statue inside the temple. A prasada or teertha, a herbal decoction, is given to the visitors. The shrine is the oldest Dhanvantari shrine in the state.[2] Another Dhanvantari shrine is found in the second precinct of Varadaraja Perumal Temple in Kanchipuram.[3]

Dhanvanthari temples in Kerala include:
◾Thevalakkadu Sree Dhanwanthari Temple, Kulasekharamangalam Post, Vaikom, Kottayam, Kerala[4]
◾Aanakkal Dhanwanthari Temple, Thaniyathukunnu, Thrissur[5]
◾Sree Dhanwanthari Temple, Ramanathapuram, Coimbatore, Tamil Nadu.[6]
◾Sree Dhanwanthari Temple , Maruthorvattom,Cherthala,Kerala State [7]

Sattvic diet

Sattvic diet is a diet based on foods with sattva quality (guna).[1] In Yoga and Ayurveda literature, Sattvic diet restores and maintains sattvic state of living.[2][3] In Sattvic system of dietary classification, foods and drinks that have destructive influence on the mind or body are considered Tamasic, while those that neither lead to better health nor are destructive are considered Rajasic.

Sattvic diet is meant to include food and eating habit that is "pure, essential, natural, vital, energy-containing, clean, conscious, true, honest, wise".[3][4]

Sattvic diet is a regimen that places emphasis on seasonal foods, fruits, dairy products, nuts, seeds, oils, ripe vegetables, legumes, whole grains, and non-meat based proteins.[5] Some Sattvic diet suggestions, such as its relative emphasis on dairy products, is controversial.[6]

Sattvic diet is sometimes referred to as yogic diet in modern literature. In ancient and medieval era Yoga literature, the diet concept discussed is Mitahara, which literally means "moderation in eating".[5][7]

EtymologyEdit

Sattvic is derived from Sattva (सत्त्व) which is a Sanskrit word. Sattva is a complex concept in Indian philosophy, used in many contexts, and it means one that is "pure, essence, nature, vital, energy, clean, conscious, strong, courage, true, honest, wise, rudiment of life".[8]

Sattva is one of three gunas (quality, peculiarity, tendency, attribute, property). The other two qualities are considered to be Rajas (agitated, passionate, moving, emotional, trendy) and Tamas (dark, destructive, spoiled, ignorant, stale, inertia, unripe, unnatural, weak, unclean). The concept that contrasts with and is opposed to Sattva is Tamas.[9][10]

Sattvic diet is thus meant to include food and eating habit that is "pure, essential, natural, vital, energy-giving, clean, conscious, true, honest, wise".[1][3][4]

Ancient literatureEdit

Main article: Mitahara

Yoga includes recommendations on eating habits. Śāṇḍilya Upanishad[11] and Svātmārāma[12][13][14] both state that Mitahara (eating in moderation) is an important part of yoga practice. It is one of the Yamas (virtuous self restraints). These texts while discussing yoga diet, however, make no mention of sattvic diet.

The application of Sattva and Tamas concepts to food is a later and relatively new extension to the Mitahara virtue in Yoga literature. Verses 1.57 through 1.63 of Hatha Yoga Pradipika[12] suggests that taste cravings should not drive one’s eating habits, rather the best diet is one that is tasty, nutritious and likable as well as sufficient to meet the needs of one’s body.[15] It recommends that one must “eat only when one feels hungry” and “neither overeat nor eat to completely fill the capacity of one’s stomach; rather leave a quarter portion empty and fill three quarters with quality food and fresh water”.[15] Verses 1.59 to 1.61 of Hathayoga Pradipika suggests ‘‘mitahara’’ regimen of a yogi avoids foods with excessive amounts of sour, salt, bitterness, oil, spice burn, unripe vegetables, fermented foods or alcohol. The practice of Mitahara, in Hathayoga Pradipika, includes avoiding stale, impure and tamasic foods, and consuming moderate amounts of fresh, vital and sattvic foods.[1]

The Indian text Bhagavad Gita links sattva, rajas and tamas to food in verses 17.8 through 17.10.[16] It states that those who are in Sattva state prefer foods that is life giving, purifies one's existence and gives strength, health, happiness and satisfaction. Sattva-oriented foods are juicy, oily, wholesome, and pleasing to taste. Non-Sattva oriented foods are too bitter, too sour, too salty, too spicy, too pungent, too astringent, stale, tasteless and decomposed. Non-Sattvic foods cause distress, disease and disorders.[16]

In Yoga's context, attention to diet is essential to good health and mind, and the virtue of Mitahara is one where the yogi is aware of the quantity and quality of food and drinks he or she consumes, takes neither too much nor too little, and suits it to one's health condition and needs.[4][5] Mitahara concept also recommends leaving a fourth of stomach empty, filling the rest with 2 parts food and 1 part fresh water.

Sattvic foodsEdit

Sattvic diet places emphasis on lacto-vegetarian ingredients that is fresh, seasonal, and naturally sourced (non-processed).[17] Grains, ripe vegetables (not unripe), fruits, nuts, seeds, legumes that is well prepared and freshly cooked are favored.[17] Oils and spices are considered sattvic, if naturally sourced and used in moderation. Milk and milk products are emphasized in many forms.[17]

Moderation is considered a key practice in sattvic lifestyle and yoga, which implies not over-eating.[17]

In Ayurveda and Yoga, Sattvic foods are considered as those that help restore and maintain harmony and balance in one's body and mind.[18] Given Yoga's emphasis on virtuous living based on Yamas and Niyamas, the diet consists of food that empowers virtues such as ahimsa (non-injury to all living creatures) and others. Sattvic foods thus place emphasis on vegetarian foods, thereby minimizing injury and harm to animals and ocean life.[18] Raw and cooked ripe, seasonal foods are preferred, including fruits, seeds, vegetables, herbs, whole grains, milk among others. Processed foods are considered tamasic. Stale food, overcooked or over-spiced foods are also considered inappropriate.[18] All six flavors - sweet, salt, sour, pungent, bitter and astringent is preferably present in a Sattvic diet, at least on rotational basis, as each of these tastes are considered vital. Extreme emphasis or over-eating one or few flavors is considered Tamasic.[5][18]

Gerson,[3] in his review of Caraka Samhita, states that Yogic diet should include primarily freshly prepared and warm, be slightly unctuous (moist, oily) on palate, in small portions, eaten at a moderate pace (not gulped, nor very slow) and started when hungry (not as habit). Further, a Sattvic diet pays attention to one's particular physical and biological needs (there is no one diet is right for all, according to the Indian text Caraka Samhita).[3] Food must be combined to get nutrients from a variety of sources. Gerson states,[3] that Sattvic diet recommends the preferred sequence of food variety eaten, and what sorts of food should not be eaten at the same because they react and cause adverse effect on one's body and mind. Protein-rich salty and fibrous foods are considered ideal at the start of a meal, followed by ripe vegetables (salad), and then fruits is a preferred sequence in a Sattvic diet.[3]

Sattvic diet emphasizes vegetarian ingredients. However, ancient Indian texts also recommend carefully prepared wild meat for those recovering from injuries, growing children, those who do high levels of physical exercise, and expecting mothers.[19]

The latest research in brain and gut linkage can be interesting to correlate with ancient Indian theory of Ayruveda and emphasis on food for well being. If Satvic food leads to better gut flora, reduced leaky gut then that clearly indicates that ancient scientists had discovered some linkage between well being and what you eat