Fundamental Principles

Dosha, dhatu and mala are considered the root of all physiological and pathological activities of the body, in the same way the root of a tree is responsible for the growth of the tree. Doshas, three in number — Vata, Pitta and Kapha — may be termed as metaphysiological humors which govern every living thing in nature and are required for life to happen. They control a person's temperament, personality, health as well as diseases. Equilibrium of these factors is responsible for the health of an individual. When they get vitiated due to various causative factors, diseases are produced in the body. Though essential for the body, they are termed as dosha as they have the capability of getting vitiated and in turn leading to pathogenesis. Each of these has been linked to specific functions in the body and specific diseases.

Vata is considered the force which governs the movement of Kapha, Pitta, dhatu and mala in the body, simulating it with the functions of wind that propels clouds from one place to another in the sky. It is responsible for movement, smell sensation, speech, blood circulation, breathing, expulsion of foetus at the right time, semen, excretion of faeces, urine, sweat, etc. It also performs CNS functions like carrying sensory input from sense organs to the brain.

Pitta, having fire-like properties and actions, is mainly responsible for digestion and metabolism, thirst, intellect, absorption and assimilation of food, metabolism, softness of skin, cheerfulness, regulation of heat in the body, etc.

Kapha, also known as shleshma, is described as the cohesive or cementing factor responsible for bringing together different units of the body, especially bone joints. It provides the structure and lubrication to the body. Kapha in its normal state of functioning represents a potential source of strength and resistance to disease. It provides stability, strength, and vigour to the body, helps in memory retention, gives energy to the heart and lungs, and maintains immunity.

Mansik Dosha — In Ayurveda, the physical body and mind are considered the seat of diseases. While sharirik dosha are responsible for diseases in the physical body, Mansik Dosha — two in number, Rajas and Tamas — are responsible for mental disorders.

Seven in number, these are considered the nourishing and structural part of sharira. They are interdependent, give support to and nourish the other dhatu. Dhatus exist as concrete and formed entities. They are constantly being formed, destroyed and reformed with appropriate material derived from poshaka dravyas from the time of conception to that of death. A total of seven types of dhatu are considered in the body; these are called saptadhatu. Saptadhatu are also known as dushya, because of the inherent tendency in them to be vitiated. The seven types of dhatu are Rasa (Plasma), Rakta (Blood tissue), Mamsa (Muscular tissue), Meda (Fat or Adipose tissue), Asthi (Bone tissue), Majja (Bone marrow), and Shukra (Reproductive tissue).

Considered as visha or poison for the body if they remain in the body for a longer time. Each dhatu except Shukra Dhatu produces its own mala, which should be excreted from the body.

According to Ayurveda, everything in the universe, including human beings, is composed of the Pancamahabhutas or five basic elements, viz. Akasa (Space), Vayu (Air), Teja or Agni (Fire), Jala (Water) and Prithvi (Earth). They are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some become evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.

In the case of a complex, multi-cellular organism such as a human being, for instance, akasa corresponds to spaces within the body (mouth, nostrils, abdomen, etc.); vayu denotes movement (essentially muscular, also the nervous system); agni controls the functioning of enzymes (intelligence, digestive system, metabolism); jala is present in all body fluids (as plasma, saliva, digestive juices); and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair, etc.).