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An Overview of the Principles of Ayurveda Medicine
Conference Paper · August 2015
DOI: 10.13140/RG.2.1.2942.5122
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An Overview of the Principles of Ayurveda Medicine
Dr. M. W. S. J. Kumari
Ph.D. (Ayurveda) SRRAU (India), M.D. (Ayu) GAU (India), B.A.M.S. (1st Class Hons.) UoC (SL), P.G.D.Edu.,
D.D.A.M.S., D.H.P. UoC (SL).
Chairman - ERCIIM & Senior Lecturer,
Institute of Indigenous Medicine, University of Colombo, Rajagiriya, Sri Lanka.
The history of Sri Lankan Traditional Medical System is ancient as the civilization of the
Island. Sri Lanka has developed its own traditional medical system based on a series of
prescriptions handed down from generation to generation over a period of 3,000 years.
Indigenous medical practitioners historically benefited a noble position in the social
hierarchy of the country. A well-known Sri Lankan proverb: "If can not be a king, become a
Medical Practitioner” demonstrates the states of indigenous medical practitioners at that era.
The ancient kings, who were also outstanding physicians, sustained its endurance and
longevity. King Buddhadasa (398AD) wrote a comprehensive medical manuscript “Sarartha
Samgraha”, which is currently in use. Ancient inscriptions on rock surfaces reveal that
organized medical services have existed within the country for centuries. Well planned
hospitals were built at Mihintale, Madirigiriya and Polonnaruwa. Sri Lanka claims to be the
first country in the world to have a full-fledged hospital at Mihintale. Old hospital sites
symbolize the traditional sense of health promotion, prevention and cure of diseases which
was prevailing at the ancient time. Due to the proximity, Sri Lanka was influenced by India
to alter its history. The health system of Sri Lanka was integrated with Ayurveda Medicine
after the arrival of the Buddhism. Sri Lankan Traditional Medical System is generally called
as Sinhaa Vedakama among the laymen. Sri Lanka has developed its Indigenous Medical
System - Sinhala Vedakama with the other traditional medical systems prevailing in Asian
subcontinent. At present the Sri Lankan Indigenous Medical System is a mixture of the
Sinhala Traditional Medicine, Ayurveda, Siddha, Unani, Homeopathy and Acupuncture.
Ayurveda Principles
Ayurveda stands for ‘Science of Life’ and deals with a holistic approach. Outcomes of
Ayurveda are to maintain the health and cure the diseases. Ayurveda has named as
“Shashvata” (ever existing) due to Anaditva (origin is untraceable and old as the beginning
of civilization), Svabhavasansiddha Lakshanatva (based on natural phenomena) and
Bhavasvabhava Nityatva (nature of the existing matters are consistent). The ascertained
conclusions were everlasting and based on eternal principles which are practically useful to
the present society. Ayurveda is the most complete system of living being, embracing not
only medicine, but also covering all the aspects of philosophy, science, psychology, lifestyle
and health etc. The central goal of Ayurveda is the state of perfect health for the individual
and the society (Ca Su 1/41). Its’ major premise involves the absolute balance of the mind,
spirit and body (Ca Su 1/46). Ayurveda characterizes health as a complete four dimensional
status of bio-equilibrium (Tridosha, Agni, Saptadhatu, Trimala) and psycho-spiritual well
being of delightful state (Atma, Indriya, Mana).
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Ayurveda envisages human being as a complex entity consisting of the physical body,
sensory and motor organs, mind and spirit (Ca Sha 1/3). The physical body is composed of
five subtle materials which are known as Pancamahabhuta. (SS Sha 1/1-2). Sensory organs
(Gyana Indriya) are Srota (auditory area), Sparsha (tactile area), Cakshu (visual area),
Rasana (taste buds) and Grana (olfactory area). Motor organs are Vak (organ of speech),
Hasta (hands), Payu (anus), Pada (feet) and Upastha (sexual organs) (SS. Sha 1/6). Mana
(mind) is the mediator of sense and motor actions. Atma (spirit) when combined with the
Sharira (body) manifests consciousness. Atma is constantly essential for the survival of
living creature and the series of birth (Janma) and death (Mrityu) carry with eternally rotary
Atma (SS. Sha 1/20). The body and mind play a distinctive role and lead to unique
characteristics of the individual. Living in health and balance is the key to a long life, free
from diseases (Ca Su 16/36). Any imbalance is due to of inappropriate use of the sense
organs (Asatmyendriyartha Samyoga), abuse of intellect (Pragnaparadha) and misuse of
time (Parinama) (Ca Ni 1/3) and results physical or psychological ailments (Ca Su 9/4)
Ayurveda has divided into eight sub-branches; “Ashtangayurveda” owing to the lack of
intelligence of man to grasp all the details during short life-span. The eight specialties
include Shalya, Shalakya, Kayacikitsa, Bhutavidya, Kaumarabritya, Agada, Rasayana and
Vajikarana Tantra (SS Su 1/7), (Ca Su 30/28). Shalya (Surgery) describes the methods of
removal of foreign objects (grass, wood, stone, sand, metal, bone, hair, nails etc), pus,
exudations, fetus, treating vitiated ulcers, use of blunt or sharp instruments, caustic alkaline,
fire (Cauterization), and diagnosis of wounds. Shalakya (Diseases of Eye, Ear, Nose and
Throat) deals with the diseases and the treatment of parts above the shoulders. Kayacikitsa
(General Medicine) explains the diseases and treatment affecting all the parts of body such
as fever, bleeding diseases, emaciation, insanity, epilepsy, skin diseases, diabetes, diarrohea
etc. Bhutavidya (Psychiatry) describes the features of a person possessed by abnormal
spirits, like deva, asura, gandharva, yaksha, raksha, pitru, pishaca, naga etc and methods of
propitiating them by shantikarma (pacificatory rites), baliharana (offering oblations) etc.
Kaumarabritya (Pediatrics) explains the methods of looking after children, purification of
breast milk, diseases arising from drinking vitiated breast milk and their treatment. Agada
(Toxicology) describes the features of bites of poisonous animals like snakes, insects,
spiders, rats etc., diseases due to different kinds of poisons and their treatment. Rasayana
(Geriatrics) illustrates the methods of withholding ageing, increasing life span, intelligence,
strength and capacity to get rid of diseases. Vajikarana (Aphrodisiacs) gives the methods of
increasing semen, which is either less, vitiated, decreased or dried up; of bestowing pleasure
and growth of the body. Ayurveda Principles were the result of numerous observations and
prolonged discussions held over the centuries by the ancient seers. Some important
principles are under mentioned.
Pancamahabhuta Principle
Pancamahabhuta are eternal proximate cause of all the substances that having characteristic
qualities and five in number. They are Akasha (ether), Vayu (air), Agni / Teja (fire), Aap /
Jala (water) and Prithvi (earth). Each Mahabhuta contain sensorial quality such as shabda
(sound), sparsha (touch), rupa (vision), rasa (taste) and gandha (smell) and somatic
qualities laghu (lightness), khara (roughness), ushna (hotness), kleda (unctuousness) and
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gurutva (heaviness) respectively. Everything existing in this universe is made with “great
beings” (Mahabhutas) and the present universe is evolved from them.
Tridosha Principle
Pancamahabhauta substances are found in living body as Tridosha (Vata, Pitta and Kapha).
They regulate and perform all the functions. They are not separate entities but included in
one or other of the Pancamahabhuta. Vata is formed with the dominance Vayu (air) and
Akasha (ether), Pitta is produced by Agni (Theja / fire) and Jala (Aap / water), and Kapha is
created with Jala (Aap /water) and Pritivi (earth). Characteristics of Vata are motion
(movement) and sensation (stimulation), Pitta are production of heat and biological
activities and Kapha are cohesion, unification or amalgamation. Tridosha maintain the
integrity and support human body, as the pillars support a dwelling house. When Tridosha
become excited and unbalance, cause morbidities. The disequilibrium could bring
dissolution of the body.
Loka purusha samya Principle
Similarity in-between man and the word are explained by the Loka purusha samya Principle.
This similarity may be either in substances, qualities or actions. The man takes air, water
and food for his survival in the form of Pancamahabhuta. The excreta, feces, urine and
sweat are expelled to the external environment to maintain the homeostasis. Similarity in
Pancamahabhuta in world and man is obvious. World is oversee by the hot and cold
properties where an individual too. Tridosha sustain the integrity of the organism by
creating, assimilating and diffusing strength in the same way as Soma (Moon), Surya (Sun)
and Anila (Wind) maintain the integrity of world. Mutual sharing sustains the world and
mankind.
Agni Principle
Ingested food is to be digested, absorbed and assimilated to the body and the factors
responsible for these functions are called as Agni. It produces biological energy by the
digestion and metabolism of food. It is the agency which transforms and metamorphosis
everything in the human being. There are 13 kinds of Agnis. They are 1 Jatharagni, 5
Bhutagni and 7 Dhatvagni. Jatharagni is responsible for the process of gastro intestinal
digestion and process is completed at the end of small intestine. Then, Bhutagni and
Dhatvagni act and complete digestion. Essence of food and excreta (Sara and kitta) are
produced after the digestion by Bhutagni and in this stage the Pancabhautika ahara is
separate in to their five components, which are pre-homologues to the body. Disintegration
(Vibhaga) and recombination (Samyoga) takes place. Analogous to Pancamahabhuta there
are five Bhutagnis. They are Akashaagni, Vayvagni, Thejogni, Jalagni and Pritivyagni.
These Agnis help in transformation of the external heterogeneous Mahabhutas in to internal
homogeneous Mahabhuta. Dhathvagni situated in the tissues of the body. They help in
assimilation and transformation of food material received. Dhatvagni are Rasadhatvaghi,
Raktadhatvagni, Mamsadhatvagni, Medodhatvagni, Asthidhatvagni, Majjadhatvagni and
Shukadhatvagni.
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Saptadhatu Principle
Saptadhatu compose the structural architecture of the body. They support and nourish the
body tissues. They are Rasa (plasma and body fluid), Rakta (blood and haemopoetic
system), Mamsa (muscles), Medas (adipose tissue), Asthi (bone tissue), Majja (marrow) and
Shukra (reproductive system). The main functions of Saptadhatu are nutrition, vital energy,
covering skeleton, oleation, bearing body, filling the marrow and formation of fetus
respectively. Saptadhatu are constantly formed due to metabolism, destroyed after particular
period and reformed to maintain body tissues. There are two types of Saptadahatu;
permanent (stable) (Sthai Dhatu) and temporary (unstable) (Asthai Dhatu). Permanent
tissues form the structural entity of the body and make different types of tissues. Temporary
tissues assist continuously to support and nourish permanent tissues. Saptadhatu form from
the food ingested and help of Dhatvagni. This process facilitates to maintain equilibrium.
Trimala Principle
Trimala are form in different stages of metabolism and demanding clearance or purification.
Three waste products are Purisha (feces), Mutra (urine) and Sveda (sweat). Unabsorbed
food particles, which have reached the large intestine and rectum and getting dried with heat
(Agni) converts in to hard portion. Due to this solidification, Purisha (fecal matter) is
formed. Formation of Mutra is a part of contribution by the Mala portion of the food. Liquid
potion of the undigested material mainly forms the volume of the urine. Excessive water
produced from tissue metabolism also contributes to form urine. Kidneys and bladder are the
main organs of controlling the Urinary System. The organs concerned with the function of
sweating (Svedapravrtti) are skin (Tvak.) and adipose tissue (Medodhatu). Balance of
certain amount of waste products are desirable, but when accumulated lead to many
pathological conditions.
Ama Principle
Ama is toxic substances which hampers the normal state of body, results various
pathological conditions. Ama is an undigested or partially digested or metabolized substance
which requires further digestion or metabolism. If retain, it may produce impairment in the
micro and macro channels in the body. It can be formed in many stages. Mainly due to
inhibition of Agni, the state of Ama is produced. A substance which is undigested, unformed,
foul smelling, and more unctuous which lead to sluggishness of the body functions and
accumulation of metabolic wastes also called as Ama. Ama produced by Jatharagnimandya
(hypo-function of digestive fire), Dhatvagnimandya (hypo-function of tissue fire) and
Bhutagnimandhya (hypo-function of Pancabmahabhuta fire), at different levels.
Srotas Principle
In general Srotas means body passage or channel. It helps to circulate body fluid as well as
body elements. System which accepts, digests, transforms, excretes can be called as Srotas.
The internal transporting system of the body resembles by the Srotas. Synonyms represent
the anatomy such as srotas (channel), siraa (veins), dhamani (arteries), rasaayani
(lymphatics / ducts), rasavaahini (capillaries), naadi (tubes / tubular organs), panthaana
(passages), maarga (tracks), chidra (lacunae), samvrutaasamvutaani (close or open
holes/glands), sthaana (position), aashaya (resting place / receptacle) and niketa (resorts /
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house / seat) (Ca Vi. 5/9). Anatomy, Physiology and Pathology of the body can be
understood on the basis of Srotas only.
Ojas principle
The factor resistance to decay and deterioration of the body and the power against disease is
discussed as Ojas. It is also related to immunological factors (cellular or humeral) that
destroy, neutralize, resist or overcome disease causing agencies. Ojas form from Kapha in
its normal states (Ca Su 17/117) and all the essences of Saptadhatu contributes to form Ojas.
Everyone does not have equal capacity to resist diseases (Vyadhikshamatva). This process
described as Vyadhibala Pratibandhakatva (natural immunity) (no disease is manifest) and
Vyadhiutpadaka Pratibandhakatva (acquired immunity) (showing fewer symptoms and may
produce disease after a prolonged duration). Vyadhikshamatva is not similar in every person
and this capacity (Bala) various according to the causative factors. Bala is the basis of sound
health. They are 3 Types. Prakrita Bala (Sahaja Bala) (natural resistance) is innate or
inheriting stamina which is born from the body and mind and generally found in a person
from the birth itself. Therefore certain diseases may not be able to manifest, although there
is peculiar doshadushyasamyoga. Kaalakruta Bala is attained by the virtue of different
seasons. Yuktikruta Bala is attained by various drugs, rest, regular exercise and Rasayana
therapy.
Samanya Vishesha Principle
All the objects can be related to each other on the basis of substantial, qualitative and
activity oriented similarity. This similarity of objects is termed as Samanya (generality). The
Samanya is the cause of the increase. The Objects can be differentiated from each other on
the basis of substantial, qualitative and activity oriented dissimilarity. This difference of an
object from other objects is Vishesha (specialty). The Vishesha is the cause of decrease and
it differentiates. Dravya (substance) along with their inherent Guna (properties) are Karma
(action) is either Samanya or Vishesha, where as the application of these principles in the
treatment leads to increase or decrease of body elements (Ca Sha1/62). The aim of Ayurveda
is to maintain the equilibrium. Avoiding the factors causing disequilibrium and pursuing
those cause equilibrium, Dhatu (biological substances) will not deranged and maintain the
balance state. Curable disorders go back by drugs having opposite properties and
administered with due consideration of place, dose and time. Therefore physician has to use
either Samanya or Vishesha categories to restore health. This principle is called as Samanya
Vishesha Principle.
Rasa Pancaka Principle
Pharmacodynamics of Dravya (substances) are explained in Ayurveda under Rasa (taste),
Guna (property), Virya (potency),Vipaka (final transformation after digestion) and Prabhava
(special action). Ayurveda has recommended plant material (Audbhida), animal material
(Jangama) and minerals (Parthiva) for therapeutic purposes considering pharmacodynamics
of the substances.
Therapeutic Principles
Therapeutic measures based on curing the disease and maintaining the health. Each person
should be treated as a separated entity. Ayurveda guides the individual for a prolong lifespan
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through rejuvenation therapy (Rasayana). It has been included under Svasthasyaurjaskara
Bheshaja (immunity enhancing drugs) and divided as Kutipraveshika (indoor treatment) and
Vataatapika (outdoor treatment). Acara Rasayana (benevolent life style with acceptable
social norms) is explained as the best among preserving the youth. Types of Rasayana are
Kamya Rasayana (promote health and enhance body immunity levels) and Naimittika
Rasayana (used in diseased persons as adjunct of specific disease therapy and help in better
convalescence and recovery). Kamya Rasayana are further classified to Pranakamya
(promote vitality and longevity), Medhakamya (promote intelligence) and Srikamya
(promote complexion).
Virilification therapy for the debilitated is called as Vajikarana. Its distinctive action is to
promote sexual vigor, but meanwhile they possess curative properties too. Vajikarana helps
in “Apatyasantanakara” therefore produces lineage of progeny. The son born of the semen
produced by Vajikarana is potent enough to procreate future. It also produces multitude of
progeny. By this way Vajikarana helps to maintain a healthy generation, sustainability and
progress of the humanity.
Management of a mental disease can be done by adopting Daivavyapashraya (nonmedicinal therapy), Yuktivyapashraya (medicinal therapy) and Satvavajaya (psychological
therapy). Assurance and replacement of opposite emotions are recommended as
psychotherapy. It is advised to seek a qualified counselor for the further assistance.
Treatment of the disease consists avoiding causative factors responsible for disequilibrium
using Samanya Vishesha Principle. Normally treatment measures involve use of medicines,
specific diet and prescribed routine activities. Nidana Parivarjana (avoidance of causative
factors) is the primary principle. The treatment of a disease can be mainly classified as
Shodhana therapy (purification treatment) and Shamana therapy (palliative treatment).
Shodhana therapy involves internal purification and famous as Pancakarma. They are
medically induced Vamana (emesis), Virecana (purgation), Vasti (Niruha - decoction enema
/ Anuvasana - oil enema), Nasya (nasal administration of medicines) and Rakta Mokshana
(blood letting). Pre-Pancakarma procedures (Purva Karma) include Sneha (external and
internal oleation) and Sveda (sweating) by various methods suitable for the individual.
Shamana therapy involves suppression of vitiated humors (Doshas). It is eight types. They
are Dipana (appetizers to increase Agni), Pacana (digestives), Kshut (fasting), Trut
(controlling water intake), Vyayama (exercises), Atapa Sevana (Sun bathing) and Maruta
sevana (getting fresh air). Here, palliatives and sedatives are used.
Ayurveda bestows effective, safe and time tested solution for various health problems
including psychosomatic diseases, acute and chronic diseases, communicable and non
communicable disorders, life style disorders, metabolic disorders, degenerative conditions,
neuro-muscular disorders, allergies, cancers etc. Principles of Ayurveda are the thoughts
propounded by the different saints by their extra-sensual perception, extraordinary
intelligence and through discussions (tarka) and rationale (yukti) to draw the correct
conclusions. These facts can be revalidated through appropriate scientific researches and
explore the science of Ayurveda for the benefit of the mankind.
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Abbreviations:
Ca-Caraka Samhita
SS-Sushruta Samhita
Su-Sutra Sthana
Sha-Sharira Sthana
Vi- Vimana Sthana
Ni- Nidana Sthana
Bibliography
1. Triamji Acharya, V. J., Caraka Samhita by Agnivesha, revised by Caraka and
Drudhabala with the Ayurveda-Dipika Commentary of Cakradatta, Chowkhamba
Krishnadas Academy, Varanasi, India, (2010).
2. Triamji Acharya, V. J., Ram Acharya N, Sushruta Samhita of Sushruta with
Nibandasamgraha of Sri Dalhanacarya and Nyayachandrika Panjika of Sri Gayadas
Acharya on Nidanasthana, Chaukhambha Surbharati Prakashan,Varanasi, India, (2010).
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