Understanding Basic Principles of Ayurveda

International Journal of Trend in Scientific Research and Development (IJTSRD)
Volume 6 Issue 3, March-April 2022 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470
@ IJTSRD | Unique Paper ID – IJTSRD49482 | Volume – 6 | Issue – 3 | Mar-Apr 2022 Page 73
Understanding Basic Principles of Ayurveda
Dr. Reshma Shivanagutti1
, Dr. Mahantesh R Sajjanashetty2
, Dr. G N Kannolli3
1
PG Scholar, 2
Professor & HOD, 3
Associate Professor,
1, 2, 3
Department of PG Studies in Ayurveda Samhita &Siddhanta,
Svm Ayurvedic Medical College, PG & Research Centre, Ilkal, Bagalakote, Karnataka, India
ABSTRACT
Ayurveda is one of the oldest traditional systems of medicine that has
survived and flourished from ages till date. Ayurveda is knowledge
system dealing with what is required to maintain health and to cure
diseases. The basic theories of Ayurveda are the Panchamahabhuta,
Tridosha, Saptadhatus, Trimalas etc. Understanding and practices of
Ayurveda are based on these theories. In an age where validity of
concepts is judged by their scientific relevance, establishing the
scientific validity of basic concepts is atmost important. It requires
translating concepts and their practical application. There are many
approaches still to be explored by the Researchers, practitioners,
experts in the field of Ayurveda to keep the traditional system alive
and contributing to its growth in the future. However, due to many
barriers such as lack of literature sources in different languages and
insufficiency of awareness about the basic principles, there is a
lacuna of exchange of information from the system around the globe.
In this work we have made an attempt to put forth the basic principles
of doctrines of Ayurveda to contribute to the society.
KEYWORDS: Ayurvedic principles, Panchamahabhuta, Tridosas,
Trimalas, Saptadhatus
How to cite this paper: Dr. Reshma
Shivanagutti | Dr. Mahantesh R
Sajjanashetty | Dr. G N Kannolli
"Understanding Basic Principles of
Ayurveda"
Published in
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of Trend in
Scientific Research
and Development
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INTRODUCTION
Ayurveda is one of the branches of Vedas. It is
regarded as upaveda of Atharva veda. Its the Holistic
system of medicine which is evolved from Brahma
sages of ancient India, some 3000-5000 years ago.
The principles & philosophy of Ayurveda view man
as a whole, with a deep understanding of the unseen
intelligence of the universe. Ayurveda defines life
“Ayuh” As the intelligent co-ordination of our four
parts, the soul, the mind, the senses, and the body,
with the totality of nature and cosmos. Health is not
just a state of body. We interact with seasons,
planetary changes of earth, and moons well as
orbiting relationship within our lives, our loved ones
and friends etc. We affect and are affected by every
other animate and inanimate thing in existence.
Bringing all of this into Balance is the key to living
healthy. Caraka explains “Siddhanta” or theory as a
conclusion arrived at using logical reasoning and
based upon experiments conducted in a systemic
manner. So according to Ayurveda, is the conclusion
arrived at by the experience gained from various
practical experiments supported by logical reasoning.
Ayurveda is conceived as a practical science and the
word “Sastra” used to characterize Ayurveda,
indicates a practical knowledge system. ’Sastra’
merely give examples so that the intelligent may
suitably get appraised and act in a manner most suited
to a person’s given circumstances. Every view & each
division in Ayurveda is a logical and correct from its
stand point, Hence understanding of basic principles
of Ayurveda is very important to understand the
concepts explained by our Acharyas and for the
practical application to maintain the health and cure
the diseases of the human being.
Aims & Objectives
Understanding basic principles of Ayurveda for
beginners.
Materials & Methods
Materials: Ayurvedic classical texts, journals,
internet
Methods: Literary review
1. Panchamahabhuta
2. Trigunas
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3. Tridosas
4. Saptadhatus
5. Trimalas
6. Trayodashagni
History of Ayurveda
Ayurveda has an age-old history since the 2nd
century
BC. Ayurveda has its foundations laid by the ancient
schools of Hindu Philosophical teachings named
Vaisheshika and the school of logic named as Nyaya.
It is also related to the manifestation framework, well
known as Samkya, and it was established in the same
period when schools of Nyaya and Vaisheshika
flourished.
The Vaisheshika school preached about inferences
and perceptions that should be obtained about a
patient’s pathological condition for treatment.
Whereas Nyaya school propagated its teachings on
the basis that one should have an extensive
knowledge of the patient’s condition, and the disease
condition before proceeding for treatment. The school
of Vaisheshika, classifies the attributes of any object
into six types: substance, particularity, activity,
generality, inherence, and quality called as Dravya,
Vishesha, Karma, Samanya, Samavaya, Guna
respectively, in Sanskrit language. Even before these
school were established and also today, the origin of
Ayurveda is considered to be devine, from the Hindu
God, Brahma who is called as the creator of the
universe1
. It is believed that the creator of the
universe passed on this holistic knowledge of healing
onto the sages for the well being of mankind. From
the sages the knowledge of traditional medicines was
passed on to the disciples and then to the common
man by various writings and oral narrations. The
information about the healing properties of the herbs
was composed in the form of poems, called
“Shlokas”. These were used by sages to describe the
use of medicinal plants. The Hindu system of Healing
is believed to be based on four eminent compilations
of knowledge (Vedas). The practice of Ayurveda is
based upon the knowledge gained from these Vedas.
The writings in Rig Veda and Atharva Veda are
attributed to “Atreya” who believed to have been
conferred with this Knowledge from Lord Indra, who
initially receives it from Lord Brahma. Agnivesha
compiled the knowledge from the Vedas, and it was
edited by charaka and some other scholars and is
presently called as “Charaka samhita”. Charaka
samhita describes all aspects of Ayurvedic medicine
and Sushruta samhita describes the Science of
Surgery. Both these legendary compilations are still
used by practitioners of traditional medicine. These
ancient texts are available in various translations and
languages. There are several other allied minor
compilations like Nighantu Granthas, Madhava
Nidana and Bhava prakash from the contributions of
various scholars; however, Charaka samhita is the
most respected of all the records.
Definition of Ayurveda
Ayurasmin
vidyate.......................................................[S. S. 1/15]2
Ayurveda is that which deals with Ayuh (life) or
promotes life span.
Ayurveda is that which deals with good, bad, happy,
unhappy life, its promoters, and non promoters, span
and nature.
Sarirendriyasatvatmasamyogo dhari
jivitam………………………………………[C. S. 1/42]3
Definition of Ayuh (life)
Satvatmatma sariram ca trayamaitattridandavat
…………………………............................ [C. S. 1/46]4
Mind, self, and body – these three make a tripod on
which the living world stands. That (living body) is
purusha (person), sentient and its location is
Ayurveda.
Definition of sarira (Body)
The Sceince of Ayurveda has simplified the
organisation of human body into three basic
components, Dosha (Body Humours), Dhatu
(Tissues), and Malas (Impurities).
Doshadhatumalamulam hi sariram............[S. S.15/3]5
Body is originally composed of Doshas, Dhatus, and
Malas.
Panchamahabhootasaririsamavayah.........[S.S. 1/22]6
Purusha is defined as combination of the five great
elements and consciousness
Definition of Health
Samdoshah samagnischa
samadhatumalakriyah.............................[S. S. 15/41]7
One whose Doshas, Agni, and function of Dhatu and
malas are in the state of equilibrium and who has
cheerful mind, intellect and sense organs is termed as
“swastha” (Healthy).
Samayoga refers to a combination of healthy habits,
lifestyle, and a healthy environment, a balanced state
of doshas, dhatu, and malas. The external factors
affect the body because everything is panchabhautika
in this universe. All biological functions can be
broadly divided into three kinds – constructive,
destructive, and regulative. The body constituents are
simultaneously undergoing construction and
destruction. Growth is maintaining the correct
balance of these activities. The word Sarira literally

translates as something that is being destroyed. Deha
means that which is being constructed. Kaya denotes
metabolism, which is a combination of assimilation
and elimination. All these functions have to be
regulated to maintain equilibrium. It can be inferred
from the root meaning of the words that kapha,
constructs, Pitta consumes and vata regulates. All
three in equilibrium maintain health. The term Dosha
means that which vitiates dhatus, and malas that are
called dushyas, meaning liable to be vitiated by the
doshas. In Ayurveda, it is held that names are given to
a disease only for the sake of convenience and
understanding, but treatment always has to strictly on
the basis of the circumstances and conditions of the
body and has to vary from person to person. The
doshas are also panchabhautika dravyas with
predominance of one or more bhutas. There is
another kind of reflection of doshas called prakruti. It
is an inherited constitutional condition. It is resulted
from the nature of the sukra (sperm) and artava
(ovum) which join to form the embryo8
.
Aim of Ayurveda
Prayojanam casya swasthasya
swasthyarakshanamaturasya vikaraprasamanam
ca......................................................... [C. S. 30/26]9
The aim and objective of Ayurveda is to protect
health of the body and to alleviate disorders in the
diseased.
Dharmarthakamamokshanamarogyam........................
................................................................. [C. S 1/16]10
Disease – free condition is the best source of virtue,
wealth, gratification and emancipation while the
disease is destroyer of this source, welfare and life
itself.
Subject matter of Ayurveda
Hetulingaousadhgyanam
svasthaturaparayanam..........................[C. S. 1/24]11
Ayurveda provides knowledge of aetiology,
symptomatology, therapeutics, best way for both the
healthy and the sick, triaphormismic, continuing since
time immemorial and virtuous which was first known
to Brahma the creator.
Hitahitam sukham dukhamayustasya
hitahitam................................................ [C. S. 1/41]12
‘Ayuh’ means the conjunction of body, sense organs,
mind and self and is known by the synonyms dhari,
jivita, nityaga and anubhanda.
Astanga Ayurveda
Ayurveda has eight divisions such as –
Tasyayurvedasyaanyastauh..................[C.S. 30/28]13
Viz.
1. Kayachikitsa (Medicine)
2. Shalakya (Ent. & Optha.)
3. Shalya (Surgery)
4. Visa vigyan (Toxiclogy)
5. Bhuta vidya (Psychiatry Medicie)
6. Kaumarabhrtya (Pediatrics)
7. Rasayana (Rejuvenates)
8. Vajikarana (Aphrodisiac)
These can be classified as follows:
Promoting health
Rasyana & Vajikarana kaumarabhritya
Curatives / Treatment of diseases
Kayachikitsa, shalya, shalakya, Agada tantra,
Bhutavidya
Basic Principles of Ayurveda
1. The Trigunas-
Three Fundamental universal energies: Viz – Satva,
Rajas, Tamas.
2. The Panchamahabhutas-
Five basic elements viz – Akasha (Space), Vayu (Air),
Teja or Agni (Fire), Jala (Water), and Prithvi (Earth)
3. The Tridosha -
Three body Humours viz – Vata, Pitta, Kapha
4. The Saptadhatus -
Seven types of body tissues: viz – Rasa (Fluid), Rakta
(Blood), Mamsa (Muscles), Medha (Fat), Asthi
(Bones), Majja (Bone marrow), Shukra (Semen).
5. The Trayodashagni –
Thirteen types of digestive fires: Viz – Jatharagni
(gastric fire), Saptadhatwagni and Panchabhutagni.
6. The Trimalas –
Three types of Body wastes: Viz – Pureesha (feaces),
Mutra (Urine), Sweda (Sweat).
The Panchamahabhutas
“Mahabhutani kham vayuragnirapah kshitistatha |
Sabdah sparshasca rupam ca raso gandhasa
tadgunah” || [C. SA. 1/27]14
Ayurveda believes that entire universe is composed of
five elements: Akash, Vayu, Agni, Aap or Jala, and
Prithvi, Viz- Sound, Touch, Vision, Taste, and Smell
are their properties respectively. Omnipresent, 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 get evident in particular situations. Constantly
changing and interacting with each other, they create
a situation of dynamic flux that keeps the world
going.

In a simple, single living cell for example the earth
elements predominate by giving structure to the cell.
The water element is present in the cytoplasm or the
liquid within the cell membrane. The fire element
regulates the metabolic processes regulating the cell.
While the air element predominates the gases therein.
The space occupied by the cell denoting Akash.
The panchamahabhutas therefore serve as the
foundation of all diagnosis & treatment modalities in
Ayurveda and has served as a most valuable theory
for physicians to detect and treat illness of the body
and mind successfully.
The relationship of panchamahabhutas with sense
organs, its properties and actions are as follows:
Panchamahabhutas
Sense
organs
Sensory
faculty
Properties Actions
Akash(space) Ears Sound Creates natural void in the body, no
distinct state
Produces softness,
lightness and porosity
Vayu (Air) Skin Touch Light, clear and dry, governs
inhalation, opening and closing of
eyelids, extension and contraction of
joints, locomotion and other motor
functions. Slightly bitter taste
Creates lightness,
dryness and
emaciation.
Teja (Fire) Eyes Visual
(sight)
Rough & bright, controls
temperature and luster of body
colour. Pungent taste
Helps in digestion,
maturation, improves
eye sight.
Jala(water) Tongue Taste Cold, heavy fluid, slimy, fat and
sweat by nature, sweet and
astringent, sour, and saline taste
Imparts glossiness.
Enhances fluid
content and purgative.
Acts as nutrient,
emollient and
purgative
Prithvi (Earth) Nose Smell Heavy, immobile, compact, and
rough. Controls organs as teeth,
nails, flesh, skin, tendons &
muscles. Sweet taste
Increases firmness &
strength of the body
nutrient, emollient and
purgative
Trigunas
The three gunas Satva, Rajas and Tamas – are the three essential components or energies of mind. Ayurveda
provides a distinct description of people on the basis of their Manas (psychological) Prakriti (Constitution).
Genetically determined, these psychological characteristics are dependent on the relative dominance of the three
gunas.
Trividham khalu satvam, rajasam, tamasamiti................................................................ [C. SA. 4/36]15
The psyche is of three types – Satva, Rajsas, and Tamasa
While all individuals have mixed amounts of the three, the predominant guna determines an individual’s manas
prakriti. In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy
state. Any disturbance in this equilibrium results in various types of mental disorders.
Satvika individuals are usually noble and spiritual in character, their nature determined as much by body type as
their star constellation, having an element of kapha in their constitution.
Rajasika are vulnerable to temptations, are very human in their character and approach to life.
Tamasika are vata predominant individuals, and are most down to earth, concerned about fundamental questions
of practical existence, especially when confronted by more spiritual and less physical issues.
The Tridoshas
“Vayuh pittam kaphasceti trayo dosah samasatah||” [A. S. 1/11]16
Vata, pitta, and kapha are three names of tridoshas – Vata(air), Pitta(bile), and Kapha(phlegm) means more than
literal. Doshas are basically three different forms of of energy. The Tridoshas are the primary and essential
factors of the human body that govern our entire physical structure and function. Derived from the
panchamahabhutas, each dosha, like elements cannot be detected with our senses but their qualities can be

combination of any two of the five bhutas with the predominance of one. These three factors are responsible for
all the physiological and psychological processes within the body and mind – dynamic forces that determine
growth and decay. Every physical characteristic, mental capacity and the emotional tendency of a human being
can therefore be explained in terms of the tridoshas.
The relation between Tridosas and panchamahabhutas with respect to their Guna and Karma (properties
and Functions) as follows:
Vata (vayu and Akash) Pitta (Agni and Jala) Kapha (Jala and Prithvi)
Light Light Heavy
Cold Hot Cold
Dry Oily Slow
Rough Sharp Slimy
Subte Liquid Dense
Mobile Sour Soft
Clear Pungent Oily
Dispersing - -
Erratic - -
Astringent - -
The Saptadhatus
Rasa asrk mamsa medah asthi majja shukrani dhatavah............................. [AH.S. 1/13]17
Nourishment of these seven body tissues takes place in sequential manner with original material provided by
digested food material. The (seven) Dhatus (tissues) elements form the pillars of the body that form the means of
nourishment and growth while providing support to the body as well as the mind.
Dhatus Functions
Rasa (plasma)
Derived from the digested food, it contains nutrients & minerals
which nourishes & replenishes all the tissues and organs
Rakta (Blood)
Regarded as basis of life, which transports oxygen to all tissues
and vital organs and maintains life. It not only nourishes the body
tissues, but provides physical strength and colour to the body.
Mamsa (Muscles)
The Muscle tissue, its main function is to provide physical
strength and support for the medha dhatu.
Meda (Adipose tissue)
Consists of adipose tissue providing support to asthi dhatu. It
maintains the lubrication and oiliness of all the tissues.
Asthi (Bones & cartilage)
Its main function is to give nourishment to the majja dhatu and
provide support to the mamsa dhatu & body structures.
Majja (Bone marrow) Fills up the bony spaces
Shukra (Semen)
The main aim of this reproductive tissue is to help reproduction
and strengthen the body.
Any disease where vata-pitta-kapha are involved, the
vitiated doshas directly affect the dhatus. With insight
into governing dosha, the cause of a diseased dhatu is
accurately determined. The disturbed dosha (vata,
pitta, kapha) and improper dhatus are always directly
involved in the disease process. Once the root cause
of the illness is known, the corresponding therapies
are used to balance the system through reducing the
excess element and increasing the deficient one.
Balance of the dhatus can be maintained by taking
steps to keep the Tridoshas in balance through a
proper diet, exercise and recovery program.
The Trimalas
Mala mutra sakrtsvedadayo api
ca............................................................ [A. S. 1/20]18
Malas are the various waste products of food and the
dhatus produced during the normal digestive and
metabolic process. The three primary malas being
Purisha (faeces), Mutra (Urine), and Sveda(sweat).
Ayurveda clearly states that only a balanced condition
of dosas, dhatus, and malas is arogya (good health or
diseased free condition) and their imbalance is the
cause of ill health or disease.
Purisha is the waste left back after nutrients of
digested food have been absorbed in the small
intestine. The Tridoshas must be in balance to ensure
normal evacuation. Pitta and Kapha help in digestion
and Vata govern the mobility throughout the process.
Any imbalance between these can lead to various
symptoms of abdominal heaviness or pain, flatulence,

constipation or diarrhea. It may also give rise to
diseases as rheumatoid arthritis, osteoarthritis, low
back pain, asthama, bronchitis as well as stomach
ulcers and irritable bowels.
Mutra is derived during the course of biological
processes within the human body. Any imbalance of
increased or decreased urine, may result in disorders
such as kidney stones, urinary infections, cystitis,
abdominal pain and bladder disorders.
Sveda is the third primary mala, and it occurs as a
waste product during the synthesis of medha dhatu
(fatty tissue). Eliminated through skin pores, it
controls body temperature and helps to regulate the
electrolyte imbalance. It is essential that the normal
formation and flow of sweat must takes place,
otherwise it may lead to skin infections,
itching/burning sensation over the body, loss of fluid
balance and reduced body temperature.
The Trayodashagni
As per the principles of Ayurveda the biological Fire
of the body for all the metabolic function is called as
“Agni”. There are Thirteen types of Agni in a human
body and most the most important is the one
responsible for digestive fire, called as Jatharagni.
This biological fire governs metabolism, Agni
encompasses all the changes in the body and mind
from the dense to the more subtle. Such changes
include the digestion and absorption of food, cellular
transformations, assimilation of sensory perceptions
and mental and emotional experiences. Agni therefore
covers whole sequences of chemical interactions and
changes in the body and mind. Digestive abilities
being related to the strength of agni.
Agni and Pitta are closely connected. While both are
hot and light, Agni is subtle and dry. The heat energy
to help digestion by pitta is Agni. Pitta therefore the
container and Agni is the content. Agni is acidic in
nature and stimulates digestion. It is also related to
the movement of vata. In every tissue and cell Agni is
present and is necessary for maintaining the nutrition
and auto immune mechanism. By destroying micro-
organisms, foreign bacteria and toxins in the stomach
and the intestines.
A balanced Agni therefore is vital for health. The
strength of the body to resist disease and also its
physical strength are directly related to its heat energy
determining the metabolic processes of the body.
Disturbances of Agni are usually the chief causes of
disease. If digestive Agni is low and the capacity is
impaired, one may experience pain, discomfort,
feeling of heaviness or gases gurgling, constipation or
loose stools.
Other Agnis are:
Saptadhatvagni and Panchabhutagni
Discussion
Ayurveda represents a holistic and simple form of
healing approach. It aims to know oneself and to
reveal deeper causes of one’s health conditions. It
strives to gain insight into the very core of a
problem and discover the primary cause of the
ailment, whether it originates in improper diet,
lifestyle, hereditary taint etc.
Ayurveda belives that the entire universe is made
of Pancha mahabhutas which in turns gives rise
to Tridosas. Every human being is born with a
unique proportion of biologic principles (Doshas)
– Vata, Pitta, Kapha representing the individual
genetic code which takes part in the forming our
mental and physical health condition. Psychic
consciousness, thoughts, emotions, relationships,
diet, life style, season etc influence the balance of
the Doshas.
Saptadhatus (tissues), these seven tissues work in
coordination with each other for proper
physiological functioning of the human body.
Apart from these, other important factors are
Trimalas and Trayodashagni.
Trimalas (three types of waste products) formed
in the body due to metabolic and digestive
functions of the body.
Ayurveda explains that if the balance between
Tridoshas is not maintained the waste products of
the body are not effectively eliminated and these
lead to further complications.
Jataragni is important in controlling the normal
micro flora, proper digestive functions and
provision of energy to the entire body. Any
disturbances in its balance, creates discomfort to
the gastro – intestinal tract and result in
pathological complications.
Considering the bodily constitution, pathological
history, the Dosha characteristics, life style and
environmental conditions in an individual’s
routine life style, Ayurveda has many treatment
strategies for promoting well – being to
individuals.
So, understanding of basic principles of Ayurveda
is very important in promoting the health and
prolonging the life span by establishing
homeostasis between Dosha, Dhatu and Mala. It
helps to keep diseases free life.
Conclusion
There is a great need of time of globalisation of
Ayurvedic Basic principles of Caraka, Sushruta

and Vagbhata in the references to prevent and
cure the diseases.
An integration of the knowledge of modern
analytical techniques with a broader perspective
for applications of Ayurvedic principles can help
in its wider acceptance globally.
There is an increasing need of proving and
fostering the scientific basis of the principles of
Ayurveda, to keep this age-old valuable system of
medicine, as a living tradition in future.
Many researchers have been undertaken in
Ayurveda throughout the course of existence.
Even now such researches are being conducted,
perhaps not in laboratories but in daily practice of
intelligent physicians, who have a thorough grasp
and knowledge of the subject. It has only proved
that the philosophic and fundamental concepts of
Ayurveda are still valid. It is eternal in nature
which can however be explained to suit the
changing times.
Ayurveda has been ‘anadi’ (beginning less) and
will be ‘ananta’ (endless) as told by our
Acharyas. It so because it is natural as nature.
References
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