Why Ayurveda Pays Attention to What Makes You Feel Better (and Worse)

Have you ever noticed that a particular kind of food makes you feel uncomfortable, leaves you feeling heavy while something else seems easy and light to your stomach? Or that a certain activity makes a recurring ache worse, even though you cannot quite explain why?   We usually treat these observations as little things. We notice them, make a mental note and move on. But in Ayurveda, they can be important clues.   There is a concept called Upashaya, which describes the relief experienced through certain foods or activities. Its counterpart, Anupashaya, refers to factors that aggravate a condition rather than relieve it.   What I find interesting about this idea is that Ayurveda does not look only at what a person is experiencing. It also pays attention to how the person responds to different things.   And that tells us something about how the Ayurvedic approach to diagnosis works.   A symptom is only one part of the picture   Imagine two people who both complain of abdominal discomfort. The symptom sounds similar, but the reasons behind it may be quite different.   One person’s discomfort might be associated with certain eating habits. Another person’s symptoms may have a different underlying pattern altogether.   Simply knowing that both people experience discomfort does not tell us enough. A physician needs to understand the circumstances in which the symptom appears, what makes it worse, what seems to relieve it and how the condition has developed over time.   This is where Upashaya becomes useful.   In the Charaka Samhita, the understanding of a disease is built through five important aspects, collectively known as Nidana Panchaka:   Nidana: The causes or factors responsible for the condition. Purvarupa: The early signs that appear before the disease becomes fully developed. Rupa: The symptoms and signs of the disease. Upashaya: Factors that bring relief and help clarify the condition. Samprapti: The process through which the disease develops.   Notice that Upashaya is included alongside the causes, early signs and symptoms. Relief is not treated as an incidental observation. It is one of the things that can help a physician understand what is happening.   What exactly is Upashaya?   The word Upashaya is generally understood in the context of relief or pacification.   In Charaka Samhita, Nidana Sthana, Chapter 1, Verse 10, Upashaya is explained through the use of three broad things: Aushadha (medicines), Ahara (food) and Vihara (activities or lifestyle practices).   The important point is that these factors may bring relief by working against the cause of a condition, the condition itself, or through an indirect effect.   For example, imagine a person whose discomfort is aggravated by cold exposure and seems to improve with appropriate warmth. That response may offer a clue about the nature of the condition.   It does not automatically establish a diagnosis. It becomes one piece of information that the physician considers alongside everything else.   And this is important: Upashaya is not simply about finding something that makes a person feel better. It is also about understanding why that particular intervention might be helping.   And what happens when something makes it worse?   This brings us to Anupashaya.   If Upashaya refers to relief, Anupashaya describes the opposite: a factor that aggravates symptoms or makes a condition less comfortable.   The Ashtanga Hridayam, Nidana Sthana, Chapter 1, discusses this relationship between factors that provide relief and those that aggravate a condition.   Think about how differently people respond to the same activity. Something that feels comfortable for one person may make another person’s symptoms worse. Even within the same person, the response may change depending on the condition and its stage.   This is why a physician may ask questions beyond the usual description of symptoms:   Does the discomfort increase after a particular activity? Does it settle with rest? Does a certain kind of food seem to aggravate it? Has anything consistently made it better?   These questions help build a more complete picture.   The response to an intervention is not always straightforward, either. Something may offer temporary relief without addressing the underlying problem. That distinction matters.   Relief can help distinguish conditions that look similar   One of the most interesting uses of Upashaya is in understanding conditions that present with similar symptoms.   Two disorders may appear alike at first. Their symptoms may overlap, and simply looking at them may not be enough to distinguish one from the other.   But the way they respond to certain factors may be different.   This gives the physician another way to investigate the condition. Instead of relying only on the symptoms themselves, they can consider the response to carefully selected interventions.   It is a little like gathering additional clues. One observation may not tell you the whole story, but several observations, considered together, can make the picture clearer.   This also explains why Ayurveda places importance on taking a detailed history. The questions a physician asks are not just formalities. They help establish patterns that may otherwise go unnoticed.   Why this way of observing the body still matters   We live in a time when it is easy to look up a symptom online and find a list of possible explanations. We also tend to look for quick solutions: something to stop the discomfort, something to make the symptom disappear.   But relief and understanding are not necessarily the same thing.   A symptom becoming less noticeable does not always mean that its cause has been addressed. Similarly, a temporary response to a food, medicine or activity should not be treated as proof of a particular diagnosis.   The concept of Upashaya reminds us that the body’s responses deserve attention. What happens before a symptom appears, what changes it and what follows after an intervention can all be useful information.   Of course, this does not mean experimenting with medicines or deliberately exposing yourself to things that worsen your symptoms. These… Continue reading Why Ayurveda Pays Attention to What Makes You Feel Better (and Worse)

Principles of Ayurveda: What Everything Else Is Built On

Today, let’s go back to the very beginning.   Before Doshas, before Agni, before all the specific topics we usually talk about, there is a bigger question. What is Ayurveda actually trying to do?   Most people think of it as a system to treat disease and yes, it does that. But that is only half of it.   Ayurveda comes from two Sanskrit words, Ayur meaning life and Veda meaning science. Therefore, Ayurveda translates to the science of life, and it cares just as much about keeping a healthy person healthy as it does about treating someone who is unwell.   In the Indian way of thinking, life has four goals. Dharma, Artha, Kama and Moksha.  And none of these are possible if your body and mind are struggling. So, health was never the end goal, it was what made everything else possible.   Now, to understand how Ayurveda looks at the body, you need to start with one idea. Pancha Mahabhuta.   We experience the world through five senses. Sight, touch, hearing, taste and smell. Ayurveda says everything around us can be understood through five elements that go with these: Akasha, Vayu, Agni, Jala and Prithvi. Space, air, fire, water and earth.   And this isn’t only about nature. Your body is made of these same elements, so is your food and so is your medicine. Even ordinary water isn’t just Jala. It carries all five, with one leading.   This is why Ayurveda never saw the body and the world as two separate things. What is outside you keeps becoming what is inside you, through food, water and air. And when the balance shifts within, your body tries to correct it. It lets go of what is in excess and asks for what is lacking. In a way, that is what a craving really is.   From these five elements come the three Doshas. Vata, Pitta and Kapha.   Vata is mostly space and air. It is movement. Breathing, speaking, and everything in your body that needs to be pushed forward.   Pitta is mostly fire. It is transformation. Digestion, forming blood, vision, memory, turning one thing into another.   Kapha is mostly water and earth. It is moisture and stability. It softens food for digestion, helps you taste, and nourishes the senses.   Something I always want people to understand is that these three are not sitting in separate corners of the body. They are everywhere but the concentration varies. Vata is mostly in the intestines and bones, Pitta is in the stomach and blood, Kapha in the chest and joints. When they are balanced, they hold you up. When they are disturbed, that is where disease begins.   Then come the Dhatus, the seven tissues that form the body’s structure. Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra. Plasma, blood, muscle, fat, bone, marrow and reproductive tissue.   And this matters because Doshas don’t affect the body randomly. The Dhatus are the first place they act. So, when you look at how a disease really develops, it almost always passes through them.   Which brings us back to Agni.   The food you eat comes from outside. It is unfamiliar to your body, and it has to be broken down and made into something your body can use.   Agni is what does that.   But there is not just one Agni. There is the main digestive fire in the gut. There are five Bhutagnis that turn the elements in your food into elements your body recognises. And there are seven Dhatvagnis, one for each tissue, turning nutrients into that specific tissue, step by step.   That is why Ayurveda treats Agni almost as the body itself. When someone comes in with a problem, a Vaidya often looks first at the state of their Agni. Because if that isn’t working well, nothing else will. Most Ayurvedic medicines are designed with this in mind.   Now here is the part I find the most personal.   Prakriti.   Ayurveda believes every person is unique, and Prakriti is the reason. At the time of conception, the Doshas present decide your natural constitution. It could be Vata, Pitta, Kapha, a mix of two, or a balance of all three. And it stays with you for life.   That is why Ayurveda says it treats the person, not the disease. Two people with the same illness may need very different treatment. Someone with a Vata Prakriti is more prone to Vata problems, so they are advised to avoid what aggravates Vata. A Pitta person is given cooling things. A Kapha person, warming things.   And the mind is part of this too. Prakriti is also described through Sattva, Rajas and Tamas, because Ayurveda never saw disease as only physical. The mind affects the body, and the body affects the mind. Which is why even a physical illness sometimes comes with steps for the mind.   Even medicines are understood this way. They carry the five elements as well, so Ayurveda looks at their taste, called Rasa, their qualities, called Guna, their potency, Virya, and their effect after digestion, Vipaka. And then there is something none of these can explain, the medicine’s special action, called Prabhava. Two medicines can be alike in every other way and still act differently because of this.   Now, none of this is meant to be memorised in one sitting. But if you step back, you can see how it all connects. The elements make the Doshas. The Doshas affect the tissues. Agni keeps the whole thing running. Prakriti decides how all of it shows up in you and the same logic carries over to food, medicine and even the mind.   That is what makes Ayurveda a system, and not just a collection of remedies.   And I think that is the real takeaway. When you understand these basics, you stop seeing Ayurvedic advice as random rules, like eat this, avoid that. You… Continue reading Principles of Ayurveda: What Everything Else Is Built On