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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)

Why Ayurveda Believes Every Taste Has a Purpose: Understanding the Six Rasas

Think about your favourite meal for a moment. Maybe it’s something sweet, something spicy, or a combination of flavours that you simply cannot get enough of. Now think about the foods you usually avoid. Perhaps you don’t enjoy bitter vegetables, or you find certain sour foods too strong. We all have our preferences when it comes to taste. But have you ever wondered why Ayurveda places so much importance on the different tastes we experience through food? In fact, the classical Ayurvedic texts describe six distinct tastes, known as Shad Rasa. And what’s interesting is that these tastes aren’t simply classified according to how they feel on your tongue. Each one is associated with particular qualities and effects on the body. Ayurveda even considers the balance of these six tastes important when deciding what and how we should eat. Let’s understand what these six tastes are and why they matter. What are the six Rasas? In Ayurveda, the word Rasa refers to taste, which is perceived through the tongue. Charaka Samhita, in Sutrasthana 26, describes a rather interesting discussion among several sages about how many tastes actually exist. Some believed there were four, others suggested five, seven or even innumerable tastes. But Acharya Punarvasu Atreya eventually established that there are six primary tastes. These are: Madhura: Sweet Amla: Sour Lavana: Salty Katu: Pungent Tikta: Bitter Kashaya: Astringent Ayurveda doesn’t consider these tastes interchangeable. Each has its own qualities, and each interacts differently with the three Doshas. Let’s take them one by one. Madhura Rasa: The sweet taste Let’s start with the one most of us are familiar with. Madhura means sweet, and it is associated with satisfaction and a sense of fullness. But when Ayurveda talks about sweet taste, it isn’t referring only to sugar, chocolates or desserts. Rice, wheat, milk, dates and many other foods also fall under the broad category of Madhura Rasa. According to Ayurveda, sweet taste is generally heavy and cooling in nature. It is traditionally associated with nourishment and the development of bodily tissues. It also helps pacify Vata and Pitta. Think about how a simple meal of rice and milk or a bowl of cooked grains can feel satisfying and comforting. That’s the kind of nourishing quality associated with Madhura Rasa. However, Ayurveda also emphasizes against excessive consumption. Too much sweet taste can aggravate Kapha and is associated with heaviness, excessive nourishment and accumulation. So, while sweet taste has an important place in the diet, more of it doesn’t necessarily mean better nourishment. Amla Rasa: The sour taste Next comes Amla, or sour taste. Squeezing a lemon over your food, eating a piece of tamarind or tasting a raw mango, that immediate sourness, the way your mouth begins watering and your cheeks almost tighten, is what Amla Rasa feels like. Ayurveda describes sour taste as warming, slightly oily and relatively light. It is traditionally associated with stimulating appetite, increasing salivation and supporting digestion. It also helps pacify Vata, but excessive sour taste can aggravate Pitta and Kapha. This is why Ayurveda pays attention not just to the taste itself but also to how much of it we consume. Something that makes food more enjoyable and stimulates the appetite in an appropriate amount may become unsuitable when consumed excessively. Lavana Rasa: The salty taste We can never imagine eating a meal without any salt. Even if all the ingredients are perfectly cooked, something might feel missing. That’s because salt plays a rather important role in how we experience food. Lavana Rasa is the salty taste. Ayurveda describes it as warming, heavy and unctuous. It is traditionally associated with enhancing taste, promoting salivation and supporting digestion. It also helps pacify Vata. But excessive consumption of salty foods is associated with aggravation of Pitta and Kapha. The classical texts also describe excessive salt consumption in relation to thirst, water retention and certain other disturbances. And this is a particularly relevant reminder today, considering how much salt can be hidden in packaged foods, sauces and processed snacks. The idea isn’t to eliminate salt altogether. It is to understand the importance of moderation. Katu Rasa: The pungent taste This is for all those who enjoy spicy food. Katu refers to pungent taste. Think about biting into a piece of fresh ginger, tasting black pepper or eating something with a generous amount of chilli. You can almost feel the heat spreading through your mouth. Ayurveda describes Katu Rasa as light, dry and heating in nature. It is traditionally associated with stimulating digestion, reducing excess Kapha and helping clear certain accumulations. It also helps pacify Kapha, but excessive pungent taste can aggravate Vata and Pitta. And here’s something worth remembering. Just because a food makes you sweat or produces a strong sensation in your mouth doesn’t necessarily mean it is improving your digestion. Ayurveda considers the overall qualities and quantity of the food, rather than assuming that stronger flavours always produce better results. Tikta Rasa: The bitter taste This is probably the taste many people try to avoid. Bitter vegetables, neem leaves, certain medicinal herbs and some leafy greens are familiar examples of Tikta Rasa. Unlike sweet or sour foods, bitter foods aren’t always particularly enjoyable to eat. But Ayurveda gives bitter taste an important place. It is described as light, dry and cooling in nature. It is traditionally associated with reducing Pitta and Kapha, and is used in classical formulations for various purposes. Excessive bitter taste, however, can aggravate Vata. What’s interesting is that Ayurveda doesn’t judge the value of a food only by how pleasant it tastes. Something doesn’t have to be… Continue reading Why Ayurveda Believes Every Taste Has a Purpose: Understanding the Six Rasas

Why Ayurveda Divides Human Life Into Three Stages: Understanding Vaya

Have you ever looked at an old photograph of yourself and wondered how different you were back then? Not just how you looked, but how you lived. How much energy you had, how quickly you recovered after a long day, the things you enjoyed eating, the way you slept and even how you thought about the world. As we grow older, a lot of things change. Some changes are obvious, like our physical appearance. Others happen so gradually that we barely notice them. Ayurveda has always considered age an important factor when understanding a person’s health. In fact, the classical texts don’t look at the human body as something that remains the same throughout life. They describe different stages of life, each with its own characteristics, strengths and requirements. This is explained through a concept called Vaya. And Ayurveda connects these stages with the three Doshas: Kapha, Pitta and Vata. Let’s understand what this means. What is Vaya in Ayurveda? Vaya refers to age or the different stages through which a person progresses during their lifetime. In Charaka Samhita, Acharya Charaka explains that age is broadly divided into three stages: Bala: Childhood Madhya: Middle age Jirna: Old age But this isn’t simply a classification based on the number of years a person has lived. Charaka also considers what happens to the body during these stages. How the tissues develop, how strength changes, how the senses function and how our mental faculties evolve. And this is where the three Doshas become important. Ayurveda associates childhood with Kapha, adulthood with Pitta and old age with Vata. Let’s look at each stage individually. Bala Avastha: The stage of childhood (Kapha predominance) The first stage is Bala Avastha, or childhood. If you think about the way a child grows, you’ll notice how much development happens during these years. The body is constantly changing. Bones develop, muscles grow, the sense organs mature and the child gradually acquires new abilities. Even the way children learn and understand things changes significantly as they grow. Ayurveda associates this stage with Kapha Dosha. Now, why Kapha? Think about the qualities of Kapha: stability, heaviness, structure, nourishment and growth. These qualities are closely associated with the development and formation of bodily tissues. In Ayurveda, Kapha is considered particularly important during childhood because this is the stage when the body is still developing. Charaka describes childhood as a period in which the Dhatus, or bodily tissues, are not yet fully mature. Physical strength is still developing, and the body is comparatively delicate. This is also why Ayurvedic texts emphasise appropriate nourishment and care during childhood. A child’s requirements are not the same as those of an adult. Their food, sleep, physical activity and overall routine need to support the process of growth. Madhya Avastha: The stage of adulthood (Pitta predominance) The second stage is Madhya Avastha, which broadly refers to adulthood and middle age. This is generally considered the stage when the body has developed its strength and the different tissues have reached maturity. Charaka describes this period as one in which physical strength, energy, understanding, memory, retention and other faculties are well developed. And this stage is associated with Pitta Dosha. Pitta is connected with transformation, digestion, metabolism and the processing of different substances. The qualities associated with Pitta are heat, sharpness and transformation. These are traditionally understood as important qualities during the stage of life when the body is at its functional maturity. This is also the period when people generally take on greater responsibilities. Work, relationships, family, ambitions and the demands of everyday life begin occupying a significant part of their attention. The body has developed, its capacities are more established, and the individual is navigating a different set of demands. But there’s another interesting detail here. Charaka describes the period up to thirty years as a phase during which the bodily tissues are still developing, even though childhood, in the narrower sense, is described as lasting until sixteen. So, the transition from childhood to adulthood isn’t treated as an overnight change. Development continues beyond the early years. Jirna Avastha: The stage of old age (Vata predominance) And finally, we come to Jirna Avastha, or old age. This is the stage when the body gradually begins experiencing changes associated with ageing. The strength that we once took for granted may not remain the same. Recovery may take longer, the sense organs may become less sharp, and physical endurance may gradually decline. Charaka describes this stage as one in which the Dhatus, strength, energy, sensory abilities, memory, retention and other faculties undergo gradual diminution. This stage is associated with Vata Dosha. And when you think about the qualities of Vata, the connection becomes interesting. Vata is associated with movement, dryness, lightness, roughness and variability. Ayurveda relates these qualities to several changes that occur during ageing. For instance, dryness of the skin, reduced physical strength, changes in mobility and the gradual decline of certain bodily functions are discussed in the context of Vata predominance. The body may not respond to everything in the same way it did earlier in life. And the idea is not to fight every change that comes with ageing, but to understand the changing needs of the body and care for it accordingly. Does this mean everyone ages in exactly the same way? Not necessarily. Your constitution, environment, lifestyle, health and several other factors influence how you experience these stages. However the larger principle remains the same: the body changes with age, and our approach to maintaining health should take those changes into consideration. What can we learn from this? We often follow the same… Continue reading Why Ayurveda Divides Human Life Into Three Stages: Understanding Vaya

Are We Overstimulating Our Senses? What Ayurveda Says About the Five Senses

Think about how you started your day today. Did you reach for your phone the moment you woke up? Did you listen to music while getting ready, check your messages while having breakfast, and spend the rest of the morning looking at one screen or another? By the time the day is over, you’ve probably seen hundreds of images, heard countless sounds, tasted different things, touched dozens of objects and taken in more information than you can remember. We don’t usually think twice about any of this. Our senses are constantly working, and we’ve become so accustomed to stimulation that silence or doing absolutely nothing can sometimes feel uncomfortable. But have you ever wondered whether the way we use our senses has anything to do with our health? Interestingly, Ayurveda explored this question through a concept called Asatmya Indriyartha Samyoga. It refers to how the way we interact and perceive things with our sense organs affects our overall health. It also discusses what happens when we use them too little or in the wrong way. Let’s understand this. What is Asatmya Indriyartha Samyoga? The term is made up of four words: Asatmya: Unsuitable or incompatible Indriya: Sense organs Artha: Objects or subjects of perception Samyoga: Contact or association Together, Asatmya Indriyartha Samyoga refers to an unsuitable or improper interaction between our sense organs and their respective objects. In Charaka Samhita, Acharya Charaka discusses this in the eleventh chapter of Sutrasthana, where he identifies it as one of the three fundamental causes of disease. But what makes this concept particularly interesting is that it is divided into three forms: Atiyoga: Excessive use Ayoga: Insufficient or lack of use Mithyayoga: Improper use Let’s look at what each of these means. Atiyoga: When we use our senses excessively Atiyoga refers to excessive use of our sense organs. And honestly, this is something we can relate to quite easily today. Think about your eyes. Most of us spend a considerable part of our day looking at screens. We move from our laptops to our phones, from our phones to televisions, and sometimes back to our laptops again. It is clearly an example of Atiyoga of the eyes. Similarly, listening to excessively loud sounds and repeatedly exposing the sense of smell to very strong odours are described as forms of excessive sensory use. The idea is that even something our senses are naturally meant to experience can become unsuitable when the exposure is excessive. It isn’t necessarily about avoiding these experiences altogether. It is about recognising that our senses also have limits. Ayoga: When we don’t use our senses enough Now, this is something we don’t usually think about. Ayoga refers to insufficient use or the complete absence of appropriate engagement with the sense organs. For instance, Charaka describes not seeing anything at all as an example of Ayoga of the sense of vision. Similarly, not hearing or smelling anything represents insufficient engagement with those respective senses. Think about how different our experiences would be if we completely stopped engaging with the world around us. We need our senses to interact with our surroundings, recognise things, experience our environment and respond to what is happening around us. So the discussion isn’t simply about reducing sensory stimulation. It is about maintaining an appropriate relationship with the things our senses are meant to experience. Mithyayoga: When we use our senses improperly This is perhaps the most interesting of the three. Mithyayoga refers to the improper or unsuitable use of the sense organs. It isn’t necessarily about using them too much or too little. It is about the nature of the experience itself. For the eyes, looking at objects that are excessively close or far away, or repeatedly exposing oneself to disturbing and frightening sights, are discussed as improper sensory experiences. For hearing, listening to harsh, frightening or unpleasant sounds is described as Mithyayoga. Similarly, exposure to unpleasant or harmful smells is discussed under the improper use of the sense of smell. When you look at these examples, you realise that Ayurveda wasn’t only concerned with how much sensory stimulation we experience. It also considered what kind of stimulation we expose ourselves to. What about taste and touch? Of course, Ayurveda doesn’t stop with sight, sound and smell. It also discusses the senses of taste and touch. Food isn’t just something we consume to satisfy hunger. Taste is one of the ways we experience it. And Ayurveda considers the relationship between taste, food and the individual an important part of understanding nourishment. Then comes touch. Charaka discusses excessive exposure to extremely hot or cold sensations as Atiyoga, while inappropriate contact with objects or environments is considered Mithyayoga. So, when you look at all five senses together, the underlying idea becomes clearer. Ayurveda considers not just what we experience through our senses, but also the frequency, intensity and nature of that experience. Why does this matter today? We live in a world where constant stimulation has become completely normal. There is always something to watch, something to listen to, something to read or something to respond to. Even when we are eating, travelling or simply sitting alone, we often look for something to occupy our attention. Think about the last time you sat in a room without music, television or your phone. Did you feel comfortable, or did you immediately feel the need to reach for something? We rarely give ourselves the opportunity to experience our surroundings without constantly adding something to them. Are we constantly exposing our eyes to intense stimulation? Do we ever give ourselves a break from noise? Are we mindful of the sounds, sights and experiences we allow into our… Continue reading Are We Overstimulating Our Senses? What Ayurveda Says About the Five Senses

Why Ayurveda Considers Mental Health Part of Physical Health: Understanding the Mind-Body Connection

Have you ever noticed how your body reacts when you’re going through a particularly stressful period? You might find yourself sleeping poorly, losing your appetite, experiencing headaches or feeling unusually tired. Sometimes, even a perfectly normal day can feel physically exhausting when your mind isn’t in the right place. And it works the other way around too. When you’re unwell, physically exhausted or dealing with persistent discomfort, your mood and ability to think clearly can take a hit. We often talk about physical health and mental health as though they are two completely separate things. We have one set of habits for keeping our bodies healthy and another for taking care of our minds. But Ayurveda approaches this relationship quite differently. In fact, the Ayurvedic texts consider the body and mind so closely connected that understanding one without considering the other gives us only part of the picture. Let’s understand how. Does Ayurveda consider the mind and body separate? In Charaka Samhita, Acharya Charaka explains that life is not simply the existence of a physical body. It is a combination of four essential components: Sharira, Indriya, Sattva and Atma. These refer to the body, sense organs, mind and soul. This is an important distinction because the mind isn’t treated as something separate from the functioning of the human being. It is one of the fundamental components that make up our existence. Charaka also explains that the body and mind are both important sites of health and disease. In other words, physical disturbances can affect the mind, and disturbances of the mind can influence the body. Think about it. A person experiencing prolonged emotional distress may notice changes in their appetite, sleep, energy levels and physical comfort. Similarly, someone dealing with a long-term physical illness may experience anxiety, frustration, sadness or emotional exhaustion. This relationship between the two is something Ayurveda recognised as an important part of understanding health. The two types of Doshas Now, this is where the Ayurvedic explanation becomes particularly interesting. Most people are familiar with the three Doshas: Vata, Pitta and Kapha. These are known as the Sharirika Doshas, or the bodily Doshas, and are associated with the regulation of different physiological functions. But Ayurveda also describes another set of factors that influence the mind. These are called the Manasika Doshas, namely Rajas and Tamas. Unlike Vata, Pitta and Kapha, which are associated with the physical body, Rajas and Tamas are considered the factors responsible for disturbances in the mind. Let’s understand what they mean. Rajas: The quality of activity and movement Rajas is associated with activity, stimulation, movement and passion. It is what drives the mind towards action, desires, ambitions and attachments. In its balanced expression, activity and motivation are necessary for everyday functioning. We need to be interested in things, pursue our goals and engage with the world around us. But when Rajas becomes excessive, the mind may become restless, agitated and constantly occupied. Think about those days when your mind simply refuses to slow down. You keep thinking about unfinished work, worrying about things that haven’t happened yet, jumping from one thought to another and finding it difficult to sit quietly. You might be physically exhausted, but mentally, you feel as though you haven’t stopped moving. This is the kind of excessive activity associated with Rajas. Tamas: The quality of inertia and heaviness Tamas is associated with heaviness, inertia, darkness and inactivity. It is important to understand that Tamas isn’t inherently bad. A certain degree of rest, stability and inactivity is necessary for life. However, when Tamas becomes dominant, it can interfere with the normal functioning of the mind. Think about the feeling of being mentally stuck. You know there are things you need to do, but you cannot seem to gather the motivation to begin. You feel unusually dull, disconnected or uninterested in things that would normally engage you. This excessive inertia is associated with Tamas. And what about Sattva? While Rajas and Tamas are considered the Manasika Doshas, Ayurveda describes Sattva as the quality associated with clarity, balance and knowledge. A mind in which Sattva is predominant is described as being more stable, clear and capable of understanding things without being excessively influenced by agitation or inertia. This is why Sattva is considered particularly important in the Ayurvedic understanding of mental well-being. The idea isn’t to eliminate activity or rest from our lives. Both are necessary. It is about maintaining a state in which neither excessive agitation nor excessive inertia takes over the mind. Can the mind influence the physical body? Absolutely. Charaka explains that the body follows the mind, and the mind follows the body. Think about what happens when you’re constantly worried about something. You might find yourself sleeping less, eating irregularly or experiencing changes in your daily routine. Over time, these changes can affect your physical well-being too. Similarly, prolonged emotional distress can influence how we experience physical discomfort and how well we cope with illness. The reverse is equally important. Someone dealing with chronic pain, persistent digestive problems or a long-term illness may find that their mental well-being is affected by the physical condition. This is why treating the body without considering the person’s mental state, or discussing mental well-being without considering physical health, can leave important aspects of the person’s experience unaddressed. So, how does Ayurveda approach mental well-being? The classical texts discuss several approaches to maintaining and supporting mental health. One particularly interesting concept is Satvavajaya Chikitsa. It is described as one of the approaches to treatment in Ayurveda and involves regulating the mind by helping a person withdraw from or redirect their attention away… Continue reading Why Ayurveda Considers Mental Health Part of Physical Health: Understanding the Mind-Body Connection

How Ayurveda Describes Different Types of Intelligence

Have you ever noticed how some people are exceptionally good at remembering things, while others are naturally good at understanding complicated ideas? Some people can read something once and remember it almost perfectly. Others may take a little longer to understand a concept, but are incredibly good at applying that knowledge in real-life situations. And then there are people who seem to have an entirely different ability. They can observe something, connect different ideas and arrive at conclusions that others might not immediately see. We usually group all of these abilities under one word: intelligence. But is intelligence really just one thing? Interestingly, Ayurveda approached this question in a much broader way. Instead of looking at intelligence as a single ability, the texts describe several faculties of the mind that work together to help us perceive, understand, learn and remember. Let’s take a look at what these different faculties mean. Is intelligence just Buddhi? In Ayurveda, one of the terms commonly used to describe intelligence is Buddhi. Buddhi refers to the intellect, particularly the ability to understand, discriminate, form conclusions and arrive at decisions. But the interesting part is that the classical texts don’t restrict the functioning of the intellect to one faculty. They discuss several related concepts, including Dhi, Medha, Smriti, Dhriti and Prajna. While these terms are closely connected, they highlight different aspects of how the mind functions. Let’s understand them individually. Dhi: The ability to understand Dhi refers to the ability of understanding and comprehension. It is what allows you to grasp an idea, understand what you’re reading and distinguish between different things. Think about learning something completely new. You might read a paragraph several times, but there is a particular moment when the concept finally makes sense. You aren’t simply recognising the words anymore. You actually understand what they mean. That ability to comprehend is what Dhi points towards. It is also associated with discrimination, the ability to recognise differences and understand the nature of something. In simple terms, Dhi is about understanding what something means, rather than merely receiving information. Medha: The ability to grasp and retain knowledge Now, understanding something and being able to retain it are not necessarily the same thing. You might understand an entire chapter while studying, but how much of it do you actually remember a few days later? This brings us to Medha. Medha is associated with the ability to grasp, retain and assimilate knowledge. Think about a student preparing for an examination. Two students might understand a particular concept equally well, but one may be able to retain the information more easily and recall it during the examination. It is not simply about being able to understand something in the moment. It also concerns how well knowledge is absorbed and retained. Smriti: The ability to remember Smriti refers to memory, particularly the ability to recall something that has already been experienced, learned or understood. Think about the last time you visited a place you hadn’t been to in years. You might suddenly remember the streets, the people you met, the conversations you had or even the smallest details of that experience. That ability to bring something from the past into your present awareness is Smriti. In Charaka Samhita, Smriti is explained as the recollection of previously experienced things. What’s interesting is that memory isn’t simply about storing information. It allows us to connect our present experiences with what we have already learned. Without memory, even the process of learning something new would become difficult because we constantly rely on previous experiences to make sense of new information. Dhriti: The ability to regulate and sustain the mind This is a particularly interesting concept because it goes beyond learning and remembering. Dhriti refers to restraint, firmness and the ability to regulate the mind. Think about trying to study for an examination. You understand the subject, you have your books ready, and you know exactly what needs to be completed. But every few minutes, your attention shifts somewhere else. You check your phone, start thinking about something unrelated or simply give in to the temptation to do something more entertaining. The ability to remain steady and regulate these impulses is associated with Dhriti. It helps the mind remain directed towards what it needs to do rather than constantly following every passing desire or distraction. In this sense, intelligence isn’t only about how much information we can process. It is also about how well we can direct our mental faculties. Prajna: A broader understanding of knowledge and wisdom And finally, we come to Prajna. Prajna is a broader concept associated with higher understanding, discernment and wisdom.It is often discussed in connection with Buddhi and its different faculties. Think about the difference between knowing something and knowing how to use that knowledge. You might know everything there is to know about maintaining a healthy lifestyle. You understand nutrition, exercise, sleep and the importance of managing stress. But being able to bring all that understanding together, recognise what is relevant in a particular situation and act accordingly requires something beyond simply remembering information. It requires judgement and discernment. This is the broader territory that Prajna points towards. It is also important to understand that these terms aren’t five completely separate types of intelligence. They are overlapping faculties that contribute to the functioning of the intellect. So, why did Ayurveda look at intelligence this way? When you put these concepts together, something becomes clear. Understanding, retaining, remembering, regulating and applying knowledge are different mental processes. You can be good at one and struggle with another. If we measure all using just one definition of intelligence, we miss a… Continue reading How Ayurveda Describes Different Types of Intelligence

The Brihatrayi Explained: Ayurveda’s Three Foundational Texts

I always talk about principles mentioned in Charaka Samhita or Ashtanga Hridayam, in my videos, in my blogs, quoting a verse or referencing a concept but I’ve actually never spoken about these texts themselves. So today, let’s talk about them. Ayurveda, as a whole, is built upon three foundational texts. Together, they’re literally called the Brihatrayi, which means “the great three.” These are Charaka Samhita, Sushruta Samhita, and Ashtanga Hridayam. And honestly, once you understand how different these three actually are from each other, in purpose and what they were even trying to accomplish, a lot of Ayurveda starts making more sense. Let’s start with Charaka Samhita. The Charaka Samhita was originally attributed to Agnivesha, the sage who is said to have written this work, then called Agnivesha Tantra, under the guidance of his teacher Punarvasu Atreya. Charaka is mostly credited for revising and redacting the original text into what we mostly study today. Rather than being written by one person, this text has been passed down, and is a result of multiple hands across generations. Even a scholar named Dridhabala completed large portions of the text that had been lost. So, this text was compiled and edited over a long stretch of time. Charaka’s text is essentially the foundation of internal medicine, what we call Kayachikitsa. If you want to understand disease from the inside out, digestion, the Doshas, how illness actually develops in the body, this is your primary source. There’s a well-known opening line in the text, “Aayuh kaamayamaanena dharmaartha sukha saadhanam,” which basically says that anyone who desires a long, healthy life, one that supports Dharma, Artha, and Sukha, should give their full attention to the teachings of Ayurveda. Even in that first line, you can sense the scope Charaka is working with, health isn’t the goal in itself, it’s the foundation everything else in life is built on. And Charaka doesn’t just impose his own teachings on us, but also gives us the room to debate, question, and walk us through multiple viewpoints, sometimes even contradicting opinions, before settling on a conclusion. So instead of sounding like a rule book, it reads like an actual academic argument that happened about 2000 years ago. The book is dense, thorough, and keeps its essence very clear. There’s also a beautiful line often quoted from this text, describing exactly what the science is for, “Swasthasya swasthya rakshanam, aaturasya vikaara prashamanam cha.” It means, to protect the health of the healthy, and to cure the disease of the unwell. Two goals, not one, prevention and cure. Sushruta Samhita takes a very different path. Sushruta Samhita is attributed to Sushruta, a physician-surgeon who is said to have studied under Divodasa Dhanvantari, the King of Kashi, considered an incarnation of Dhanvantari, the god of medicine, in the Ayurvedic tradition. Sushruta is believed to have practised and taught in Kashi, which is present-day Varanasi. Just like Charaka Samhita, this text also wasn’t the work of one person alone. It’s widely believed that the original text was later revised by a scholar named Nagarjuna, who is credited with adding to and reorganising portions of it. So again, what we study today is the result of layers, added over generations, rather than a single sitting of writing. What makes Sushruta Samhita stand apart is its focus. If Charaka is the foundation of internal medicine, Sushruta is the foundation of surgery, what’s called Shalya Tantra. This is the text that goes into real detail about surgical instruments, wound management, and procedures like cataract surgery and reconstructive techniques. Then comes Ashtanga Hridayam, written later by Vagbhata, and honestly, this is the one most people find easiest to start with. Ashtanga Hridayam literally means “the heart of the eight branches,” and that name tells you exactly what it’s structured around. The text is organised into the eight branches of Ayurveda, Kayachikitsa (internal medicine), Shalya Tantra (surgery), Shalakya Tantra (diseases of the eyes, ears, nose, and throat), Kaumarabhritya (paediatrics), Agada Tantra (toxicology), Bhuta Vidya (psychiatry, dealing with what were understood as mental and spirit-related disorders), Rasayana (rejuvenation therapy), and Vajikarana (the science of fertility and vitality). Within this, the text is further divided into six sections, or Sthanas. Sutrasthana lays out the foundational principles, this is where Dinacharya, daily routine, and Ritucharya, seasonal routine are spoken about. Sharirasthana covers anatomy and the non-material aspects of the body, including the self and consciousness. Nidanasthana deals with diagnosis and understanding disease. Chikitsasthana covers actual treatment protocols for specific conditions. Kalpasthana focuses on formulation and pharmacology, and Uttarasthana, the final section, circles back to cover the remaining specialised branches in more depth, eye and ENT conditions, paediatrics, toxicology, and rejuvenation therapy. You get the entire scope of Ayurveda in one organised place, which is exactly why most students, even today, start their formal education with this text. If you’d like to properly study these texts yourself, shloka by shloka, with context and explanation, that’s exactly what we go through in our Charaka Samhita and Ashtanga Hridayam courses. You can check them out here.

Waking Up in Brahma Muhurta: What Ayurveda Actually Says About Early Mornings

Have you ever noticed how waking up early is one of those things almost every Indian household seems to insist on? At some point, most of us have been told that waking up before sunrise is good for our health, even if we never really understood why. So, today, let us take a look at this and understand why. In Ayurveda, waking up early is discussed as part of Dinacharya, or daily routine. More specifically, the practice of waking up during Brahma Muhurta, the period before sunrise, is considered an important part of maintaining health. But why this particular time? What did the ancient Ayurvedic texts say about it, and is there a reason behind this recommendation beyond simply being an early riser? Let’s take a look at what Ayurveda has to say. What is Brahma Muhurta? A muhurta is a unit of time, about 48 minutes. Brahma Muhurta is traditionally understood as the last stretch of the night, roughly 96 minutes before sunrise. So, if the sun rises at 6:00 a.m. where you live, this window begins at around 4:24 a.m. and ends close to 5:12 a.m. The word Brahma here is often connected with knowledge and clarity. That’s a big part of why this time has been valued not just for health but for study, reflection and meditation. What the texts say? The Ashtanga Hridayam begins its chapter on daily routine (Dinacharya) with this line: ब्राह्मे मुहूर्ते उत्तिष्ठेत् स्वस्थो रक्षार्थमायुषः । Brāhme muhūrte uttiṣṭhet svastho rakṣārtham āyuṣaḥ. In simple terms, it says that a healthy person should get up in Brahma Muhurta to protect their life and health. Notice the word svastha, meaning a healthy person. This advice is first of all about maintaining health, not treating a disease. Ayurveda connects this early hour with qualities of lightness, stillness and clarity. The hours before sunrise are associated with Vata dosha, which is light and mobile in nature. The morning hours after sunrise are linked with Kapha, which is heavy, slow and steady. The traditional thinking is that if you rise during the lighter phase, you begin the day feeling fresher. If you sleep well into the Kapha period, you may wake up feeling heavy, groggy or sluggish. Many of us know that feeling: you sleep longer, yet you wake up more tired. Is there any science behind it? Honestly, the modern research doesn’t point to one magic hour. Studies on sleep and body clocks show that people naturally differ. Some are early birds, others are night owls, and forcing yourself against your natural rhythm isn’t always helpful. What research does support is the value of regular sleep and wake times, good sleep duration and morning light. These are fully in step with what Ayurveda is getting at: your body does better with rhythm. What you can say is that a calm, regular start to the day is something both traditions would approve of. What early mornings feel like? You don’t need a text to tell you this one. Think of the last time you woke up early, whether for a trip, a festival or an exam. The house was quiet. No messages, no traffic, no one needing anything from you. The air felt a little cooler and the mind a little less cluttered. That quietness is really what the texts are pointing to. Brahma Muhurta isn’t a magical hour. It’s the one part of the day when the world is least demanding, which makes it easier to begin without rushing. But should you wake up at 4:30? Not necessarily, and the texts themselves would agree. Ayurveda always asks you to consider the broader aspect. Your age, constitution, the season, your health and your work all matter. The advice to rise early is meant for a svastha, a healthy person with a healthy routine. It isn’t a command for everyone in every situation. So if any of these apply to you, take the idea slowly: You work night shifts or irregular hours You have a newborn or young children You’re recovering from illness, or you’re elderly or weak You’re pregnant You’re already getting less sleep than you need Waking early only helps if you’re also sleeping early enough. If you go to bed at 1 a.m. and force yourself up at 4:30, you’re not following Ayurveda. You’re just short on sleep. In fact, the classical texts treat sleep (Nidra) as one of the three pillars of life, so cutting it down defeats the purpose. How to try it, without making it painful? If the idea appeals to you, here’s a way to try it that doesn’t feel like punishment. Start with the night, not the morning. The real secret to waking up early is going to bed earlier. Move your bedtime back by 15 to 20 minutes, keep dinner light, and put the phone away a bit sooner. Shift your wake-up time slowly. If you usually wake at 7:30, try 7:10 for a few days, then 6:50. Nobody becomes a 5 a.m. person overnight, so go in small steps. Keep the first ten minutes simple. The texts describe a gentle start to the day: sip some water, wash your face, attend to the body’s natural urges and clean your mouth. Don’t rush to check messages. Let the mind settle first. Do something that feels good. A few minutes of stretching, a short walk, some breathing, or just sitting quietly with your tea. You’re building a morning you’d actually look forward to. Be consistent. Waking up at the same time most days matters more than hitting the perfect hour once in a while. The bigger picture Looking at Brahma Muhurta closely, the real lesson isn’t about the clock. It’s about how the day is meant to begin, calmly and without rush, in rhythm with… Continue reading Waking Up in Brahma Muhurta: What Ayurveda Actually Says About Early Mornings

6 Everyday Spices Ayurveda Wrote About Centuries Ago

If you grew up in an Indian household, you’ve probably heard it at least once – “add some jeera, it’ll help you digest” or “have a bit of ginger, it’ll help settle your stomach.” We all treated these as remedies our grandmothers just knew. But a lot of these tips come from classical Ayurvedic texts, with specific reasoning attached. One of the best known is the Bhavaprakasha Nighantu, written by Bhavamishra around the 16th century. A Nighantu is basically a reference book of medicinal plants and foods, listing each one’s taste, qualities and what it does inside the body. Even the Charaka Samhita and the Ashtanga Hridayam, two important classical Ayurvedic texts, discuss many of the ingredients we continue to use in everyday cooking. Their approach to food is particularly interesting because it looks beyond individual ingredients and considers how food is prepared, how it is digested, and whether it is suitable for the person eating it. Here are a few things from the texts about our everyday kitchen spices that you would find interesting and surprising. Let’s take a look. Turmeric (Haridra) Known as Haridra in Sanskrit, turmeric is described as pungent, bitter, dry and hot, and it’s said to calm Kapha and Pitta. It also has a long set of uses, from skin problems to swelling, wounds and pallor. Modern research has paid considerable attention to curcumin, one of the principal compounds found in turmeric. It has been studied for its anti-inflammatory and antioxidant properties. You do not need to consume concentrated turmeric preparations to appreciate the spice. Sometimes, the most sensible way to use turmeric is simply to cook with it regularly, rather than treating it as a supplement. Add it to your everyday cooking. Use it in vegetable dishes, lentils, soups, or rice. Pair it with other ingredients as you normally would when preparing a balanced meal. Black Pepper (Maricha) Black pepper is sharp, pungent and strong at stimulating digestion, and it is used mainly to balance Kapha. It relieves breathlessness, colic and worms, and also increases Pitta. So its generally not recommended for everyone to use in large amounts. Black pepper can be added freshly ground to soups, vegetables, lentils, and other savoury foods. It is also a source of piperine, a compound studied for several biological effects, including its ability to influence the absorption and metabolism of certain substances. Ginger (Shunthi and Ardraka) In Ayurveda, ginger is known as Ardraka when fresh and Shunthi when dried. Both have an important place in classical Ayurvedic literature, although their qualities are not considered identical. The Charaka Samhita describes ginger using the following verse: सस्नेहं दीपनं वृष्यमुष्णं वातकफापहम् । Sa-sneham dīpanam vṛṣyam uṣṇam vāta-kaphāpaham. The verse describes ginger as slightly unctuous, warming, and Deepana, a term associated with kindling digestive fire or Agni. Agni is one of those Ayurvedic concepts that deserves more attention. It refers to the processes of digestion and transformation, not simply the amount of stomach acid a person produces. Ayurveda considers the ability to digest food comfortably an important part of maintaining health. So, how do you use ginger in everyday life? Add freshly grated ginger to vegetable preparations, crush a little into your dal, or use it to flavour a warm drink. You do not need to turn it into an elaborate preparation to make it part of your diet. If you are prone to acidity or experience discomfort with spicy foods, it is advised to limit your intake of ginger. Cumin (Jiraka) Cumin, or Jeeraka, is one of those ingredients that can change the flavour of an entire dish with just a small amount. If you have ever heated cumin seeds in ghee before adding onions, vegetables, or lentils, you already know how much fragrance they release. Ayurveda classifies cumin among ingredients associated with Deepana and Pachana. These terms refer, respectively, to supporting digestive activity and the processing of food and substances within the body. Cumin is also considered Medhya, meaning supportive of the mind, and supports the cleansing of the uterus. Cumin can also increase Pitta, which is worth remembering if you tend to run hot. One of the easiest ways to use cumin is to add the seeds to warm ghee at the beginning of cooking. You can also dry-roast them and grind them into a powder for vegetables and buttermilk. Coriander (Dhanyaka) Coriander is particularly interesting because both its fresh leaves and dried seeds are used in Indian cooking, yet they bring very different qualities to a dish. The seeds are described as light and astringent, with a diuretic quality. The fresh form tastes sweet, and is especially good at calming Pitta. So that handful of fresh coriander on top of your curry isn’t just garnish. In Ayurvedic terms, it’s quietly balancing the heat in the meal. Try adding freshly crushed coriander seeds to a vegetable dish or using roasted coriander powder in a homemade spice mix. You can also use fresh leaves to lentils, curries and soups. Ajwain (Yavani) Ajwain, known as Yavani in Sanskrit, is often one of the first ingredients we think of when discussing traditional approaches to digestive discomfort. Its strong, distinctive aroma comes partly from compounds such as thymol. In Indian kitchens, ajwain is used in preparations such as parathas, savoury snacks, and certain lentil dishes. Ajwain aids digestion, improves appetite, and is sharp, hot, pungent and light. It helps with Vata and Kapha related abdominal issues, bloating and worms. Like pepper and cumin, though, it can increase Pitta, so a little goes a long way. Looking at these six spices together, one thing becomes clear. Ayurveda does not ask us to think about food exclusively in terms of whether an ingredient is good or bad. It asks us to consider… Continue reading 6 Everyday Spices Ayurveda Wrote About Centuries Ago

Understanding Alasaka in Ayurveda

We have all had those days when we eat a meal and, instead of feeling satisfied and comfortable, we feel as though the food is just sitting there, your stomach feels heavy, and even hours later, we do not feel quite right. We usually dismiss these experiences as indigestion, blame the meal we ate or promise ourselves that we will eat lighter the next day. But Ayurveda has a particular way of looking at certain kinds of digestive disturbances, especially those in which food and the processes involved in digestion appear to become stagnant. One such condition is called Alasaka. The concept of Alasaka is discussed in both the Charaka Samhita and the Ashtanga Hridaya. The word itself is associated with a state of inactivity or stagnation. In the Ayurvedic description, the condition develops when food is not properly digested and the doshas involved in digestion become disturbed, rather than moving and functioning as they should. One of the explanations given in the Ashtanga Hridaya describes food that neither moves upwards nor downwards and remains undigested in the stomach. This is a useful starting point for understanding the condition because it tells us that Alasaka is not simply about eating too much or experiencing ordinary fullness after a meal. It describes a more disturbed state of digestion within the Ayurvedic framework. To understand this idea, we need to look at another important Ayurvedic concept: Agni. Agni is commonly described as the body’s digestive fire, although its meaning within Ayurveda extends beyond the literal process of digestion. It represents the capacity to process and transform what we consume. When Agni is functioning appropriately, food is understood to be digested and assimilated in a way that supports the body’s needs. When this process becomes impaired, Ayurveda describes the formation or accumulation of Ama, a concept associated with incompletely processed material. Ama appears repeatedly in classical Ayurvedic discussions of digestive disturbances, and it plays an important role in the explanation of Alasaka. The way we eat becomes relevant here. Alasaka in association with excessive food intake can cause weakened digestive capacity and the aggravation of Kapha and Vata. It also mentions certain qualities of food, including heaviness, dryness, coldness and difficulty of processing within the Ayurvedic framework. When food is consumed in quantities that the digestive system cannot comfortably process, rather than progressing through digestion normally, they remain there, contributing to the condition described as Alasaka. There is an interesting distinction here between eating a heavy meal and experiencing a more serious digestive disturbance. We are familiar with the feeling of being uncomfortably full after a large lunch or dinner. Perhaps we ate too quickly, had more than we needed or chose a meal that did not agree with us. That experience alone does not mean that we have Alasaka. It is a specific pathological state within Ayurveda, and it should not be used as a label for every episode of bloating or indigestion. Still, the text’s emphasis on digestive capacity raises a question worth considering: are we paying attention to how much we eat, how we feel after eating and whether persistent discomfort needs further investigation? Within the Ayurvedic explanation, suppressing the natural bodily urges, particularly passing urine and stools and releasing intestinal gas urges is considered one of the factors that can contribute to the disturbance. The idea is connected to the importance Ayurveda places on the normal movement of Vata, which is associated with movement and transport within the body. When that movement is disturbed, the text describes a situation in which the doshas and food become obstructed rather than progressing through their usual pathways. This is where the description of Alasaka becomes more specific. The movement of food and the doshas becomes obstructed, and the usual routes through which the body eliminates material are affected. Symptoms described include abdominal distension or a sense of fullness in the abdomen, discomfort, thirst, belching and constipation. The reference also mentions a lack of the usual vomiting or diarrhoea that might otherwise be expected in some digestive disturbances involving Ama. There also exists a more severe state known as DandAlasaka. The word danda refers to a staff or pillar, and the name is used to describe a state in which the body becomes stiff, as though it were rigid like a pillar. This is associated with a severe aggravation of the doshas and obstruction affecting channels throughout the body. It is presented as a serious and acute condition. What makes this chapter interesting is the attention it gives to the relationship between food, digestive capacity and the normal movement of the body. We often discuss digestion in very simple terms: what we ate, whether it was healthy and whether it gave us enough nutrients. But digestion is a process, and the experience of eating involves much more than the food itself. The amount we consume, our individual tolerance, the way we eat and the condition of our digestive system all influence how we feel afterwards. Ayurveda places these questions within its own framework of Agni, Ama and the doshas. Perhaps the most useful takeaway is not to become anxious about every heavy meal or occasional bout of bloating. It is to become more attentive to patterns. Does discomfort happen repeatedly? Are there foods that consistently seem to aggravate it? Are we eating past the point of comfortable fullness? Are we ignoring symptoms that deserve attention because we assume they are simply part of everyday life? These observations cannot diagnose a disease, but they can help us recognise when we need to change a habit or seek professional advice. Alasaka represents a disturbance in which food and the doshas become stagnant and digestion is significantly affected. It is a more specific concept than the everyday feeling of being too full after a meal. But the broader conversation around digestion gives us… Continue reading Understanding Alasaka in Ayurveda