The main purpose of Ayurveda is to allivate pain and suffering through knowing the creator within and without.

This philosophy uses all Complementary treatments to address an individuals needs and response to pain.

As said in the Contemporary Alternative Medicine by Marc Mccozzi

“It is blend of “bioenergetic” and “quantum mechanical” interpretation of mechanism”.

Meaning Ayurveda uses Vital Life energy in such description in the 5 life elements and self holistic methodology with natural biorthymis while also applying Newtonian and Darwinism evolutionary theory.

An object either remains at rest or continues to move at a constant velocity, unless acted upon by a force. The sum of the forces on an object is equal to the mass of that object multiplied by the acceleration.
When one body exerts a force on a second body, the second body simultaneously exerts a force equal in magnitude and opposite in direction on the first body.
All species of organisms arise and develop through the natural selection of small, inherited variations that increase the individual’s ability to compete, survive, and reproduce.

In Auryvada this is called Sankhya which is the foundation of evolutionary theory.

  • Nyaya and Vaisheshika are the logical theorys of sequential thinking of consciousness
  • Mimamsa provides understanding of personal path, ritual, ceremonies and daily choices.
  • Providing the production of “Vitalism” or Vedanta which shows us the path to universal consciousness.

Auryvada applies fundamental tools such as Yoga, Mimamsa, and Vedanta to prevent and overcome long standing pain and suffering.

Suffering is defined as an existing cause followed by a cessation. Suffering originates from ignorance, precursor, the body and mind, the six organs, a sense of feeling, lack of enjoyment, mental attachment, birth, old age and uprooting.

As the source of overcoming of suffering is any and all rights of value.

  • Yoga is one source to bring knowledge of self union of mind, body and spirit through it’s eight limbs which include:

Yama: Universal Morality
Niyama: Personal Observance
Asana: Body Posture
Pranayama: Breathing Exercise
Pratyahara: Sense
Dharana: Concentration and inner perceptual awareness
Dhyana: Devotion and meditation on the Divine
Samadhi: Union of the divine

Ayurveda takes place in dharmic medicine. Dharma is a Sanskirt word referring to the laws of truth that govern the universe to divine purpose by karmic action and Ahimsa or nonviolence to live in wholeness.

With rooted philosophical beliefs similar to Buddhism, both Auryvadic and Yoga are guides, in terms of interaction with our environment and with other living beings with ourselves.

The Ego “Ahamkara” is the threshold between the material world and the pure Consciousness.

“So without as within.”

“There is no matter without energy but there can be energy without matter.”

Braham is the unmanifisted energetic awareness in which can manifest into self awerness.

“You are not what you observe however a witness of life of self awareness and self love”.

Cause and effect known as Prakut (potential energy) and (effect) Purusha become (Self awareness) Mahad which is equivalent to vital Prana (life force/ energy); giving Ahamkara (the birth of Buddhi).

Self awareness is subdivided into the idea of right action (Sattva) in conjunction with unknown variables (Tamas) to produce change (Raja). The union of change (Vaisheshika) pertain varies of preceptions from our 5 senses , the (Atman) Soul, previous exprience (Anumama), verbal testimonies (Shabha), and our conscious/subconscious mind (Manas)

Life Principles:

Compassion for all living things (Ahimsa) Commitment to truthfulness and non stealing (Sattva)A sense of control (Brahmacharya) Neutralizing desires to wealth (Aparigraha) Personal law (Niyama) Purity (Sauca) Contentment (Santosa) Discipline use of our own energy (Tapas) Self-study (Svadhyaya) Celebration of spirituality (Isvarapranidhana) Awareness of physical body posture
(Asana) Breathing control
(Pranayama) Control of senses (Pratyahara) Inner perceptual awareness through devotion and meditation of the divine to the ultimate unity of divinity (Dharana & Dhyana to Samadha).

Cosmic Principles:

Quality of action: Sattva (light), Raja (energy), and Tamas (matter).

Mahat (Cosmic intelligence) following manifestation in empirical form of divinity by releasing Ama (toxins/ stress) or false ego and perceptions.

Ahamkara (Ego) Ahamkara meaning an I-fabrication in different bodies, including our 5 senses, 5 organs, and 5 elements.

Manas (outter mind) Manas arises from the general sattva (the power of illumination) through the organs, and rajas (the capacity for action), through motor organs. This allows manas to coordinate both sense and motor organs. Which illuminate Ahamkara as reflected through the five elements. The five element are based on sensory, organ, and elements.

5 Elements (Pancha Mahabhutani)

Our outer world affect our reactions to pain by varies internal and external inner needs, of such are the 5 elements (Ether, Air, Fire, Water, and Earth) , the positioning directions (East, West, North, South, NE, SE, SW, and NW) and Time relevant to the slower the longer life and the faster the shorter.

Soundless sound “Aum” is the manifested and unmanifisted consciousness in which developes Ether (Space) when Ether activates Air element formulates. Air then creates friction or heat creating Fire element. Fire dissolves and liquefies forming Water to then solidify into Earth.

Ether: Hearing Air: Tactile Fire:Vision Water: Taste Earth: Smell.

All the elements combine into the cosmic mother “Prakruti” . In which interplay and become the Tridosha’s. Vata (ectomorph) Pita (mesomorph), and Kapha (endomorph).


Vata, Pita, and Kapha are the principles that govern psychological response and pathological changes.

Vata: is Dry, light movement. When in balance promotes creativity and when out of balance promotes fear and anxiety

Pita: Hot, Sharp, transformation digestion, when in balance promotes understanding and learning and when out of balance promotes anger jealousy and hate.

Kapha: is heavy, oily, liquid lubrication and structured . When in balance promotes love, calmness, and forgiveness and when out of balance creates congestive disorder and greed.

All three are within a being however can present itself in many ways and take predominance at certain factors through an analysis of Prakruti which are positivism and determination categorized in:

Janma: karmic influence
Deha: mental and emotional state Dosha: the ratio of time, place, season, and date
Mana: the mental constituency of raja tamas and sattvas

Constitutionally ayurvedic medicine notes what might be out of balance by noting attributes, and respond to things that are out of balance. By responding to the imbalance by responding to the opposite of the attribute. When we find greater self awareness we can then be a more balanced partner. We become aware of our own swings and how those around us affect our moods and health.

Take for example: If Vata prakruti is always moving, talking and changing would the grounding earth and water of kapha be good for that person?
If a Kapha prakruti is having trouble motivating would a driven Pitta constitution be good medicine for them?

We can see the positive opposing forces in these examples and the inherent challenges.

The 5 Sense Organs

Ear – sound related to Ether
Skin – touch related to air
Eye – sight related to fire
Tongue – taste related to water
Nose – smell related to earth
As these are receptive only to physical body

The 5 Motor Organs (Pancha Karmendriyani)

Mouth – expression of sound related to Ether
Hand – grasping of air related to touch
Feet – motion of fire related to sight Urino genital (emission) – of water to taste
Anus (elimination) – of earth related to smell.
As these are expressive only, not receptive

Emotional Balance

In relation to the physical and spiritual embodiments also relate to the quality of emotions. The light and darkness perceptions and there effect are an active Rajas, which stimulats positive force that initiates change, disturbing the original equilibrium. Rajas is the quality of twilight, passion, and agitation within emotions similar to the Sunrise & Sunset. Whereas Tamas is the passive, obstructing or negative force which sustains previous activity. Tamas is the quality of darkness, non-feelings, death, stagnation similar to Light & darkness.
As the embodiment occurs and balane restores sattva accrues. Sattva is the neutral or balancing force, harmonizing the positive and negative, which oversees and observes. This is a quality of light, love and life, the higher or spiritual force that allows us to evolve in consciousness; It imparts dharmic virtues of faith, honesty, self-control, modesty and truthfulness. Similar as day is to light.
Think of these components as a consistent change or ying and yang process to initiate Sattva. Such combinations include:

Rajasic Sattva – spiritual aspiration, Tamasic Sattva – capacity to endure destructive force
Sattva Rajas – exclusive and intolerant aggression
Sattvic Tamas – dark cults and superstition
Rajasic Tamas – aggression and violence through ignorance
Rajasic Sattva is the key spiritual healing.

All three are gunas which manifest within the fire of digestion called (Agni).

The transformation of fire that ignites and is governed by a focused energy. Agni is not only through digestion but also maturation to the tissues which are held by agni. Agni is what enters into the body, the heart, and cellular consciousness.

A: awareness in each cell G: Governoring digestion, assimilation, and transformation of matter into energy N: Nutrition of all bodily tissues naturalizing toxins I: Intelligence and cellular selectivity and choice.

The Four Varieties Agni

Sama a well balanced doshic metabolism
Vishama irregular Vata imbalance cause irregular appetite variable digestion, gas, constipation
Tikshna is sharp hypermotabilism causing high Pitta causes more frequent eating in large quantity of meals causing dry throat, lips, and palate, as well as symptoms of heartburn, hot flash acid indigestion.
Manda is heavy Kapha causing a weight gain without much eating. Typically cold, congestion, and cough.

Subtypes of Agni

Jathara stomach, small intestine , gastric secretion, initial digestion. Kapha but can increase high levels of Pitta with allergic reactions.
Kloma pancreas, secretion of cerebrospinal fluid, sweet taste and water regulation earth and water, and carbohydrates and fats.
Bhuta the liver and all 5 elements. The metabolism of all substance.
Jatru thymus and thyroid gland relating to the endocrine system. If there is such grief sadness this can impair the function of the thyroid gland.
Dhatu respective amino acid.
Pili micro digestion with associated elements of water and air.
Pithara nourish the genes in the RNA and DNA . Parent to pili inducing clarity. Indriya doors of perception to the 5 senses.

Dosha keeping all states of agni in balance creates the tridosha movement.All true healing comes from the soul, as the conscious being in, awakened becomes a channel for divine grace.
The soul shoots electrical activity through Vidyut Shakti or “lighting” and manifests in subatomic levels.

Prana flows from awareness (motionless prana) transforming perception into sensation which develope feelings and thoughts to translate emotions.

Rasa– Ra meaning taste Sa meaning juice.
When you eat something Sweet, the taste buds on the tip of the tongue become active and send a message to the related organs, which are the thyroid gland and apical area of the lungs. Sour taste is related to the middle and lower lobes of the lungs, and Salty to the kidneys. Pungent relates to the stomach and heart, Bitter taste to the pancreas, spleen, and liver and Astringent to the colon.

Sweet is Earth and Water
Sour is Earth and Fire
Salty is Water and Fire
Pungent is Air and Fire
Bitter is Air and Ether
Astringent Air and Earth

Sweet, Sour, and Salty decrease Vata and increase Kalpha while Sour and Salt increase Pitta but decrease Pitta in Sweet. Pungent, Bitter, and Astringent increase Vata and decrease in both Kalpha and Pita while Pungent increase Pita.

Digestion is called Péchana. Péchana is a process of biochemical transformation of complex, larger food particles into a simpler form suitable for absorption and assimilation. The primary digestion occurs in the gastrointestinal tract by the action of the agni subtypes of the three doshas along with the various agnis, eventually food is transformed into energy in the tissues, which then yields into consciousness.

General Food Guide

• Avoid eating lots of raw and cooked foods together
• Don’t eat fresh foods with left overs minimize leftovers
• Pair spices in your food that may help with digestion
• 1 to 1 ratio for balanced meal
• Can not change anothe’s diet
• Food combos can alleviate the negative effects

Three Laws of Nutrition

Irrigation: circulation of nutrients to dhatus, governed by prana and jathara agni
Selectivity: each death selects appropriate nutrients, governed by tejas and bhuta agni
Transformation: transformation of asthayi into sthayl status, governed by ojas and dhatu agni.

Karmic theory


“First establish being and then perform. Action is by having awareness set forth karmically through relativity to the laws of time.”

“Your actions not only speak a thousands words to the external universe, but also creating the fibers of your internal universe. “

Creating Action is by first eliminating reaction, and learning how to respond. To do so first observe separately from your own society best interest, in order to transform to the karmic good of all.

Next Surrender to awareness of non personal achievement as action comes from balance rather the personal will. This is by Giving unimonically to solidifying everlasting affect. By willing to let things go you allow a back to self subconscious and conscious power to change other people.

A good place to start is where you can and what may be needed for situation with.

Look to the light and darkness perceptions and there effect (Rajas), or passivly through (Tamas ) obstructing negative force in which sustain previous activity, or possibly through the embodiment (Sattvas) the neutral or balancing force, in which oversees and observes through honesty.

Tonify your oja by collectivness through Sleep well, eat well, exercise well.