Agni: digestive fire

Agni is our digestive fire (metabolism) which is responsible for processing and absorbing the foods we eat. Depending on the strength of our individual agni, each person is capable of digesting certain foods better than others. So rather than, “You are what you eat,” Ayurveda says, “You are what you digest.”

We can eat whatever we want, but if we don’t digest it properly, we will be on the path to getting some sort of disease. Agni is literally a fire in our digestive system and when not fueled properly it can run too hot, or not hot enough. In either case, malfunctioning agni creates ama. Ama is undigested food (it’s toxic!) and is responsible for 90% of all disease. Ama is leftover goo that clogs, sticks, blocks, clouds channels in the body/mind and creates disease. Yucko!

Signs of healthy agni
• tongue is pink
• hungry for next meal
• regular bowel movements
• poop that floats or is very loose
• clarity of mind
• clear, glowing skin
• good energy

Signs of malfunctioning agni
• whitish coating on tongue (sign of ama)
• weak or loss of appetite
• poop that sinks
• clouded thinking
• bloating, gas, constipation, distension
• lethargy or grogginess

Vata people have varied agni. Pitta people tend to have very strong agni because of their natural heat, however pittas need to make sure that their agni doesn’t get too hot. Agni that is too hot can burn the tissues which also results in ama. Kapha have low agni which results in kapha imbalances like lethargy, obesity, heaviness, and dullness of the senses.

Tips on keeping agni strong

• Small breakfast. Our agni is just a tiny fire in the morning…just barely burning from last night’s fasting. We should have a small breakfast to kindle the little fire because if we eat too much, we will squelch it.

• Large lunch. Agni is strongest at noon, so lunch should be the biggest meal of the day. It makes sense because agni relates to the sun. It’s all about nature…when nature is warm, so are we, so let’s use nature to our advantage!

• Small dinner. The sun is going down and agni follows suit, preparing for sleep. If we follow the regimen of eating a large lunch, we shouldn’t be starving at dinner.

• Eat with peace of mind. If our mind is focused elsewhere (eating lunch while working) we are not present or aware of what we are putting in our bodies. That’s 1/2 of digestion right there!

• Ghee. Great for kindling agni.

• Spices. Using spices depending on constitution to increase internal heat.

• Less Water. Don’t drink a lot of water with the meal. Some water is necessary, but too much will put out the fire. Drink water about an hour after the meal.

• Hunger pangs. Wait until there is real hunger and you have clear burps (sounds gross, I know) before eating the next meal.

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Kapha: energy of construction

STEADY & NURTURING

Elements water (aap) + earth (prithvi)
Qualities wet, cold, heavy, oily, static
Season spring
Nature moon
Main Location stomach + chest

Kapha is the dosha responsible for lubrication and structure of the body. Because of their sturdiness, Kapha people tend to be the healthiest of the three doshas, including mental health. Kapha is our lubrication in the brain, around the joints, reproductive fluids, and is responsible for building most of our tissues. Kapha keeps our bodies from turning into raisins.

Since Kapha people are made of water and earth they are very sturdy, grounding and they are difficult to move. They are comfortable and happy in one place and don’t like change. Kaphas are prone to “static & heavy” diseases like obesity, lethargy, dullness of mind, and diabetes.

Kapha personality. Everybody loves a Kapha! They are the peacemakers, the joyous hosts, the listeners, and the nurturers. They are almost always happy. They are extremely tolerant, patient and they are the first one to offer a helping hand. They won’t ever lead, but are very happy to follow. It is not easy to exhaust or upset a kapha, but once you’ve upset a them, they will hold a grudge. Their mind is steady, their attitude is positive and their bodies are very strong. Kaphas need encouragement to get them moving-because they don’t like to. Kaphas also have a tendency to attach to things because remember, they don’t like change. They like to grab a hold of something and stick there forever. Attachment could be anything, like emotions (those grudges I mentioned), the past, people, relationships, and collections of “stuff.” Kaphas looove stuff. Balanced kaphas are gentle, nurturing, and are genuinely happy about everything.

Kapha body. Kaphas have big and strong structure. They have strong joints, thick skin and strong bones. Their skin is usually pale and oily (clammy). Their hair is thick and oily. Kaphas have big beautiful eyes and teeth! Their eyelashes are long, full and curly. Kapha hands are meaty with thick knuckles, thick palms and strong nails. They tend to gain weight easily due to the earth element that is prominent.

Kaphas need to keep dry & light. Kaphas are cold, heavy and static so the best thing they can do is to get moving. Moving will make them feel so much lighter as well as bring up the heat inside the body. If you can get a Kapha to perspire (it takes a while cause they don’t sweat much), they will feel wonderful. Remember, Kapha is water and earth, so they need to soak up the excess water with airy and dry foods (veggies, fruits, salads, legumes). A light diet is best and Kaphas can (should) fast. Fasting doesn’t bother kapha because they hold food for a while. Kaphas would love a daily walk in the morning just before sunrise. And they would be extra happy in a sauna.

Kapha digestion. Kapha appetite and metabolism is slow. Due to their earthy and watery structure, they can easily skip meals (and should) and remain content and happy. Fasting is necessary for Kapha because it will lighten their load and it also increases their agni. Kaphas need to keep dry, warm and spicy! These qualities will help kapha feel lighter and they also strenghten their agni, which is what Kaphas need the most.

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Pitta: energy of transformation

LEADERSHIP & INTELLECT

Elements fire (tejas) + water (aap)
Qualities sharp, hot, oily, smooth, mobile
Season late spring thru summer
Nature sun
Main Location small intestines

Pitta is responsible for digestion and transformation. Pitta is the heat that transforms food, thoughts and physical exertion into energy. Pitta is the medium and agni (digestive fire) is the content so the state of your pitta dosha determines whether you are digesting food properly. Ama is caused by undigested food and it is toxic. Therefore you have healthy pitta, you have healthy agni, and you won’t get ama.

Since pitta people are made of fire and water, they are more sturdy than vata types and it takes them a moderate amount of time to get out of balance and come back into balance. Pittas tend to be on the warm side and are prone to “heated” imbalances like fevers, hypertension, pink eye, and skin problems (acne, eczema, rash).

Pitta personality. Pittas have firey personalities. They love a good debate or sporting event where they can be competitive. They make great leaders and have very sharp and quick witted intellect. Pittas are quick problem solvers but have a tendency to be opinionated and controlling. They want everything done their way and they want explanations for everything. For example, pittas are the first people to start arguing with the umpire at a recreational softball game. They are the lawyer-types and will argue, using logic until people see things their way. Pittas are also extremely punctual-often times doing a ‘drive-by’ before the appointment so that they are sure to be on time. Pittas are also list-makers and extremely organized. Their socks are probably ironed, folded, in rows, according to color. Balanced pittas have razor sharp minds, glowing skin, a witty sense of humor and have the ability to attract others to follow their direction.

Pitta body. Pittas are medium in size often with an athletic build. Their skin has nice tone and glow and they may have freckles or some moles. The features on their face are sharp – sharp chin, nose, and piercing eyes. Eyes tend to be blue or light in color. The finger nails are pink and strong and their hair is straight and shiny. Pittas have a tendency to have a receding hairline and/or early balding (ask Monica for a nice tonic!). Pittas are sensitive to the sun and can easily burn their skin if not careful.

Pittas need cooling. Since pittas run hot they need to be kept cool, mentally and physically. Nadi shodhanam, sheetali, shekali are the best pranayama for cooling. They also respond well to sweetness, so be kind to pittas and give them ice cream! They should be careful of excess salt, cheese, hot spices, sour fruits, yogurt and alcohol. To keep them cool and balanced pittas need sweet fruits, salads, legumes, breads, rice, milk, cucumber water.

Pitta digestion. Pittas have strong digestion and can eat almost anything. They are always hungry and if they don’t get fed (watch out!), they get irritable and angry. If pitta digestion is too sharp, it can result in an acidic stomach, heartburn, and diarrhea. Sweet foods are the best bet for pitta to cool and sweeten their hot and sharp fire.

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Vata: energy of movement

CREATIVE & ENERGETIC

Elements air (vayu) + ether (akash)
Qualities dry, light, cold, mobile, rough
Season fall thru mid-winter
Nature wind
Main Location colon

Vata is referred to as the ‘king of the doshas’ because it is responsible for every movement in the body. Without vata, pitta and kapha cannot move. Eyes blinking, heart beating, talking with your hands, jumping, circulation, elimination, are all because of vata.

Since vata people are made of air and ether, they don’t have a lot holding them together. They will quickly go out of balance and quickly come back into balance – think of the wind. Vatas tend to get cold easily and are prone to dry skin due to the dry, cold and rough qualities.

Vata personality. You can pick out who has vata as their dominant dosha because they tend to talk a lot, move a lot, and worry a lot. They are creative worriers and usually have twelve million things going on at one time. Their mind is constantly going and they have a very hard time sitting still. This is due to the movement quality of Vata/wind – mind and body are zipping everywhere often times finding it hard to find peace and grounding within themselves. Because vatas have such creative energy, they make good teachers, artists, actors, and professional speakers. And believe you me, vatas like to talk! And wiggle. And complain. Because something usually hurts, including their brain. They also forget things, tend to be late and change their mind all the time. Balanced vatas are contagiously energetic and are the people you might say, “light up the room.”

Vata body. Vatas tend to be slender and can be tall or short. Bones are prominent, their hair is dry and usually curly. Face is oval in shape and eyes are small with teeny lashes. Fingers are long and nails are brittle with a tendency to split. Dry and thin skinned, vatas are easily browned by the sun.

Vatas need grounding. Vatas like to run around (mentally and physically), so one of the best things they can do for themselves is to slow down – or even stop. Meditation, yoga practice, and pranayama are all wonderful for bringing some grounding and nourishment to vata. Remember, vatas are air and ether so they need grounding to keep them from flying away. Nutritionally, vatas can do this by adding oils (ghee!), fully cooked vegetables, milk, and grains to their diet. Vatas need to keep warm and oiled. In the day-to-day, having a solid reliable schedule is best to ease and ground their fluttery mind. They love the sun and warm, humid weather. Steam rooms are great too.

Vata digestion. Vata appetite is erratic and vata digestion is usually sluggish. Yep, constipation. To help vata digestion, they need oleation (ghee!) and warm foods. Oils & sauces lubricate the body to counterbalance the rough & dry qualities in vata and warm foods will help balance the cold qualities.

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The Ancient Ayurvedic Writings

THE GREAT THREE AUTHORS Charaka Sushruta Vagbhata		THE MINOR THREE AUTHORS Sharngadhara Bhavamishra Madhava
The Great Three Classics of Ayurveda Charaka Samhita The Charaka Samhita is believed to have arisen around 400-200 BCE. It is felt to be one of the oldest and the most important ancient authoritative writings on Ayurveda. It is not known who this person was or, if indeed, this represents the work of a "school of thought." It could have been from a group of scholars or followers of a man known as Charaka or an original composition from a single person named Charaka. This work is sometimes considered a redaction of an older and more voluminous work, Agnivesha Samhita (46,000 verses), which is no longer extant. Dridhabala, living about 400 AD, is believed to have filled in many verses of missing text (perhaps up to 20%) in the Chikitsasthana and elsewhere, which disappeared over time. The language of Charaka is Sanskrit and its style is poetry, with meter and melody. Poetry was known to serve as a memory aid. For example, Charaka contains over 8,400 metrical verses, which are often committed to memory, in toto, by modern medical students of Ayurveda. It presents most of the theoretical edifice of Ayurveda and concentrates on the branch of Ayurveda called kayachikitsa (internal medicine). This is largely the theory of the internal fire--of digestion--or internal medicine, in modern terms. Charaka never discusses the sub-types of pitta and kapha, but does list and describe the 5 sub-types of vata. Seen from a greater perspective, this work seems to represent a certain value of consciousness that is different from other works. It gives more discussion about the notion that life is fundamentally a field of intelligence and pure knowledge. This field is self-aware; it is the Knower as well as the object of perception, and for Charaka this is part of what is to be treated by the physician. The P.V. Sharma translation comes in four volumes, two of original text and two of commentary about the original work. Sharma's English version is said to be a scholarly and relatively faithful work. It has numerous appendices and an extensive index. The B. Dash / R.K. Sharma version lacks these features but does have extensive commentary incorporated in with the original text. All three translators have excellent academic or/and clinical credentials supporting their works. Sushruta Samhita The Sushruta Samhita presents the field of Ayurvedic surgery (shalya). This branch of medicine arose in part from the exigencies of dealing with the effects of war. This work also is said to be a redaction of oral material passed down verbally from generation to generation. It is thought to have arisen about the same time period as the Charaka Samhita, slightly after or before it according to different authorities. Its style is both prose and poetry with poetry being the greater portion. The Sushruta Samhita, while dealing with the practice and theory of surgery, is an important source of Ayurvedic aphorisms. For example, the most comprehensive and frequently quoted definition of health is from Sushruta. This work is unique in that it discusses blood in terms of the fourth doshic principle. This work is the first to enumerate and discuss the pitta sub-doshas and the marmas. With its emphasis on pitta, surgery, and blood, this work best represents the transformational value of life. This work, also originally written in Sanskrit, is now available in English with Devanagari. Bhishagratna's translation is English and Sanskrit. P.V. Sharma has recently written a translation with both the Sanskrit/Devanagari and English that includes Dallana's commentary. Dallana has been regarded as the most influential commentator on Sushruta's work. Ashtanga Hridayam and Ashtanga Sangraha Ashtanga Sangraha and Ashtanga Hridayam are the work of a person named Vagbhata. There are two works by a person or persons with this name. The Ashtanga Sangraha is nearly 40% greater in size (by verse count) and is primarily poetry with prose. The Hridayam (about 7800 verses) is written in prose and seems to have a slightly different organization of material than the former. Both works have been dated about the same time and are thought to date after the Charaka and Sushruta Samhitas (400 CE). The exposition is relatively straightforward and also deals primarily with kayachikitsa. In this work, we see the kapha sub-doshas are listed and described for the first time, completing our modern edifice of vata, pitta, and kapha with their five sub-types. Its emphasis on treating the physiology of the body and suggestions for therapeutic use of metals and minerals means the perspective of the treatise represents the gross, material value of life more than its counterparts Charaka and Sushruta. While Charaka has entire chapters dealing with the Self, these works merely mention that the body is the home for the Self without any elaboration. Srikantha Murthy's translation includes the Sanskrit/Devanagari for those who want to delve into the original text. S. Murthy has translated many of the ancient Ayurvedic writings into English, for which we are indebted. He has weighty credentials and brings them to bear in this work. The Lesser Three Classics of Ayurveda Sharngadhara Samhita The Sharngadhara Samhita is a concise exposition of Ayurvedic principles. Its author, Sharngadhara, has offered his work as a digested version of Ayurvedic knowledge, deliberately omitting much detail because the works of The Great Three were already widely known. This treatise is thought to have originated in the 15th century AD. The Sharngadhara Samhita is prized for its enumeration and description of numerous pharmacological formulations used in panchakarma and contains the first textual elaboration of diagnosis by means of the pulse. Its subject matter is again the field of kayachikitsa. This work is available in Sanskrit/Devanagari and English translation by Srikantha Murthy. Bhava Prakasha Bhava Prakasha is just now available in English translation. It is the most recent of the classical texts, written in the 16th century. It is a well-organized and compact re-presentation of the earlier classics. There are about 10,268 verses of varying meters. It deals with kayachikitsa generally and has a large section entitled Nighantu, which gives the characteristics of many foods, plants, and minerals. Many of it sutras are direct quotes from earlier writers. Sri Kantha Murthy again does this Sanskrit/Devanagari and English translation. Madhava Nidanam Madhava Nidanam, available here in Sanskrit/Devanagari and English translation by Srikantha Murthy, deals with the classification of diseases in Ayurveda. Its taxonomy is slightly different at times from those given by Charaka, Sushruta, and Vagbhata, while for the greater part its verses are seemingly direct quotes from them. This work is dated around 700 AD and is prized for covering a wide range of diseases in the fields of bala (children and women's disorders), shalya, damstra (toxicology), shalakya (ear, nose and throat), and kayachikitsa. While this treatise gives detailed description of disease etiology (disease doctrines), prodroma and cardinal signs and symptoms, it does not give explanation or suggestions for chikitsa (treatment). 1. Charaka Samhita--PV Sharma Translator, Chaukhamba Orientalia, Varanasi, India, 1981, pp. ix-xxxii (I) 4 Volumes 2. Sushruta Samhita-KL Bhishagratna Translator, Chaukhamba Orientalia, Varanasi, India, 1991, pp. iii-lxvi (I), i-xvii (II) 3 Volumes 3. Ashtanga Hridaya-Shri Kanta Murthy Translator, Chaukhamba Orientalia, Varanasi, India, 1991, pp. ix-xxvi 3 Volumes 4. Sharngadhara Samhita--Shri Kanta Murthy Translator, Chaukhamba Orientalia, Varanasi, India, 1984, pp. iii-xvi 5. Madhava Nidanam--Shri Kanta Murthy translator, Chaukhamba Orientalia, Varanasi, India, 1993, pp. iii-xv 6. Bhava Prakasha--Shri Kanta Murthy translator, Chaukhamba Orientalia, Varanasi, India, 1998, pp.vii-xii 2 Volumes NOTE: This article is not strictly transliterated from the original Sanskrit. Charaka is often transliterated as Caraka as kayachikitsa is often kayacikitsa. The "c" was changed to "ch" to aid in the correct pronunciation in these cases. Copyright 1998, Michael S. Dick and The Ayurvedic Institute

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Tongue Analysis

The ancient art of tongue diagnosis also describes quite characteristic patterns that can reveal the functional status of respective internal organs merely by observing the surface of the tongue. The tongue is the mirror of the viscera.


A discoloration and /or sensitivity of a particular area of the tongue indicates a disorder in the organ corresponding to that area. A whitish tongue indicates a kapha derangement and mucus accumulation; a red or yellow-green tongue indicates a pitta derangement; and a black to brown coloration indicates a vata derangement. A dehydrated tongue is symptomatic of a decrease in the rasa dhatu (plasma), while a pale tongue indicates a decrease in the rakta dhatu (red blood cells).




The front one-third of the tongue relates to the lungs, heart, chest, and neck. Froth in the middle of this area is often a sign of low lung energy with damp and cold lungs and may translate as a cold, bronchitis, asthma, or respiratory allergy. If there is a small depression in the heart area, it often relates to intense grief, sadness, or depression.

The central third of the tongue relates to the liver, spleen, stomach, and pancreas. Small ulcers on the tongue in the stomach area may reflect gastritis or peptic ulcer.

The rear one-third area of the tongue relates to the lower abdominal organs, such as the small intestine and colon. If this posterior part of the tongue is covered with coating, that is ama or toxins in the colon, indicating low colon energy.

Cleansing the Tongue
One of the best ways to keep the tongue healthy is by scraping it daily. This removes overnight build-up of bacteria and toxins on the tongue. Rather than brushing the tongue, which will only push bacteria and toxins into the tongue, this is done with a tongue scraper or spoon. To do this, extend the tongue and place the scraper as far back on the tongue as comfortable. Using one long stroke, gently pull the scraper forward so that it removes the unwanted coating on the tongue. Rinse the scraper and begin again if necessary. Ayurveda says that scraping the tongue should only be done in the morning on an empty stomach. Scraping the tongue is a good way to start to observe the tongue and as a result, the health of the internal organs.

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Empty Bowl Meditation (Kevala Kumbhak)

Sit comfortably and quietly with palms up and open, placed on knees, like empty bowls. Open the mouth slightly and touch the tongue to the roof of the mouth, behind the front teeth. Pay attention to the breath. Let the lungs breathe with no effort on your part. Breath is object of awareness. Simply watch the movement of breath. As you are watching the movement of your breath, pay attention to the tip of your nose. Just be aware of the touch of air going into the nose. Cool air going in, warm air coming out. Sit this way, quietly, observing breath, for about 5 minutes.

After 5 minutes, follow the breath. Go with the air into the nose, throat, heart, diaphragm, deep down into the belly behind the belly button, where you will experience a natural stop. Stay in this stop for a fraction of a second, then follow the breath on exhalation, as it reverses its course up from the belly behind the diaphragm, heart, throat, out through the nose. and out of the body to about 9" in front of the nose to a second stop.

The first stop is behind the belly button, the second stop is outside the body in space. At these two stops, breath stops. At these two stops, time stops. Movement of breath is time. In these two stops, only existence is present. In these two stops you are surrounded by peace and love. In these stops, God is present. In these stops you become like an empty bowl. The moment you become like an empty bowl, the divine lips can touch you. God will seek you and pour benediction into you. Let the lungs breathe and you become the empty bowl. Practice this meditation for 15 minutes in the morning and in the evening. As you practice this meditation, over the days,
weeks, months, you will find your time in the stops naturally prolonging until eventually inner and outer will merge at the 3rd eye and everything will happen within you.

You may also practice this meditation in a prone position.

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