blood, flesh, fat, bone, marrow, and ova/semen. The term dhatu ̄ also re-
fers to the three functional constituents of the body/mind: vata, pitta, and ̄
kapha.In a normal and healthy state these three function in dynamic
equilibrium and are called dhatus. ̄ When one or more of the three dhatus ̄
is aggravated or diminished, equilibrium is compromised and they are
called doÓsas (√duÓs: ‘to spoil,’ ‘to impair’. The term tri-doÓsasignifies the
three ‘faults’ or ‘impairments’ that condition disease.
A major manifestation of the threedoÓsas is the body’s systems of
respiration (v ̄ata), digestion (pitta), and structural integration (kapha).
Each doÓsa has characteristic functions within the body. Vata ̄ is the dy-
namic element in digestion, excretion, respiration, circulation, reproduc-
tive functions, speech, and motor activity in general. Pitta is the energy of
the vision, the nervous system, and the digestive ‘cooking’ of food in the
stomach. Kapha is responsible for the integration of tissues and systems,
and maintenance of the body’s homeostasis. V ̄ata, pitta,andkapha are
generally translated as ‘wind,’ ‘bile,’ and ‘phlegm,’ but instead of taking
these terms literally, they should be understood as the principles consti-
tuting and governing the body’s systems and functions.
Åyurveda’s practice of health-care assumes a concept of the person as
a ‘tripod’ of body, mind, and self, which together constitute the sentient
‘person’ called puruÓsa[CS 1 :1.46–47]. The tripod metaphor suggests that
these three constituents serve as a substratum to support the person’s
higher nature, but it is the tripod that is Åyurveda’s practical subject mat-
ter. Human life, according to this rather VaiÓse ́sikan interpretation in the
Caraka-samhitÓ a, ̄ arises from the association of the body, sar ́ ̄ıra (including
its sensory capacities), with the mind (sattva ormanas), and self ( ̄atman).
This association constitutes the person who is of concern to Åyurveda.
While Yoga regards the person’s ultimate nature as puruÓsa or pure
consciousness, and its aim is the freeing of this spiritual Self from the body,
Åyurveda inclines toward the cooperation of the physical and the spiritual.
Cromwell Crawford comments that “for Åyurveda, spirit and matter, soul
and body, although different, are not alien, insofar as they can be brought
GuÓnas Sattva(Awareness) Rajas(Energy) Tamas(Inertia)Mah ̄abh ̄utas Space Air Fire Water EarthDh ̄at ̄us (in equilibrium) or
DoÓsas (in disequilibrium) V ̄ata Pitta Kaphaone line longbody and philosophies of healing 43Figure 1.1 Åyurveda’s three dhatus ̄ ordoÓsas