This article is about the notion of bioelements in the body according to ayurveda. For the type of food, seedosa (food). For archaeological site in West Bengal, seeDhosa, Jaynagar.
Dosha (Sanskrit:दोषः,IAST:doṣa) is a central term inayurveda originating fromSanskrit, and which refers to three categories or types of substances that are believed to be present conceptually in a person's body and mind. These Dosha are assigned specific qualities and functions. These qualities and functions are affected by external and internal stimuli received by the body. Beginning with twentieth-centuryayurvedic literature, the "three-dosha theory" (Sanskrit:त्रिदोषोपदेशः,tridoṣa-upadeśaḥ) has described how the quantities and qualities of three fundamental types of substances called wind, bile, and phlegm (Sanskrit:वात,पित्त,कफ;vāta,pitta,kapha) fluctuate in the body according to the seasons, time of day, process of digestion, and several other factors and thereby determine changing conditions of growth,aging, health, and disease.[1][2]
Doshas are considered to shape the physical body according to a natural constitution established at birth, determined by the constitutions of the parents as well as the time of conception and other factors. This natural constitution represents the healthy norm for a balanced state for a particular individual. The particular ratio of thedoshas in a person's natural constitution is associated with determining their mind-body type including various physiological and psychological characteristics such as physical appearance, physique, and personality.[3]
The ayurvedic three-dosha theory is often compared to Europeanhumorism although it is a distinct system with a separate history. The three-dosha theory has also been compared toastrology andphysiognomy in similarly deriving its tenets from ancientphilosophy and superstitions. Using them to diagnose or treat disease is considered pseudoscientific.[4][5][6]
Doshas are purely imaginary; their existence is not supported by any evidence.[7]
The ayurvedic notion ofdoshas describes how bad habits, wrong diet, overwork, etc., may cause relative deficiencies or excesses which cause them to become imbalanced in relation to the natural constitution (prakriti) resulting in a current condition (vikriti) which may potentially lead to disease. For example, an excess ofvata is blamed for mental, nervous, and digestive disorders, including low energy and weakening of all bodytissues. Similarly, excesspitta is blamed for blood toxicity, inflammation, and infection. Excess ofkapha is blamed for increase in mucus, weight,oedema, and lung disease, etc. The key to managing alldoshas is taking care ofvata; it is taught that this will regulate the other two.[8][unreliable source?]
Thedoshas derive their qualities from the five elements (Sanskrit:पञ्चमहाभूत;pañca-mahābhūta) of classical Indian philosophy.
Vāta orvata is characterized by the properties of dry, cold, light, subtle, and mobile. All movement in the body is due to properties ofvata. Pain is the characteristic feature of derangedvata. Some of the diseases connected to unbalancedvata are flatulence, gout, rheumatism, etc.[9][10] Vāta is the normal Sanskrit word meaning "air" or "wind", and was so understood in pre-modern Sanskrit treatises on ayurveda.[11] Some modern interpreters prefer not to translateVata asair, but rather to equated it with a modern metabolic process or substance.[1]
Pitta represents metabolism;[1] It is characterized by heat, moistness, liquidity, sharpness, and sourness. Its chief quality is heat.[9] It is the energy principle which uses bile to direct digestion and enhance metabolism. Unbalancedpitta is primarily characterized by body heat or a burning sensation and redness. Pitta is the normal Sanskrit word meaning "bile".[12] It is etymologically related to the Sanskrit wordpīta "yellow".
Kapha is the watery element. It is a combination of earth and water. It is characterized by heaviness, coldness, tenderness, softness, slowness, lubrication, and the carrier of nutrients. It is the nourishing element of the body. All soft organs are made bykapha and it plays an important role in the perception of taste together with nourishment and lubrication. Kapha (synonym:śleṣman) is the normal Sanskrit word meaning "phlegm".[13]
Prana vata – governs inhalation, perception through the senses and governs the mind. Located in the brain, head, throat, heart and respiratory organs.
Udana vata – governs speech, self-expression, effort, enthusiasm, strength and vitality. Located in the navel, lungs and throat.
Samana vata – governs peristaltic movement of the digestive system. Located in the stomach and small intestines.
Apana vata – governs all downward impulses (urination, elimination, menstruation, sexual discharges etc.) Located between the navel and the anus.
Vyana vata – governs circulation, heart rhythm, locomotion. Centred in the heart and permeates through the whole body.
Pachaka pitta – governs digestion of food which is broken down into nutrients and waste. Located in the lower stomach and small intestine.
Ranjaka pitta – governs formation of red blood cells. Gives colour to blood and stools. Located in the liver, gallbladder and spleen.
Alochaka pitta – governs visual perception. Located in the eyes.
Sadhaka pitta – governs emotions such as contentment, memory, intelligence and digestion of thoughts. Located in the heart.
Bharajaka pitta – governs lustre and complexion, temperature and pigmentation of the skin. Located in the skin.
Kledaka kapha – governs moistening and liquefying of the food in the initial stages of digestion. Located in the upper part of the stomach.
Avalambhaka kapha – governs lubrication of the heart and lungs. Provides strength to the back, chest and heart. Located in the chest, heart and lungs.
Tarpaka kapha – governs calmness, happiness and stability. Nourishment of sense and motor organs. Located in the head, sinuses and cerebra-spinal fluid.
Bodhaka kapha – governs perception of taste, lubricating and moistening of food. Located in the tongue, mouth and throat.
Shleshaka kapha – governs lubrication of all joints. Located in the joints.
Yoga is a set of disciplines, some that aim to balance and transform energies of the psyche. At the roots ofvata,pitta andkapha are believed to consist of its subtle counterparts calledprana,tejas andojas. Unlike thedoshas, which in excess create diseases, this is believed to promote health, creativity and well-being.
Ojas, the ultimate energy reserve of the body derived fromkapha (water)
Ultimately, ayurveda seeks to reduce disease, particularly those that are chronic, and increase positive health in the body and mind via these three vital essences that aid in renewal and transformation. Increasedprana is associated with enthusiasm, adaptability and creativity, all of which are considered necessary when pursuing a spiritual path in yoga and to enable one to perform.Tejas is claimed to provide courage, fearlessness and insight and to be important when making decisions. Lastly,ojas is considered to create peace, confidence and patience to maintain consistent development and sustain continued effort. Eventually, the most important element to develop isojas, believed to engender physical and psychological endurance. Aims to achieve this include ayurvedic diet, tonic herbs, control of the senses, a devotion and most importantly celibacy.[8]
Writing in theSkeptical Inquirer,Harriet Hall likened dosha tohoroscope. She found that different online dosha websites gave different results in personalized quizzes, and summarized that "Ayurveda is basically superstition mixed with a soupçon of practical health advice."[4] Professional practitioners of ayurveda in the United States are certified by the National Ayurvedic Medical Association Certification Board, which advocates for the safe and effective practice of ayurveda.[15] Alternative medicines used in ayurvedic treatments have been found to contain harmful levels of lead, mercury, and other heavy metals.[16][17] Even some Ayurvedic scholars have expressed reservations about the Tridosha theory, arguing that it should be viewed as a useful framework rather than a definitive, universally applicable concept, and instead be employed as a heuristic tool to inform practice and decision-making.[18][19][20][21]
