The word ayu-r-veda is formed from two smaller words in Sanskrit, the ancient language in which all ayurvedic scientific texts are written. The first, ayu, refers to all concrete (physical) and subtle (non-physical) aspects of life. The second, veda, refers to knowledge in the deepest sense of the word -- the wisdom that allows you to understand and experience yourself as part of a conscious universe which is inherently creative and self-organizing.

Ayurveda is not just a system of health care; it is a complete approach to living which embraces and nourishes all aspects of human existence, from the most concrete -- human physiology -- to its most subtle -- thought and intuition. Together with its sister science of yoga, ayurveda illuminates the most extensive and detailed system for promoting longevity through self-care in human history.

See the discussion of self-realization for an explanation of why anatomy and physiology are considered to be "superficial", i.e. on the surface, in Ayurveda.

Samkya

Ayurveda is grounded in samkya, a philosophy of the cosmos, that recognizes that the universe is intelligent. Purusha is the term that samkya uses to refer to this universal intelligence. It is described as "pure undifferentiated consciousness". Modern physics calls purusha the "unified field". Samkya considers purusha to be the first organizing principle of the universe. The second principle is prakriti -- the potential to manifest in physical form. It is the union of purusha and prakriti which makes it possible for the world as we know it to exist.

The guna possess different, sometimes contradictory properties. This is the source of their power to manifest the material world. They act as one, with different aspects balancing one another. It is this dynamic, ever-changing, ever-equilibrating nature of the material world that accounts for the dynamic way in which Ayurveda understands the nature of life, including the phenomena of health and disease, and how to promote the former and discourage the latter. Lifestyle guidelines and medical therapies are all based upon a dynamic view of life where different energies can be purposefully used to balance one another as a means to restore and maintain health.

Sattva is the guna that manifests the qualities of balance, equality, and stability. It is light and luminous, and moves inwards and upwards. It is conscious and intelligent, bringing with it the potential to experience happiness.

Rajas is the guna responsible for activity, change, and disturbance. It is movable and excitable, capable of motivating and expressing. It has a force that causes dispersion and disintegration and its capacity to disturb creates the potential to experience pain.

Tamas is immovable, still and inert. It is heavy and capable of obstructing perception. It moves down and is responsible for all degeneration. Because of this, it holds the potential to give rise to delusion and confusion.

Buddhi allows you to comprehend yourself in a deep and abiding way, as part of something beyond your individual, separate self. It is different from manas, the mind. Manas is responsible for your experience of yourself as an identity separate from everything else. This sense of "I-ness" perceived by manas is called ahankara.

Because Ayurveda recognizes that each person is a unique embodiment of the universal principles of purusha and prakriti, it understands that everyone is unique, requiring different types of support in order to remain healthy as well as different therapies to regain health after it has been lost.

Like the guna, each dosha is associated with different qualities. And because these qualities are found throughout the natural world, they form the basis for Ayurvedic medical practice: Substances and therapies that possess a quality that is missing in someone can be used to replenish the deficiency. Likewise substances or therapies that reduce a particular quality can be used to calm or limit an excess.

Vata is dry, cold, light, mobile, subtle, rough, astringent, and clear. The primary location of vata in the body is the colon. It is responsible for all movement in the body - the flow of the breath and the blood, the movement of nutrients and waste in and out of cells and in and out of the body. It regulates the nervous system and stimulates the intellect. Therapeutically, for example, substances that are moist, sweet, warm, liquid smooth, heavy, oily and unctuous can be used to calm a vata excess. Similarly, therapies that moisturize, warm, soften and oil will reduce a vata excess or aggravation.

Pita is pungent, greasy, oily, liquid, hot, sharp, spreading, sour, and penetrating. It is responsible for all metabolic activity involving the endocrine (hormonal) system, digestion and body temperature regulation. Mentally, it helps us digest sensory impressions. Its primary location is in the small intestine. Therapeutically, substances that are cool, dry, subtle, soft, and sweet (for example) can be used to calm a pita excess, while substances that are pungent, oily, hot, sharp, and sour can be used to replenish a deficiency of pita. Therapies that are cooling and drying can used to treat a pita aggravation.

Kapha is heavy, cool, soft, dense, slow, greasy, cloudy, unctuous, sweet and sticky. It holds the body together, providing cohesion by giving shape and form, , lubricating and protecting, and aiding in growth and development. Its primary location is in the stomach. Therapeutically, substances that are dry, warm, light, hot, sharp, sour and astringent can be used to balance an excess of kapha, while substances that are heavy, cool, soft, dense and unctuous can be used to replenish a deficiency of kapha. Therapies that are light, cool, rapid and drying will reduce a kapha excess.