DoshasDoshas are known as Tridosha, which is a part of the Maulik Siddhant (Basic Principles) of Ayurveda. Doshas are three mainly, but when combines, total makes Seven. These are known as Dwidoshaj, if combines two and when all three combines, known as Tridoshaj or Sannipataj. The 3 main doshas (sometimes translated into English as humours) are: Vata (combination of the space and air elements), Pitta (analogous to the fire element), and Kapha (combination of water and earth elements). However there is no equivalent word to translate "Dosha" in the English language, because the concept of Humour is different to the concept of 'Ayurvedic Tridosha'.

All bodily processes are believed to be governed by a balance of the 3 doshas. Whichever dosha appears to dominate a person's behavior and physique is called his constitution type. Each constitution type has particular strengths and susceptibilities. TRIDOSHAS are considered similar to Aetiological factors responsible to derange normal health condition.

For more information about the Ayurvedic humors, see Humours (Ayurveda). For a description of humours in traditional Greco-Roman and European medieval medicine, see the Four humours article.

VataVata, composed of space and air, governs all movement in the mind and body and must be kept in good balance. Too much vata leads to, "worries, insomnia, cramps and constipation. Vata controls blood flow, elimination of wastes, breathing and the movement of thoughts across the mind." Vata activates the nervous system, hearing and speech; and expresses as enthusiasm and creativity. Vata also controls the other two principles (Pitta and Kapha) and is usually the first cause of disease. Another word for Vata is Vayu - it is the more traditional Sanskrit word for air. Those who are classified as Vata tend to have lighter frames, and are either short or tall and thin. Their skin tends to be dry and cold with dark, thin hair. They have dark brown or grey eyes. Movements and speech is quick and sleep is light, interrupted, and fitful. Mentally, they are restless and have lots of ideas. They are creative and imaginative, but are fearful, anxious, and insecure.

Vata doshas' corresponding colors are warm and gentle, such as yellow, ochre, or brown. Amethyst is the stone associated with Vata.

PittaPitta is said to be composed of fire; it governs, "all heat, metabolism and transformation in the mind and body. It controls how we digest food, how we metabolize our sensory perceptions, and how we discriminate between right and wrong." Pitta must be kept in balance, too. "Too much Pitta can lead to anger, criticism, acidity, ulcers, rashes and thinning hair.". A balanced Pitta mind makes one a good leader with a warm personality. Pitta types are generally average physically. They tend to have fine, soft, red or fair hair (though Pittas have been known to have dark hair.) Eyes tend to be blue, grey, or hazel. Their moods change slowly and they are busy people, usually achieving much in their lives. They are more intellectual and speech is clear, sharp, and precise. They are fiery, angry and judgemental.

The Pitta doshas' corresponding color are cool, calming colors such as blue, green, or purple. Their stone is Moonstone.

KaphaKapha is the watery humour, consisting of the water and earth elements. "Kapha cements the elements in the body, providing the material for physical structure. This dosha maintains body resistance....Kapha lubricates the joints; provides moisture to the skin; helps to heal wounds; fills the spaces in the body; gives biological strength, vigor and stability; supports memory retention; gives energy to the heart and lungs and maintains immunity...Kapha is responsible for emotions of attachment, greed and long-standing envy; it is also expressed in tendencies toward calmness, forgiveness and love." Too much Kapha leads to lethargy and weight gain, as well as congestion

and allergies. Kaphas' body types are sturdier and thicker than the other body types. Hair is thick and lustrous and eyes are blue or brown. They have the best strength and endurance and have a slow, steady pace. Mentally they are calm, steady, and stable. They can be greedy and possessive but are caring and not easily irritated.

Kapha governs bright, vibrant colors such as red, pink, and orange. Their corresponding stone is Lapis.

Tridosha Bhed : The Physiological Basis Of Diseases According To AyurvedaAyurved have its own philosophy for concieving Physiological basis of diseases as of concieved by the Modern Western Medicine. Thousands years before, the practitioners of the Ayurveda, observed the Physiological phenomenon of the body and pathophysiology.

These are grouped according to the Doshas.

Vata have five bhed 1.Pran 2.Apan 3.Saman 4.Udan 5.Vyan Pitta' have five kinds 1. Sadhak 2. Bhrajak 3.Pachak 4.Lochak 5. Ranjak Kaphha have five Bhed {kinds} 1. Snehan 2. Avalamban 3. Rasan 4. Shleshman 5. Kledan

Development of Ayurveda in Ancient IndiaSome writers say that Ayurveda is thousands of thousands years old. Some says that Ayurveda is 6000 years old. Some writers say 5000 years old. Some say it is 3000 years old. The actual age of the Ayurvedic practice is difficult to establish because descriptions are not available.The correlation is possible with some facts.

Some facts are available that at the time of Buddha, Ayurveda was practiced and in this period the Ayurvedic practitioners were using Mercuric-sulphur combination based medicine in plenty. Perhaps Mercury and sulphur and other metals were used with the herbs to prepare the effective medications. In Buddha period, an Ayurveda Maestro NAGARJUN was very famous to invent many new drugs for the treatment of ailments. Nagarjuna was the follower of the Buddha.Ayurveda progressed too much in this period.

After Kalinga win, King Ashoka influenced by the Buddha teachings and he banned the bloodshed in his entire regime. So, many Ayurveda practitioners who were practicing surgery along with the medicine, left the surgical intervention and adopted totally medicinal treatment. In this period, Ayurveda flourishes with the new drugs, new methodology and new innovations. At one side the Ayurveda flourished higher and higher,but the other side was a sad part for the Ayurveda that due to ban of surgical activities, the surgery could not be flourished and the practice of surgery went towards the ending.Towards a western understanding of "Dosha"By the time we get to the concept of a dosha, which cobmines elements, we end up with a very complex biochemcial, biophysical idea that does not easily translate into a specific fluid that flows in the body. Since a Dosha is often translated as a "problem", it's worthwhile to examine diseases caused by excesses of these doshas to get a better understanding of what exactly is meant biologically by a dosha and their corresponding "elements"; which biochmical pathways are involved, which systems in the body ? which organs, tissues, cells and organelles ? what about intercellualr fluids?Ayurvedic Methods versus Biochemical Methods of InquiryAyruvedic methodology revolves around the physician's sensual experience of the world. All techniques of knowledge are based on insights gained from touching, seeing, smelling, tasting, and listening, both to patients and the medicines involved.

It's important to understand how to map concepts from Ayurveda that derive from insights from the senses, to the modernism of scientific inquiry, which has benefitted from microscopy and other "extensions" to the senses.

It's misleading to assume that the biomedical model has a superior "resolution" because the technology has provided methods to see much smaller than the eye. Many diagnostic methods, such as the reading of the pulse in Ayurveda, are considered high arts that require perhaps decades to perfect, but could potentially have incalculable value for a practising biomedical physician, should they be able to incorporate it into their practice.

Thus consider that, first, translating these concepts is an ongoing process as Ayurveda and Biomedicine explore each other. Second, translation should not be an attempt to reduce these concepts, but to enrich both sets of knowledge.HistoricallyAt the closing of the initiates' training, the guru gave a solemn address where he directed the students to a life of chastity, honesty, and vegetarianism. The student was to strive with all his being for the health of the sick. He was not to betray patients for his own advantage. He was to dress modestly and avoid strong drink. He was to be collected and self-controlled, measured in speech at all times. He was to constantly improve his knowledge and technical skill. In the home of the patient he was to be courteous and modest, directing all attention to the patient's welfare. He was not to divulge any knowledge about the patient and his family. If the patient was incurable, he was to keep this to himself if it was likely to harm the patient or others.

The normal length of the student's training appears to have been seven years. Before graduation, the student was to pass a test. But the physician was to continue to learn through texts, direct observation (pratyaksha), and through inference (anumana). In addition, the vaidyas attended meetings where knowledge was exchanged. The doctors were also enjoined to gain knowledge of unusual remedies from hillsmen, herdsmen, and forest-dwellers.

In 2001, archaeologists studying the remains of two men from Mehrgarh, Pakistan, discovered that the people of Indus Valley Civilization, even from the early Harappan periods (circa 3300 BC), had knowledge of medicine and even dentistry. The physical anthropologist that carried out the examinations made the discovery when he was cleaning the teeth of one of the men.