Read the topics in the left-hand column, and then circle the choice that best describes you from the right-hand columns.

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If you feel that you have characteristics from more than one section, feel free to circle both. base your answers according to your total life experiences, and not just how you feel these past few weeks, months or year. Then add up each column and mark the total number of qualities you have ascribed to under each of the three sections. 


Physical Traits





Body Frame





Finger Nails

cracking or thin

pink/soft, medium

wide, white, thick

Resting Pulse (before 10AM & before meal)






low or bony

medium or muscular

gains easily


Stool/bowel movements

small, hard, or gas 

loose or burns

moderate or solid

 Forehead size






strong or sharp

constant or low


small or unsteady

reddish or focused

wide or white


low or weak

high or sharp

slow or silent


cracking, thin, dry

medium or soft 

large or smooth

 Which bothers you most?

cold and dry

heat and sun

cold and damp

Body Totals





Mental Traits


nervous or fearful

irritable or impatient

easy going


quick or talkative

moderate or argues

slow or silent






travel or nature

sports or politics

water or flowers



quickly grasp, soon forgets

sharp or clear

slow to learn; never forget



radical or changing

leader or goal oriented

loyal or constant



flying or anxious

fighting or in color

few or romantic



enthusiastic or worries

warm or angry

calm or attached



quick or adaptable

penetrating or critical

slow or lethargic

 Mind Totals





The knowledge consists of three aspects known as the Tri-Sutras of ayurveda, which are – etiology or the science of the causes of disease, symptomatology or the study and interpretation of symptoms and medication and herbal remedies.

Vyaadhi, or disease in Ayurveda is due to an imbalance of three fundamental elements of the body.

These are Vata, Pitta and Kapha

The entire universe is made up of Panchmahabhootas, or great “elements”. (Which are not material in the usual sense of the term, and are types of energy.) For identifying them they are called

Akaasa ( space)

Vaayu ( air )

Agni (fire )

Ap ( water )

Prithvi( earth )

Panchmahabhootas are omnipresent; they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.

Just as in nature, we too have these five elements in us. When any of these elements are present in the environment, they will in turn have an influence on us. While we are a composite of these five primary elements, certain elements are seen to have an ability to combine to create various physiological functions.

Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element dominates the gases therein. The space occupied by the cell denoting the last of the elements.

The Panchmahabhootas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.


VAATA: Human bodies are mainly made of Akasa, Vaayu with a little of Agni, Ap and Prithvi. Vaata is what allows one to interact with the environment. Briefly, vaata tramsmits sense impresions to the mind and responses to various parts of the body and maintains the integrity of the

body and proper functioning of its various constituent elements. The sensory organs of touch and sound depend on vaata the Dhaatus and Malas (tissue material and waste matter) are transported by vaata. It stimulates Agni and produces joy. It forms the embryo in the womb into particular shapes It is the evidence of life .


PITTA: Is the primary constituent of the living body whose structure is Agni ( “luminous light”). Its function is balancing and transformative. Its functions in particular are — vision, digestion, production of heat, Hunger, thirst, softness and suppleness of body, lustre, cheerfullness and intelligence.


KAPHA: Is one of the primary constituents of body, having “water” and “earth” as elements. Function of Kapha is conserving and stabilising. Kapha is what is responsible for growth, adding structure unit by unit. Another function of the Kapha dosha is to offer protection. Cerebral-spinal fluid protects the brain and spinal column and is a type of Kapha found in the body. Also, the mucousal lining of the stomach is another example of the Kapha dosha protecting the tissues. It organises the tissues (into their microscopic and macroscopic form).

We are all made up of unique proportions of Vata, Pitta and Kapha.



Why know your dosha?

To know the doshas means to understand you. Knowledge of your main dosha type can give you vital clues on what to eat and how to live to stay healthy and happy. The science of the doshas honours your individuality, it will help you support your true nature, better understand your children, and partners and reveal simple lifestyle measures that can keep you and your family running harmoniously.

Ayurveda gives you the power to understand these interactions and keep yourself feeling balanced, healthy and calm.


The Self-test, and all materials contained in this website are for educational purposes only; it is not intended to treat, diagnose or prescribe. Contact a duly licensed health care professional for medical concerns.



“Ayu” means life and “Veda” means knowledge from the Vedic texts. This holistic science is the knowledge of complete balance of the Body, Mind and Spirit, including emotions and psychology, on all levels. Ayurveda includes in its consideration, longevity, rejuvenation and self-realization therapies through herbs, diet, exercise, yoga, aromas, tantras, mantras, and meditation.

It is said to have originated from Lord Brahma (Creator of the Universe, according to Indian mythology) and descended to the earth through various generations of gods and saints.

The sage-physician-surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Ayurveda through direct cognition during meditation. In other words, the knowledge of the use of various methods of healing, prevention, longevity and surgery came through Divine revelation (Cosmic Intelligence); there was no guessing or testing and harming animals. These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life and spirituality.

Ayurveda is an ancient science of life, a traditional and the oldest and most holistic medical system available on the planet today. Its major premise involves the symbiosis of mind, body and spirit. Any imbalance in this synthesis results in physical ailments. This ancient Indian medicine seeks to reestablish the harmony between the body and its habitat. It was placed in written form over 5,000 years ago in India, it was said to be a world medicine dealing with both body and the spirit. Before the advent of writing, the ancient wisdom of this healing system was a part of the spiritual tradition of the Vedic Religion.

This has been handed down to us by means of ancient venerable scripts as palm leaf books, leather leaves, etc. The oldest works in Ayurveda still available are the Charaka Samhita, Susrutha Samhita and Ashtanga Samgraha.


Ayurveda Literature : Charaka Samhita Sushruta Shalya Shalakya Tantra Agada Rasayana Hridayam Sangraha
Ayurvedic Drug – Medicine
Ayurvedic Philosophy for Disease Progression and Therapy
Concepts In Ayurveda
Diagnosis in Ayurveda
Diet: diet management
History Of Ayurveda
Pathological Basis of Diseases in Ayurveda
Tridoshas Maulik Siddhant

Ayurveda Franchise | Ayurveda Panchakarma Services

Ayurveda Literature : Charaka Samhita Sushruta Shalya Shalakya Tantra Agada Rasayana Hridayam Sangraha Sharngadhara Bhava Madhava Nidanam

Charaka Samhita

The Charaka Samhita is considered to be one of the oldest and the most important ancient authoritative writings on Ayurveda. Charaka Samhita was written in Sanskrit. Its style is poetry, with melody. The Charaka Samhita is a monumental work with 120 chapters grouped into eight sections, or sthanas. 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. P.V. Sharma, B. Dash and R.K. Sharma had translated Charaka Samhita in English. All three translators have excellent academic or/and clinical credentials supporting their works.

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Sushruta Samhita

The Sushruta Samhita gives a complete description of human anatomy, including bones, nerves, blood vessels, and the circulatory system; and it mentions the brain as the center of the senses. It describes various surgical equipment, a classification of abscesses, treatments for burns, fractures, and wounds, as well as instructions for amputation. It also describes anatomical dissection as well as surgery, which was the most advanced in the world at the time. In fact, the plastic surgery (e.g., rhinoplasty) and anal/rectal surgery described in the Susruta Samhita are similar to what is practiced in modern medicine, and they may have served as the model for the development of these procedures. The most comprehensive and frequently quoted definition of health is from Sushruta. His 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.

Susruta divided Ayurveda into the eight specialties as: Kaya Cikitsa (Internal Medicine),Bala Cikitsa(Pediatrics),Graha Cikitsa(Psychiatry),Shalya(Surgery),Shalakya Tantra(Ophthalmology, otolaryngology),Agada Tantra(Toxicology),Rasayana Tantra (longevity and rejuvenation),Vajikarana Tantra(Eugenics and aphrodisiacs).

P.V. Sharma has translated Sushrut Samhita in Devnagari and English.


Ashtanga Hridayam and Ashtanga Sangraha

These treaties primarily deal with kayachikitsa. The uniqueness of this work is the description of  vata, pitta, and kapha with their five sub-types. Its emphasis on treating the physiology of the body and suggested  therapeutic use of metals and minerals.These  treatise represents the gross, material value of life more than their 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 translated these treatises in English.

The Lesser Three Classics of Ayurveda


Sharngadhara Samhita

The Sharngadhara Samhita is a brief description of Ayurvedic principles. This treatise is thought to have originated in the 15th century AD. The Sharngadhara Samhita is credited for its explaination and description of number of pharmacological formulations used in panchakarma and contains the first textual elaboration of pulse diagnosis. Its subject matter is the field of kayachikitsa. Srikantha Murthy has translated this work in Devanagari and English.


Bhava Prakasha

Bhava Prakasha is written in the 16th century. It is a well-organized and compact summary of the earlier classics. There are about 10,268 verses of varying matters. 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 quotations are directly from earlier writers.  Srikantha Murthy has translated this work in English.


Madhava Nidanam

Madhava Nidanam deals with the classification of diseases. Its representation is slightly different from those given by Charaka, Sushruta, and Vagbhata. This work is dated around 700 AD and is credited 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). Srikantha Murthy has translated this work in English.

The English translation of all these classics are published by Chaukhamba Orientalia, Varanasi, India.


In India, Ayurveda is taught in many Ayurvedic medical colleges as an integrated course with modern medical sciences and Ayurvedic sciences. These integrated degree-level courses consist of a duration of five and a half years i.e. B.A.M.S. (Bachelor of Ayurvedic Medicine and Surgery), with one additional year of internship in hospital. Standard medical science subjects are taught along with Ayurvedic subjects i.e. Maulik Siddhant, Materia Medica, Kayachikitsa etc.

Tridoshas Maulik Siddhant

According to Ayurveda, all processes of a human body are believed to be governed by a balance of three doshas. Ayurveda’s concept of the Tridoshas is unique to medical science. Dosha is a Sanskrit word, which means “Abnormal”. It is one of the main parts of the Maulik Siddhant (Basic Principles) of Ayurveda. ‘Tridoshas are considered similar to etiological factors responsible to derange normal health condition. The three main doshas (sometimes translated into English as humors) 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 Humor is different to the concept of ‘Ayurvedic Tridosha’.

Ayurveda says the body is made up of tissues (dhatus), waste products (malas), and doshas. It is the Tridoshas’ job to assist with the creation of all of the various tissues of the body and to remove any unnecessary waste products from the body. It is also the tridoshas that influence all movements, all transformations, all sensory functions, and many of the other activities in the human body and mind. Whichever dosha appears to dominate a person’s behavior and physique is called his constitution type. Each constitution type has particular strengths and susceptibilities. There is an interesting parallel with the Western concept of athletic (pitta), leptosomic (vata) and pycnic (kapha) constitutional types.

In a person who is physically healthy, the three doshas are present in appropriate proportions, their quality is pure, and their activities are calm and orderly. That person has strong, stable energy, good digestion, flexible joints, clear thinking, calm demeanor, glowing complexion, and is able to sleep well. In a person who is unhealthy, at least one, but almost always two or all three of the doshas are relatively deficient or excessive, their quality has become impure, and their activities disorderly. These latter two aspects, impurity and disruption, are commonly called “vitiation” (the doshas are “vitiated”), meaning corrupted. A term for imbalance of the doshas is tundoskopa: anger of the doshas, capturing the idea that the doshas have an active role in the disease process, not just a passive one of being deficient or excessive in amount.

According to Ayurveda, the site of the existence of Tridosha has been established by keen observers. Charaka, Sushruta and others have determined the locations in the human body where tridosha mainly exist. Bhav Prakasha clearly locates the part of human body where Tridoshas are presents.

Vata exist below the naval and lower part of body.

Pitta exist in between the naval line and epigastrium line.

Kaphha exist in the upper part of the body above from the epigastrium line, including the thoracic cavity, upper limbs and head.

Although the main sites of Tridoshas are as described above, they work with each other in their respective functions to make equality and harmony in the smooth functioning of the body. In Ayurvedic tradition they play a comprehensive role for accurate diagnosis and treatment of the human body.

Ayurveda divides each Dosha by establishing their functions or physiology in five parts/kinds/bheda. This is known physiology or pathophysiology of the main dosha into the dosha-bheda. Ayurveda have its own principles for perceiving the Physiological basis of diseases.

Each of the three main Doshas are further divided into five types known as  dosha-bhed according to their functions allotted in the human body.

The five types of each dosha with their short details are described below:

Types of Vata Dosha

Pran vata:

the vayu existed in Oral Cavity, head, throat, ear, tongue, chest and heart. It helps in deglutition of food and water, swallowing, sneezing, spitting, eructation, respiration etc. It also helps to place properly the vital elements like Pitta, Kapha, Satva, Raj, Tam and Maan. The derangement in pran vata may causes repiratory disorders, pulmonary problems, bronchitis, asthama, coryza, hoarseness, hiccough, tuberculosis and lungs disorders etc.

Apan vata: It is existed in sigmoid colon, rectum [paquaashaya], testicles, scrotum, urinary bladder, vagina, uterus, navel, loins and groins. Functions of this type of vata are the excretion of the stool, urine, semen, menstrual discharges, expulsion of full term baby at proper time. When this type of vata becomes abnormal, it may cause urinary stones; frequent urination; polyuria; difficult, painful & obstructive, burning urination; urinary bladder problems; heamorrhoids; prolapsus of rectum; fistula; constriction of anus; semen related problems; etc.

Saman vata: It is existed in stomach and duodenum. Its function is to help in digestion of food, to maintain the vitality of digestive power and help to isolate the “Ras Dhatu”, stool and urine. It helps to assimilate the food and food contents and finally help to supply the assimilated matter to blood stream and heart.It helps to regulate the process of sweating. The abnormality of this type of vata causes loss of appetite, indigestion, loose stool, etc.

Vyan vata: It is existed in whole body. It helps to carry and transfer Sapta Dhatu (all seven vital elements) to the vital part of human body. The abnormalities of this type of vata may results into, spasmodic effects,neuralgia, aches, inflammation, rigidity, paralysis etc. It can cause fever, diarrhoea, and hemorrhagic conditions in any part of the body.

Udan vata: It is existed at navel, thoracic cavity, and chest. The functions of udan vata are act of speech, act of talking, act of singing, enthusiasm, mental strength. It helps to make body strong, brightens color and texture of skin. The abnormality of udan vata produces diseases of eyes, mouth, nose, ear, larynx, pharynx, and head.

Types Pitta Dosha

Sadhak pitta: It is situated at cardiac region. It supports and develops individual intelligence, natural qualities of human, perception, concentration,memory, behavior etc. The disturbance of sadhak pitta creates fear, anxiety, anger, uncontrolled emotions, maniacal problems, forgetfulness etc.

Pachak pitta: It is situated in between pancreas [pakashay] and stomach [amashay]. It supports to nourish all Seven Dhatus step by step in their established increasing order. Its work is to digest the food, whatever is eaten and churn and converts food in small particals. It maintains the human body temperature and warmth of body etc. Disturbance of it causes chilling sensation and Dhatu Kshaya(loss of dhatus) etc.

Ranjak pitta : It is situated in liver and spleen. Its function is to provide good quality of digestive and assimilative power.

Bharajak pitta : It is situated in the skin. All skin problems are covered by its action. However it is active in whole body.

Lochak pitta : It is situated in the ophthalmic cavity. All ophthalmic problems are covered by lochak pitta. Disturbance of this may cause problems related to vision and ophthalmopathy. etc.


Types of Kaphha Dosha

Kledan kaphha: It is situated in the stomach. It helps to lubricate the joints, and nourishing the vital parts.

Snehan kaphha: It is situated in the head. It nourishes the brain and helps to increase the performance of the intellectual behaviour of the brain like knowledge, excuse, intelligence, memory etc. It also supports the vital functions of senses, nose, eyes, tongue, taste etc.

Shleshman kaphha: It is situated in between two joints or layers. It prevents friction due to the movements of joints by providing lubrication in joints.

Rasan kaphha : It is situated in tongue, taste buds, salivary glands, oral and mouth cavity. It is involved in perceiving the  taste of food.

Avalamban kaphha: It is situated in the thoracic cavity, Problems in the areas of  lungs, heart, neck, thyroid, thymus, pituitary glands, upper extremeties etc. are covered by this type of kaphha.

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