There are two locations of disease, the body and the psyche, and Rajas and Tamas are two doshas of the psyche.

In this verse there is the word Roga, which is often translated as a disease. We can understand the word "disease" as pain, physiological disorder, physical suffering, and so on. The word Roga is to be understood as an obstacle to the functioning of bodily processes. The symptoms can be leg pain, diarrhoea, palpitations, but Roga means the dysfunction of the Vatta, Pitta and Kapha forces in the body. The body has all 20 Gunas and when their proportions are incorrect, there is an imbalance in the Tridoshas, which is reflected in the dhatus (tissues) and it is called Roga. This is the fundamental difference between how observation, diagnosis and treatment are approached in modern medicine and in Ayurveda. In Ayurveda it is essential that all the doshas be in balance, while in modern medicine it is essential that all parts of the body are functional. Therefore, we have separate medical fields according to the parts of the body (skin, pulmonary, urology departments ...), whereas in Ayurveda there is only one solution and it is Tridoshas.

For example, if a person with lower back pain comes to a general practitioner of modern medicine, he may be sent to orthopedics. The person has an x-ray and gets a diagnosis, for example, a narrowed intervertebral disc and intergrowth of vertebrae, and he is recommended a surgery that solves the functionality of his lower back.

If the same patient goes to an Ayurvedic practitioner and tells him the same problem - pain in the lower back - then the Ayurvedic practitioner starts searching the cause of the back pain within the Gunas and he finds dryness in the body, dryness in the Meda Dhatu resulting in the ligaments getting dried out, the cartilage does not regenerate, the joint ligaments dry out, joint mobility is limited. Thus he begins observing the extension of dryness throughout the body. If it is confirmed that the mobility of all joints is limited, he further considers the extent of dryness in other tissues and their physiology. In this case Vata is definitely increased and it is necessary to recognize how much Vata is expanded in the body. The Ayurvedic practitioner further examines whether the person defecates every day, what the stool looks like, then if his colon is not damaged due to dryness, if the heart has arrhythmia, if the skin is dry, if the sleep is interrupted, and so forth. These problems are directly connected with increased Vata in the body. Subsequently the Ayurvedic practitioner determines the origin of the dryness, where in the body it began and why, because the place where it started will be most damaged. Gradually he checks the main centers of the Doshas and stars to focus on the reduction and elimination of excessive Vata Dosha from the entire body, including the local treatment of acute pain. 

In another part of the verse the author describes two types of causes of Roga (disease, illness): Nija (personal, internal) and Agantu (outside of the body, external). The word Nija is understood by Ayurveda as a disease resulting from the imbalance of the Doshas, i.e., disturbance of Gunas, which happens due to the individual behavior of the body and mind. Agantu Roga is understood by Ayurveda as an imbalance in the Tridoshas caused by an external cause. For example, getting malaria by being bitten by a mosquito, or getting boreliosis by being bitten by a tick, which causes imbalance in the Tridoshas. Thus, all infectious and bacterial diseases and injuries fall into Agantu Roga.

In the next part of the verse the author enumerates physical diseases caused by an imbalance in the Tridoshas (internal or external) and sensory disorders caused by an imbalance in the Trigunas (Sattva, Rajas and Tamas). Sattva, Rajas and Tamas are already explained in the beginning of the chapter. The Trigunas are kept in balance by living in accordance with dharma, artha, karma and moksha. Balance in the Tridoshas is maintained by keeping watch over the Gunas imbalance.

The same outcome can have either a physical or a psychological, mental source, so for example, if the mucous membranes dry out due to a metabolic cause. That same outcome can have a mental cause, if a person dislikes ingesting greasiness and won't consume it even though it is needed, then the site of intervention must be the mind. According to the location of the cause we will understand how it intervene.  

Adhišṭhán means the location of the root of the disease. With the birth of the body with which we identify comes disease. The body is the place where diseases become physically manifest, even though the cause can be beyond the body. The body is what is visible to the senses, not the mind. We infer the mind, but we do not think much about it. The difference between the body and psyche has to be clear to us. The things that bother and worry us are mental only. Many things happen in the body that do not bother us, but everything in the mind can be a source of suffering and distraction. There would be no life in the body without the psyche, that is clear, and that is why it is investigated in the second part of the sutra. The psyche also has two kinds of disorder, either Rajas or Tamas.

The body and the mind are separate but interconnected. Our bodies and our minds are unique. Each body reflects absolutely different guny and each mind has its own thoughts. Each body has different capacities, and each mind will sense things differently. The entire body is composed of the mahabhutas, which take material form as the organs and tissues (dhatus), and the designation of their development happens in the liver. When a person has experiences and thoughts, these will be reflected in the body in three different ways: One is physical action, what the body does in terms of movement, and that happens through the nerve currents; the second way is through the hormones, which determine the metabolism, so whatever is meant to happen within the body is determined through the determine; and the liver determines what the body has to work with, all ingested material is constantly passing through the liver and the liver is constantly producing the precursors to the dhatus. The stored products are used through instructions sent by the nerves. So:  What to be worked with and how, within the body, is a common endeavor of the body's own material content and the imperceptible sensory input and process of the nervous system. The body in and of itself is just a raw material, but what flows through it is the mind. Whatever is in the mind flows through the entire body and transforms and creates the dhatus, constantly maintaining the life of the body. Without the body the mind could not manifest. That is why the body's role is just as important as the mind. The body also determines what the mind can actuate - just as when there is no money we can't buy anything. Both the body and money, in these examples, are dravya. Food and medicine are like money for the body and the mind to spend and express themselves through. Medicine makes it possible for the psyche to act, manifest, express itself through the mind. For example, if you have four million crowns and your mind wants to buy a Ferrari, then you can buy it using the money. The mind uses what it has to get what it wants. Our organs and tissues in our body are just like money in the bank for the mind to use - the psyche governs the mind which turns on the hormones and manages the production of the tissues the same way we manage the flow of money. What we take in as food or medicine is part of this process. 

Rajas and Tamas are two doshas, disorders of the mind. They manifest through the body and are part of our life. When we understand what Sattva-Rajas-Tamas is, then we understand what the Vedanta has explained as the meaning of AUM. A= akar (Sattva), U = ukar (Rajas) and M= makar (Tamas). Atma is eternal, never being born and never dying, and we cannot access it as people because our minds are full of our own lives. We have our "I" in our minds - our money, our property, our fame, etc. When we speak, we are constantly expressing our opinion, and we are not interested in what anybody else has to say. When there is a lot of contamination in water, then the bottom of the container cannot be seen, but when water is clear, we can see the bottom of even the floor of an entire ocean - similarly, when our minds are full of contamination, we will never be able to see through it. When our careers and identities grow, that is Rajas, the cresting wave, and when it declines, the Tamas phase beings, after which Atma is accessible (perhaps). When we see that people are using words like "important", "I have to", "I need to", then we know that the Rajas phase is underway. When we transition to knowledge and wisdom, then these phrases fall away. "Important" becomes "it doesn't matter". According to what these states of mind, the metabolism will function. Disease, therefore, can be rooted either the mind or the psyche, and the psychic roots are in Rajas or Tamas. Atma is available when there is "nevermind". Sattva is only the precondition for Rajas. There are no specific boundaries in these processes, they are all fluidly interconnected. When experienced Ayurvedic practitioners discuss what is happening with people, they use the concept of identity crisis or career crisis.

Remember that roots extend as far as branches, when trees grow.

Everything that lives, including the day, including our work, including money, including families, including businesses, all follow the Sattva-Rajas-Tamas principle - they begin, they come to head, and the decline and end. AUM