Welcome to my blog :)

rss

Sunday, June 30, 2013

Ayurveda the divine science of life -3























































Ayurveda the divine science of life






2.11 SUB-dos.as OF pitta
Pacaka pitta
Ranjaka pitta
Sadhaka pitta
A locaka pitta
Bhrajaka pitta.
Pacaka pitta
Pacaka pitta is synonymous with the jat.haragni
(i.e. agni), the fire of digestion located in the stomach
and small intestine. The function of pacaka is to digest
the ingested food, and guide the manifestation of all
subsequent forms of pitta. Pacaka discriminates what
substances to secrete during the process of digestion
and the guides the enzymatic breakdown of nutrients.
The influence of pacaka extends from the lower fundus
of the stomach to the ileocaecal valve and is concentrated
between the villi of the small intestine, its
actions increasing in subtlety as it extends its influence
from the jejunum to the ileum. The function of pacaka
pitta is completely dependent upon the status of
pran.a, and deficient pran.a results in poor digestion.
Symptoms of weak pacaka include anorexia, flatulence,
bloating, constipation, malabsorption, chronic
fatigue and arthritis. Symptoms of excess pacaka
pitta include gastric and duodenal ulcers, diarrhoea,
and dysentery.
Ranjaka pitta
Ranjaka pitta is located primarily in the liver, gall
bladder, spleen and red bone marrow. It is identified by
the colour red, travels in the bloodstream as haemoglobin
and is manifested as the intrinsic factor
required for the absorption of vitamin B12. Ranjaka
initiates haemopoiesis in the red bone marrow and
stimulates erythropoietin secretion by the kidneys.
Ranjaka assists in the emulsification of fats, forms
the stool and gives it shape and colour. Ranjaka is
connected to enthusiasm, will and desire, and a lack of
these qualities indicates its deficiency. Ranjaka also
relates to the colour of skin, and thus yellow or red
discolorations can indicate a derangement of ranjaka.
Sadhaka pitta
Sadhaka pitta is located in the hr.daya (‘heart’),
the seat of the mind and emotions, and by extension
can also be said to function in the brain. Along with
pran.a, sadhaka governs intellect (buddhi), comprehension,
recognition and sensory perception. It
is thought by some to maintain the function of the
hypothalamus, the part of the brain that is directly
responsible for maintaining homeostasis in the body.
Sadhaka is also synonymous with awareness, the
capacity for reasoning, the ability to concentrate,
and the strength of courage. Sadhaka helps to discriminate
between illusion and reality, and is the
fiery messenger within each of us that awakens
higher consciousness. Sadhaka also maintains
individual consciousness and relates to the egoidentification
with the body (aham. kara). In its
higher manifestation sadhaka is an evolutionary
force, whereas in its lower manifestation it maintains
the illusions, delusions and hallucinations of
the ego. It is thought that by meditating upon the
flame of a ghr.ta candle sadhaka can be stabilised,
and with the practice mantra can elevate spiritual
consciousness.
Theory 23
A
locaka pitta
A
locaka pitta is located in the eye and governs its
function, giving it its transparency and lustre. A locaka
is responsible for the expansion and contraction of the
pupil, and is present in the rods and cones of the retina
that provide for the perception of colour, shading and
detail. A locaka is also located in the occipital regions
of the brain, transforming inverted images right side
up and processing the visual experience. A locaka
relates to the aj cakra as the mystical connection
between the mind and vision, expressed by the axiom
‘the eyes are the doorway to the soul’. A deficiency of
alocaka can manifest as poor eyesight, which can be
corrected through vision exercises and gazing upon
the flame of a ghr.ta candle, as well as in the consumption
of nutrients such as carotenoids, flavonoids
and vitamin A that are required in order for alocaka
to function properly. An eyewash prepared from a filtered,
cold infusion of Triphala is particularly beneficial
to nourish and protect the eyes.
Bhrajaka pitta
Bhrajaka pitta governs the function, lustre and complexion
of the skin, lying between the dermis and
underlying muscle. Bhrajaka interfaces with the subtle
aspects of the body that are accessed by the stimulation
of certain pressure points (marmas).
Bhrajaka relates to the sensation of touch, and
absorbs and digests topical applications such as fomentations,
salves, medicated oils, liniments, and ointments.
A deficiency of bhrajaka is indicated by not
learning from tactile input, such as burning or cutting
oneself on a frequent basis. The aggravation of
bhrajaka is indicated by most acute, exquisitely sensitive
inflammatory skin reactions.
2.12 SUB-Dos.as OF Kapha
Avalambaka kapha
Kledaka kapha
Bodhaka kapha
Tarpaka kapha
Sles.aka kapha.
Avalambaka kapha
Avalambaka kapha is the primary form of kapha in
the body, located in the chest, within the pleura of the
lungs (phuphphusa) and the pericardium of the heart
(hr.daya), but also in the ileosacral joint (trika).
Avalambaka most closely represents the status of the
ap mahabhu ta in the body, lubricating, nourishing
and binding the body together. In the lungs avalambaka
lubricates the bronchial passages and alveoli,
ensuring the proper functioning of lung tissue. In the
heart avalambaka supports and protects the heart in
the chest. Avalambaka also anchors the cilia of the
respiratory tract to the basement membrane and acts
with samana vayu to move foreign substances out of
the body.
With the expansion of the diaphragm the secretion
of avalambaka is initiated. Within the spinal column
avalambaka maintains the stability of the spinal
cord, acting as the ‘soil’ that holds and nourishes its
roots (i.e. the sacral plexus). Avalambaka kapha also
represents the unfolding of love within the heart.
A deficiency of avalambaka relates to compromised
cardiopulmonary function, with a dry hacking cough,
pallor and wasting. Excessive avalambaka relates to
an increase in phlegm and a productive cough, poor
digestion, and lassitude.
Kledaka kapha
Kledaka kapha is another important form of kapha
in the body, found in the mucus secretions of the
gastrointestinal tract, protecting the underlying tissues
of the stomach from the us.n.
a and tiks.n.
a nature
of digestion (i.e. HCl, digestive enzymes). The activity
Box 2.2 Meditation on light
Gazing upon the flame of a ghee candle is considered
to be a helpful way to strengthen the eyes and purify
the consciousness. The light of a ghee candle is
unique, closely resembling the golden rays of the sun
as it rises. This exercise is performed for a few minutes
each day prior to meditation, at dawn and at
dusk, just until the eyes begin to water. A visual
imprint will be left on the retina, and this imprint is
made the object of meditation to awaken new levels
of spiritual consciousness. A ghee lamp can be made
by pouring a small portion of melted ghee into a
small, heat resistant vessel, and placing a small piece
of wick into the centre of the vessel.
24 PART 1: Theory and practice of A-yurveda
of kledaka also relates to the moistening and liquefaction
of the ingested food, the lubrication of the faeces
and the initiation of satiety. As well as lubricating and
nourishing the digestive tract, kledaka relates to the
function of all mucus membranes, including those of
the urinary and reproductive tracts, integral in the
generation of seminal fluids and vaginal secretions.
Kledaka maintains the body’s electrolyte balance and
regulates the pH balance of the interstitium, blood,
urine and sweat. With a deficiency of kledaka there
will be dryness, which gives rise to irritation and ulceration.
Traditional treatments to restore kledaka
include fresh coconut juice, mineral-rich preparations
such as lightly salted meat and vegetable broths, as
well as demulcent herbs such as Yas.t.
imadhu root
(Glycyrrhiza glabra) and Bala root (Sida cordifolia).
Excessive amounts of kledaka impair digestion and
create catarrhal conditions.
Bodhaka kapha
Bodhaka kapha is present in the mouth as the salivary
secretions, assisting udana in the function of the
tongue and with kledaka in the first stage of digestion.
Bodhaka specifically relates to the function of
taste, needed to distinguish the six different rasas (see
Ch. 6). A deficiency of bodhaka relates to a loss of
taste sensation and a dry mouth, whereas excess
bodhaka relates to excessive salivary secretion. Sweet
and salty tasting foods nourish bodhaka but when
consumed to excess can promote its dysfunction,
thickening the secretions, making them more slimy
(picchila) and greasy (snigdha). Bitter and astringent
tasting foods inhibit the secretion of bodhaka
whereas sour and pungent tasting foods tend to stimulate
the secretion of bodhaka.
Tarpaka kapha
Tarpaka kapha is located in the head as soma, the
‘nectar’ (amr.ta) that exudes from the brain and
neural tissues to protect and nourish the senses
(indriyas). Tarpaka thus promotes memory and
guides the process of laying down new neural pathways
in the brain, recording the sensory experiences
analysed by sadhaka pitta. The activity of tarpaka
can be found in tissues such as the myelin sheath, the
meninges of the brain, and the cerebrospinal fluid that
circulates around and protects the brain and spinal
cord. Tarpaka is also present in lacrimal secretions
and the vitreous body of the eye, as well as in the perilymph
and otolithic membrane of the inner ear. The
function of tarpaka is to slow neural activity, induce
relaxation, and promote contentment and emotional
stability. In states of deep sleep tarpaka becomes
active, representing the awakening of the saks.
i, the
‘witness’ of consciousness. Tarpaka is the link
between deep sleep and meditation, and from the
clarity of tarpaka it is said that one can see the past,
Box 2.3 Svastha: signs and symptoms
of good health
Among the many contributors to A
-
yurvedic medicine
the name Bhadanta Na¯ga¯ rjuna is significant. Na¯ga¯ rjuna
was a reputed Buddhist scholar and author of several
A -
yurvedic texts, including the Uttaratantra, which is a
supplement to the Susruta Sam. hita that deals with
the preparation of medicinal remedies. In another
medical and alchemical treatise written by Na¯ga¯ rjuna,
called the Rasa Vaises.
ika, he lists 15 signs and
symptoms of good health. These qualities described
by Na¯ga¯ rjuna indicate the perfect balance of the three
dos.as:
1. Good appetite
2. No noticeable signs or symptoms of the digestive
process (e.g. eructation, distension, pain, gurgling,
etc.)
3. Two bowel movements per day, one in the morning
and one in the evening
4. Normal urination
5. No belching or flatulence
6. Proper functioning of the ghran.a (nose), as a jna
indriya (cognitive organ)
7. Proper functioning of the jihva (tongue), as a
jna indriya (cognitive organ)
8. Proper functioning of the caks.u (eyes), as a
jna indriya (cognitive organ)
9. Proper functioning of the tvak (skin), as a jna
indriya (cognitive organ)
10. Proper functioning of the srotra (ears), as a
jna indriya (cognitive organ)
11. Peace of mind, free of concern from the physical
body
12. Strength of body
13. Clear complexion, strong aura
14. Sleeping without difficulty
15. Arising easily with renewed energy in the early
morning.
Theory 25
present and future simultaneously. A deficiency of
tarpaka includes dryness of the eye, vestibular problems,
chronic insomnia, memory loss and diseases
such as multiple sclerosis. Excess tarpaka can manifest
as hydrocephalous, a tumour of the pineal gland,
glaucoma, blockage of the tear duct, and excessive
cerumen (ear wax).
Sles.aka kapha
S
les.aka kapha is situated in diarthroses (freely moveable
joints) as synovial fluid, preventing the degeneration
of the articular surfaces of the bones. Sles.aka
binds the joints together, and so also includes parts of
the function of ligaments and cartilage. S les.aka also
brings emotional support, a sense of mental stability
and flexibility, and can be depleted by overwork, excessive
responsibilities and chronic stress, resulting in
dry, popping joints.
27
PART 1
Chapter 3
CONSTITUTION AND
CONSCIOUSNESS
3.1 Prakr. ti: THE CONSTITUTION
When the skra (‘semen’) meets the an.d.
a.u (‘ovum’)
in the fallopian tube to form the embryo, they each
carry with them a similar combination and dominance
of the dos.as present in the father and mother at the
time of conception. The result of this union, as well as
the time and season of conception, the food and habits
of the mother during gestation, and the karmic influences
of the being to be born, forms the prakr. ti, or
constitutional nature of the embryo. Every person has
a prakr. ti, which can be of seven types:
Vaa
Pitta
Kapha
Vaa-kapha
Vaa-pitta
Pitta-kapha
Vaa-pitta-kapha.
Because everyone is composed of all three dos.as these
constitutional types are only indicative of the predominance
of one, two or all three of the dos.as (called eka,
sam. sarga and sammisa/sannipaa, respectively).
The activities of the dos.as in the prakr. ti represent the
normal activities of the body and are not necessarily
reflective of any kind of diseased state (i.e. vikr.ti).
Thus, prakr. ti does not relate to treatment inasmuch
as its knowledge assists with daily, preventative measures
to optimise health. To some extent prakr. ti can
also assist in the formulation of a prognosis and in the
individualisation of a treatment regimen. In some
cases a patient will be seen to display a disease that is
identical with their prakr. ti, but not necessarily.
In a state of disease the prakr. ti can be very difficult
to identify correctly because, like an onion, the
OBJECTIVES
To understand the concept and applicability
of the physical constitution in A
-
yurveda.
To understand the concept and applicability
of the mental constitution in A
-
yurveda.
To understand the concept of mind and
consciousness from an A
-
yurvedic
perspective.
28 PART 1: Theory and practice of A-yurveda
prakr. ti is hidden within layers of the disease symptomology.
Most A¯yurvedic physicians will admit that it
can be very difficult to determine one’s own or someone
else’s prakr. ti, and thus it is generally recommended
that treatment be provided on the basis that
the human body has only one prakr. ti, predominant
in pr. thvı?and ap. Treatment is thus directed to the
specific signs and symptoms of the vikr. ti (‘disease’),
rather than the prakr. ti. Learned A¯ yurvedic physicians
suggest that it takes years of experience to accurately
ascertain prakr. ti, although in certain cases,
especially in eka prakr. tis, it is possible to identify it
correctly without too much effort.
Considering that dos.a means ‘blemish’, anyone who
exhibits a particular dos.a or combination of the dos.as
in their prakr. ti will have a tendency when in a relative
state of normalcy to exhibit minor symptoms native to
those dos.a(s). Although the prakr. ti is a kind of blueprint
for our development, the influence of the dos.as
changes as each of us ages, and as a result the prakr. ti
may or may not be relevant to the maintenance of
health. Some practitioners feel that it is even possible to
change or modify one’s prakr. ti, whereas others suggest
that this is impossible. The concept of prakr. ti resonates
within jyotis. , an ancient form of Vedic sidereal
astrology that links prakr. ti with the natal chart, or the
position of the planets at birth. While this natal influence
plays a significant role upon one’s development,
this chart is always in juxtaposition with the transit
chart, the current position of the planets relative to the
natal arrangement. Although insightful, the natal
chart is not as significant in the assessment of the current
status as is the transit chart. Corresponding with
the transit chart is the concept is vikr. ti, or the ‘disease
tendency’, which may or may not be similar to the
prakr. ti. For example, A¯ yurveda recognises that an
individual with a kapha prakr. ti could have a vatika
disorder, such as anxiety. It is thus important to distinguish
prakr. ti from the disease state, or vikr. ti. Just by
using treatments to balance prakr. ti the treatment of a
disease may not be effective.
Within A¯ yurvedic circles, especially in the context
of the theories of rebirth and karma, there is a tendency
to rate each prakr. ti in a hierarchical fashion.
One opinion is that the eka prakr. tis are the most
favourable (i.e. kapha, pitta, vaa), followed next by
sam. sarga prakr. tis (i.e. kapha-pitta, kapha-vaa,
and pitta-vaa), and then sannipaa prakr. tis (i.e.
vaa-pitta-kapha). Another perspective suggests
that the sammisa prakr. tis (i.e. all three dos. as in
perfect balance) is the best prakr. ti, followed by the
sam. sarga prakr. tis, and then the eka prakr. tis.
Generally, kapha is considered to be the best prakr. ti
because the natural tendency towards disease is less,
and a greater resistance and strength are displayed.
Pitta is next, with a moderate resistance to disease.
Vaa is considered to be the weakest eka prakr. ti
because it is the strongest dos.a, and thus a vatika
prakr. ti will display a greater tendency towards weakness
and disease. Sam. sarga prakr. tis indicate that
two dos. as are equally dominant, with kapha-pitta
prakr. tis being the best in this category, followed by
kapha-vaa and then by pitta-vaa. The final category
of prakr. ti represents an equal dominance of all
three dos. as, and can be of two types. A sammisa
prakr. ti represents all three dos. as is a state of perfect
equilibrium, whereas a sannipaa prakr. ti represents
a constitution in which all three dos. as are imbalanced.
The former prakr. ti could thus be considered
the best prakr. ti and the latter the worst. Very often it
is the state of mind and spiritual development that
determines how a tridos. aja prakr. ti will manifest: if
pure of mind, focused and disciplined, the sammisa
prakr. ti will have few problems or obstacles to
health. If confused, distracted, and undisciplined then
the sannipaa prakr. ti will be miserable. Thus in a
sannipaa prakr. ti the spiritual responsibility is
much greater, but the reward is equally great. It is a
calling, however, that only a few individuals will be
able to answer.
The following are descriptions of each prakr. ti. This
can be a somewhat speculative process as these types
and especially the dual and tri-dos. a prakr. tis are not
as well defined in the ancient texts as one might wish.
The process to determine the characteristics of each
dos.a should largely be determined by assessing and
comparing the various gun.as of the dos.as, and relating
this to observed physiological characteristics that
are native to the person and do not represent pathological
changes. Thus for most people the qualities of the
prakr. ti will be clearly evident during childhood and
youth, when most people are healthy, but may become
obscured with age and disease.
Kapha
Guru (‘heavy’), snigdha (‘greasy’), ita (‘cold’), mr.du
(‘soft’), sthira (‘stable’) and picchila (‘slimy’). A genConstitution
and consciousness 29
eral tendency to gain weight, with a heavy, sthenic
build. The shoulders are broad and the torso, legs and
arms are thick and large; in women the hips are broad
and breasts are full. The musculature is well-developed
but usually hidden by a layer of fat, hiding any angularities
of the skeleton. The feet are large and thick.
Facial features are broad and full, and generally well
proportioned. The skin is soft and smooth, and the hair
is generally smooth, thick and greasy. The orifices (eyes,
nose, ears, mouth, rectum, uretha, vagina) are moist
and well-lubricated. There is a tendency to lethargy or
inactivity, although once motivated the energy released
can be very powerful, with great endurance and
a steady pace. A kapha prakr. ti might suffer from
minor congestive conditions, such as respiratory and
gastrointestinal catarrh. They may display a mild aversion
to cold and prefer warmer climates, but if they are
physically active they can withstand even very cold
weather quite easily.
Pitta
Us.n.
a (‘hot’), tiks.n.
a (‘sharp’), snigdha (‘greasy’),
laghu (‘light’), drava (‘fluid’), sara (‘movement’).
Strong metabolism, strong digestion, and a general
tendency to mild inflammatory states. Physically, the
body is of average build, lighter than that of kapha,
with a well-developed musculature but generally less
fat. The features are more angular than those of
kapha, and facial features are thinner, sharper and
longer. The skin is often quite ruddy and there is a general
tendency to excessive heat. Warm temperatures
and hot climates are poorly tolerated. A tendency to
excessive hepatic and gastrointestinal secretions, loose
bowel movements, and more frequent urination.
Generally more sensitive to sensory stimuli than
kapha, especially with light, heat and sound.
Physically active, movements are co-ordinated, quick
and efficient, sometimes aggressive, with determination
and purpose.
Vaa
Laghu (‘light’), ita (‘cold’), rus.
a (‘dry’), cala
(‘movement’), viada (‘friction’), khara (‘rough’),
sus.
ma (‘subtle’). A general tendency to being
underweight and asthenic, with dry rough skin,
small wiry muscles and irregular proportions. The
bony prominences of the skeleton and the veins are
easily observed due to a deficiency in the overlying
muscular and fat layers. Vaaja prakr. tis will usually
display a strong aversion to cold, with irregular
or poor peripheral circulation. A tendency to more or
less constant movement, often confused or peripheral
to the situation at hand, including twitching, tapping,
bouncing, picking and shaking. The joints often
pop and crack, and the muscles have a tendency to go
into spasm. Vaa is the most sensitive of the
prakr. tis to sensory stimuli, with poor powers of
recuperation and endurance. Digestive powers are
typically weak or erratic, with a general tendency to
constipation.
Sam. sarga and sannipaa prakr. tis
Prakr.tis that are either sam. sarga (two dos.as) or
sannipaa (three dos.as) will display some of the
gun.as of the involved dos.as, although because some
of these qualities are opposite in nature they may be
poorly manifested. Generally speaking one dos.a will
tend to dominate a sannipaa or sam. sarga prakr.ti,
but the influence of the sub-dominant dos.a(s) will
affect the overall manifestation.
Pitta-kapha prakr. tis will generally display a
sthenic build and a layer of fat as in kapha prakr. ti,
but there will be a tendency to a ruddier complexion
and more physical activity that a pure kapha.
Warm, humid weather also adversely affects this
prakr. ti.
Vaa-kapha prakr. tis will often display a lighter
build and proportionally longer limbs, or are shorter
and smaller, than a pure kapha. There is generally
more sensitivity to coldness than in any of the other
dos.as, and a similar tendency to mucus congestion
and digestive weakness as kapha. As there is less overt
moisture in the body any congestive problems tend to
worsen under the influence of dryness.
Vaa-pitta prakr. ti is in many respects similar to
vaa, but generally with a stronger and more compact
build, with somewhat larger muscles. There is a great
deal of movement associated with this prakr. ti, combining
a curious combination of determination and
confusion. There is a general sensitivity to sensory
stimuli such as light, heat, sound and dryness.
Digestive secretions tend to be concentrated and
intense, but are often irregular.
The sannipaa prakr. ti is the most difficult to
ascertain due to the expression of contradictory
30 PART 1: Theory and practice of A-yurveda
qualities present in all three dos. as. A sannipaa
prakr. ti may be reactive to any change in diet,
lifestyle or the environment, especially extreme
changes. The result of this reactivity is minor conditions
that change or alternate in nature, which have
a greater tendency to manifest as vikr. ti (‘disease’).
Generally speaking, a sannipaa prakr. ti will tend
to display signs of a vaa-pitta or vaa-kapha
prakr. ti. Thus, the approach taken to balance the
dos. as will be directed to vaa first, and then pitta
or kapha.
3.2 Manas prakr. ti: THE
CONSTITUTIONAL INFLUENCE
UPON MIND
Apart from the symptoms that relate to physiology and
disease, each prakr. ti also influences mental and emotional
characteristics. In most cases the features of the
manas prakr. ti are congruent with the physical
prakr. ti, but sometimes they are not. In some cases the
manas prakr. ti represents an evolutionary change in
the psychosomatic consciousness of a person, such as
a person who has a vaaja prakr. ti developing a more
kaphaja mind, or vice versa. Over time the body will
progressively express these mental qualities in a physical
way, although inherent characteristics of the
prakr. ti may never be lost completely. To determine
the nature of the various manas prakr. tis, each type
is identified according to the gun.as associated with
each dos.a or combination of dos.as.
Kapha manas
Guru (‘heavy’), ita (‘cold’), snigdha (‘greasy’),
sthira (‘stable’), mr. du (‘soft’) and picchila (‘slimy’).
A general tendency to mental lethargy and difficulty
with abstract thinking. Minor difficulties in trying to
follow conversations, especially when people are talking
quickly. Generally easy-going and happy, good
memory, they do not like to ‘stir things up’. Benevolent,
generous, and mothering, but with a tendency to
become attached to people, places and things. Some
difficulty controlling cravings to foods or pleasurable
experiences, but not to the point of injury or harm.
Kinesthetically orientated, speaks from physical, practical
experiences. Grounded, earthy wisdom. A tendency
to despondency, even depression, in cold, cloudy,
wet weather. Dreams tend to be kinesthetic, joyful, and
peaceful, and are associated with objects such as
water, snow, the moon and flowers.
Pitta manas
Laghu (‘light’), us.n.
a (‘hot’), snigdha (‘greasy’),
tiks.n.
a (‘sharp’), sara (‘moving’) and drava (‘fluid’).
Generally charismatic, ambitious, courageous and
extroverted. Usually passionate, dynamic and sometimes
argumentative, a tendency to impatience and
irritability, and in some cases can be aggressive or violent.
Enjoys spicy foods, loud debates and is strongly
interested in the opposite sex. Often insightful and perceptive,
with a fluid, subtle intelligence that can provide
clarity. Good critical thinking skills but
a tendency to negative criticism and judgment. Selfdisciplined
and focused, sometimes obsessed, egotistical
or proud. Generally sceptical and rational-minded.
Speaks from theoretical knowledge, technique, logic
or law. Dreams tend to be highly visual, vivid and
emotional, sometimes with anger and violence, and
are associated with objects such as the sun, fire and
blood.
Vaa manas
Laghu (‘light’), ita (‘cold’), rus.
a (‘dry’), cala (‘moving’),
viada (‘friction), khara (‘rough’) and sus.
ma
(‘subtle’). Quick thinkers and quick learners, fond of theory
and philosophy, sometimes with a poor memory or
concentration. Generally enthusiastic at the outset of an
enterprise, but have difficulty sustaining or following
through. Often jumps to conclusions too quickly, or has
unrealistic expectations. Ungrounded and irrational,
sometimes paranoid and delusional. Pestering, obsessed,
talkative, spiteful, angry and unreasonable. More affected
by extra-sensory phenomena than the other dos.as, and
has difficulty relating to a commonly held reality.
Generally more psychic and more creative than the other
prakr. tis. Often speaks from fantasy or from extrasensory
experiences. May suffer from poor self-esteem, insecurity
and loneliness and faithlessness. Generally fearful and
anxious, and often appears distracted and confused.
Unconventional, controversial, sometimes distorted or
even perverted. Dreams tend to be highly auditory or
visual, with feelings of despair and loneliness, and are
associated with objects such as the wind and sky, and
activities such as flying or moving quickly.
Constitution and consciousness 31
Sam. sarga and sannipaa manas
prakr. tis
A pitta-kapha manas prakr.
ti will generally display
similar properties to a kapha manas prakr.
ti, but is
more dynamic, passionate and ambitious. Although
there is a tendency to be fairly conservative at the outset,
once properly motivated and enthused a pittakapha
manas prakr. ti can be an instrument for
significant social change. Quite often these are the
most superficial and materially focused of the manas
prakr. tis, and as a result they are often quite successful
but may lack any kind of spiritual perspective. The
highly sensual nature of pitta-kapha may cause this
type to be mildly addicted to various substances and
activities, and have difficulty seeing the point in giving
them up.
Vaa-kapha manas prakr.
tis will generally display
a strong sensitivity to other people, and are generally
humble, considerate, shy and compassionate.
They are often quite creative, highly imaginative and
artistic, and are strongly inspired by the natural world.
They tend to lack motivation and drive, however, and
because they tend to have poor self-esteem, are negatively
affected by criticism. Vaa-kapha manas
prakr. tis tend to be something of a chameleon, and
often have difficulty making a stand or confronting
somebody on an important issue. In many cases this
type will end up feeling unfulfilled in life, despite their
inherent creativity.
Vaa-pitta manas prakr. tis are a volatile mix of
vau and tejas, and thus this prakr. ti often suffers
from mental volatility, sometimes expressing excessive
confidence, even arrogance, but when criticised
falls back into patterns of self-doubt and confusion.
They are quite often highly reactive, explosive, and
argumentative and often require a great deal of
patience on the part of others. There are quite often
brilliant thinkers, highly intelligent and very creative,
and if they can find a loving and maternal
environment in which to work, can be highly effective
and very successful.
The sannipaa prakr. ti is a combination of all
three dos.as, and thus the range of mental and emotional
behaviours can vary to a great degree.
Generally they will tend to display signs of a vaapitta
or vaa-kapha prakr. ti. Thus, the approach
taken to balance the dos.as will be directed to vaa
first, and then pitta and kapha.
3.3 Trigun. a manas: THE QUALITIES
OF THE MIND
In Chapter 2 the basic components of the Sa˙khya
darsnawere introduced, and specifically, the arising of
the trigun.as of sattva, rajas and tamas. To recall this
teaching, sattva is the principle of harmony, purity and
light, rajas is the quality of conflict, movement and
colour, and tamas is the quality of cohesion, stasis and
darkness. Collectively, the trigun.as are the qualities
that represent all phenomena.
Although we can apply tridos.a to the mind and
emotions, it is difficult to anticipate the wide variety of
potential behaviours within each manas prakr. ti
from this alone. A¯ yurveda deepens this approach by
ascertaining which of the trigun.as guide the consciousness
of a particular manas prakr. ti. Thus we
can use the trigun.
a theory to describe more or less
spiritually evolved forms of each prakr. ti.
When we speak of the mind and emotions, however,
it is important to make the distinction between
gun.a and dos.a. In fact there is only one gun.a of the
mind and it is sattva. Rajas and tamas exist as dos.as
of the mind that become vitiated and cloud the equilibrium
and clarity of our true sattvic nature. Thus
the pure mind that is directed to self-realisation is
sattvic in nature, and the thoughts and emotions that
swirl through it and disrupt this quest are rajasic and
tamasic. Spiritual evolution is the process by which
we develop our sattvic or buddha nature, moving
closer to the purity and absolute brilliance of the One.
Thus, when we assess the mental state of a patient, for
example, we are also trying to understand these elements
of spiritual evolution.
Sattva
Sattvic individuals respond well to spiritual, vibrational
or subtle therapies in the treatment of physical
and psychological complaints. Techniques include selfinquiry,
prayer, rituals, meditation, breathing exercises,
mantra, minerals and gems.
Rajas
Rajasic individuals respond well to natural, but more
overt healing therapies such as self-discipline, dietary
changes, nutritional supplementation, physical
32 PART 1: Theory and practice of A-yurveda
manipulation, music and colour therapies, and herbal
and homeopathic treatment.
Tamas
Tamasic individuals display a poor compliance with
holistic therapies, dietary or lifestyle recommendations,
and have difficulty understanding the body other than
how it functions as a kind of machine. More often than
not, such individuals will turn to more invasive therapies
such as pharmaceuticals and surgery for treatment.
In addition to the trigun.a model the Susuta
sam. hita?describes another model that breaks down
the trigun.as into 16 archetypes. The first seven archetypes
relate to sattva, the second six are rajasic, and
the last three relate to tamas. Each archetype within a
sattvic, rajasic or tamasic group is also arranged in a
hierarchical fashion, the first being the most sattvic
and the last being the most tamasic.
Sattvic archetypes
1. Brahma?(‘supreme deity’): pious, honest, compassionate,
wise, charitable, hospitable, free of
desire, hatred and ignorance, speaks from the
heart, excellent memory
2. Maendra (‘king of the gods’): courageous, ready
for action, charismatic, beneficent, protector of
dharma, artha and kama, servant of the Earth
3. Varun.
a (‘god of the waters’): courageous,
capable, desires/achieves cleanliness, love of
water, easily pleased but easily angered
4. Kaubera (‘god of wealth’): charitable, tolerant,
prosperous, enjoys comfort, surrounded by family
and friends, intense anger and joy
5. Gadharva (‘celestial being’): artistic, musical,
studious, enjoyment of fragrances and costume,
pleasure-seeking
6. Yaya (‘god of death’): determined, efficient,
impartial, fearless, free of passion, firm
7. R.
s.
i (‘sage’): free of desire, meditative, disciplined,
celibate, philosophical, habitually engaging in
penance and fasting.
Rajasic archetypes
1. Asura (‘demonic’): misguided, courageous,
wealthy, unrestrained, jealous, charismatic,
angry, selfish, self-aggrandising, reflective only
after acting
2. Sarpa (‘snake-like’): harsh, rough, angry,
courageous, critical, capable, fickle, deceitful,
causes dissension
3. S큑칔una (‘bird-like’): greedy, intolerant, restless,
fearful
4. Ras.asa (‘impish’): prejudiced, angry, fearsome,
irritable, jealous, critical, paranoid, lazy
5. Pais.
aa (‘fiendish’): glutinous, rude, undisciplined,
obsessed with sex, unclean, adventurous
6. Preta (‘ghostly’): greedy, uncooperative, lazy,
unhappy, unfulfilled, weak.
Tamasic archetypes
1. Pas (‘beast-like’): rude, boorish, weak intellect,
secretive, obsessed with sex, uncooperative
2. Masya (‘fish-like’): fearful, restless, foolish,
obsessed with food, quarrelsome, idiotic
3. Vanaspati (‘plant-like’): sedentary, oblivious,
unconscious, removed from the pursuit of
dharma, artha and kama.
3.4 Manas: THE MIND
There was a great deal of speculation in the philosophical
teachings of ancient India as to the nature of the
mind. There was a profound understanding that the
mind and all that it embodies has an ethereal quality.
We are apparently born with a mind and develop an
identity with it, and carry it with us until it is lost upon
death. But what is mind? How is it defined? Can you
point to it? How can you define, by any means, what the
mind is, when the mind itself is involved in the explanation?
‘I think, therefore I am’, wrote Descartes, but
the Vedic sages might have asked: ‘you think, but what
is thought?’ Inquiring into the nature of mind and its
origination has been the preoccupation of Indian philosophy
for millennia.
Where is your mind? Is it contained within the brain
as modern science tells us? You watch a child playing in
the playground, you see a bird sitting in a tree. Where is
your mind? Is it in your head? Is it in your eyes? Or is your
mind with the child, with the bird?
To understand your mind requires that you study it.
At this moment please focus on your mind, finding that
part of you that is thinking and chase it down. Take
Constitution and consciousness 33
hold of it and look it squarely in the eye. Where is it? It
disappeared! Where did it go? But like a flash it is back,
thinking about how you couldn’t find it.
To understand the mind requires that we witness it.
Let go of your mind, see it as a river flowing in front of
you. See how it moves, how the rapids and eddies
swirl, how the river carries all kinds of debris in its
waters, flowing past you endlessly. This is called sas.i
bhavana in the Vedic tradition, ‘bearing witness’ to
the mind, and is a form of meditation.
According to science, a thought is said to result
from a pattern of stimulation generated by many
parts of the nervous system, determined and coloured
by the limbic system, thalamus and reticular activating
system as being pleasurable or painful, and given
discrete characteristics by the cerebral cortex.
A thought is a singular event in nervous function,
a combined activity of the various aspects of the brain,
integrating and analysing sensory information from
all parts of the body into one definable ‘eureka’ of
nervous function. Consciousness is one thought connected
to another to form a continuous stream of
thoughts. As David Frawley describes in his book
Ayurveda and the Mind: The Healing of Consciousness,
however, when brought under the lens of meditation,
consciousness is like a pointillist painting, each
thought working together to form an impression of
experience, but not reality itself. Consciousness is like
a movie, a series of snapshots flashed rapidly onto a
screen, giving us the impression of continuity, but not
the entire experience. We miss out on a great deal of
information, and thus consciousness is a distortion,
an incomplete knowing of the infinite nature of
experience.
This view of consciousness is also illustrated by the
writings of the Greek philosopher Zeno of Elea (c. 490
BCE). In his paradox entitled The Dichotomy, Zeno
describes a runner in a race who must travel a given distance
(d) in a given amount of time. Zeno suggests in
this paradox that before the runner can finish the race,
he must travel half the distance (d/2). And in order to
travel half the distance, the runner must travel onequarter
the distance (d/4), and so on, over an infinite
number of points ordered in the sequence d/2, d/4, d/8,
etc. Because this sequence goes on forever, it therefore
appears that the runner will never finish the race. Zeno’s
theory, however, is in direct contrast to the experience of
the wildly cheering crowds who perceive the runner finishing
the race. So who is right?
Measurement is an act of division, of separating the
whole into a system of units. As Zeno illustrated in his
paradox, there are an infinite number of points, both in
time and space, that need to be crossed during the race.
Although the crowd sees the runner finish the race,
they do not perceive the infinite nature of time and
space that has been crossed. Thus the observation of
the runner finishing the race is not the complete experience,
but a mental construct based upon incomplete
data. This illustrates how our experience, or that which
we interpret as being reality, is in fact only a small part
of what is actually happening.
3.5 Citta: CONSCIOUSNESS
The underlying aspect of consciousness in A¯ yurvedic
thought is called the citta, the total potential field of
conditioned consciousness. It is the repository of all
aspects of conditioned existence, and records these
influences upon itself. It includes the presence of subliminal
activators called sam. skaas, the psychic
imprints that underlie our mental and emotional
traits, derived from our experience over many lifetimes.
These psychic imprints propel consciousness
into action, regardless of whether the imprint is
unconscious or conscious, internal or external, desirable
or undesirable.
At the heart of this concept is the idea that it is these
sam. skaas that bind us to the wheel of sam. saa. The
chain of cause and effect that defines the existence of
sam. saa is called pratityasamutpaa (pratitya
‘dependent,’ samutpaa, ‘origination’), first enunciated
by Gotama Buddha soon after he had attained
nirva.a. The Buddha indicated that these sam. skaas
exist and are created because of avidya¯, or ‘ignorance’,
that what we hold to be reality is in fact a misconception
that ultimately leads to dukha (‘unhappiness’).
According to the yogic tradition there are two
forms of sam. skaas; namely, those that promote the
direction of consciousness externally and generate
further sam. skaas, called vyutthana (‘waking consciousness’),
and those that stem the flow of consciousness
and thereby prevent the generation of
further sam. skaas, called nirodha (‘conscious
restriction’). Nirodha is said to be synonymous with
the attainment of samahi (‘perfect concentration’),
the highest limb of as. t.a˜ga yoga, an absorptive state
in which subject and object become one.
34 PART 1: Theory and practice of A-yurveda
Schematically, the yogic tradition indicates that the
citta consists of the aham. kaa, the manas and the
buddhi. The aham. kaa is for the most part considered
synonymous with the Western concept of the ego,
or that part of consciousness that retains a sense of
individuality, that responds to perceptions, feelings and
thoughts and thereby initiates a variety of activities.
According to the A¯ yurvedic perspective the
aham. kaa is the process of self-identification, an
inner ‘becoming’ that associates and builds up a consciousness
of itself from external relationships. This
aham. kaa is said to arise because of a failure of our
innate intelligence (buddhi), whose correct orientation
directs us to our true Self, that we are Brahman.
When the buddhi fails to perceive this it will mistake
the body for the Self, and the limits of human sensory
perception (and scientific instrumentation) for the
whole of reality. The buddhi then becomes a tool of
the aham. kaa, which uses this intelligence to rationalise
its existence, creating a mental illusion of reality.
This tool is the manas, or ‘lower’ mind, which
concerns itself with the organisation of information
received from the five senses. For this reason manas is
often referred to as the ‘sixth’ sense, and with the five
senses ( jn˜aa indriya) forms the sixfold base
(aatana) described in the Buddhist concept called
pratityasamutpaa (‘dependent origination’).
According to the schemata of pratityasamutpaa,
the sixfold base undergoes ‘contact’ (spars) with corporeal
phenomena (i.e. the tanmatras and pancabu--
thas). This, in turn, gives rise to ‘sensory impressions’
(vedana¯), ‘desire’ (tr.s.
n.
a¯), ‘attachment’ (upaaa),
and then finally, ‘becoming’ (bhava). According to the
Buddha this process of becoming (i.e. the aham. kaa)
provides the impetus for birth, which ultimately results
in ageing, disease and death ( jaraarana), and thus
dukha (‘unhappiness’).
If anything, the manas can be said to be driven by
the senses, and can experience an endless number of
mental formations as a result, all of which ultimately
lead back to the same cycle of desire, attachment and
becoming. In the yogic tradition the most direct
method to uproot the activities of the manas is called
pratyaaa, the fifth limb of as.t.a˜ga yoga.
Pratyaaa involves the withdrawal of the senses and
the redirection of consciousness internally. The mind
withdraws from the sensuous experience and redirects
its focus to the nature of perceiving, to the nature of
becoming. As the yogic text the Goraks.a-paddhati
states:
‘Knowing that whatever he hears, be it pleasant
or unpleasant, it is Self, and the yogi
withdraws.’
‘Knowing that whatever scent he smells with his
nose, it is Self, and the yogi withdraws.’
‘Knowing that whatever he sees with the eyes, be
it pure or impure, it is Self, and the yogi
withdraws.’
‘Knowing that whatever he senses with his skin,
tangible or intangible, it is Self, and the yogi
withdraws.’
‘Knowing that whatever he tastes with the
tongue, be it salty or not, it is Self, and the
yogi withdraws.’
(Feurstein 1997)
The purification of the manas, however, can also
involve other methods, perhaps less radical than complete
pratyaaa. Among these are the practice
yama (‘morality’) and niyama (‘self discipline’), and
the three components of the traditional Indian ideal of
the caturvarga: dharma (‘duty’), artha (‘wealth’),
kama (‘pleasure’).9 Although these practices do not
uproot the influence of the manas they create an
inner equilibrium within the mind that allows for concentration
and mental clarity.
Unlike manas, the buddhi is pure awareness, or
that which directly perceives. When directed by the
aham. kaa the buddhi is really involved only in sensory
perception, which results in manas. When the
buddhi has been purified from these limits, however, it
is able to perceive directly the true nature of reality and
becomes freed from the cloud of avidya¯, or ignorance,
generated by the aham. kaa. Hence, those who have
attained this degree of perception are called buddha,
an ‘awakened one’.
ENDNOTE
9 The fourth component of the caturvarga is moks.a (‘liberation’)





Om Tat Sat
                                                        
(Continued...) 




(My humble salutations to H H Maharshi ji,   Sreeman Todd Caldecott, Elsevier’s Health Sciences and others other eminent medical scholars and doctors   for the collection)