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Sunday, June 30, 2013

Ayurveda the divine science of life -2



















































Ayurveda the divine science of life






1.4 THE cakra SYSTEM, kundalinı¯ AND
as.t.
a¯ñga YOGA
Another system that provides a context for the practice of
yurveda is the cakra system. This system, like the
pañca kos´a theory, describes the fundamental aspects of
being, but also allows for a specific understanding of
spiritual development and its concomitant effects upon
the body, mind and emotions. The cakra system represents
the dynamic structure of the subtle body, the
etheric octave of the physical body. The term cakra
means ‘wheel,’ and the seven major cakras are hierarchically
arranged energy vortices within the subtle body:
1. Mu¯ la¯dha¯ ra cakra: the ‘root’ cakra
2. Sva¯dhis.t.
ha¯na cakra: the ‘sex’ cakra
3. Man. ipu¯ ra cakra: the ‘digestive’ cakra
4. Ana¯hata cakra: the ‘heart’ cakra
5. Vis´uddha cakra: the ‘throat’ cakra
6. A¯ jña¯ cakra: the ‘third-eye’ cakra
7. Sahasra¯ra cakra: the ‘crown’ cakra.
Each cakra represents certain energetic, mental and
physical qualities, and from a spiritual perspective, certain
life challenges and spiritual attainments.8 These
seven energy vortices are connected by the sus.umna¯
na¯d. ı¯, the central axis or channel (na¯d. ı¯) of the body,
like beads on a string. The sus.umna¯ na¯d. ı¯ originates in
the ka¯nda, or ‘bulb’, and rises upwards through the
body and each cakra, terminating at a region that
corresponds with the crown of the head. The ka¯nda
8 PART 1: Theory and practice of A-yurveda
represents a mass of potential energy within the lowest
energetic levels of the physical body, thought by many
to correspond with the sacral plexus. Although the
impetus of this spiritual energy is to rise upwards
through the sus.umna¯ na¯d.ı¯, its movement is held in
check by the continuous flow of pra¯n.a (‘vital force’)
within two lesser channels that flow on either side of the
sus.umna¯ na¯d. ı¯, called the ida¯ and pingala¯ na¯d. ı¯s:
The ida¯ na¯d.ı¯, or ‘channel of comfort’, represents the
preserving aspects of the physical body and the feminine
aspects of consiousness. It begins on the left side
of the ka¯nda, rises up the back of the body, over the
back of the head to the a¯jña¯ cakra, or ‘third eye’,
drops down and terminates in the left nostril.
The pingala¯ na¯d. ı¯, also known as the ‘tawny
current’, represents the activating aspects of the
physical body, as well as the masculine aspects of
consciousness. It originates on the right side of the
ka¯nda, rising upwards over the back of the right
side of the head to the a¯jña¯ cakra, drops down and
terminates in the right nostril.
For most humans the ida¯ and pingala¯ na¯d. ı¯s are the
main pathways of energetic flow in the body, representing
the duality of life and death, and the duality of consciousness.
As pra¯n.a flows through them, the na¯d. ı¯s
activate the dualistic and potentially negative aspects of
each cakra. When the flow of pra¯n.a is disrupted or
blocked in these areas the result could be a variety of
physical, emotional or mental problems that represent
elemental qualities of the disturbed cakra. To this
extent, treatment can be given to improve energetic flow
within the ida¯ and pingala¯ na¯d. ı¯s to restore health, but
in the spiritual tradition of hatha yoga, the aspirant
seeks to resolve all pain and suffering by directing pra¯n.a
into the sus.umna¯ na¯d. ı¯, the central channel. When
pra¯n.a is directed into the sus.umna¯ na¯d.ı¯ it awakens
kundalinı¯, the ‘serpent power’ of the Transcendent.
Kundalinı¯ is the potential mass of psychospiritual
energy of the body, the capacity for spiritual transformation.
It is the active, feminine aspect of the Divine called
s´akti that remains tightly coiled in the lowest aspect of
the etheric body in spiritually unevolved beings.
Sahasrara
Ajna
Vishuddha
Anahata
Manipura
Svadishsthana
Muladhara
Figure 1.2 The cakra system.
Foundation 9
Although there are a great many paths to spiritual liberation
in India, most advocate a methodology that is
more or less based upon as.t.
a¯ñga yoga, the ‘eight’ (as.t.
)
‘limbs’ (a¯ñga) of ‘spiritual union’ (yoga). As.t.
a¯ñga yoga
is a highly specific set of guidelines that are traditionally
considered to be the safest method to awaken kundalinı¯,
and can be practiced by anyone of any faith or spiritual
practice. The eight limbs of as.t.
a¯ñga yoga are:
1. Yama: moral observance; skillful thoughts, works
and actions directed externally
2. Niyama: self-restraint; skillful thoughts, works
and actions directed internally
3. A¯ sana: posture; physical training
4. Pra¯n. ayama: breath control; breathing exercises
5. Pratya¯ha¯ra: sensory inhibition; restraint of
the senses
6. Dha¯ran.
: concentration; the ability to direct
the mind
7. Dhya¯na: meditation; the ability to commune with
that which we seek to understand
8. Sama¯dhi: ecstasy; complete integration.
The first five limbs of as.t.
a¯ñga yoga are taken to make
up hatha yoga, and the latter three relate to the
practice of ra¯ ja yoga. The term hatha is derived from
two words: ‘ha’ meaning ‘darkness’ and ‘tha’ which
means ‘light’. Thus hatha yoga is the path that seeks
to unite the primordial aspects of the sun and the
moon, the archetype of male and female, purus.a and
prakr. ti. Hatha, however, also means ‘forceful’, referring
to the practice of self-discipline and the effort it
takes to rouse oneself to the calling of spiritual development.
The goal of hatha yoga is the formation of
a ‘yogic body’ (yoga deha), a body that is free from disease
and the limitations of an ordinary human body,
purified and cleansed for ra¯ja yoga.
While many confuse hatha yoga with the practice
of a¯sana, hatha yoga has a much broader outlook
than the series of physical exercises it is often thought
to be in the West. Ultimately the a¯sanas only serve to
relax the body, making it able to withstand long periods
of meditation. According to Patañjali, the author of the
Yoga su¯ tra, the only physical position (a¯sana) that it is
important to cultivate is one that is ‘stable’ and ‘pleasurable’
(sthirasukhama¯sanam), allowing for complete
physical relaxation and mental clarity. Absolute
proficiency in all the different a¯sanas is not considered
necessary by most Indian spiritual traditions.
Ra¯ja yoga, or the ‘royal’ yoga, comprises the last
three elements of as.t.
a¯ñga yoga, representing the
teachings of Veda¯nta and the conscious direction of
the mind towards spiritual liberation. Such an approach
may combine an emphasis upon breathing techniques
(pra¯n. ayama), mantra and devotional exercises
(bhakti). Other methods such as dhya¯na (‘meditation’)
are practised to facilitate a conscious understanding
of the nature of self, where subject and object
become one (sama¯dhi).
Although as.t.
a¯ñga yoga provides a clear path to
divine knowledge, the actual practice involves a great
deal of subtlety and aspirants are encouraged to seek
instruction from experienced practitioners. The
release of kundalinı¯ is not a thing to play with, and
without preparation the premature release of kundalinı
¯ is said to result in a variety of conditions,
including inexplicable illness, erratic behaviours, anxiety,
psychosis and memory loss. For those who are
interested in researching kundalinı¯ perhaps the best
place to begin is with the works of Gopi Krishna, who,
in his book Kundalini: The Evolutionary Energy in
Man, lucidly describes his experience with the awakening
of the ‘serpent power’:
‘Suddenly, with a roar like that of a waterfall, I felt
a stream of liquid light entering my brain through
the spinal cord. Entirely unprepared for such
a development, I was completely taken by surprise;
but regaining self-control instantaneously,
I remained sitting in the same posture, keeping
my mind on the point of concentration. The
illumination grew brighter and brighter, the
roaring loader, I experienced a rocking sensation
and then felt myself slipping out of my body,
entirely enveloped in a halo of light.’
(Krishna 1971)
The awakening of kundalinı¯ is the event that underlies
the great revelations of all spiritual traditions, when
the creative energy (s´akti) of the individual unites with
the ultimate awareness of the One (s´iva). Through consistent
spiritual practice kundalinı¯ can be awakened
from her dormant state, and like a snake-charmer we
patiently entice this spiritual awakening to liberate us
from the world of sam. sa¯ra. As kundalinı¯ is called, she
awakens each cakra to its purist potential, providing
deep and truly profound insights into the nature of being.
10 PART 1: Theory and practice of A-yurveda
ENDNOTES
1 Either literally, perhaps to a sage-King of the Himalayan tribespeople;
or through meditation and revelation, Mount Kailash
representing the pinnacle of human consciousness and divine
revelation. In his role as King of the Gods, Indra represents the
natural order which preserves life, harmony and goodness – in
this sense, A¯yurveda is an inherent principle of living in harmony
with this natural order, i.e. vis medicatrix naturae.
2 The Sus´ruta sam• hita¯ reveres Divoda¯sa as Dhanvantari, an
incarnation of Vis•
n•
u and the God of A¯ yurveda. By some
accounts Divoda¯sa receives this knowledge directly from Indra,
whereas in others he receieves it from Bharadva¯ja.
3 So far the debate as to the true age of the Caraka and Su´sruta
sam• hita¯s is unresolved. European indologists have dated the original
authorship of these texts anywhere from the time of the Buddha
(c. 600 BCE) to around 200 CE. In contrast, indologists from the
sub-continent contend that the knowledge contained in these texts
is much earlier, preserved over time by an ancient oral tradition. As
the original authors, P. V. Sharma dates Atreya and Divoda¯sa to
before 1000 BCE, while the Caraka sam• hita¯ itself was compiled
some time between the 3rd and 2nd century BCE, and the Su´sruta
sam• hita¯ by about the 2nd century CE (Sharma 1992, 1999)
4 Anguttura-Nika¯ya VI:55, Pali Canon; nirva¯n• a, lit. ‘extinction,’
from the root nir (‘to cease’), and va¯ (‘to move’).
5 The term citta is derived from the Sanskrit root of ‘cit’ meaning
to be ‘aware.’
6 Within the vijña¯nmaya kos´a the aham• ka¯ra and buddhi compete
for our attention, and together generate ‘mundane knowledge’
(vijña¯na), as opposed to the higher aspects of knowledge,
called jña-na, which is the preserve of the buddhi and not influenced
by the instability of the aham• ka¯ra.
7 It is not my intention to suggest that anyone need accept the
religio-philosophical tenets of Hinduism to practice A¯yurveda.
Today in modern India people from every kind of faith study and
practice A¯yurveda. There is, however, a spiritual component to
yurveda that cannot be denied: it is fundamental and cannot be
separated out without seriously damaging the integrity of the
system. Thus the reader is invited to adapt the study of A¯ yurveda
to his or her own personal or religious philosophy. A purely existential
or materialistic view of life, however, is incompatible with
the principles of A¯ yurveda.
8 The Mu¯ la¯dha¯ra cakra relates to the element of earth and the
psychology of fear and instinct; the Sva¯dhis• t•
ha¯na cakra relates
to the element of water and the psychology of sensuality and
desire; the Man• ipu¯ ra cakra relates to the element of fire and the
psychology of anger and will; the Ana¯hata cakra relates
to the element of wind and the psychology of compassion and love;
the Vi´suddha cakra relates to the element of pervasiveness
and the psychology of insight and wisdom; the A¯ jña¯ cakra relates
to the element of pure consciousness (buddhi) and the cessation
of duality; the Sahasra¯ra cakra represents nirva¯n• a (‘the ceasing
of all movement’) and moks•
a (‘the final liberation’).
11
PART 1
Chapter 2
THEORY
2.1 THE Sankhya darsana
An important component underlying the theoretical
basis of A¯ yurveda is the San khya darsana, an
ancient Vedic system of ontology that enumerates several
distinct categories (tattva) of existence. This manifestation
of increasingly grosser forms of existence
begins with the evolution of prakr.ti from purus.a.
Purus.a represents the latent force of nature, unexpressed
and unknowable, synonymous with brahman
and the atma (‘great soul’) described in the literature
of Vedanta. Emanating from purus.a is prakr.ti, the
principle of ‘nature’ and the infinite diversity of creation.
Although prakr.ti represents the totality of the
universe it also represents the dualistic nature of existence,
the separation of subject and object, and the
subsequent delineation of dualistic attributes such as
individuality and gender. Before creation there is only
purus.a, an endless and timeless void of pure potentiality,
but as desire (tan.ha) arises in purus.a, prakr. ti
is formed. This act of desire initiates the cycle of creation,
emanating but divided from the totality of
purus.a. The two principles of prakr. ti and purus.a
are represented graphically as the sexual union of the
goddess S´akti and the god S´ iva, respectively. S´iva is
portrayed as a corpse, lying supine, and S´ akti sits
astride him and copulates, taking the latent energy of
iva and transforming it into the active energy of
prakr. ti.
According to the San˙khya darsana, from the
desire of prakr. ti arises mahat, the ‘cosmic intelligence’
and the knowledge of the transcendent Self
that is within all. In this sense mahat most closely represents
the Western concept of ‘God’, the total experience
of the living universe, not as an individual being
but as an omnipresence from which all natural laws
OBJECTIVES
To review the philosophy of the San˙khya
darsana and its influence upon A¯ yurveda.
To understand the framework and
application of qualitative differences in
yurveda.
To introduce and detail the humoral system
of A¯ yurvedic medicine.
12 PART 1: Theory and practice of A-yurveda
emanate. Arising from mahat is aham. kara, the principle
that fragments the unity of God into an individual
sense of self. Aham. kara is in many ways similar to
the psychological concept of the ego, as a force that
separates each of us into an individualised and incomplete
experience of the Whole. When this principle of
aham. kara is at work in our consciousness, we each
think that we are unique people. More closer to the
truth is that only the conditions of the individual existence
are different, not the function of aham. kara. It is
the sense of ‘me’ that is aham. kara, the same sense of
‘me-ness’ that is possessed by each individual being.
Aham. kara resonates within the entire spectrum of
individualised existence, from a purely aesthetic or
abstract sense of self, to physiological activities such as
the immune system that function to maintain that
‘self-ness’.
From aham. kara issues three primordial qualities,
the mahagun.as, called sattva, rajas and tamas. In
one sense, the mahagun.as represent qualitative differences
within the entire spectrum of individualised
existence. Sattva can be thought of as the essence of
creation, the quality of perception, clarity, equanimity
and light. Rajas is the energy of creation, the quality
of movement, change, transformation and colour.
Tamas is the physical constitution of the created universe,
the quality of cohesion, stasis, inertia and darkness.
In regard to perceptual distinctions, sattva is
also the principle of subjectivity, and from sattva
arises the mind (manas), the five jna indriyas
(‘sense organs’, i.e. ears, eyes, nose, mouth and skin),
and the five karma indriyas (‘organs of action’, i.e.
mouth, hands, limbs, genitalia and eliminative
organs). Sattva thus embodies the essence of experience,
the living subjective knowledge obtained from
the objective experience. In contrast, tamas represents
the object, the inanimate gross matter of the
universe, devoid of sentience, and the confusion of
subject with object. Tamas gives rise to pure physicality,
such as the house that needs to be repaired and
renovated, and the body (annamaya kosa, ‘food
sheath’) that is released upon death. The emotional
intensity with which we react to tamasic experiences
is one example of just how powerfully subject becomes
enmeshed with object, giving rise to dukha (‘dissatisfaction’).
Existing between sattva and tamas is
rajas, which acts as the catalyst that binds subject
with object, connecting the subjectivity of mind and
sense with the physical universe.
From tamas arises the five tanmatras, the subtle
aspects of the material universe perceived by the five
jna indriyas. The five tanmatras are sabda
(‘sound’), sparsa (‘touch’), rupa (‘sight’), rasa
(‘taste’) and gandha (‘smell’). From each of these subtle
elemental aspects arises the panca mahabhu tas
(‘elements’). These five elements are the basic principles
of the universe and as such are the primary components
of the human body. They are:
1. Pr.thvı: earth, or the principle of inertia
2. Ap: water, or the principle of cohesion
3. Tejas: fire, or the principle of radiance
4. Vayu: wind, or the principle of vibration
5. A kasa: ether, or the principle of pervasiveness.
It is incorrect to consider the mahabhu tas as ‘elements’
in the scientific sense of the word, as they are
contained in varying proportions within the most
minute subatomic phenomena. They are principles
that provide the impetus for the creation of grosser
materials, but are still to some extent a philosophical
concept, in much the same way that the most subtle
aspects of quantum theory remain unproven.
Each of the mahabhu tas forms different tissues of
the body. As the principle of pervasiveness akasa
relates to all hollow or empty places in the body, such as
the orifices, channels and pores, as well as the ears that
perceive the tanmatra of sabda (‘sound’), and the different
sounds that the body produces (e.g. during vocalisation,
respiration, myocardial activity, nervous
system activity etc.). From vayu arises the skin, which
perceives the tanmatra of sparsa (‘touch’), and
relates to the activities of the respiratory system. From
tejas arises the eyes, which perceives the tanmatra of
rupa (‘sight’), and is responsible for activities such as
digestion and perception. From ap arises the tongue,
which perceives the tanmatra of rasa (‘taste’), and is
responsible for fluid metabolism in the body, and to bind
the tissues together. From pr.thvı arises the nose, which
perceives tanmatra of gandha (‘smell’), and along
with ap is responsible for the physical constitution of
the body.
2.2 THE gun. as
The evolution of the mahabhu tas gives rise to the distinction
of qualitative differences that can be objectively
determined. In other words, one mahabhu ta
Theory 13
will display certain qualities that differentiate it from
another mahabhu ta. It should be clear to the reader
that individual mahabhu tas are impossible to perceive,
and admixtures thereof perhaps too complex to
quantify. While the mahabhu tas and thus the totality
of corporeal existence cannot be perceived objectively,
their presence can be inferred by the manifestation of
certain qualities. To facilitate an understanding
between the differences of the mahabhu tas,
yurvedic medicine maintains a list of qualities called
the gurvadi (‘ten pairs of opposite’) gun.as (‘qualities’),
shown in Table 2.1.
Each of the gurvadi gun.as is associated with
a particular mahabhu ta, and its opposite quality will
be manifest in a mahabhu ta that has an opposing
action or effect. For example, the mahabhu ta of
pr.thvı (‘earth’) is associated with the quality of guru
(‘heavy’); the opposing quality of laghu (‘light’) is
associated with the mahabhu ta of vayu (‘wind’).
Thus to some extent pr.thvı and vayu have opposing
forms and actions. Each pair of opposites is only one
specific dimension in an interaction, however, with
each subsequent pair representing a contrasting
dimension. By recognising several different dimensions
of interaction the result is a multidimensional
model that explains the complexity of interactions
that occur between the mahabhu tas. Thus while
pr.thvı (‘earth’) displays the quality of guru (‘heavy’),
it is also considered to be ruks.
a (‘dry’). Vayu (‘wind’)
displays the opposite quality of laghu (‘light’), but is
also ruks.
a (‘dry’). The relationship between pr.thvı
and vayu is therefore complex, displaying both similar
and opposing qualities. Table 2.2 demonstrates the
relationship of the gurvadi gun. as with the
mahabhu tas.
While all ten pairs of opposite qualities are generally
considered in A¯yurveda, for the purposes of diagnosis
and treatment they are usually whittled down to
three dominant dimensions of interaction that in
large part guide the manifestation of all subsequent
qualities, called the upakarmas (Table 2.3). As we
Guru (‘heavy’) Laghu (‘light’)
Manda (‘slow’) Tiks.n.
a (‘fast’)
S
ita (‘cold’) Us.n.
a (‘hot’)
Snigdha (‘greasy’) Ruks.a (‘dry’)
S
laks.na (‘smooth’) Khara (‘rough’)
Sara (‘solid’) Drava (‘fluid’)
Mr.du (‘soft’) Kat.hin.a (‘hard’)
Sthira (‘stability’) Cala (‘movement’)
Suks.
ma (‘subtle’) Sthula (‘obvious’)
Visada (‘friction’) Picchila (‘slimy’)
TABLE 2.1 The gurva - di gun.as: ten pairs of opposite
qualities.
Pakrti
Mahat
Ahamkara
Sattva
Manas Sabda
Akasa
Vata Pitta Kapha
Vayu Tejas Ap Prithvi
Sparsa Rupa Rasa Gandha
Jnana indriyas
Karma indriyas
Rajas Tamas
Figure 2.1 The sa-n . khya darsana.
14 PART 1: Theory and practice of A-yurveda
will see, these upakarmas form the basis of the six
samana karmas used in A¯yurvedic therapeutics (see
Ch. 11).
2.3 THE tridos.a THEORY
When the ancient seers of A¯ yurveda contemplated the
human body they must have had a sense of its incredible
intricacy. An advanced knowledge of human
anatomy described in the Susruta sam. hita, combined
with keen observations on the nature of being
that is the hallmark of Indian spirituality, provided for
an exceedingly lucid physiological model in A¯yurvedic
medicine. This model, however, is based on the notion
that the human body is a holographic representation
of the macrocosm. A¯yurveda teaches that within our
being, and within our bodies, exist all the clues and
data we need to understand the universe: tvat tvam
asi (‘thou art that’) commands the sage of the
Upanis.ads. We are, after all, as astronomers tell us,
children of the stars.
With this insight into the complexity of our origin
the sage understands that the knowledge of the body is
never complete, a truth that is painfully obvious to
anyone who tries to keep abreast of the myriad developments
and contradictory opinions of medical science.
The ancient seers knew well this merry-go-round
of shifting phenomena and perceptions, identifying it
as a property of sam. sara. According to this understanding
sam. sara represents the inexorable law of
change, that no subject or object ever remains completely
static. This means that the definitive conclusions
drawn today eventually become the redundancies
of tomorrow because the stream of data upon
which these conclusions were based has changed. To
use an analogy, the nature of objectivity is akin to the
ancient light of the stars that fills the heavens at night:
what we see now, objectively, has already become
something else. On a physical level our response to any
experience is affected by the slight delay it takes for our
nervous system to receive and process the sensory
information and output an appropriate response.
Although for the most part imperceptible, this time lag
means that our response is conditioned by the past,
rather than what is actually happening in the
moment.
Unlike a completely objective science, A¯yurveda is
orientated to help the practitioner understand the
nature of sam. sara. To do this the A¯yurvedic practitioner
implements an approach that arises from
principles that are based on the spiritual teachings
of the Vedas, as well as the experiences of the Selfrealised
sages that have passed beyond the edges of
human consciousness. According to tradition, the
principles of A¯ yurveda are emanations of an
unchanging and eternal truth that reside in mahat.
In contrast, modern science is based upon the systematic
observation, experimentation and analysis
of sam. sara. The limits of human perception,
including the technology that expands that awareness,
are unconsciously guided by the principle of
aham. kara. Aham. kara represents the act of naming,
identification and discrimination. It creates
a vocabulary, a semantic description of a conditioned
reality that lulls the scientist into believing in
the idea of objectivity, that the individuated self can
somehow observe the machinations of sam. sara
without that perception itself being affected. The
ancient sages of A¯ yurveda did not seek to understand
the minutiae of the human body nor pretended
Mahabhutas Tanmatras Gun.as
Pr.thvı (‘earth’) Gandha (‘smell’) Guru, manda, sthira, kat.hin. a, sthu la, sara
Ap (‘water’) Rasa (‘taste’) S ita, snigdha, mr.du, guru, drava, manda
Tejas (‘fire’) Rupa (‘sight’) Us.n.
a, laghu, tiks.n.
a, drava
Vayu (‘air’) Sparsa (‘touch’) Laghu, ruks.a, cala, visada, khara, suks.ma
A
kasa (‘pervasiveness’) S abda (‘sound’) Suks.
ma, visada
TABLE 2.2 Relationship between the mahabhu tas, tanmatras and gun.as.
Guru (‘heavy’) Laghu (‘light’)
S
ita (‘cold’) Us.n.
a (‘hot’)
Snigdha (‘greasy’) Ruks.
a (‘dry’)
TABLE 2.3 The upakarmas.
Theory 15
to have an objective perspective, but instead focused
their attention on discovering the principles behind
physiological activities. Thus when encountering a
disease the A¯yurvedic practitioner can largely
ignore the complexity of pathological definitions
and seek to understand the principle of the disease,
thereby to develop a corresponding principle of
treatment.
Having arisen from the mahabhu tas the human
body can be seen to exhibit three principles of function,
called vata, pitta and kapha:
Pr.thvı (‘earth’) and ap (‘water’) form kapha
Tejas (‘fire’), and to a lesser extent ap (‘water’)
and vayu (‘wind’) form pitta
Vayu (‘wind’) and akasa (‘pervasiveness’) form
vata.
These three principles of function are called dos.as
because they are subject to influences from both
within and without. The term dos.a literally means
‘blemish’ because it is the increase, decrease and disturbance
of one, two or all three of the dos.as that are
responsible for all pathological changes in the body.
Each dos.a has a specific praman.a (‘quantity’), gun.a
(‘quality’) and karma (‘action’) in the body. In an
undisturbed state their function is said to be avikr.ta
(‘normal’), the result of which is arogya (the ‘absence
of disease’). Foods, habits and environmental factors
that are contrary to the qualities of a particular dos.a
bring about its decrease, while foods, habits and environmental
factors that are similar to a particular dos.a
bring about its increase. Both of these states of
increase (vr.ddhi) and decrease (ks.aya) are considered
abnormal (vikr.ta), but it is increase that causes
major disturbances, while decrease typically causes
only minor disturbances.
The three dos.as are traditionally correlated with
three types of eliminatory products: vata is synonymous
with ‘wind’ (i.e. flatulence), pitta with ‘bile’,
and kapha with ‘phlegm’. Although the descriptors of
‘wind’, ‘bile’, and ‘phlegm’ do not describe the complete
activities of the dos.as, they provide a convenient
way to understand the implications of their manifestation
when in a disturbed state.
Vata dos.a
Vata comes from the Sanskrit root word ‘va’, referring
to the qualities of movement and enthusiasm,
and is the catalyst for all functions in the body to the
extent that without its involvement pitta and kapha
are said to be lame. The Caraka sam. hita states that
vata is the grossest manifestation of the divine ‘wind’,
and is responsible for the function of the entire body
(tantra yantra dhara) and the originator of every
kind of physiological action or anatomical structure
(ces.ta pravartaka). Vata promotes and regulates the
activities of the mind, carrying the perceptions of sensory
cognition (jna indriyas) to the effector
organs (karma indriyas) for a response. As the wind
or ‘flatus’ that expels the faeces, vata also promotes
the expulsion of all wastes from the body, as well as the
ejaculation of semen and the birthing of a baby.
The activity of vayu is present in conception, drawing
the sperm and ovum together, guiding embryonic development.
Given the important role that vata plays it is
perhaps no surprise that when it is retained or blocked
in the body it becomes a major pathogenic influence.
As you may recall, vata comprises the
mahabhu tas of akasa and vayu. When vata is
disturbed the pervasive nature of akasa and the catabolic
activity of vayu represent widespread degenerative
changes in the body, characterised by a lightness
(laghu) and dryness (ruks.
a) of the tissues, which in
turn promotes roughness (khara) and friction
(visada) in the body. Vata is also sita (‘cold’) in nature
although only because vata assumes either sita
(‘cold’) or us.n.
a (‘hot’) gun.as when exposed to their
presence. Although vayu and akasa are neutral in
temperament the physical body is dominant in pr.thvı
(‘earth’) and ap (‘water’). Together, pr.thvı and ap
create a cooling, solidifying influence, and thus vata
assumes a cold temperament in the body.
The primary qualities of vata are laghu (‘light’),
sita (‘cold’), ruks.
a (‘dry’), cala (‘movement’),
visada (‘friction’), khara (‘rough’), and suks.
ma
(‘subtle’).
Pitta dos.a
The function of pitta in the body is to provide heat
due to the predominance of tejas in its composition,
represented by the catabolic or ‘cooking’ action of
digestion. This notion of cooking the ingested food,
however, also extends to the concept of metabolism,
and thus pitta is associated with metabolically active
organs such as the liver, skin and blood. The term
16 PART 1: Theory and practice of A-yurveda
pitta is derived from the root word tapas, which
means ‘to heat’ or ‘glow’. Pitta also contains an
aspect of ap in its constitution and thus to some extent
displays snigdha (‘greasy’) and drava (‘fluid’) properties,
characterised by the greasy, flowing and ‘mobile’
(sara) nature of bile, blood and sweat. Pitta is also
laghu (‘light’) and tiks.n.
a (‘sharp’) in nature, characterised
by the catabolic action of tejas and vayu that
act together to combust solid substances into pure
expressible energy.
The primary qualities of pitta are laghu (‘light’),
us.n.
a (‘hot’), snigdha (‘greasy’), tiks.n.
a (‘sharp’),
sara (‘movement’), and drava (‘fluid’).
Kapha dos.a
In many ways kapha is opposite in nature to pitta,
attending to the structural functions of the body,
lubricating, moisturising, nourishing and providing
support. Comprising pr.thvı and ap, kapha most
strongly relates to the physical structure of the body,
and is thus sthira (‘solid’), guru (‘heavy’), and
sthu la (‘gross’) in nature. The term kapha is derived
from the root word slis.
, which means ‘to embrace’,
referring to the snigdha (‘greasy’) and picchila
(‘slimy’) qualities that in combination with solidity
and substance bind tissues together. These greasy and
slippery properties of kapha also describe the nature
and function of the generative organs, the creation of
new life, as well as the lactating breast that can nourish
another being.
The primary qualities of kapha are guru (‘heavy’),
sita (‘cold’), snigdha (‘greasy’), sthira (‘stable’),
mr.du (‘softening’), and picchila (‘slimy’).
2.4 Stha na: RESIDENCE OF THE dos.as
Despite the reality that each dos.a is involved in physiological
processes all over the body, each also maintains
a primary ‘seat’ of influence, or sthana. To some
extent this idea is related to the often used transliteration
of the dos.as; i.e. wind, bile and phlegm. As the
dos.a of wind, vata is located in the antra (‘colon’)
and basti (‘bladder’), governing the regions of the
body from the umbilicus downwards. As the dos.a of
bile, pitta is located in organs such as the amasaya
(‘stomach’), yakrit (‘liver’) and plıhan (‘spleen’),
governing the area between the umbilicus and the
diaphragm. As the dos.a of phlegm, kapha is located
primarily in phuphusa (‘lungs’) and hr.daya
(‘heart’), governing the areas from the diaphragm
upwards.
2.5 Ka la: TIMING OF THE dos.as
Kala (‘time’) relates to the influence of the dos.as in
a variety of natural cycles: over a period of time such
as in a day or a lifetime, or in specific processes, such
as in digestion or disease. In every situation the
yurvedic practitioner attempts to understand the
state of the dos.as. Generally speaking, kapha is dominant
after sunrise and sunset, at the beginning stages
of digestion (in the mouth and stomach), during childhood
(balya) and in the congestive, prodromal stage
of disease. Pitta is dominant at midday and midnight,
in the middle portion of digestion (in the lower fundus
of the stomach and small intestine), during mid-life
(madhya), and in the inflammatory or acute stage of
disease. Vata is dominant in the hours before dawn
and sunset, in the latter part of digestion (in the
colon), in the latter stages of life (rn.
a), and in the
chronic and degenerative stages of disease.
2.6 Tridos.a laks.an. as:
SYMPTOMOLOGY OF THE dos.as
The knowledge of which physical symptoms are associated
with a particular dos.a or group of dos.as is the
first step by which an A¯yurvedic practitioner gathers
clinical information, formulates a diagnosis and
implements a principle of treatment. Thus certain
symptoms are generally correlated with the effects of
a particular dos.a, based on the qualities that dos.a
tends to exhibit. Thus the us.n.
a, tiks.n.
a and drava
qualities of pitta suggest conditions such as burning
sensations and diarrhoea; the manda, snigdha and
sita qualities of kapha suggest catarrhal conditions
and lethargy; and the ruks.
a, laghu and sita properties
of the vata suggest wasting and degenerative
processes. In actual practice, however, each type of
disease is further classified according to the dos.as,
even though a particular disease may be generally correlated
with a particular dos.a. Thus while a symptom
such as diarrhoea is a manifestation of the us.n.
a and
Theory 17
drava qualities of pitta, an A¯yurvedic practitioner
will ascertain whether secondary characteristics suggest
that the origin of the disease is other than pitta.
Thus in paittika variants of diarrhoea the patient
will complain of burning sensations, thirst and a high
fever, indicative of the us.n.
a properties of pitta. If the
patient discharges much mucus and complains of
coldness and lethargy, then the diarrhoea might be
classified as kapha, indicated by the sita, manda and
snigdha properties of the symptomology. If the
patient experiences frequent motions but only evacuates
a relatively small volume, with much pain and
flatulence, then the diarrhoea might be classified as
vata, indicated by the ruks.
a, cala, and sita properties
of the secondary symptoms. Thus a treatment regimen
would be created to address the underlying cause
of the condition, as well as address the primary symptomology.
The following are descriptions of vata, pitta and
kapha in normalcy, as well as in a state of ‘increase’
(vr.ddhi) and ‘deficiency’ (kasaya). Generally speaking,
the practitioner takes note of the increased state
of a given dos.a, not the deficiency, because it is an
increased state of the dos.as which is responsible for
causing disease.
Vata laks.an.as
Vata in normalcy protects the body by being the primary
catalyst for all actions within it. Vata bestows
enthusiasm and desire, inspiration and expiration, all
activities of body, mind, sense and speech, sexual function
and the initiation of the urge and expulsion of
wastes. When in an increased state, vata produces
emaciation and cachexia, a desire for hot food and
drinks, a fear of cold, tremors and spasm, abdominal
distension, constipation, weakness, fatigue, distortion
of sensory function, excessive talking, giddiness, confusion,
irreverence, fear, anxiety, nervousness, and
black, blue, orange or clear discolorations of the skin,
eyes, urine and faeces. When vata is in a decreased
state there is general bodily dysfunction, loss of sensation
and consciousness and the general characteristics
of a kapha increase.
Pitta laks.an.as
Pitta in a normal state attends to digestion and processing
of wastes, appetite and thirst, complexion, eyesight,
intelligence, courage and bravery, and
suppleness of body tissues. When increased, pitta
Pitta
12
6
9 3
Kapha Vata
Hot
Middle age
Youth
Acute
Summer
Chronic
Golden age
Wet
Light
Winter
Esophagus
Colon
Stomach
Fall
Spring
Pylorus
Abdomen* Small intestine*
Ileocecal valve
Cold
Dry
Heavy
Childhood
Infancy Dying
Old age
Degenerative
Subacute
Figure 2.2 The tridos.ic wheel of life.
18 PART 1: Theory and practice of A-yurveda
promotes excessive appetite and thirst, burning sensations,
diarrhoea, anger, and yellow, red or green discolorations
of the skin, eyes, urine and faeces. If pitta
is in a decreased state the digestion will be poor, the
skin will lose its lustre, and the patient will complain of
the general symptoms of an increase in vata and
kapha.
Kapha laks.an.as
The function of kapha in the body is to provide stability,
structure, lubrication, endurance and strength. In
an increased state, kapha results in a slow and sluggish
digestion, excessive salivation, abundant phlegm
and catarrh, lassitude, a desire for sleep, heaviness,
coldness, obesity, dyspnoea, cough, sneezing, itching,
and whitish, pink or clear discolorations of the skin,
eyes, urine and feces. If kapha is decreased within the
body there will be dizziness, emaciation, looseness and
friction in the joints, palpitations, dry mucosa and the
general symptoms of vata increase.
For clarification, Table 2.4 describes the basic
characteristics and the increased (vr.ddhi) symptoms
of each dos.a, as well as the effect of the dos.as upon
the mind (discussed in more detail in Ch. 3). Where
signs and symptoms include more than one dos.a this
is taken to be a mixed condition (i.e. vata-pitta, vatakapha,
kapha-pitta, vata-kapha-pitta).
2.7 Caya and kopa: INCREASE AND
VITIATION OF THE dos.as
yurveda differentiates between a dos.a in an
‘increased’ state (caya) and in a dos.a in a ‘vitiated’
state (kopa). Generally, when a dos.a is in an increased
state (caya, vr.ddhi) its effects are usually limited to
the physiological activities and the sthana it governs,
with clearly definable signs and symptoms that relate
only to that dos.a. When in a vitiated (kopa) state,
however, the affected dos.a can begin to affect the
other dos.as, resulting in a condition which is more
complex, often with contradictory features, presenting
greater difficulties in treatment. An example is haemorrhoids
secondary to constipation, which may be the
result of an increase in vata, eventually worsening to
bleeding anal fissures because of the subsequent
involvement of pitta. Thus, in this example, the result
of vata kopa is a combined vata-pitta condition.
It is said that one can become well by grace or disgrace
by taking the appropriate action when a dos.a is
in an increased or vitiated state, respectively: obviously
the former is easier to treat. In a balanced state the
dos.as are referred to as avikr.ta, or ‘normal’.
2.8 Dos.agati: THE dos.as IN
ASSOCIATION WITH THE gun. as
The dynamics of the increase, vitiation and normalcy
of the dos.as is directly related to the influence of the
gun.as. One need only look at the corresponding opposite
gun.a to understand how the effects of a gun.a can
be countered. For example, vata displays the characteristic
of ruks.
a (‘dry’), and when in an increased state
this quality will be transferred to the body, with symptoms
such as dryness and cracking of the heels. The
use of a medication, such as taila (sesame oil), that
displays the corresponding opposite quality of
snigdha (‘greasy’) would thus be applied to alleviate
ruks.
a and return vata to normalcy. If vata is in a
vitiated state, however, and promotes the increase of
pitta, this could manifest as bleeding cracks on the
heels. Thus the principle quality of snigdha would
need to be combined with the quality of sita to relieve
the additional symptoms of heat, using perhaps
coconut oil or ghr.ta (clarified butter), which have both
‘cooling’ (sita) and ‘greasy’ (snigdha) properties.
Us.n.
a (‘hot’) and sita (‘cold’) are the primary
gun.as that drive the increase, vitiation and pacification
of the dos.as:
The qualities of vata (i.e. ruks.
a, laghu, khara,
visada, cala) in association with us.n.
a results in
the ‘increase’ (caya) of vata. These same qualities
(i.e. ruks.
a, laghu, khara, visada, cala) in association
with sita brings about the ‘vitiation’ (kopa)
of vata. Qualities that are opposite in nature to
vata (i.e. snigdha, guru, manda, picchila,
sthira) in association with us.n.
a bring about its
return to normalcy (samya vata).
The qualities of pitta (i.e. tiks.n.
a, laghu, drava,
sara) in association with sita results in the
‘increase’ (caya) of pitta. These same qualities (i.e.
tiks.n.
a, laghu, drava, sara) in association with
us.n.
a bring about the ‘vitiation’ (kopa) of pitta.
Theory 19
Dos.a
Vata
Pitta
Kapha
Gun. a
Ruks.
a,
laghu,
sita,
khara,
visada,
cala
Us.n.
a,
laghu,
snigdha,
tiks.n.
a,
sara
Guru,
snigdha,
picchila,
sita,
sthu la,
sara,
manda
Colour
(varna)
Black,
blue,
brown,
orange,
clear
Red,
yellow,
green
Clear,
white
Digestion
(agni)
Irregular,
sensitive
digestion; colic
and bloating;
astringent
taste in mouth
Strong, quick
digestion; acid
reflux, loose
motions; bitter
taste in mouth
Slow, dull
digestion;
epigastric
heaviness,
catarrh;
sweet taste
in mouth
Symptoms of increase
(vr.ddhi)
Debilitating pain; loss of
function; irregularities,
abnormalities, deformities;
fragility, wasting; dryness,
stiffness, friction, brittleness,
spasm, tremor; strong aversion
to cold; symptoms worse with
cold or dry weather; symptoms
worse in early morning and late
afternoon
Burning pain, burning
sensations; fever, thirst,
inflammation, ulceration,
purulence; haemorrhage, foul
smell; strong aversion to heat;
symptoms worse with hot
weather; symptoms worse at
mid-day and in mid-night
Dull aching pain; lethargy,
catarrh; itching, hypertrophy,
oedema, obesity, cysts,
tumours; mild aversion to cold;
symptoms worse with cold and
wet weather; symptoms worse
in mid-morning and midevening
Waste products
(malas)
Faeces: small amount, constipation,
dry, painful and rough evacuation;
dark brown to black in colour
urine: decreased volume,
increased frequency; tenesmus;
without colour or dark orange to
brown; frothy or very greasy
sweat: minimal volume, even with
exertion
mucus: diminished secretion; dry,
stringy, difficult to expectorate
Faeces: moderate volume,
increased frequency; watery, quick
expulsion; burning sensation;
yellow, green or reddish
discolorations, with blood
urine: moderate volume, increased
frequency; burning sensation;
yellow to green in colour, blood
sweat: profuse without exertion,
malodorous
mucus: moderate secretion;
yellowish to green, blood
Faeces: large volume, decreased
frequency; solid, heavy, slow
evacuation; rectal itching; whitish
discoloration with mucus
urine: increased volume,
decreased frequency; mucus,
turbid, calculi; clear or white in
colour
sweat: profuse only with exertion;
sweet odour
mucus: copious secretion; easy
expectoration; clear to white in colour
Mind and mental function
(manas)
Primarily auditory
balanced: enthusiastic, motivated,
joyful, artistic
imbalanced: scattered,
unsteadiness of mind, poor
concentration, restless, anxious,
insecure, fearful, lonely, depressed
(bipolar), insomnia, delusional; fear
of cold
Primarily visual
balanced: courageous, intelligent,
disciplined
imbalanced: impatient,
judgmental, driven, controlling,
angry, violent, fanaticism,
insomnia, hallucinatory; aversion to
heat
Primarily kinesthetic
balanced: compassionate,
generous, nurturing
imbalanced: slowness, dullness,
apathy, attachment, sentimentality,
worry, greediness, grief, depression
(unipolar); desire for hot, aversion
to cold
TABLE 2.4 Tridos.a laks.an. as : signs and symptoms of the dos.as.
20 PART 1: Theory and practice of A-yurveda
Qualities that are opposite in nature to pitta (i.e.
manda, guru, sara, sthira) in association with
sita bring about its return to normalcy (samya
pitta).
The qualities of kapha (i.e. snigdha, guru, sthira,
manda, picchila) in association with sita results
in the ‘increase’ (caya) of kapha. These same qualities
(i.e. snigdha, guru, sthira, manda, picchila)
in association with us.n.
a bring about the ‘vitiation’
(kopa) of kapha. The opposite qualities (i.e. ruks.
a,
laghu, cala, tiks.n.
a, visada, khara) in association
with us.n.
a bring about its return to normalcy
(samya kapha).
2.9 THE SUB-dos.as: SUBDIVISIONS
WITHIN EACH dos.a
In order to differentiate the specific actions of each
dos.a they are in turn divided into five sub-dos.as each.
While the sub-dos.as of vata (i.e. the five pran.as of the
pran.amaya kosa) have long been identified in
yurveda and allied disciplines such as hatha yoga,
the approach of dividing pitta and kapha into five
subcomponents appears to be a relatively new innovation,
first appearing in the work of Va¯gbhat.
a (c. 600
CE). The approach of delineating five subcomponents
for each dos.a is not integral to understanding the
basic theory of A¯ yurveda, but it does provide the practitioner
with a greater realm of subtly to work within,
sometimes providing for specific therapies that can
affect a particular aspect of the dos.as. By studying the
sub-dos.as we can see how the specific activities of tridos.
a begin to interact with specific elements of physiological
function, leaving the emphasis of principle and
entering into the realm of specificity.
2.10 SUB-dos.as OF va ta
Pran.a vayu
Udana vayu
Samana vayu
Apana vayu
Vyana vayu.
The sub-dos.as of vata are the five vayus, or ‘winds’ of
the body, but should not be confused with the vayu of
the mahabhu tas.
Pran.a vayu
Pran.a vayu is the first and most important of the five
vayus, and ultimately all of the other vayus are really
just permutations of pran.a. Pran.a initiates and controls
all binary functions in the body, such as inhalation
and exhalation, contraction and expansion, and
stimulation and relaxation. Pran.a animates the cells
of the body as the vital force, entering into the body
and into the hr.daya (‘heart’), moving upwards to the
brain, activating the indriyas (‘senses’), citta (‘mind’)
and buddhi (‘intellect’). Specifically, pran.a attends to
the maintenance of cardiopulmonary activity, governs
ingestion, chewing and swallowing, and initiates
expectoration, sneezing and belching. Pran.a is the
bridge between the physical and astral bodies and,
when death occurs, pran.a leaves the body. Symptoms
of a disturbance to the function of pran.a include
anxiety, central nervous system dysfunction and accumulated
toxins. Pran.a may be restored to normalcy by
the practice of pran.ayama, good nutrition and adequate
rest.
Udana vayu
Udana vayu is derived from the root word ‘ud’ meaning
‘upward’, and thus represents the upward moving
energy of the body, located in the chest. Udana is in
many respects similar to pran.a, but is considered to be
lighter (laghu) in nature, and acts as the complement
of pran.a. Thus udana governs exhalation, removing
carbon dioxide from the alveoli, whereas pran.a governs
inhalation and the absorption of oxygen. Udana
governs speech, controls the tongue, initiates effort,
promotes enthusiasm, and together with pran.a, governs
memory. As the upward moving force udana initiates
growth, such as the development of a child
learning to walk, or as the force that raises consciousness
to new levels. Udana lifts the intent of our aspirations
and desires to the heavens above. Upon death
udana compels consciousness to leave the body and
enter the astral realms, and guided by karma, propels
the soul to its next manifestation. Disorders of udana
include suffocation, hyperventilation, hiccoughs,
choking, sleep apnoea, emphysema, hoarseness and
kundalinı disorders. And, because udana and pran.a
are similar, a dysfunction of one will most likely be
simultaneous with a dysfunction of the other.
Measures to balance udana include mindfulness of
Theory 21
breath meditation (anapanasati bhavana) and the
practice of pran.ayama.
Samana vayu
Samana vayu is located in the amashaya, and initiates
the function of pacaka, the aspect of pitta that
attends to digestion. Samana promotes thirst, hunger
and satiety, facilitates the separation of waste from
nutrient, and assists in assimilation. The movement of
samana within the body is sideways, descriptive of
the movement of chyme through the gastrointestinal
tract. Samana assesses or ‘measures’ the metabolic
needs of the body and guides the process of anabolism
and catabolism. Samana is said to display a radiant
quality, and when functioning correctly, displays that
quality within the mind and body. Disorders of
samana vayu include most problems of digestion,
including gastric reflux, hiatus hernia, dyspepsia, biliousness,
diarrhoea, constipation and diverticulitis.
Measures to correct samana include following an
appropriate diet (see Ch. 7), and the use of
panapacana (‘digestive stimulant’) remedies such
as Yava (Trachyspermum ammi) and S un.t.
(Zingiber officinalis) to enkindle digestion.
Apana vayu
Apana vayu is located in the sacral plexus, primarily
the vasti (‘bladder’) and antra (‘colon’), governing
the function of the pelvic organs. The movement of
apana is downward, controlling the activities of
pran.a and udana by creating a negative pressure in
the chest. Apana is said to arise with the first breath
after birth, in which pran.a becomes rooted in the
body to sustain life. Apana is the root of all other
vayus in the body and controls their function, just as
a young child flying a kite measures how much string
to let out in order for the kite to fly. To use another
analogy of the traditional Indian family, pran.a is like
the husband coming in and going out, providing the
material sustenance, whereas apana is the wife,
rooted in the home, coordinating all of its activities.
Despite the social importance given to the head of the
family, however, the household and the health of the
family rest with the mother. Thus, if there is a problem
with apana vayu this dysfunction will eventually
affect all the other vayus in the body. Apana governs
the excretion of wastes, menstruation and ejaculation,
facilitates the meeting of the ovum and sperm
during conception, and is responsible for the expulsion
of fetus during labour. Apana governs gross motor
functions, like walking, jumping and running. In the
psycho-spiritual realm apana guides the process of
manifestation, moving potentiality downward into
actuality. As the downward moving force apana contains
kundalinı, placing limits upon the evolution of
consciousness, and in this respect is opposite to
udana. Disorders of apana vayu include miscarriage,
premature ejaculation, flatulence, retained
urine, urinary incontinence, dysmenorrhoea, uterine
prolapse, prolapse of the colon, ectopic pregnancy,
haemorrhoids and infertility. Steps that can be taken
to correct the flow of apana vayu include the use of
‘grounding’ herbs such as Goks.ura root (Tribulus terrestris),
as well as purgatives (virecana) such as
Vid.
an. ga (Embelia ribes) and Trivr.t (Operculina
turpethum) and enema (vasti) therapy to direct apana
vayu downwards. Apana influences the other vayus
to such a degree that they may be treated in an
Box 2.1 Pran. ayama and digestion
Pran.ayama is a breath-control technique that modulates
the nature and duration of breathing, emphasising
aspects of inhalation, exhalation, and the
pauses that exist between them. As we inhale pran.a
is brought into the body, where it descends and
meets with apana vayu. During exhalation apa-na
rises to meet with pran.a. Holding the breath after
inhalation moves pran.a towards apana, and holding
the breath after exhalation moves apana towards
pran.a. The activities of pran.a and apana, in turn,
impact upon the function of agni, the flame of digestion
and metabolism that resides between them.
During inhalation pran.a activates agni causing it to
rise upwards, burning the ingested food. Upon exhalation
agni is drawn downwards, transferring the
waste products of digestion downwards to apana
vayu to be eliminated. Thus an exhalation that is twice
as long as the inhalation ensures that waste products
are properly eliminated. When apana vayu is excessive
it limits the capacity of pran.
a to enter into the
body, and thus the general practice of lengthening the
exhalation in relation to the inhalation is a useful
approach to rid the body of wastes and optimise
health. This technique is used only for the duration of
pran.ayama and should not replace normal, relaxed
diaphragmatic breathing at other times.
22 PART 1: Theory and practice of A-yurveda
indirect fashion by giving direct treatment to apana.
By strengthening the mother, the whole family is likewise
strengthened.
Vyana vayu
Vyana vayu is rooted in the hr.daya (‘heart’) but circulates
through the body as spiral currents, moving
like a wheel. Vyana governs circulatory function, distributing
oxygen, nutrients and heat throughout the
body. On a more subtle level vyana also circulates
emotions and feelings in the body, and thus unresolved
emotional issues may locate themselves in certain
areas within the body and affect the function and flow
of vyana in these areas. Vyana also provides the
impetus for gross motor function, discharging the
nervous impulse and stimulating the flow of secretions,
including the movement of lymph. Disorders of vyana
include cyanosis, poor circulation, cold intolerance
and problems with coordination. Measures to correct
the flow of vyana involve regular exercise, a healthy
emotional life, and the moderate use of stimulants
such as S un.t.
(Zingiber officinalis) and Guggulu
(Commiphora mukul).
 





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)

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