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

A¯

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.

a¯: 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

A¯

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 Saｯnｷkhya darsｴana

An important component underlying the theoretical

basis of A¯ yurveda is the Saｯn ｷ khya darsｴana, 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 Vedaｯnta. 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ｯ) 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

S´

iva and transforming it into the active energy of

prakr. ti.

According to the Saｯn˙khya darsｴana, 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 Saｯn˙khya

darsｴana and its influence upon A¯ yurveda.

● To understand the framework and

application of qualitative differences in

A¯

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. kaｯra, the principle

that fragments the unity of God into an individual

sense of self. Aham. kaｯra 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. kaｯra 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. kaｯra. It is

the sense of ‘me’ that is aham. kaｯra, the same sense of

‘me-ness’ that is possessed by each individual being.

Aham. kaｯra 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. kaｯra 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ｯna indriyaｯs

(‘sense organs’, i.e. ears, eyes, nose, mouth and skin),

and the five karma indriyaｯs (‘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 kosｴa, ‘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 tanmaｯtraｯs, the subtle

aspects of the material universe perceived by the five

jｯna indriyaｯs. The five tanmaｯtraｯs are sｴabda

(‘sound’), sparsｴa (‘touch’), ruｯpa (‘sight’), rasa

(‘taste’) and gandhaｯ (‘smell’). From each of these subtle

elemental aspects arises the panｯca mahaｯbhuｯ 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ｯ: earth, or the principle of inertia

2. Ap: water, or the principle of cohesion

3. Tejas: fire, or the principle of radiance

4. Vaｯyu: wind, or the principle of vibration

5. Aｯ kaｯsｴa: ether, or the principle of pervasiveness.

It is incorrect to consider the mahaｯbhuｯ 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 mahaｯbhuｯ tas forms different tissues of

the body. As the principle of pervasiveness aｯkaｯsｴa

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 sｴabda (‘sound’), and the different

sounds that the body produces (e.g. during vocalisation,

respiration, myocardial activity, nervous

system activity etc.). From vaｯyu arises the skin, which

perceives the tanmatra of sparsｴa (‘touch’), and

relates to the activities of the respiratory system. From

tejas arises the eyes, which perceives the tanmatra of

ruｯpa (‘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ｯ arises the nose, which

perceives tanmatra of gandhaｯ (‘smell’), and along

with ap is responsible for the physical constitution of

the body.

2.2 THE gun. as

The evolution of the mahaｯbhuｯ tas gives rise to the distinction

of qualitative differences that can be objectively

determined. In other words, one mahaｯbhuｯ ta

Theory 13

will display certain qualities that differentiate it from

another mahaｯbhuｯ ta. It should be clear to the reader

that individual mahaｯbhuｯ tas are impossible to perceive,

and admixtures thereof perhaps too complex to

quantify. While the mahaｯbhuｯ 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 mahaｯbhuｯ tas,

A¯

yurvedic medicine maintains a list of qualities called

the gurvaｯdi (‘ten pairs of opposite’) gun.as (‘qualities’),

shown in Table 2.1.

Each of the gurvaｯdi gun.as is associated with

a particular mahaｯbhuｯ ta, and its opposite quality will

be manifest in a mahaｯbhuｯ ta that has an opposing

action or effect. For example, the mahaｯbhuｯ ta of

pr.thvıｯ (‘earth’) is associated with the quality of guru

(‘heavy’); the opposing quality of laghu (‘light’) is

associated with the mahaｯbhuｯ ta of vaｯyu (‘wind’).

Thus to some extent pr.thvıｯ and vaｯyu 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 mahaｯbhuｯ tas. Thus while

pr.thvıｯ (‘earth’) displays the quality of guru (‘heavy’),

it is also considered to be ruｯks.

a (‘dry’). Vaｯyu (‘wind’)

displays the opposite quality of laghu (‘light’), but is

also ruｯks.

a (‘dry’). The relationship between pr.thvıｯ

and vaｯyu is therefore complex, displaying both similar

and opposing qualities. Table 2.2 demonstrates the

relationship of the gurvaｯdi gun. as with the

mahaｯbhuｯ 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ｴ

ita (‘cold’) Us.n.

a (‘hot’)

Snigdha (‘greasy’) Ruｯks.a (‘dry’)

Sｴ

laks.na (‘smooth’) Khara (‘rough’)

Saｯra (‘solid’) Drava (‘fluid’)

Mr.du (‘soft’) Kat.hin.a (‘hard’)

Sthira (‘stability’) Cala (‘movement’)

Suｯks.

ma (‘subtle’) Sthuｯla (‘obvious’)

Visｴada (‘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 darｴsana.

14 PART 1: Theory and practice of A-yurveda

will see, these upakarmas form the basis of the six

sｴamana 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 Susｴruta sam. hitaｯ, 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. saｯra. According to this understanding

sam. saｯra 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. saｯra. 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. saｯra. The limits of human perception,

including the technology that expands that awareness,

are unconsciously guided by the principle of

aham. kaｯra. Aham. kaｯra 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. saｯra

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

Mahaｯbhuｯtas Tanmaｯtraｯs Gun.as

Pr.thvıｯ (‘earth’) Gandhaｯ (‘smell’) Guru, manda, sthira, kat.hin. a, sthuｯ la, saｯra

Ap (‘water’) Rasa (‘taste’) Sｴ ita, snigdha, mr.du, guru, drava, manda

Tejas (‘fire’) Ruｯpa (‘sight’) Us.n.

a, laghu, tiks.n.

a, drava

Vaｯyu (‘air’) Sparsｴa (‘touch’) Laghu, ruｯks.a, cala, visｴada, khara, suｯks.ma

Aｯ

kaｯsｴa (‘pervasiveness’) Sｴ abda (‘sound’) Suｯks.

ma, visｴada

TABLE 2.2 Relationship between the mahaｯbhuｯ tas, tanmaｯtraｯs and gun.as.

Guru (‘heavy’) Laghu (‘light’)

Sｴ

ita (‘cold’) Us.n.

a (‘hot’)

Snigdha (‘greasy’) Ruｯks.

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 mahaｯbhuｯ tas the human

body can be seen to exhibit three principles of function,

called vaｯta, pitta and kapha:

● Pr.thvıｯ (‘earth’) and ap (‘water’) form kapha

● Tejas (‘fire’), and to a lesser extent ap (‘water’)

and vaｯyu (‘wind’) form pitta

● Vaｯyu (‘wind’) and aｯkaｯsｴa (‘pervasiveness’) form

vaｯta.

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 pramaｯn.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: vaｯta 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.

Vaｯta dos.a

Vaｯta 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ｯ states that

vaｯta 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ｯ pravartaka). Vaｯta promotes and regulates the

activities of the mind, carrying the perceptions of sensory

cognition (jｯna indriyaｯs) to the effector

organs (karma indriyaｯs) for a response. As the wind

or ‘flatus’ that expels the faeces, vaｯta 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 vaｯyu is present in conception, drawing

the sperm and ovum together, guiding embryonic development.

Given the important role that vaｯta 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, vaｯta comprises the

mahaｯbhuｯ tas of aｯkaｯsｴa and vaｯyu. When vaｯta is

disturbed the pervasive nature of aｯkaｯsｴa and the catabolic

activity of vaｯyu represent widespread degenerative

changes in the body, characterised by a lightness

(laghu) and dryness (ruｯks.

a) of the tissues, which in

turn promotes roughness (khara) and friction

(visｴada) in the body. Vaｯta is also sｴita (‘cold’) in nature

although only because vaｯta assumes either sｴita

(‘cold’) or us.n.

a (‘hot’) gun.as when exposed to their

presence. Although vaｯyu and aｯkaｯsｴa are neutral in

temperament the physical body is dominant in pr.thvıｯ

(‘earth’) and ap (‘water’). Together, pr.thvıｯ and ap

create a cooling, solidifying influence, and thus vaｯta

assumes a cold temperament in the body.

● The primary qualities of vaｯta are laghu (‘light’),

sｴita (‘cold’), ruｯks.

a (‘dry’), cala (‘movement’),

visｴada (‘friction’), khara (‘rough’), and suｯks.

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 vaｯyu 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ｯ and ap, kapha most

strongly relates to the physical structure of the body,

and is thus sthira (‘solid’), guru (‘heavy’), and

sthuｯ la (‘gross’) in nature. The term kapha is derived

from the root word sｴlis.

, 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’),

sｴita (‘cold’), snigdha (‘greasy’), sthira (‘stable’),

mr.du (‘softening’), and picchila (‘slimy’).

2.4 Sthaｯ 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 sthaｯna. 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, vaｯta 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 aｯmaｯsｴaya

(‘stomach’), yakrit (‘liver’) and plıｯhan (‘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ｯ la: TIMING OF THE dos.as

Kaｯla (‘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

A¯

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

(baｯlya) 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. Vaｯta is dominant in the hours before dawn

and sunset, in the latter part of digestion (in the

colon), in the latter stages of life (jıｯ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

sｴita qualities of kapha suggest catarrhal conditions

and lethargy; and the ruｯks.

a, laghu and sｴita properties

of the vaｯta 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 sｴita, 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

vaｯta, indicated by the ruｯks.

a, cala, and sｴita 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 vaｯta, pitta and

kapha in normalcy, as well as in a state of ‘increase’

(vr.ddhi) and ‘deficiency’ (kasｴaｯya). 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.

Vaｯta laks.an.as

Vaｯta in normalcy protects the body by being the primary

catalyst for all actions within it. Vaｯta 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, vaｯta 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 vaｯta 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 vaｯta 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 vaｯta 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. vaｯta-pitta, vaｯtakapha,

kapha-pitta, vaｯta-kapha-pitta).

2.7 Caya and kopa: INCREASE AND

VITIATION OF THE dos.as

A¯

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 sthaｯna 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 vaｯta, eventually worsening to

bleeding anal fissures because of the subsequent

involvement of pitta. Thus, in this example, the result

of vaｯta kopa is a combined vaｯta-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, vaｯta displays the characteristic

of ruｯks.

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

ruｯks.

a and return vaｯta to normalcy. If vaｯta 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 sｴita to relieve

the additional symptoms of heat, using perhaps

coconut oil or ghr.ta (clarified butter), which have both

‘cooling’ (sｴita) and ‘greasy’ (snigdha) properties.

Us.n.

a (‘hot’) and sｴita (‘cold’) are the primary

gun.as that drive the increase, vitiation and pacification

of the dos.as:

● The qualities of vaｯta (i.e. ruｯks.

a, laghu, khara,

visｴada, cala) in association with us.n.

a results in

the ‘increase’ (caya) of vaｯta. These same qualities

(i.e. ruｯks.

a, laghu, khara, visｴada, cala) in association

with sｴita brings about the ‘vitiation’ (kopa)

of vaｯta. Qualities that are opposite in nature to

vaｯta (i.e. snigdha, guru, manda, picchila,

sthira) in association with us.n.

a bring about its

return to normalcy (samya vaｯta).

● The qualities of pitta (i.e. tiks.n.

a, laghu, drava,

sara) in association with sｴita 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

Vaｯta

Pitta

Kapha

Gun. a

Ruｯks.

a,

laghu,

ｴsita,

khara,

viｴsada,

cala

Us.n.

a,

laghu,

snigdha,

tiks.n.

a,

sara

Guru,

snigdha,

picchila,

ｴsita,

sthuｯ la,

saｯ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ｯra, sthira) in association with

sｴita bring about its return to normalcy (samya

pitta).

● The qualities of kapha (i.e. snigdha, guru, sthira,

manda, picchila) in association with sｴita 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. ruｯks.

a,

laghu, cala, tiks.n.

a, visｴada, 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 vaｯta (i.e. the five praｯn.as of the

praｯn.aｯmaya kosｴa) have long been identified in

A¯

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ｯ ta

● Praｯn.a vaｯyu

● Udaｯna vaｯyu

● Samaｯna vaｯyu

● Apaｯna vaｯyu

● Vyaｯna vaｯyu.

The sub-dos.as of vaｯta are the five vaｯyus, or ‘winds’ of

the body, but should not be confused with the vaｯyu of

the mahaｯbhuｯ tas.

Praｯn.a vaｯyu

Praｯn.a vaｯyu is the first and most important of the five

vaｯyus, and ultimately all of the other vaｯyus are really

just permutations of praｯn.a. Praｯn.a initiates and controls

all binary functions in the body, such as inhalation

and exhalation, contraction and expansion, and

stimulation and relaxation. Praｯn.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 indriyaｯs (‘senses’), citta (‘mind’)

and buddhi (‘intellect’). Specifically, praｯn.a attends to

the maintenance of cardiopulmonary activity, governs

ingestion, chewing and swallowing, and initiates

expectoration, sneezing and belching. Praｯn.a is the

bridge between the physical and astral bodies and,

when death occurs, praｯn.a leaves the body. Symptoms

of a disturbance to the function of praｯn.a include

anxiety, central nervous system dysfunction and accumulated

toxins. Praｯn.a may be restored to normalcy by

the practice of praｯn.ayama, good nutrition and adequate

rest.

Udaｯna vaｯyu

Udaｯna vaｯyu is derived from the root word ‘ud’ meaning

‘upward’, and thus represents the upward moving

energy of the body, located in the chest. Udaｯna is in

many respects similar to praｯn.a, but is considered to be

lighter (laghu) in nature, and acts as the complement

of praｯn.a. Thus udaｯna governs exhalation, removing

carbon dioxide from the alveoli, whereas praｯn.a governs

inhalation and the absorption of oxygen. Udaｯna

governs speech, controls the tongue, initiates effort,

promotes enthusiasm, and together with praｯn.a, governs

memory. As the upward moving force udaｯna initiates

growth, such as the development of a child

learning to walk, or as the force that raises consciousness

to new levels. Udaｯna lifts the intent of our aspirations

and desires to the heavens above. Upon death

udaｯna compels consciousness to leave the body and

enter the astral realms, and guided by karma, propels

the soul to its next manifestation. Disorders of udaｯna

include suffocation, hyperventilation, hiccoughs,

choking, sleep apnoea, emphysema, hoarseness and

kundalinıｯ disorders. And, because udaｯna and praｯn.a

are similar, a dysfunction of one will most likely be

simultaneous with a dysfunction of the other.

Measures to balance udaｯna include mindfulness of

Theory 21

breath meditation (anapaｯnasati bhavana) and the

practice of praｯn.ayama.

Samaｯna vaｯyu

Samaｯna vaｯyu is located in the aｯmashaya, and initiates

the function of paｯcaka, the aspect of pitta that

attends to digestion. Samaｯna promotes thirst, hunger

and satiety, facilitates the separation of waste from

nutrient, and assists in assimilation. The movement of

samaｯna within the body is sideways, descriptive of

the movement of chyme through the gastrointestinal

tract. Samaｯna assesses or ‘measures’ the metabolic

needs of the body and guides the process of anabolism

and catabolism. Samaｯna is said to display a radiant

quality, and when functioning correctly, displays that

quality within the mind and body. Disorders of

samaｯna vaｯyu include most problems of digestion,

including gastric reflux, hiatus hernia, dyspepsia, biliousness,

diarrhoea, constipation and diverticulitis.

Measures to correct samaｯna include following an

appropriate diet (see Ch. 7), and the use of

dıｯpanapaｯcana (‘digestive stimulant’) remedies such

as Yavaｯnıｯ (Trachyspermum ammi) and Sｴ uｯn.t.

hıｯ

(Zingiber officinalis) to enkindle digestion.

Apaｯna vaｯyu

Apaｯna vaｯyu is located in the sacral plexus, primarily

the vasti (‘bladder’) and antra (‘colon’), governing

the function of the pelvic organs. The movement of

apaｯna is downward, controlling the activities of

praｯn.a and udaｯna by creating a negative pressure in

the chest. Apaｯna is said to arise with the first breath

after birth, in which praｯn.a becomes rooted in the

body to sustain life. Apaｯna is the root of all other

vaｯyus 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, praｯn.a is like

the husband coming in and going out, providing the

material sustenance, whereas apaｯna 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 apaｯna vaｯyu this dysfunction will eventually

affect all the other vaｯyus in the body. Apaｯna 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. Apaｯna governs gross motor

functions, like walking, jumping and running. In the

psycho-spiritual realm apaｯna guides the process of

manifestation, moving potentiality downward into

actuality. As the downward moving force apaｯna contains

kundalinıｯ, placing limits upon the evolution of

consciousness, and in this respect is opposite to

udaｯna. Disorders of apaｯna vaｯyu 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 apaｯna vaｯyu 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 apaｯna

vaｯyu downwards. Apaｯna influences the other vaｯyus

to such a degree that they may be treated in an

Box 2.1 Praｯn. ayaｯma and digestion

Praｯn.ayaｯma 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 praｯn.a

is brought into the body, where it descends and

meets with apaｯna vayu. During exhalation apa-na

rises to meet with praｯn.a. Holding the breath after

inhalation moves praｯn.a towards apaｯna, and holding

the breath after exhalation moves apaｯna towards

praｯn.a. The activities of praｯn.a and apaｯna, in turn,

impact upon the function of aｯgni, the flame of digestion

and metabolism that resides between them.

During inhalation praｯn.a activates aｯgni causing it to

rise upwards, burning the ingested food. Upon exhalation

aｯgni is drawn downwards, transferring the

waste products of digestion downwards to apaｯna

vayu to be eliminated. Thus an exhalation that is twice

as long as the inhalation ensures that waste products

are properly eliminated. When apaｯna vayu is excessive

it limits the capacity of praｯn.

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

praｯn.ayaｯma 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 apaｯna.

By strengthening the mother, the whole family is likewise

strengthened.

Vyaｯna vaｯyu

Vyaｯna vaｯyu is rooted in the hr.daya (‘heart’) but circulates

through the body as spiral currents, moving

like a wheel. Vyaｯna governs circulatory function, distributing

oxygen, nutrients and heat throughout the

body. On a more subtle level vyaｯna 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 vyaｯna in these areas. Vyaｯna 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 vyaｯna

include cyanosis, poor circulation, cold intolerance

and problems with coordination. Measures to correct

the flow of vyaｯna involve regular exercise, a healthy

emotional life, and the moderate use of stimulants

such as Sｴ uｯn.t.

hıｯ (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)