Ayurveda the divine science of life -3

Ayurveda the divine science of life

2.11 SUB-dos.as OF pitta

● Paｯcaka pitta

● Ranjaka pitta

● Saｯdhaka pitta

● Aｯ locaka pitta

● Bhraｯjaka pitta.

Paｯcaka pitta

Paｯcaka pitta is synonymous with the jat.haraｯgni

(i.e. agni), the fire of digestion located in the stomach

and small intestine. The function of paｯcaka is to digest

the ingested food, and guide the manifestation of all

subsequent forms of pitta. Paｯcaka discriminates what

substances to secrete during the process of digestion

and the guides the enzymatic breakdown of nutrients.

The influence of paｯcaka extends from the lower fundus

of the stomach to the ileocaecal valve and is concentrated

between the villi of the small intestine, its

actions increasing in subtlety as it extends its influence

from the jejunum to the ileum. The function of paｯcaka

pitta is completely dependent upon the status of

praｯn.a, and deficient praｯn.a results in poor digestion.

Symptoms of weak paｯcaka include anorexia, flatulence,

bloating, constipation, malabsorption, chronic

fatigue and arthritis. Symptoms of excess paｯcaka

pitta include gastric and duodenal ulcers, diarrhoea,

and dysentery.

Ranjaka pitta

Ranjaka pitta is located primarily in the liver, gall

bladder, spleen and red bone marrow. It is identified by

the colour red, travels in the bloodstream as haemoglobin

and is manifested as the intrinsic factor

required for the absorption of vitamin B12. Ranjaka

initiates haemopoiesis in the red bone marrow and

stimulates erythropoietin secretion by the kidneys.

Ranjaka assists in the emulsification of fats, forms

the stool and gives it shape and colour. Ranjaka is

connected to enthusiasm, will and desire, and a lack of

these qualities indicates its deficiency. Ranjaka also

relates to the colour of skin, and thus yellow or red

discolorations can indicate a derangement of ranjaka.

Saｯdhaka pitta

Saｯdhaka pitta is located in the hr.daya (‘heart’),

the seat of the mind and emotions, and by extension

can also be said to function in the brain. Along with

praｯn.a, saｯdhaka governs intellect (buddhi), comprehension,

recognition and sensory perception. It

is thought by some to maintain the function of the

hypothalamus, the part of the brain that is directly

responsible for maintaining homeostasis in the body.

Saｯdhaka is also synonymous with awareness, the

capacity for reasoning, the ability to concentrate,

and the strength of courage. Saｯdhaka helps to discriminate

between illusion and reality, and is the

fiery messenger within each of us that awakens

higher consciousness. Saｯdhaka also maintains

individual consciousness and relates to the egoidentification

with the body (aham. kaｯra). In its

higher manifestation saｯdhaka is an evolutionary

force, whereas in its lower manifestation it maintains

the illusions, delusions and hallucinations of

the ego. It is thought that by meditating upon the

flame of a ghr.ta candle saｯdhaka can be stabilised,

and with the practice mantra can elevate spiritual

consciousness.

Theory 23

Aｯ

locaka pitta

Aｯ

locaka pitta is located in the eye and governs its

function, giving it its transparency and lustre. Aｯ locaka

is responsible for the expansion and contraction of the

pupil, and is present in the rods and cones of the retina

that provide for the perception of colour, shading and

detail. Aｯ locaka is also located in the occipital regions

of the brain, transforming inverted images right side

up and processing the visual experience. Aｯ locaka

relates to the aｯjｯ cakra as the mystical connection

between the mind and vision, expressed by the axiom

‘the eyes are the doorway to the soul’. A deficiency of

aｯlocaka can manifest as poor eyesight, which can be

corrected through vision exercises and gazing upon

the flame of a ghr.ta candle, as well as in the consumption

of nutrients such as carotenoids, flavonoids

and vitamin A that are required in order for aｯlocaka

to function properly. An eyewash prepared from a filtered,

cold infusion of Triphala is particularly beneficial

to nourish and protect the eyes.

Bhraｯjaka pitta

Bhraｯjaka pitta governs the function, lustre and complexion

of the skin, lying between the dermis and

underlying muscle. Bhraｯjaka interfaces with the subtle

aspects of the body that are accessed by the stimulation

of certain pressure points (marmas).

Bhraｯjaka relates to the sensation of touch, and

absorbs and digests topical applications such as fomentations,

salves, medicated oils, liniments, and ointments.

A deficiency of bhraｯjaka is indicated by not

learning from tactile input, such as burning or cutting

oneself on a frequent basis. The aggravation of

bhraｯjaka is indicated by most acute, exquisitely sensitive

inflammatory skin reactions.

2.12 SUB-Dos.as OF Kapha

● Avalambaka kapha

● Kledaka kapha

● Bodhaka kapha

● Tarpaka kapha

● Sｴles.aka kapha.

Avalambaka kapha

Avalambaka kapha is the primary form of kapha in

the body, located in the chest, within the pleura of the

lungs (phuphphusa) and the pericardium of the heart

(hr.daya), but also in the ileosacral joint (trika).

Avalambaka most closely represents the status of the

ap mahaｯbhuｯ ta in the body, lubricating, nourishing

and binding the body together. In the lungs avalambaka

lubricates the bronchial passages and alveoli,

ensuring the proper functioning of lung tissue. In the

heart avalambaka supports and protects the heart in

the chest. Avalambaka also anchors the cilia of the

respiratory tract to the basement membrane and acts

with samaｯna vaｯyu to move foreign substances out of

the body.

With the expansion of the diaphragm the secretion

of avalambaka is initiated. Within the spinal column

avalambaka maintains the stability of the spinal

cord, acting as the ‘soil’ that holds and nourishes its

roots (i.e. the sacral plexus). Avalambaka kapha also

represents the unfolding of love within the heart.

A deficiency of avalambaka relates to compromised

cardiopulmonary function, with a dry hacking cough,

pallor and wasting. Excessive avalambaka relates to

an increase in phlegm and a productive cough, poor

digestion, and lassitude.

Kledaka kapha

Kledaka kapha is another important form of kapha

in the body, found in the mucus secretions of the

gastrointestinal tract, protecting the underlying tissues

of the stomach from the us.n.

a and tiks.n.

a nature

of digestion (i.e. HCl, digestive enzymes). The activity

Box 2.2 Meditation on light

Gazing upon the flame of a ghee candle is considered

to be a helpful way to strengthen the eyes and purify

the consciousness. The light of a ghee candle is

unique, closely resembling the golden rays of the sun

as it rises. This exercise is performed for a few minutes

each day prior to meditation, at dawn and at

dusk, just until the eyes begin to water. A visual

imprint will be left on the retina, and this imprint is

made the object of meditation to awaken new levels

of spiritual consciousness. A ghee lamp can be made

by pouring a small portion of melted ghee into a

small, heat resistant vessel, and placing a small piece

of wick into the centre of the vessel.

24 PART 1: Theory and practice of A-yurveda

of kledaka also relates to the moistening and liquefaction

of the ingested food, the lubrication of the faeces

and the initiation of satiety. As well as lubricating and

nourishing the digestive tract, kledaka relates to the

function of all mucus membranes, including those of

the urinary and reproductive tracts, integral in the

generation of seminal fluids and vaginal secretions.

Kledaka maintains the body’s electrolyte balance and

regulates the pH balance of the interstitium, blood,

urine and sweat. With a deficiency of kledaka there

will be dryness, which gives rise to irritation and ulceration.

Traditional treatments to restore kledaka

include fresh coconut juice, mineral-rich preparations

such as lightly salted meat and vegetable broths, as

well as demulcent herbs such as Yas.t.

imadhu root

(Glycyrrhiza glabra) and Balaｯ root (Sida cordifolia).

Excessive amounts of kledaka impair digestion and

create catarrhal conditions.

Bodhaka kapha

Bodhaka kapha is present in the mouth as the salivary

secretions, assisting udaｯna in the function of the

tongue and with kledaka in the first stage of digestion.

Bodhaka specifically relates to the function of

taste, needed to distinguish the six different rasas (see

Ch. 6). A deficiency of bodhaka relates to a loss of

taste sensation and a dry mouth, whereas excess

bodhaka relates to excessive salivary secretion. Sweet

and salty tasting foods nourish bodhaka but when

consumed to excess can promote its dysfunction,

thickening the secretions, making them more slimy

(picchila) and greasy (snigdha). Bitter and astringent

tasting foods inhibit the secretion of bodhaka

whereas sour and pungent tasting foods tend to stimulate

the secretion of bodhaka.

Tarpaka kapha

Tarpaka kapha is located in the head as soma, the

‘nectar’ (amr.ta) that exudes from the brain and

neural tissues to protect and nourish the senses

(indriyaｯs). Tarpaka thus promotes memory and

guides the process of laying down new neural pathways

in the brain, recording the sensory experiences

analysed by saｯdhaka pitta. The activity of tarpaka

can be found in tissues such as the myelin sheath, the

meninges of the brain, and the cerebrospinal fluid that

circulates around and protects the brain and spinal

cord. Tarpaka is also present in lacrimal secretions

and the vitreous body of the eye, as well as in the perilymph

and otolithic membrane of the inner ear. The

function of tarpaka is to slow neural activity, induce

relaxation, and promote contentment and emotional

stability. In states of deep sleep tarpaka becomes

active, representing the awakening of the saｯks.

i, the

‘witness’ of consciousness. Tarpaka is the link

between deep sleep and meditation, and from the

clarity of tarpaka it is said that one can see the past,

Box 2.3 Svastha: signs and symptoms

of good health

Among the many contributors to A

-

yurvedic medicine

the name Bhadanta Na¯ga¯ rjuna is significant. Na¯ga¯ rjuna

was a reputed Buddhist scholar and author of several

A -

yurvedic texts, including the Uttaratantra, which is a

supplement to the Susｴruta Sam. hitaｯ that deals with

the preparation of medicinal remedies. In another

medical and alchemical treatise written by Na¯ga¯ rjuna,

called the Rasa Vaisｴes.

ika, he lists 15 signs and

symptoms of good health. These qualities described

by Na¯ga¯ rjuna indicate the perfect balance of the three

dos.as:

1. Good appetite

2. No noticeable signs or symptoms of the digestive

process (e.g. eructation, distension, pain, gurgling,

etc.)

3. Two bowel movements per day, one in the morning

and one in the evening

4. Normal urination

5. No belching or flatulence

6. Proper functioning of the ghraｯn.a (nose), as a jｯna

indriya (cognitive organ)

7. Proper functioning of the jihvaｯ (tongue), as a

jｯna indriya (cognitive organ)

8. Proper functioning of the caks.u (eyes), as a

jｯna indriya (cognitive organ)

9. Proper functioning of the tvak (skin), as a jｯna

indriya (cognitive organ)

10. Proper functioning of the sｴrotra (ears), as a

jｯna indriya (cognitive organ)

11. Peace of mind, free of concern from the physical

body

12. Strength of body

13. Clear complexion, strong aura

14. Sleeping without difficulty

15. Arising easily with renewed energy in the early

morning.

Theory 25

present and future simultaneously. A deficiency of

tarpaka includes dryness of the eye, vestibular problems,

chronic insomnia, memory loss and diseases

such as multiple sclerosis. Excess tarpaka can manifest

as hydrocephalous, a tumour of the pineal gland,

glaucoma, blockage of the tear duct, and excessive

cerumen (ear wax).

ｴSles.aka kapha

Sｴ

les.aka kapha is situated in diarthroses (freely moveable

joints) as synovial fluid, preventing the degeneration

of the articular surfaces of the bones. Sｴles.aka

binds the joints together, and so also includes parts of

the function of ligaments and cartilage. Sｴ les.aka also

brings emotional support, a sense of mental stability

and flexibility, and can be depleted by overwork, excessive

responsibilities and chronic stress, resulting in

dry, popping joints.

27

PART 1

Chapter 3

CONSTITUTION AND

CONSCIOUSNESS

3.1 Prakr. ti: THE CONSTITUTION

When the s큨kra (‘semen’) meets the an.d.

a칗.u (‘ovum’)

in the fallopian tube to form the embryo, they each

carry with them a similar combination and dominance

of the dos.as present in the father and mother at the

time of conception. The result of this union, as well as

the time and season of conception, the food and habits

of the mother during gestation, and the karmic influences

of the being to be born, forms the prakr. ti, or

constitutional nature of the embryo. Every person has

a prakr. ti, which can be of seven types:

● Va칣a

● Pitta

● Kapha

● Va칣a-kapha

● Va칣a-pitta

● Pitta-kapha

● Va칣a-pitta-kapha.

Because everyone is composed of all three dos.as these

constitutional types are only indicative of the predominance

of one, two or all three of the dos.as (called eka,

sam. sarga and sammis큥a/sannipa칣a, respectively).

The activities of the dos.as in the prakr. ti represent the

normal activities of the body and are not necessarily

reflective of any kind of diseased state (i.e. vikr.ti).

Thus, prakr. ti does not relate to treatment inasmuch

as its knowledge assists with daily, preventative measures

to optimise health. To some extent prakr. ti can

also assist in the formulation of a prognosis and in the

individualisation of a treatment regimen. In some

cases a patient will be seen to display a disease that is

identical with their prakr. ti, but not necessarily.

In a state of disease the prakr. ti can be very difficult

to identify correctly because, like an onion, the

OBJECTIVES

● To understand the concept and applicability

of the physical constitution in A

-

yurveda.

● To understand the concept and applicability

of the mental constitution in A

-

yurveda.

● To understand the concept of mind and

consciousness from an A

-

yurvedic

perspective.

28 PART 1: Theory and practice of A-yurveda

prakr. ti is hidden within layers of the disease symptomology.

Most A¯yurvedic physicians will admit that it

can be very difficult to determine one’s own or someone

else’s prakr. ti, and thus it is generally recommended

that treatment be provided on the basis that

the human body has only one prakr. ti, predominant

in pr. thvı?and ap. Treatment is thus directed to the

specific signs and symptoms of the vikr. ti (‘disease’),

rather than the prakr. ti. Learned A¯ yurvedic physicians

suggest that it takes years of experience to accurately

ascertain prakr. ti, although in certain cases,

especially in eka prakr. tis, it is possible to identify it

correctly without too much effort.

Considering that dos.a means ‘blemish’, anyone who

exhibits a particular dos.a or combination of the dos.as

in their prakr. ti will have a tendency when in a relative

state of normalcy to exhibit minor symptoms native to

those dos.a(s). Although the prakr. ti is a kind of blueprint

for our development, the influence of the dos.as

changes as each of us ages, and as a result the prakr. ti

may or may not be relevant to the maintenance of

health. Some practitioners feel that it is even possible to

change or modify one’s prakr. ti, whereas others suggest

that this is impossible. The concept of prakr. ti resonates

within jyotis. , an ancient form of Vedic sidereal

astrology that links prakr. ti with the natal chart, or the

position of the planets at birth. While this natal influence

plays a significant role upon one’s development,

this chart is always in juxtaposition with the transit

chart, the current position of the planets relative to the

natal arrangement. Although insightful, the natal

chart is not as significant in the assessment of the current

status as is the transit chart. Corresponding with

the transit chart is the concept is vikr. ti, or the ‘disease

tendency’, which may or may not be similar to the

prakr. ti. For example, A¯ yurveda recognises that an

individual with a kapha prakr. ti could have a va칣tika

disorder, such as anxiety. It is thus important to distinguish

prakr. ti from the disease state, or vikr. ti. Just by

using treatments to balance prakr. ti the treatment of a

disease may not be effective.

Within A¯ yurvedic circles, especially in the context

of the theories of rebirth and karma, there is a tendency

to rate each prakr. ti in a hierarchical fashion.

One opinion is that the eka prakr. tis are the most

favourable (i.e. kapha, pitta, va칣a), followed next by

sam. sarga prakr. tis (i.e. kapha-pitta, kapha-va칣a,

and pitta-va칣a), and then sannipa칣a prakr. tis (i.e.

va칣a-pitta-kapha). Another perspective suggests

that the sammis큥a prakr. tis (i.e. all three dos. as in

perfect balance) is the best prakr. ti, followed by the

sam. sarga prakr. tis, and then the eka prakr. tis.

Generally, kapha is considered to be the best prakr. ti

because the natural tendency towards disease is less,

and a greater resistance and strength are displayed.

Pitta is next, with a moderate resistance to disease.

Va칣a is considered to be the weakest eka prakr. ti

because it is the strongest dos.a, and thus a va칣tika

prakr. ti will display a greater tendency towards weakness

and disease. Sam. sarga prakr. tis indicate that

two dos. as are equally dominant, with kapha-pitta

prakr. tis being the best in this category, followed by

kapha-va칣a and then by pitta-va칣a. The final category

of prakr. ti represents an equal dominance of all

three dos. as, and can be of two types. A sammis큥a

prakr. ti represents all three dos. as is a state of perfect

equilibrium, whereas a sannipa칣a prakr. ti represents

a constitution in which all three dos. as are imbalanced.

The former prakr. ti could thus be considered

the best prakr. ti and the latter the worst. Very often it

is the state of mind and spiritual development that

determines how a tridos. aja prakr. ti will manifest: if

pure of mind, focused and disciplined, the sammis큥a

prakr. ti will have few problems or obstacles to

health. If confused, distracted, and undisciplined then

the sannipa칣a prakr. ti will be miserable. Thus in a

sannipa칣a prakr. ti the spiritual responsibility is

much greater, but the reward is equally great. It is a

calling, however, that only a few individuals will be

able to answer.

The following are descriptions of each prakr. ti. This

can be a somewhat speculative process as these types

and especially the dual and tri-dos. a prakr. tis are not

as well defined in the ancient texts as one might wish.

The process to determine the characteristics of each

dos.a should largely be determined by assessing and

comparing the various gun.as of the dos.as, and relating

this to observed physiological characteristics that

are native to the person and do not represent pathological

changes. Thus for most people the qualities of the

prakr. ti will be clearly evident during childhood and

youth, when most people are healthy, but may become

obscured with age and disease.

Kapha

Guru (‘heavy’), snigdha (‘greasy’), 큦ita (‘cold’), mr.du

(‘soft’), sthira (‘stable’) and picchila (‘slimy’). A genConstitution

and consciousness 29

eral tendency to gain weight, with a heavy, sthenic

build. The shoulders are broad and the torso, legs and

arms are thick and large; in women the hips are broad

and breasts are full. The musculature is well-developed

but usually hidden by a layer of fat, hiding any angularities

of the skeleton. The feet are large and thick.

Facial features are broad and full, and generally well

proportioned. The skin is soft and smooth, and the hair

is generally smooth, thick and greasy. The orifices (eyes,

nose, ears, mouth, rectum, uretha, vagina) are moist

and well-lubricated. There is a tendency to lethargy or

inactivity, although once motivated the energy released

can be very powerful, with great endurance and

a steady pace. A kapha prakr. ti might suffer from

minor congestive conditions, such as respiratory and

gastrointestinal catarrh. They may display a mild aversion

to cold and prefer warmer climates, but if they are

physically active they can withstand even very cold

weather quite easily.

Pitta

Us.n.

a (‘hot’), tiks.n.

a (‘sharp’), snigdha (‘greasy’),

laghu (‘light’), drava (‘fluid’), sara (‘movement’).

Strong metabolism, strong digestion, and a general

tendency to mild inflammatory states. Physically, the

body is of average build, lighter than that of kapha,

with a well-developed musculature but generally less

fat. The features are more angular than those of

kapha, and facial features are thinner, sharper and

longer. The skin is often quite ruddy and there is a general

tendency to excessive heat. Warm temperatures

and hot climates are poorly tolerated. A tendency to

excessive hepatic and gastrointestinal secretions, loose

bowel movements, and more frequent urination.

Generally more sensitive to sensory stimuli than

kapha, especially with light, heat and sound.

Physically active, movements are co-ordinated, quick

and efficient, sometimes aggressive, with determination

and purpose.

Va칣a

Laghu (‘light’), 큦ita (‘cold’), ru칔s.

a (‘dry’), cala

(‘movement’), vi큦ada (‘friction’), khara (‘rough’),

su칔s.

ma (‘subtle’). A general tendency to being

underweight and asthenic, with dry rough skin,

small wiry muscles and irregular proportions. The

bony prominences of the skeleton and the veins are

easily observed due to a deficiency in the overlying

muscular and fat layers. Va칣aja prakr. tis will usually

display a strong aversion to cold, with irregular

or poor peripheral circulation. A tendency to more or

less constant movement, often confused or peripheral

to the situation at hand, including twitching, tapping,

bouncing, picking and shaking. The joints often

pop and crack, and the muscles have a tendency to go

into spasm. Va칣a is the most sensitive of the

prakr. tis to sensory stimuli, with poor powers of

recuperation and endurance. Digestive powers are

typically weak or erratic, with a general tendency to

constipation.

Sam. sarga and sannipa칣a prakr. tis

Prakr.tis that are either sam. sarga (two dos.as) or

sannipa칣a (three dos.as) will display some of the

gun.as of the involved dos.as, although because some

of these qualities are opposite in nature they may be

poorly manifested. Generally speaking one dos.a will

tend to dominate a sannipa칣a or sam. sarga prakr.ti,

but the influence of the sub-dominant dos.a(s) will

affect the overall manifestation.

Pitta-kapha prakr. tis will generally display a

sthenic build and a layer of fat as in kapha prakr. ti,

but there will be a tendency to a ruddier complexion

and more physical activity that a pure kapha.

Warm, humid weather also adversely affects this

prakr. ti.

Va칣a-kapha prakr. tis will often display a lighter

build and proportionally longer limbs, or are shorter

and smaller, than a pure kapha. There is generally

more sensitivity to coldness than in any of the other

dos.as, and a similar tendency to mucus congestion

and digestive weakness as kapha. As there is less overt

moisture in the body any congestive problems tend to

worsen under the influence of dryness.

Va칣a-pitta prakr. ti is in many respects similar to

va칣a, but generally with a stronger and more compact

build, with somewhat larger muscles. There is a great

deal of movement associated with this prakr. ti, combining

a curious combination of determination and

confusion. There is a general sensitivity to sensory

stimuli such as light, heat, sound and dryness.

Digestive secretions tend to be concentrated and

intense, but are often irregular.

The sannipa칣a prakr. ti is the most difficult to

ascertain due to the expression of contradictory

30 PART 1: Theory and practice of A-yurveda

qualities present in all three dos. as. A sannipa칣a

prakr. ti may be reactive to any change in diet,

lifestyle or the environment, especially extreme

changes. The result of this reactivity is minor conditions

that change or alternate in nature, which have

a greater tendency to manifest as vikr. ti (‘disease’).

Generally speaking, a sannipa칣a prakr. ti will tend

to display signs of a va칣a-pitta or va칣a-kapha

prakr. ti. Thus, the approach taken to balance the

dos. as will be directed to va칣a first, and then pitta

or kapha.

3.2 Manas prakr. ti: THE

CONSTITUTIONAL INFLUENCE

UPON MIND

Apart from the symptoms that relate to physiology and

disease, each prakr. ti also influences mental and emotional

characteristics. In most cases the features of the

manas prakr. ti are congruent with the physical

prakr. ti, but sometimes they are not. In some cases the

manas prakr. ti represents an evolutionary change in

the psychosomatic consciousness of a person, such as

a person who has a va칣aja prakr. ti developing a more

kaphaja mind, or vice versa. Over time the body will

progressively express these mental qualities in a physical

way, although inherent characteristics of the

prakr. ti may never be lost completely. To determine

the nature of the various manas prakr. tis, each type

is identified according to the gun.as associated with

each dos.a or combination of dos.as.

Kapha manas

Guru (‘heavy’), 큦ita (‘cold’), snigdha (‘greasy’),

sthira (‘stable’), mr. du (‘soft’) and picchila (‘slimy’).

A general tendency to mental lethargy and difficulty

with abstract thinking. Minor difficulties in trying to

follow conversations, especially when people are talking

quickly. Generally easy-going and happy, good

memory, they do not like to ‘stir things up’. Benevolent,

generous, and mothering, but with a tendency to

become attached to people, places and things. Some

difficulty controlling cravings to foods or pleasurable

experiences, but not to the point of injury or harm.

Kinesthetically orientated, speaks from physical, practical

experiences. Grounded, earthy wisdom. A tendency

to despondency, even depression, in cold, cloudy,

wet weather. Dreams tend to be kinesthetic, joyful, and

peaceful, and are associated with objects such as

water, snow, the moon and flowers.

Pitta manas

Laghu (‘light’), us.n.

a (‘hot’), snigdha (‘greasy’),

tiks.n.

a (‘sharp’), sara (‘moving’) and drava (‘fluid’).

Generally charismatic, ambitious, courageous and

extroverted. Usually passionate, dynamic and sometimes

argumentative, a tendency to impatience and

irritability, and in some cases can be aggressive or violent.

Enjoys spicy foods, loud debates and is strongly

interested in the opposite sex. Often insightful and perceptive,

with a fluid, subtle intelligence that can provide

clarity. Good critical thinking skills but

a tendency to negative criticism and judgment. Selfdisciplined

and focused, sometimes obsessed, egotistical

or proud. Generally sceptical and rational-minded.

Speaks from theoretical knowledge, technique, logic

or law. Dreams tend to be highly visual, vivid and

emotional, sometimes with anger and violence, and

are associated with objects such as the sun, fire and

blood.

Va칣a manas

Laghu (‘light’), 큦ita (‘cold’), ru칔s.

a (‘dry’), cala (‘moving’),

vi큦ada (‘friction), khara (‘rough’) and su칔s.

ma

(‘subtle’). Quick thinkers and quick learners, fond of theory

and philosophy, sometimes with a poor memory or

concentration. Generally enthusiastic at the outset of an

enterprise, but have difficulty sustaining or following

through. Often jumps to conclusions too quickly, or has

unrealistic expectations. Ungrounded and irrational,

sometimes paranoid and delusional. Pestering, obsessed,

talkative, spiteful, angry and unreasonable. More affected

by extra-sensory phenomena than the other dos.as, and

has difficulty relating to a commonly held reality.

Generally more psychic and more creative than the other

prakr. tis. Often speaks from fantasy or from extrasensory

experiences. May suffer from poor self-esteem, insecurity

and loneliness and faithlessness. Generally fearful and

anxious, and often appears distracted and confused.

Unconventional, controversial, sometimes distorted or

even perverted. Dreams tend to be highly auditory or

visual, with feelings of despair and loneliness, and are

associated with objects such as the wind and sky, and

activities such as flying or moving quickly.

Constitution and consciousness 31

Sam. sarga and sannipa칣a manas

prakr. tis

A pitta-kapha manas prakr.

ti will generally display

similar properties to a kapha manas prakr.

ti, but is

more dynamic, passionate and ambitious. Although

there is a tendency to be fairly conservative at the outset,

once properly motivated and enthused a pittakapha

manas prakr. ti can be an instrument for

significant social change. Quite often these are the

most superficial and materially focused of the manas

prakr. tis, and as a result they are often quite successful

but may lack any kind of spiritual perspective. The

highly sensual nature of pitta-kapha may cause this

type to be mildly addicted to various substances and

activities, and have difficulty seeing the point in giving

them up.

Va칣a-kapha manas prakr.

tis will generally display

a strong sensitivity to other people, and are generally

humble, considerate, shy and compassionate.

They are often quite creative, highly imaginative and

artistic, and are strongly inspired by the natural world.

They tend to lack motivation and drive, however, and

because they tend to have poor self-esteem, are negatively

affected by criticism. Va칣a-kapha manas

prakr. tis tend to be something of a chameleon, and

often have difficulty making a stand or confronting

somebody on an important issue. In many cases this

type will end up feeling unfulfilled in life, despite their

inherent creativity.

Va칣a-pitta manas prakr. tis are a volatile mix of

va칪u and tejas, and thus this prakr. ti often suffers

from mental volatility, sometimes expressing excessive

confidence, even arrogance, but when criticised

falls back into patterns of self-doubt and confusion.

They are quite often highly reactive, explosive, and

argumentative and often require a great deal of

patience on the part of others. There are quite often

brilliant thinkers, highly intelligent and very creative,

and if they can find a loving and maternal

environment in which to work, can be highly effective

and very successful.

The sannipa칣a prakr. ti is a combination of all

three dos.as, and thus the range of mental and emotional

behaviours can vary to a great degree.

Generally they will tend to display signs of a va칣apitta

or va칣a-kapha prakr. ti. Thus, the approach

taken to balance the dos.as will be directed to va칣a

first, and then pitta and kapha.

3.3 Trigun. a manas: THE QUALITIES

OF THE MIND

In Chapter 2 the basic components of the Sa˙칗khya

dars큑nawere introduced, and specifically, the arising of

the trigun.as of sattva, rajas and tamas. To recall this

teaching, sattva is the principle of harmony, purity and

light, rajas is the quality of conflict, movement and

colour, and tamas is the quality of cohesion, stasis and

darkness. Collectively, the trigun.as are the qualities

that represent all phenomena.

Although we can apply tridos.a to the mind and

emotions, it is difficult to anticipate the wide variety of

potential behaviours within each manas prakr. ti

from this alone. A¯ yurveda deepens this approach by

ascertaining which of the trigun.as guide the consciousness

of a particular manas prakr. ti. Thus we

can use the trigun.

a theory to describe more or less

spiritually evolved forms of each prakr. ti.

When we speak of the mind and emotions, however,

it is important to make the distinction between

gun.a and dos.a. In fact there is only one gun.a of the

mind and it is sattva. Rajas and tamas exist as dos.as

of the mind that become vitiated and cloud the equilibrium

and clarity of our true sattvic nature. Thus

the pure mind that is directed to self-realisation is

sattvic in nature, and the thoughts and emotions that

swirl through it and disrupt this quest are rajasic and

tamasic. Spiritual evolution is the process by which

we develop our sattvic or buddha nature, moving

closer to the purity and absolute brilliance of the One.

Thus, when we assess the mental state of a patient, for

example, we are also trying to understand these elements

of spiritual evolution.

Sattva

Sattvic individuals respond well to spiritual, vibrational

or subtle therapies in the treatment of physical

and psychological complaints. Techniques include selfinquiry,

prayer, rituals, meditation, breathing exercises,

mantra, minerals and gems.

Rajas

Rajasic individuals respond well to natural, but more

overt healing therapies such as self-discipline, dietary

changes, nutritional supplementation, physical

32 PART 1: Theory and practice of A-yurveda

manipulation, music and colour therapies, and herbal

and homeopathic treatment.

Tamas

Tamasic individuals display a poor compliance with

holistic therapies, dietary or lifestyle recommendations,

and have difficulty understanding the body other than

how it functions as a kind of machine. More often than

not, such individuals will turn to more invasive therapies

such as pharmaceuticals and surgery for treatment.

In addition to the trigun.a model the Sus큥uta

sam. hita?describes another model that breaks down

the trigun.as into 16 archetypes. The first seven archetypes

relate to sattva, the second six are rajasic, and

the last three relate to tamas. Each archetype within a

sattvic, rajasic or tamasic group is also arranged in a

hierarchical fashion, the first being the most sattvic

and the last being the most tamasic.

Sattvic archetypes

1. Brahma?(‘supreme deity’): pious, honest, compassionate,

wise, charitable, hospitable, free of

desire, hatred and ignorance, speaks from the

heart, excellent memory

2. Ma칑endra (‘king of the gods’): courageous, ready

for action, charismatic, beneficent, protector of

dharma, artha and kama, servant of the Earth

3. Varun.

a (‘god of the waters’): courageous,

capable, desires/achieves cleanliness, love of

water, easily pleased but easily angered

4. Kaubera (‘god of wealth’): charitable, tolerant,

prosperous, enjoys comfort, surrounded by family

and friends, intense anger and joy

5. Ga칗dharva (‘celestial being’): artistic, musical,

studious, enjoyment of fragrances and costume,

pleasure-seeking

6. Ya칖ya (‘god of death’): determined, efficient,

impartial, fearless, free of passion, firm

7. R.

s.

i (‘sage’): free of desire, meditative, disciplined,

celibate, philosophical, habitually engaging in

penance and fasting.

Rajasic archetypes

1. Asura (‘demonic’): misguided, courageous,

wealthy, unrestrained, jealous, charismatic,

angry, selfish, self-aggrandising, reflective only

after acting

2. Sarpa (‘snake-like’): harsh, rough, angry,

courageous, critical, capable, fickle, deceitful,

causes dissension

3. S큑칔una (‘bird-like’): greedy, intolerant, restless,

fearful

4. Ra칔s.asa (‘impish’): prejudiced, angry, fearsome,

irritable, jealous, critical, paranoid, lazy

5. Pais.

a칌a (‘fiendish’): glutinous, rude, undisciplined,

obsessed with sex, unclean, adventurous

6. Preta (‘ghostly’): greedy, uncooperative, lazy,

unhappy, unfulfilled, weak.

Tamasic archetypes

1. Pas큨 (‘beast-like’): rude, boorish, weak intellect,

secretive, obsessed with sex, uncooperative

2. Ma칣sya (‘fish-like’): fearful, restless, foolish,

obsessed with food, quarrelsome, idiotic

3. Vanaspati (‘plant-like’): sedentary, oblivious,

unconscious, removed from the pursuit of

dharma, artha and kama.

3.4 Manas: THE MIND

There was a great deal of speculation in the philosophical

teachings of ancient India as to the nature of the

mind. There was a profound understanding that the

mind and all that it embodies has an ethereal quality.

We are apparently born with a mind and develop an

identity with it, and carry it with us until it is lost upon

death. But what is mind? How is it defined? Can you

point to it? How can you define, by any means, what the

mind is, when the mind itself is involved in the explanation?

‘I think, therefore I am’, wrote Descartes, but

the Vedic sages might have asked: ‘you think, but what

is thought?’ Inquiring into the nature of mind and its

origination has been the preoccupation of Indian philosophy

for millennia.

Where is your mind? Is it contained within the brain

as modern science tells us? You watch a child playing in

the playground, you see a bird sitting in a tree. Where is

your mind? Is it in your head? Is it in your eyes? Or is your

mind with the child, with the bird?

To understand your mind requires that you study it.

At this moment please focus on your mind, finding that

part of you that is thinking and chase it down. Take

Constitution and consciousness 33

hold of it and look it squarely in the eye. Where is it? It

disappeared! Where did it go? But like a flash it is back,

thinking about how you couldn’t find it.

To understand the mind requires that we witness it.

Let go of your mind, see it as a river flowing in front of

you. See how it moves, how the rapids and eddies

swirl, how the river carries all kinds of debris in its

waters, flowing past you endlessly. This is called sa칔s.i

bhavana in the Vedic tradition, ‘bearing witness’ to

the mind, and is a form of meditation.

According to science, a thought is said to result

from a pattern of stimulation generated by many

parts of the nervous system, determined and coloured

by the limbic system, thalamus and reticular activating

system as being pleasurable or painful, and given

discrete characteristics by the cerebral cortex.

A thought is a singular event in nervous function,

a combined activity of the various aspects of the brain,

integrating and analysing sensory information from

all parts of the body into one definable ‘eureka’ of

nervous function. Consciousness is one thought connected

to another to form a continuous stream of

thoughts. As David Frawley describes in his book

Ayurveda and the Mind: The Healing of Consciousness,

however, when brought under the lens of meditation,

consciousness is like a pointillist painting, each

thought working together to form an impression of

experience, but not reality itself. Consciousness is like

a movie, a series of snapshots flashed rapidly onto a

screen, giving us the impression of continuity, but not

the entire experience. We miss out on a great deal of

information, and thus consciousness is a distortion,

an incomplete knowing of the infinite nature of

experience.

This view of consciousness is also illustrated by the

writings of the Greek philosopher Zeno of Elea (c. 490

BCE). In his paradox entitled The Dichotomy, Zeno

describes a runner in a race who must travel a given distance

(d) in a given amount of time. Zeno suggests in

this paradox that before the runner can finish the race,

he must travel half the distance (d/2). And in order to

travel half the distance, the runner must travel onequarter

the distance (d/4), and so on, over an infinite

number of points ordered in the sequence d/2, d/4, d/8,

etc. Because this sequence goes on forever, it therefore

appears that the runner will never finish the race. Zeno’s

theory, however, is in direct contrast to the experience of

the wildly cheering crowds who perceive the runner finishing

the race. So who is right?

Measurement is an act of division, of separating the

whole into a system of units. As Zeno illustrated in his

paradox, there are an infinite number of points, both in

time and space, that need to be crossed during the race.

Although the crowd sees the runner finish the race,

they do not perceive the infinite nature of time and

space that has been crossed. Thus the observation of

the runner finishing the race is not the complete experience,

but a mental construct based upon incomplete

data. This illustrates how our experience, or that which

we interpret as being reality, is in fact only a small part

of what is actually happening.

3.5 Citta: CONSCIOUSNESS

The underlying aspect of consciousness in A¯ yurvedic

thought is called the citta, the total potential field of

conditioned consciousness. It is the repository of all

aspects of conditioned existence, and records these

influences upon itself. It includes the presence of subliminal

activators called sam. ska칞as, the psychic

imprints that underlie our mental and emotional

traits, derived from our experience over many lifetimes.

These psychic imprints propel consciousness

into action, regardless of whether the imprint is

unconscious or conscious, internal or external, desirable

or undesirable.

At the heart of this concept is the idea that it is these

sam. ska칞as that bind us to the wheel of sam. sa칞a. The

chain of cause and effect that defines the existence of

sam. sa칞a is called pratityasamutpa칍a (pratitya

‘dependent,’ samutpa칍a, ‘origination’), first enunciated

by Gotama Buddha soon after he had attained

nirva칗.a. The Buddha indicated that these sam. ska칞as

exist and are created because of avidya¯, or ‘ignorance’,

that what we hold to be reality is in fact a misconception

that ultimately leads to dukha (‘unhappiness’).

According to the yogic tradition there are two

forms of sam. ska칞as; namely, those that promote the

direction of consciousness externally and generate

further sam. ska칞as, called vyutthana (‘waking consciousness’),

and those that stem the flow of consciousness

and thereby prevent the generation of

further sam. ska칞as, called nirodha (‘conscious

restriction’). Nirodha is said to be synonymous with

the attainment of sama칍hi (‘perfect concentration’),

the highest limb of as. t.a칗˜ga yoga, an absorptive state

in which subject and object become one.

34 PART 1: Theory and practice of A-yurveda

Schematically, the yogic tradition indicates that the

citta consists of the aham. ka칞a, the manas and the

buddhi. The aham. ka칞a is for the most part considered

synonymous with the Western concept of the ego,

or that part of consciousness that retains a sense of

individuality, that responds to perceptions, feelings and

thoughts and thereby initiates a variety of activities.

According to the A¯ yurvedic perspective the

aham. ka칞a is the process of self-identification, an

inner ‘becoming’ that associates and builds up a consciousness

of itself from external relationships. This

aham. ka칞a is said to arise because of a failure of our

innate intelligence (buddhi), whose correct orientation

directs us to our true Self, that we are Brahman.

When the buddhi fails to perceive this it will mistake

the body for the Self, and the limits of human sensory

perception (and scientific instrumentation) for the

whole of reality. The buddhi then becomes a tool of

the aham. ka칞a, which uses this intelligence to rationalise

its existence, creating a mental illusion of reality.

This tool is the manas, or ‘lower’ mind, which

concerns itself with the organisation of information

received from the five senses. For this reason manas is

often referred to as the ‘sixth’ sense, and with the five

senses ( jn˜a칗a indriya칢) forms the sixfold base

(a칪atana) described in the Buddhist concept called

pratityasamutpa칍a (‘dependent origination’).

According to the schemata of pratityasamutpa칍a,

the sixfold base undergoes ‘contact’ (spars큑) with corporeal

phenomena (i.e. the tanmatras and pancabu--

thas). This, in turn, gives rise to ‘sensory impressions’

(vedana¯), ‘desire’ (tr.s.

n.

a¯), ‘attachment’ (upa칍a칗a),

and then finally, ‘becoming’ (bhava). According to the

Buddha this process of becoming (i.e. the aham. ka칞a)

provides the impetus for birth, which ultimately results

in ageing, disease and death ( jara칖arana), and thus

dukha (‘unhappiness’).

If anything, the manas can be said to be driven by

the senses, and can experience an endless number of

mental formations as a result, all of which ultimately

lead back to the same cycle of desire, attachment and

becoming. In the yogic tradition the most direct

method to uproot the activities of the manas is called

pratya칑a칞a, the fifth limb of as.t.a칗˜ga yoga.

Pratya칑a칞a involves the withdrawal of the senses and

the redirection of consciousness internally. The mind

withdraws from the sensuous experience and redirects

its focus to the nature of perceiving, to the nature of

becoming. As the yogic text the Goraks.a-paddhati

states:

‘Knowing that whatever he hears, be it pleasant

or unpleasant, it is Self, and the yogi

withdraws.’

‘Knowing that whatever scent he smells with his

nose, it is Self, and the yogi withdraws.’

‘Knowing that whatever he sees with the eyes, be

it pure or impure, it is Self, and the yogi

withdraws.’

‘Knowing that whatever he senses with his skin,

tangible or intangible, it is Self, and the yogi

withdraws.’

‘Knowing that whatever he tastes with the

tongue, be it salty or not, it is Self, and the

yogi withdraws.’

(Feurstein 1997)

The purification of the manas, however, can also

involve other methods, perhaps less radical than complete

pratya칑a칞a. Among these are the practice

yama (‘morality’) and niyama (‘self discipline’), and

the three components of the traditional Indian ideal of

the caturvarga: dharma (‘duty’), artha (‘wealth’),

kama (‘pleasure’).9 Although these practices do not

uproot the influence of the manas they create an

inner equilibrium within the mind that allows for concentration

and mental clarity.

Unlike manas, the buddhi is pure awareness, or

that which directly perceives. When directed by the

aham. ka칞a the buddhi is really involved only in sensory

perception, which results in manas. When the

buddhi has been purified from these limits, however, it

is able to perceive directly the true nature of reality and

becomes freed from the cloud of avidya¯, or ignorance,

generated by the aham. ka칞a. Hence, those who have

attained this degree of perception are called buddha,

an ‘awakened one’.

ENDNOTE

9 The fourth component of the caturvarga is moks.a (‘liberation’)

Om Tat Sat

                                                        

(Continued...) 

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