PART 1

Chapter 2
THEORY

OBJECTIVES 2.1 THE Sān·khya darśana

● To review the philosophy of the Sāṅkhya
darśana and its influence upon Āyurveda. An important component underlying the theoretical
basis of Āyurveda is the Sān· khya darśana, an
● To understand the framework and
ancient Vedic system of ontology that enumerates sev-
application of qualitative differences in
eral distinct categories (tattva) of existence. This man-
Āyurveda.
ifestation of increasingly grosser forms of existence
● To introduce and detail the humoral system begins with the evolution of prakr.ti from purus.a.
¯ yurvedic medicine.
of Ā Purus.a represents the latent force of nature, unex-
pressed and unknowable, synonymous with brahman
and the atma (‘great soul’) described in the literature
of Vedānta. Emanating from purus.a is prakr.ti, the
principle of ‘nature’ and the infinite diversity of cre-
ation. Although prakr.ti represents the totality of the
universe it also represents the dualistic nature of exis-
tence, 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 poten-
tiality, but as desire (tan.hā) arises in purus.a, prakr.ti
is formed. This act of desire initiates the cycle of cre-
ation, 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 Śakti and the god Śiva, respectively. Śiva is
portrayed as a corpse, lying supine, and Śakti sits
astride him and copulates, taking the latent energy of
Śiva and transforming it into the active energy of
prakr.ti.
According to the Sāṅkhya darśana, from the
desire of prakr.ti arises mahat, the ‘cosmic intelli-
gence’ and the knowledge of the transcendent Self
that is within all. In this sense mahat most closely rep-
resents the Western concept of ‘God’, the total experi-
ence of the living universe, not as an individual being
but as an omnipresence from which all natural laws

11
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12 PART 1: Theory and practice of Ayurveda

emanate. Arising from mahat is aham . kāra, the prin- From tamas arises the five tanmātrās, the subtle
ciple that fragments the unity of God into an individ- aspects of the material universe perceived by the five
ual sense of self. Aham . kāra is in many ways similar to jñāna indriyās. The five tanmātrās are śabda
the psychological concept of the ego, as a force that (‘sound’), sparśa (‘touch’), rūpa (‘sight’), rasa
separates each of us into an individualised and incom- (‘taste’) and gandhā (‘smell’). From each of these sub-
plete experience of the Whole. When this principle of tle elemental aspects arises the pan̄ca mahābhūtas
aham . kāra is at work in our consciousness, we each (‘elements’). These five elements are the basic princi-
think that we are unique people. More closer to the ples of the universe and as such are the primary com-
truth is that only the conditions of the individual exis- ponents of the human body. They are:
tence are different, not the function of aham . kāra. It is 1. Pr.thvı̄: earth, or the principle of inertia
the sense of ‘me’ that is aham . kāra, the same sense of
2. Ap: water, or the principle of cohesion
‘me-ness’ that is possessed by each individual being.
3. Tejas: fire, or the principle of radiance
Aham . kāra resonates within the entire spectrum of 4. Vāyu: wind, or the principle of vibration
individualised existence, from a purely aesthetic or
5. Ākāśa: ether, or the principle of pervasiveness.
abstract sense of self, to physiological activities such as
the immune system that function to maintain that It is incorrect to consider the mahābhūtas as ‘ele-
‘self-ness’. ments’ in the scientific sense of the word, as they are
From aham . kāra issues three primordial qualities, contained in varying proportions within the most
the mahagun.as, called sattva, rajas and tamas. In minute subatomic phenomena. They are principles
one sense, the mahagun.as represent qualitative dif- that provide the impetus for the creation of grosser
ferences within the entire spectrum of individualised materials, but are still to some extent a philosophical
existence. Sattva can be thought of as the essence of concept, in much the same way that the most subtle
creation, the quality of perception, clarity, equanimity aspects of quantum theory remain unproven.
and light. Rajas is the energy of creation, the quality Each of the mahābhūtas forms different tissues of
of movement, change, transformation and colour. the body. As the principle of pervasiveness ākāśa
Tamas is the physical constitution of the created uni- relates to all hollow or empty places in the body, such as
verse, the quality of cohesion, stasis, inertia and dark- the orifices, channels and pores, as well as the ears that
ness. In regard to perceptual distinctions, sattva is perceive the tanmatra of śabda (‘sound’), and the dif-
also the principle of subjectivity, and from sattva ferent sounds that the body produces (e.g. during vocal-
arises the mind (manas), the five jñāna indriyās isation, respiration, myocardial activity, nervous
(‘sense organs’, i.e. ears, eyes, nose, mouth and skin), system activity etc.). From vāyu arises the skin, which
and the five karma indriyās (‘organs of action’, i.e. perceives the tanmatra of sparśa (‘touch’), and
mouth, hands, limbs, genitalia and eliminative relates to the activities of the respiratory system. From
organs). Sattva thus embodies the essence of experi- tejas arises the eyes, which perceives the tanmatra of
ence, the living subjective knowledge obtained from rūpa (‘sight’), and is responsible for activities such as
the objective experience. In contrast, tamas repre- digestion and perception. From ap arises the tongue,
sents the object, the inanimate gross matter of the which perceives the tanmatra of rasa (‘taste’), and is
universe, devoid of sentience, and the confusion of responsible for fluid metabolism in the body, and to bind
subject with object. Tamas gives rise to pure physical- the tissues together. From pr.thvı̄ arises the nose, which
ity, such as the house that needs to be repaired and perceives tanmatra of gandhā (‘smell’), and along
renovated, and the body (annamaya kośa, ‘food with ap is responsible for the physical constitution of
sheath’) that is released upon death. The emotional the body.
intensity with which we react to tamasic experiences
is one example of just how powerfully subject becomes
enmeshed with object, giving rise to dukha (‘dissatis- 2.2 THE gun.as
faction’). Existing between sattva and tamas is
rajas, which acts as the catalyst that binds subject The evolution of the mahābhūtas gives rise to the dis-
with object, connecting the subjectivity of mind and tinction of qualitative differences that can be objec-
sense with the physical universe. tively determined. In other words, one mahābhūta
 Theory 13

Pakrti

Mahat

Ahamkara

Sattva Rajas Tamas

Manas Sabda Sparsa Rupa Rasa Gandha

Jnana indriyas
Karma indriyas Akasa Vayu Tejas Ap Prithvi

Vata Pitta Kapha

.
Figure 2.1 The sa-n khya darśana.

will display certain qualities that differentiate it from be manifest in a mahābhūta that has an opposing
another mahābhūta. It should be clear to the reader action or effect. For example, the mahābhūta of
that individual mahābhūtas are impossible to per- pr.thvı̄ (‘earth’) is associated with the quality of guru
ceive, and admixtures thereof perhaps too complex to (‘heavy’); the opposing quality of laghu (‘light’) is
quantify. While the mahābhūtas and thus the totality associated with the mahābhūta of vāyu (‘wind’).
of corporeal existence cannot be perceived objectively, Thus to some extent pr.thvı̄ and vāyu have opposing
their presence can be inferred by the manifestation of forms and actions. Each pair of opposites is only one
certain qualities. To facilitate an understanding specific dimension in an interaction, however, with
between the differences of the mahābhūtas, each subsequent pair representing a contrasting
Āyurvedic medicine maintains a list of qualities called dimension. By recognising several different dimen-
the gurvādi (‘ten pairs of opposite’) gun.as (‘quali- sions of interaction the result is a multidimensional
ties’), shown in Table 2.1. model that explains the complexity of interactions
Each of the gurvādi gun.as is associated with that occur between the mahābhūtas. Thus while
a particular mahābhūta, and its opposite quality will pr.thvı̄ (‘earth’) displays the quality of guru (‘heavy’),
it is also considered to be rūks.a (‘dry’). Vāyu (‘wind’)
TABLE 2.1 The gurva-di gun.as: ten pairs of opposite displays the opposite quality of laghu (‘light’), but is
qualities. also rūks.a (‘dry’). The relationship between pr.thvı̄
and vāyu is therefore complex, displaying both similar
Guru (‘heavy’) Laghu (‘light’) and opposing qualities. Table 2.2 demonstrates the
Manda (‘slow’) Tiks.n.a (‘fast’)
Śita (‘cold’) Us.n. a (‘hot’)
relationship of the gurvādi gun.as with the
Snigdha (‘greasy’) Rūks.a (‘dry’) mahābhūtas.
Ślaks.na (‘smooth’) Khara (‘rough’) While all ten pairs of opposite qualities are gener-
Sāñdra (‘solid’) Drava (‘fluid’) ally considered in Āyurveda, for the purposes of diag-
Mr.du (‘soft’) Kat.hin.a (‘hard’) nosis and treatment they are usually whittled down to
Sthira (‘stability’) Cala (‘movement’)
Sūks.ma (‘subtle’) Sthūla (‘obvious’)
three dominant dimensions of interaction that in
Viśada (‘friction’) Picchila (‘slimy’) large part guide the manifestation of all subsequent
qualities, called the upakarmas (Table 2.3). As we
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14 PART 1: Theory and practice of Ayurveda

TABLE 2.2 Relationship between the mahābhūtas, tanmātrās and gun.as.

Mahābhūtas Tanmātrās Gun.as

Pr.thvı̄ (‘earth’) Gandhā (‘smell’) Guru, manda, sthira, kat.hin.a, sthūla, sāñdra
Ap (‘water’) Rasa (‘taste’) Śita, snigdha, mr.du, guru, drava, manda
Tejas (‘fire’) Rūpa (‘sight’) Us.n.a, laghu, tiks.n.a, drava
Vāyu (‘air’) Sparśa (‘touch’) Laghu, rūks.a, cala, viśada, khara, sūks.ma
Ākāśa (‘pervasiveness’) Śabda (‘sound’) Sūks.ma, viśada

TABLE 2.3 The upakarmas.

pletely static. This means that the definitive conclu-
sions drawn today eventually become the redundan-
Guru (‘heavy’) Laghu (‘light’) cies of tomorrow because the stream of data upon
Śita (‘cold’) Us.n. a (‘hot’) which these conclusions were based has changed. To
Snigdha (‘greasy’) Rūks.a (‘dry’)
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
will see, these upakarmas form the basis of the six something else. On a physical level our response to any
śamana karmas used in Āyurvedic therapeutics (see experience is affected by the slight delay it takes for our
Ch. 11). nervous system to receive and process the sensory
information and output an appropriate response.
Although for the most part imperceptible, this time lag
2.3 THE tridos.a THEORY means that our response is conditioned by the past,
rather than what is actually happening in the
When the ancient seers of Āyurveda contemplated the moment.
human body they must have had a sense of its incred- Unlike a completely objective science, Āyurveda is
ible intricacy. An advanced knowledge of human orientated to help the practitioner understand the
anatomy described in the Suśruta sam . hitā, com- nature of sam . sāra. To do this the Āyurvedic practi-
bined with keen observations on the nature of being tioner implements an approach that arises from
that is the hallmark of Indian spirituality, provided for principles that are based on the spiritual teachings
an exceedingly lucid physiological model in Āyurvedic of the Vedas, as well as the experiences of the Self-
medicine. This model, however, is based on the notion realised sages that have passed beyond the edges of
that the human body is a holographic representation human consciousness. According to tradition, the
of the macrocosm. Āyurveda teaches that within our principles of Āyurveda are emanations of an
being, and within our bodies, exist all the clues and unchanging and eternal truth that reside in mahat.
data we need to understand the universe: tvat tvam In contrast, modern science is based upon the sys-
asi (‘thou art that’) commands the sage of the tematic observation, experimentation and analysis
Upanis.ads. We are, after all, as astronomers tell us, of sam . sāra. The limits of human perception,
children of the stars. including the technology that expands that aware-
With this insight into the complexity of our origin ness, are unconsciously guided by the principle of
the sage understands that the knowledge of the body is aham . kāra. Aham . kāra represents the act of nam-
never complete, a truth that is painfully obvious to ing, identification and discrimination. It creates
anyone who tries to keep abreast of the myriad devel- a vocabulary, a semantic description of a condi-
opments and contradictory opinions of medical sci- tioned reality that lulls the scientist into believing in
ence. The ancient seers knew well this merry-go-round the idea of objectivity, that the individuated self can
of shifting phenomena and perceptions, identifying it somehow observe the machinations of sam . sāra
as a property of sam . sāra. According to this under- without that perception itself being affected. The
standing sam . sāra represents the inexorable law of ancient sages of Āyurveda did not seek to under-
change, that no subject or object ever remains com- stand the minutiae of the human body nor pretended
 Theory 15

to have an objective perspective, but instead focused and is the catalyst for all functions in the body to the
their attention on discovering the principles behind extent that without its involvement pitta and kapha
physiological activities. Thus when encountering a are said to be lame. The Caraka sam . hitā states that
disease the Āyurvedic practitioner can largely vāta is the grossest manifestation of the divine ‘wind’,
ignore the complexity of pathological definitions and is responsible for the function of the entire body
and seek to understand the principle of the disease, (tantra yantra dhara) and the originator of every
thereby to develop a corresponding principle of kind of physiological action or anatomical structure
treatment. (ces.tā pravartaka). Vāta promotes and regulates the
Having arisen from the mahābhūtas the human activities of the mind, carrying the perceptions of sen-
body can be seen to exhibit three principles of func- sory cognition (jñāna indriyās) to the effector
tion, called vāta, pitta and kapha: organs (karma indriyās) for a response. As the wind
or ‘flatus’ that expels the faeces, vāta also promotes
● Pr.thvı̄ (‘earth’) and ap (‘water’) form kapha
the expulsion of all wastes from the body, as well as the
● Tejas (‘fire’), and to a lesser extent ap (‘water’)
ejaculation of semen and the birthing of a baby.
and vāyu (‘wind’) form pitta
The activity of vāyu is present in conception, drawing
● Vāyu (‘wind’) and ākāśa (‘pervasiveness’) form
the sperm and ovum together, guiding embryonic devel-
vāta.
opment. Given the important role that vāta plays it is
These three principles of function are called dos.as perhaps no surprise that when it is retained or blocked
because they are subject to influences from both in the body it becomes a major pathogenic influence.
within and without. The term dos.a literally means As you may recall, vāta comprises the
‘blemish’ because it is the increase, decrease and dis- mahābhūtas of ākāśa and vāyu. When vāta is
turbance of one, two or all three of the dos.as that are disturbed the pervasive nature of ākāśa and the cata-
responsible for all pathological changes in the body. bolic activity of vāyu represent widespread degenera-
Each dos.a has a specific pramān.a (‘quantity’), gun.a tive changes in the body, characterised by a lightness
(‘quality’) and karma (‘action’) in the body. In an (laghu) and dryness (rūks.a) of the tissues, which in
undisturbed state their function is said to be avikr.ta turn promotes roughness (khara) and friction
(‘normal’), the result of which is arogya (the ‘absence (viśada) in the body. Vāta is also śita (‘cold’) in nature
of disease’). Foods, habits and environmental factors although only because vāta assumes either śita
that are contrary to the qualities of a particular dos.a (‘cold’) or us.n.a (‘hot’) gun.as when exposed to their
bring about its decrease, while foods, habits and envi- presence. Although vāyu and ākāśa are neutral in
ronmental factors that are similar to a particular dos.a temperament the physical body is dominant in pr.thvı̄
bring about its increase. Both of these states of (‘earth’) and ap (‘water’). Together, pr.thvı̄ and ap
increase (vr.ddhi) and decrease (ks.aya) are consid- create a cooling, solidifying influence, and thus vāta
ered abnormal (vikr.ta), but it is increase that causes assumes a cold temperament in the body.
major disturbances, while decrease typically causes
● The primary qualities of vāta are laghu (‘light’),
only minor disturbances.
śita (‘cold’), rūks.a (‘dry’), cala (‘movement’),
The three dos.as are traditionally correlated with
viśada (‘friction’), khara (‘rough’), and sūks.ma
three types of eliminatory products: vāta is synony-
(‘subtle’).
mous with ‘wind’ (i.e. flatulence), pitta with ‘bile’,
and kapha with ‘phlegm’. Although the descriptors of
‘wind’, ‘bile’, and ‘phlegm’ do not describe the com-
Pitta dos.a
plete activities of the dos.as, they provide a convenient
way to understand the implications of their manifes- The function of pitta in the body is to provide heat
tation when in a disturbed state. 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,
Vāta dos.a
however, also extends to the concept of metabolism,
Vāta comes from the Sanskrit root word ‘va’, refer- and thus pitta is associated with metabolically active
ring to the qualities of movement and enthusiasm, organs such as the liver, skin and blood. The term
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16 PART 1: Theory and practice of Ayurveda

pitta is derived from the root word tapas, which governing the area between the umbilicus and the
means ‘to heat’ or ‘glow’. Pitta also contains an diaphragm. As the dos.a of phlegm, kapha is located
aspect of ap in its constitution and thus to some extent primarily in phuphusa (‘lungs’) and hr.daya
displays snigdha (‘greasy’) and drava (‘fluid’) proper- (‘heart’), governing the areas from the diaphragm
ties, characterised by the greasy, flowing and ‘mobile’ upwards.
(sara) nature of bile, blood and sweat. Pitta is also
laghu (‘light’) and tiks.n.a (‘sharp’) in nature, charac-
terised by the catabolic action of tejas and vāyu that 2.5 Kāla: TIMING OF THE dos.as
act together to combust solid substances into pure
expressible energy. Kāla (‘time’) relates to the influence of the dos.as in
a variety of natural cycles: over a period of time such
● The primary qualities of pitta are laghu (‘light’),
as in a day or a lifetime, or in specific processes, such
us.n.a (‘hot’), snigdha (‘greasy’), tiks.n.a (‘sharp’),
as in digestion or disease. In every situation the
sara (‘movement’), and drava (‘fluid’).
Āyurvedic practitioner attempts to understand the
state of the dos.as. Generally speaking, kapha is dom-
Kapha dos.a inant after sunrise and sunset, at the beginning stages
of digestion (in the mouth and stomach), during child-
In many ways kapha is opposite in nature to pitta,
hood (bālya) and in the congestive, prodromal stage
attending to the structural functions of the body,
of disease. Pitta is dominant at midday and midnight,
lubricating, moisturising, nourishing and providing
in the middle portion of digestion (in the lower fundus
support. Comprising pr.thvı̄ and ap, kapha most
of the stomach and small intestine), during mid-life
strongly relates to the physical structure of the body,
(madhya), and in the inflammatory or acute stage of
and is thus sthira (‘solid’), guru (‘heavy’), and
disease. Vāta is dominant in the hours before dawn
sthūla (‘gross’) in nature. The term kapha is derived
and sunset, in the latter part of digestion (in the
from the root word ślis., which means ‘to embrace’,
colon), in the latter stages of life (jı̄rn.a), and in the
referring to the snigdha (‘greasy’) and picchila
chronic and degenerative stages of disease.
(‘slimy’) qualities that in combination with solidity
and substance bind tissues together. These greasy and
slippery properties of kapha also describe the nature
2.6 Tridos.a laks.an.as:
and function of the generative organs, the creation of
SYMPTOMOLOGY OF THE dos.as
new life, as well as the lactating breast that can nour-
ish another being.
The knowledge of which physical symptoms are asso-
● The primary qualities of kapha are guru (‘heavy’), ciated with a particular dos.a or group of dos.as is the
śita (‘cold’), snigdha (‘greasy’), sthira (‘stable’), first step by which an Āyurvedic practitioner gathers
mr.du (‘softening’), and picchila (‘slimy’). clinical information, formulates a diagnosis and
implements a principle of treatment. Thus certain
symptoms are generally correlated with the effects of
2.4 Sthāna: RESIDENCE OF THE dos.as a particular dos.a, based on the qualities that dos.a
tends to exhibit. Thus the us.n.a, tiks.n.a and drava
Despite the reality that each dos.a is involved in physi- qualities of pitta suggest conditions such as burning
ological processes all over the body, each also main- sensations and diarrhoea; the manda, snigdha and
tains a primary ‘seat’ of influence, or sthāna. To some śita qualities of kapha suggest catarrhal conditions
extent this idea is related to the often used translitera- and lethargy; and the rūks.a, laghu and śita proper-
tion of the dos.as; i.e. wind, bile and phlegm. As the ties of the vāta suggest wasting and degenerative
dos.a of wind, vāta is located in the antra (‘colon’) processes. In actual practice, however, each type of
and basti (‘bladder’), governing the regions of the disease is further classified according to the dos.as,
body from the umbilicus downwards. As the dos.a of even though a particular disease may be generally cor-
bile, pitta is located in organs such as the āmāśaya related with a particular dos.a. Thus while a symptom
(‘stomach’), yakrit (‘liver’) and plı̄han (‘spleen’), such as diarrhoea is a manifestation of the us.n.a and
 Theory 17

Figure 2.2 The tridos. ic wheel of life.

e n* Small inte
Abdom stine
*

Summer

Ile
12

oc
eca
s
oru

l va
Pyl

Ch
ute Middle age r

lve
G
You Ac

on
H ot

ic
old
th

en
Pitta
t

Lig
We

age
ht
Spring

Fall
9 3
Stomach

Kapha Vata
Child Suba

tive e
He

ag
vy
y
a

Dr
hoo

d
Ol
Cold
d

on
era
cu Infan en

Co l
te cy Dying g
De
Es

ha
o

6
p

gu
s Winter

drava qualities of pitta, an Āyurvedic practitioner

Vāta laks.an.as
will ascertain whether secondary characteristics sug-
gest that the origin of the disease is other than pitta. Vāta in normalcy protects the body by being the pri-
Thus in paittika variants of diarrhoea the patient mary catalyst for all actions within it. Vāta bestows
will complain of burning sensations, thirst and a high enthusiasm and desire, inspiration and expiration, all
fever, indicative of the us.n.a properties of pitta. If the activities of body, mind, sense and speech, sexual func-
patient discharges much mucus and complains of tion and the initiation of the urge and expulsion of
coldness and lethargy, then the diarrhoea might be wastes. When in an increased state, vāta produces
classified as kapha, indicated by the śita, manda and emaciation and cachexia, a desire for hot food and
snigdha properties of the symptomology. If the drinks, a fear of cold, tremors and spasm, abdominal
patient experiences frequent motions but only evacu- distension, constipation, weakness, fatigue, distortion
ates a relatively small volume, with much pain and of sensory function, excessive talking, giddiness, con-
flatulence, then the diarrhoea might be classified as fusion, irreverence, fear, anxiety, nervousness, and
vāta, indicated by the rūks.a, cala, and śita proper- black, blue, orange or clear discolorations of the skin,
ties of the secondary symptoms. Thus a treatment reg- eyes, urine and faeces. When vāta is in a decreased
imen would be created to address the underlying cause state there is general bodily dysfunction, loss of sensa-
of the condition, as well as address the primary symp- tion and consciousness and the general characteristics
tomology. of a kapha increase.
The following are descriptions of vāta, pitta and
kapha in normalcy, as well as in a state of ‘increase’
Pitta laks.an.as
(vr.ddhi) and ‘deficiency’ (kaśāya). Generally speak-
ing, the practitioner takes note of the increased state Pitta in a normal state attends to digestion and pro-
of a given dos.a, not the deficiency, because it is an cessing of wastes, appetite and thirst, complexion, eye-
increased state of the dos.as which is responsible for sight, intelligence, courage and bravery, and
causing disease. suppleness of body tissues. When increased, pitta
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18 PART 1: Theory and practice of Ayurveda

promotes excessive appetite and thirst, burning sensa- involvement of pitta. Thus, in this example, the result
tions, diarrhoea, anger, and yellow, red or green dis- of vāta kopa is a combined vāta-pitta condition.
colorations of the skin, eyes, urine and faeces. If pitta It is said that one can become well by grace or dis-
is in a decreased state the digestion will be poor, the grace by taking the appropriate action when a dos.a is
skin will lose its lustre, and the patient will complain of in an increased or vitiated state, respectively: obviously
the general symptoms of an increase in vāta and the former is easier to treat. In a balanced state the
kapha. dos.as are referred to as avikr.ta, or ‘normal’.

Kapha laks.an.as 2.8 Dos.agati: THE dos.as IN

ASSOCIATION WITH THE gun.as
The function of kapha in the body is to provide stabil-
ity, structure, lubrication, endurance and strength. In
The dynamics of the increase, vitiation and normalcy
an increased state, kapha results in a slow and slug-
of the dos.as is directly related to the influence of the
gish digestion, excessive salivation, abundant phlegm
gun.as. One need only look at the corresponding oppo-
and catarrh, lassitude, a desire for sleep, heaviness,
site gun.a to understand how the effects of a gun.a can
coldness, obesity, dyspnoea, cough, sneezing, itching,
be countered. For example, vāta displays the charac-
and whitish, pink or clear discolorations of the skin,
teristic of rūks.a (‘dry’), and when in an increased state
eyes, urine and feces. If kapha is decreased within the
this quality will be transferred to the body, with symp-
body there will be dizziness, emaciation, looseness and
toms such as dryness and cracking of the heels. The
friction in the joints, palpitations, dry mucosa and the
use of a medication, such as taila (sesame oil), that
general symptoms of vāta increase.
displays the corresponding opposite quality of
For clarification, Table 2.4 describes the basic
snigdha (‘greasy’) would thus be applied to alleviate
characteristics and the increased (vr.ddhi) symptoms
rūks.a and return vāta to normalcy. If vāta is in a
of each dos.a, as well as the effect of the dos.as upon
vitiated state, however, and promotes the increase of
the mind (discussed in more detail in Ch. 3). Where
pitta, this could manifest as bleeding cracks on the
signs and symptoms include more than one dos.a this
heels. Thus the principle quality of snigdha would
is taken to be a mixed condition (i.e. vāta-pitta, vāta-
need to be combined with the quality of śita to relieve
kapha, kapha-pitta, vāta-kapha-pitta).
the additional symptoms of heat, using perhaps
coconut oil or ghr.ta (clarified butter), which have both
‘cooling’ (śita) and ‘greasy’ (snigdha) properties.
Us.n.a (‘hot’) and śita (‘cold’) are the primary
2.7 Caya and kopa: INCREASE AND
gun.as that drive the increase, vitiation and pacifica-
VITIATION OF THE dos.as
tion of the dos.as:
Āyurveda differentiates between a dos. a in an ● The qualities of vāta (i.e. rūks.a, laghu, khara,
‘increased’ state (caya) and in a dos.a in a ‘vitiated’ viśada, cala) in association with us.n.a results in
state (kopa). Generally, when a dos.a is in an increased the ‘increase’ (caya) of vāta. These same qualities
state (caya, vr.ddhi) its effects are usually limited to (i.e. rūks.a, laghu, khara, viśada, cala) in associ-
the physiological activities and the sthāna it governs, ation with śita brings about the ‘vitiation’ (kopa)
with clearly definable signs and symptoms that relate of vāta. Qualities that are opposite in nature to
only to that dos.a. When in a vitiated (kopa) state, vāta (i.e. snigdha, guru, manda, picchila,
however, the affected dos.a can begin to affect the sthira) in association with us.n.a bring about its
other dos.as, resulting in a condition which is more return to normalcy (samya vāta).
complex, often with contradictory features, presenting ● The qualities of pitta (i.e. tiks.n.a, laghu, drava,
greater difficulties in treatment. An example is haem- sara) in association with śita results in the
orrhoids secondary to constipation, which may be the ‘increase’ (caya) of pitta. These same qualities (i.e.
result of an increase in vāta, eventually worsening to tiks.n.a, laghu, drava, sara) in association with
bleeding anal fissures because of the subsequent us.n.a bring about the ‘vitiation’ (kopa) of pitta.
TABLE 2.4 Tridos.a laks.an.as : signs and symptoms of the dos.as.

Dos.a Gun.a Colour Digestion Symptoms of increase Waste products Mind and mental function
(varna) (agni) (vr. ddhi) (malas) (manas)

Vāta Rūks.a, Black, Irregular, Debilitating pain; loss of Faeces: small amount, constipation, Primarily auditory
laghu, blue, sensitive function; irregularities, dry, painful and rough evacuation; balanced: enthusiastic, motivated,
śita, brown, digestion; colic abnormalities, deformities; dark brown to black in colour joyful, artistic
khara, orange, and bloating; fragility, wasting; dryness, urine: decreased volume, imbalanced: scattered,
viśada, clear astringent stiffness, friction, brittleness, increased frequency; tenesmus; unsteadiness of mind, poor
cala taste in mouth spasm, tremor; strong aversion without colour or dark orange to concentration, restless, anxious,
to cold; symptoms worse with brown; frothy or very greasy insecure, fearful, lonely, depressed
cold or dry weather; symptoms sweat: minimal volume, even with (bipolar), insomnia, delusional; fear
worse in early morning and late exertion of cold
afternoon mucus: diminished secretion; dry,
stringy, difficult to expectorate

Pitta Us.n.a, Red, Strong, quick Burning pain, burning Faeces: moderate volume, Primarily visual
laghu, yellow, digestion; acid sensations; fever, thirst, increased frequency; watery, quick balanced: courageous, intelligent,
snigdha, green reflux, loose inflammation, ulceration, expulsion; burning sensation; disciplined
tiks.n.a, motions; bitter purulence; haemorrhage, foul yellow, green or reddish imbalanced: impatient,
sara taste in mouth smell; strong aversion to heat; discolorations, with blood judgmental, driven, controlling,
symptoms worse with hot urine: moderate volume, increased angry, violent, fanaticism,
weather; symptoms worse at frequency; burning sensation; insomnia, hallucinatory; aversion to
mid-day and in mid-night yellow to green in colour, blood heat
sweat: profuse without exertion,
malodorous
mucus: moderate secretion;
yellowish to green, blood

Kapha Guru, Clear, Slow, dull Dull aching pain; lethargy, Faeces: large volume, decreased Primarily kinesthetic
snigdha, white digestion; catarrh; itching, hypertrophy, frequency; solid, heavy, slow balanced: compassionate,
picchila, epigastric oedema, obesity, cysts, evacuation; rectal itching; whitish generous, nurturing
śita, heaviness, tumours; mild aversion to cold; discoloration with mucus imbalanced: slowness, dullness,
sthūla, catarrh; symptoms worse with cold and urine: increased volume, apathy, attachment, sentimentality,
sāñdra, sweet taste wet weather; symptoms worse decreased frequency; mucus, worry, greediness, grief, depression
manda in mouth in mid-morning and mid- turbid, calculi; clear or white in (unipolar); desire for hot, aversion
evening colour to cold
sweat: profuse only with exertion;
sweet odour
Theory

mucus: copious secretion; easy

expectoration; clear to white in colour
19
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20 PART 1: Theory and practice of Ayurveda

Qualities that are opposite in nature to pitta (i.e. Prān.a vāyu

manda, guru, sāñdra, sthira) in association with
śita bring about its return to normalcy (samya Prān.a vāyu is the first and most important of the five
pitta). vāyus, and ultimately all of the other vāyus are really
● The qualities of kapha (i.e. snigdha, guru, sthira, just permutations of prān.a. Prān.a initiates and con-
manda, picchila) in association with śita results trols all binary functions in the body, such as inhala-
in the ‘increase’ (caya) of kapha. These same qual- tion and exhalation, contraction and expansion, and
ities (i.e. snigdha, guru, sthira, manda, picchila) stimulation and relaxation. Prān.a animates the cells
in association with us.n.a bring about the ‘vitiation’ of the body as the vital force, entering into the body
(kopa) of kapha. The opposite qualities (i.e. rūks.a, and into the hr.daya (‘heart’), moving upwards to the
laghu, cala, tiks.n.a, viśada, khara) in association brain, activating the indriyās (‘senses’), citta (‘mind’)
with us.n.a bring about its return to normalcy and buddhi (‘intellect’). Specifically, prān.a attends to
(samya kapha). the maintenance of cardiopulmonary activity, governs
ingestion, chewing and swallowing, and initiates
expectoration, sneezing and belching. Prān.a is the
2.9 THE SUB-dos.as: SUBDIVISIONS bridge between the physical and astral bodies and,
WITHIN EACH dos.a when death occurs, prān.a leaves the body. Symptoms
of a disturbance to the function of prān.a include
In order to differentiate the specific actions of each anxiety, central nervous system dysfunction and accu-
dos.a they are in turn divided into five sub-dos.as each. mulated toxins. Prān.a may be restored to normalcy by
While the sub-dos.as of vāta (i.e. the five prān.as of the the practice of prān.ayama, good nutrition and ade-
prān.āmaya kośa) have long been identified in quate rest.
Āyurveda and allied disciplines such as hatha yoga,
the approach of dividing pitta and kapha into five Udāna vāyu
subcomponents appears to be a relatively new innova-
tion, first appearing in the work of Vāgbhat.a (c. 600 Udāna vāyu is derived from the root word ‘ud’ mean-
CE). The approach of delineating five subcomponents ing ‘upward’, and thus represents the upward moving
for each dos.a is not integral to understanding the energy of the body, located in the chest. Udāna is in
basic theory of Āyurveda, but it does provide the prac- many respects similar to prān.a, but is considered to be
titioner with a greater realm of subtly to work within, lighter (laghu) in nature, and acts as the complement
sometimes providing for specific therapies that can of prān.a. Thus udāna governs exhalation, removing
affect a particular aspect of the dos.as. By studying the carbon dioxide from the alveoli, whereas prān.a gov-
sub-dos.as we can see how the specific activities of tri- erns inhalation and the absorption of oxygen. Udāna
dos.a begin to interact with specific elements of physi- governs speech, controls the tongue, initiates effort,
ological function, leaving the emphasis of principle and promotes enthusiasm, and together with prān.a, gov-
entering into the realm of specificity. erns memory. As the upward moving force udāna ini-
tiates growth, such as the development of a child
learning to walk, or as the force that raises conscious-
ness to new levels. Udāna lifts the intent of our aspira-
2.10 SUB-dos.as OF vāta
tions and desires to the heavens above. Upon death
udāna compels consciousness to leave the body and
● Prān.a vāyu
enter the astral realms, and guided by karma, propels
● Udāna vāyu
the soul to its next manifestation. Disorders of udāna
● Samāna vāyu
include suffocation, hyperventilation, hiccoughs,
● Apāna vāyu
choking, sleep apnoea, emphysema, hoarseness and
● Vyāna vāyu.
kundalinı̄ disorders. And, because udāna and prān.a
The sub-dos.as of vāta are the five vāyus, or ‘winds’ of are similar, a dysfunction of one will most likely be
the body, but should not be confused with the vāyu of simultaneous with a dysfunction of the other.
the mahābhūtas. Measures to balance udāna include mindfulness of
 Theory 21

breath meditation (anapānasati bhavana) and the tion, facilitates the meeting of the ovum and sperm
practice of prān.ayama. during conception, and is responsible for the expulsion
of fetus during labour. Apāna governs gross motor
functions, like walking, jumping and running. In the
Samāna vāyu
psycho-spiritual realm apāna guides the process of
Samāna vāyu is located in the āmashaya, and initi- manifestation, moving potentiality downward into
ates the function of pācaka, the aspect of pitta that actuality. As the downward moving force apāna con-
attends to digestion. Samāna promotes thirst, hunger tains kundalinı̄, placing limits upon the evolution of
and satiety, facilitates the separation of waste from consciousness, and in this respect is opposite to
nutrient, and assists in assimilation. The movement of udāna. Disorders of apāna vāyu include miscar-
samāna within the body is sideways, descriptive of riage, premature ejaculation, flatulence, retained
the movement of chyme through the gastrointestinal urine, urinary incontinence, dysmenorrhoea, uterine
tract. Samāna assesses or ‘measures’ the metabolic prolapse, prolapse of the colon, ectopic pregnancy,
needs of the body and guides the process of anabolism haemorrhoids and infertility. Steps that can be taken
and catabolism. Samāna is said to display a radiant to correct the flow of apāna vāyu include the use of
quality, and when functioning correctly, displays that ‘grounding’ herbs such as Goks.ura root (Tribulus ter-
quality within the mind and body. Disorders of restris), as well as purgatives (virecana) such as
.
samāna vāyu include most problems of digestion, Vid. anga (Embelia ribes) and Trivr. t (Operculina
including gastric reflux, hiatus hernia, dyspepsia, bil- turpethum) and enema (vasti) therapy to direct apāna
iousness, diarrhoea, constipation and diverticulitis. vāyu downwards. Apāna influences the other vāyus
Measures to correct samāna include following an to such a degree that they may be treated in an
appropriate diet (see Ch. 7), and the use of
dı̄panapācana (‘digestive stimulant’) remedies such
as Yavānı̄ (Trachyspermum ammi) and Śūn.t. hı̄ Box 2.1 Prān.ayāma and digestion
(Zingiber officinalis) to enkindle digestion. Prān.ayāma is a breath-control technique that mod-
ulates the nature and duration of breathing, empha-
sising aspects of inhalation, exhalation, and the
Apāna vāyu pauses that exist between them. As we inhale prān.a
Apāna vāyu is located in the sacral plexus, primarily is brought into the body, where it descends and
the vasti (‘bladder’) and antra (‘colon’), governing meets with apāna vayu. During exhalation apa- na
rises to meet with prān.a. Holding the breath after
the function of the pelvic organs. The movement of
inhalation moves prān.a towards apāna, and holding
apāna is downward, controlling the activities of the breath after exhalation moves apāna towards
prān.a and udāna by creating a negative pressure in prān.a. The activities of prān.a and apāna, in turn,
the chest. Apāna is said to arise with the first breath impact upon the function of āgni, the flame of diges-
after birth, in which prān.a becomes rooted in the tion and metabolism that resides between them.
body to sustain life. Apāna is the root of all other During inhalation prān.a activates āgni causing it to
vāyus in the body and controls their function, just as rise upwards, burning the ingested food. Upon exha-
a young child flying a kite measures how much string lation āgni is drawn downwards, transferring the
to let out in order for the kite to fly. To use another waste products of digestion downwards to apāna
analogy of the traditional Indian family, prān.a is like vayu to be eliminated. Thus an exhalation that is twice
the husband coming in and going out, providing the as long as the inhalation ensures that waste products
are properly eliminated. When apāna vayu is exces-
material sustenance, whereas apāna is the wife,
sive it limits the capacity of prān.a to enter into the
rooted in the home, coordinating all of its activities. body, and thus the general practice of lengthening the
Despite the social importance given to the head of the exhalation in relation to the inhalation is a useful
family, however, the household and the health of the approach to rid the body of wastes and optimise
family rest with the mother. Thus, if there is a problem health. This technique is used only for the duration of
with apāna vāyu this dysfunction will eventually prān.ayāma and should not replace normal, relaxed
affect all the other vāyus in the body. Apāna governs diaphragmatic breathing at other times.
the excretion of wastes, menstruation and ejacula-
 -
22 PART 1: Theory and practice of Ayurveda

indirect fashion by giving direct treatment to apāna. prān.a, and deficient prān.a results in poor digestion.
By strengthening the mother, the whole family is like- Symptoms of weak pācaka include anorexia, flatu-
wise strengthened. lence, bloating, constipation, malabsorption, chronic
fatigue and arthritis. Symptoms of excess pācaka
pitta include gastric and duodenal ulcers, diarrhoea,
Vyāna vāyu
and dysentery.
Vyāna vāyu is rooted in the hr.daya (‘heart’) but cir-
culates through the body as spiral currents, moving
Ranjaka pitta
like a wheel. Vyāna governs circulatory function, dis-
tributing oxygen, nutrients and heat throughout the Ranjaka pitta is located primarily in the liver, gall
body. On a more subtle level vyāna also circulates bladder, spleen and red bone marrow. It is identified by
emotions and feelings in the body, and thus unresolved the colour red, travels in the bloodstream as haemo-
emotional issues may locate themselves in certain globin and is manifested as the intrinsic factor
areas within the body and affect the function and flow required for the absorption of vitamin B12. Ranjaka
of vyāna in these areas. Vyāna also provides the initiates haemopoiesis in the red bone marrow and
impetus for gross motor function, discharging the stimulates erythropoietin secretion by the kidneys.
nervous impulse and stimulating the flow of secretions, Ranjaka assists in the emulsification of fats, forms
including the movement of lymph. Disorders of vyāna the stool and gives it shape and colour. Ranjaka is
include cyanosis, poor circulation, cold intolerance connected to enthusiasm, will and desire, and a lack of
and problems with coordination. Measures to correct these qualities indicates its deficiency. Ranjaka also
the flow of vyāna involve regular exercise, a healthy relates to the colour of skin, and thus yellow or red
emotional life, and the moderate use of stimulants discolorations can indicate a derangement of ran-
such as Śūn.t.hı̄ (Zingiber officinalis) and Guggulu jaka.
(Commiphora mukul).
Sādhaka pitta
2.11 SUB-dos.as OF pitta Sādhaka pitta is located in the hr.daya (‘heart’),
the seat of the mind and emotions, and by extension
● Pācaka pitta can also be said to function in the brain. Along with
● Ranjaka pitta prān.a, sādhaka governs intellect (buddhi), com-
● Sādhaka pitta prehension, recognition and sensory perception. It
● Ālocaka pitta is thought by some to maintain the function of the
● Bhrājaka pitta. hypothalamus, the part of the brain that is directly
responsible for maintaining homeostasis in the body.
Sādhaka is also synonymous with awareness, the
Pācaka pitta
capacity for reasoning, the ability to concentrate,
Pācaka pitta is synonymous with the jat.harāgni and the strength of courage. Sādhaka helps to dis-
(i.e. agni), the fire of digestion located in the stomach criminate between illusion and reality, and is the
and small intestine. The function of pācaka is to digest fiery messenger within each of us that awakens
the ingested food, and guide the manifestation of all higher consciousness. Sādhaka also maintains
subsequent forms of pitta. Pācaka discriminates what individual consciousness and relates to the ego-
substances to secrete during the process of digestion identification with the body (aham . kāra). In its
and the guides the enzymatic breakdown of nutrients. higher manifestation sādhaka is an evolutionary
The influence of pācaka extends from the lower fun- force, whereas in its lower manifestation it main-
dus of the stomach to the ileocaecal valve and is con- tains the illusions, delusions and hallucinations of
centrated between the villi of the small intestine, its the ego. It is thought that by meditating upon the
actions increasing in subtlety as it extends its influence flame of a ghr. ta candle sādhaka can be stabilised,
from the jejunum to the ileum. The function of pācaka and with the practice mantra can elevate spiritual
pitta is completely dependent upon the status of consciousness.
 Theory 23

learning from tactile input, such as burning or cutting

Box 2.2 Meditation on light
oneself on a frequent basis. The aggravation of
Gazing upon the flame of a ghee candle is considered bhrājaka is indicated by most acute, exquisitely sensi-
to be a helpful way to strengthen the eyes and purify tive inflammatory skin reactions.
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 min- 2.12 SUB-Dos.as OF Kapha
utes each day prior to meditation, at dawn and at
dusk, just until the eyes begin to water. A visual
● Avalambaka kapha
imprint will be left on the retina, and this imprint is
● Kledaka kapha
made the object of meditation to awaken new levels
of spiritual consciousness. A ghee lamp can be made ● Bodhaka kapha
by pouring a small portion of melted ghee into a ● Tarpaka kapha
small, heat resistant vessel, and placing a small piece ● Śles.aka kapha.
of wick into the centre of the vessel.

Avalambaka kapha
Avalambaka kapha is the primary form of kapha in
Ālocaka pitta the body, located in the chest, within the pleura of the
Ālocaka pitta is located in the eye and governs its lungs (phuphphusa) and the pericardium of the heart
function, giving it its transparency and lustre. Ālocaka (hr.daya), but also in the ileosacral joint (trika).
is responsible for the expansion and contraction of the Avalambaka most closely represents the status of the
pupil, and is present in the rods and cones of the retina ap mahābhūta in the body, lubricating, nourishing
that provide for the perception of colour, shading and and binding the body together. In the lungs avalam-
detail. Ālocaka is also located in the occipital regions baka lubricates the bronchial passages and alveoli,
of the brain, transforming inverted images right side ensuring the proper functioning of lung tissue. In the
up and processing the visual experience. Ālocaka heart avalambaka supports and protects the heart in
relates to the ājñā cakra as the mystical connection the chest. Avalambaka also anchors the cilia of the
between the mind and vision, expressed by the axiom respiratory tract to the basement membrane and acts
‘the eyes are the doorway to the soul’. A deficiency of with samāna vāyu to move foreign substances out of
ālocaka can manifest as poor eyesight, which can be the body.
corrected through vision exercises and gazing upon With the expansion of the diaphragm the secretion
the flame of a ghr.ta candle, as well as in the con- of avalambaka is initiated. Within the spinal column
sumption of nutrients such as carotenoids, flavonoids avalambaka maintains the stability of the spinal
and vitamin A that are required in order for ālocaka cord, acting as the ‘soil’ that holds and nourishes its
to function properly. An eyewash prepared from a fil- roots (i.e. the sacral plexus). Avalambaka kapha also
tered, cold infusion of Triphala is particularly benefi- represents the unfolding of love within the heart.
cial to nourish and protect the eyes. A deficiency of avalambaka relates to compromised
cardiopulmonary function, with a dry hacking cough,
pallor and wasting. Excessive avalambaka relates to
Bhrājaka pitta an increase in phlegm and a productive cough, poor
Bhrājaka pitta governs the function, lustre and com- digestion, and lassitude.
plexion of the skin, lying between the dermis and
underlying muscle. Bhrājaka interfaces with the sub-
Kledaka kapha
tle aspects of the body that are accessed by the stimu-
lation of certain pressure points (marmas). Kledaka kapha is another important form of kapha
Bhrājaka relates to the sensation of touch, and in the body, found in the mucus secretions of the
absorbs and digests topical applications such as fomen- gastrointestinal tract, protecting the underlying tis-
tations, salves, medicated oils, liniments, and oint- sues of the stomach from the us.n.a and tiks.n.a nature
ments. A deficiency of bhrājaka is indicated by not of digestion (i.e. HCl, digestive enzymes). The activity
 -
24 PART 1: Theory and practice of Ayurveda

of kledaka also relates to the moistening and liquefac-

Box 2.3 Svastha: signs and symptoms
tion of the ingested food, the lubrication of the faeces
of good health
and the initiation of satiety. As well as lubricating and
-
nourishing the digestive tract, kledaka relates to the Among the many contributors to A yurvedic medicine
function of all mucus membranes, including those of the name Bhadanta Nāgārjuna is significant. Nāgārjuna
the urinary and reproductive tracts, integral in the was a reputed Buddhist scholar and author of several
-
generation of seminal fluids and vaginal secretions. A yurvedic texts, including the Uttaratantra, which is a
supplement to the Suśruta Sam.hitā that deals with
Kledaka maintains the body’s electrolyte balance and
the preparation of medicinal remedies. In another
regulates the pH balance of the interstitium, blood,
medical and alchemical treatise written by Nāgārjuna,
urine and sweat. With a deficiency of kledaka there called the Rasa Vaiśes.ika, he lists 15 signs and
will be dryness, which gives rise to irritation and ulcer- symptoms of good health. These qualities described
ation. Traditional treatments to restore kledaka by Nāgārjuna indicate the perfect balance of the three
include fresh coconut juice, mineral-rich preparations dos.as:
such as lightly salted meat and vegetable broths, as
1. Good appetite
well as demulcent herbs such as Yas.t.imadhu root
2. No noticeable signs or symptoms of the digestive
(Glycyrrhiza glabra) and Balā root (Sida cordifolia). process (e.g. eructation, distension, pain, gurgling,
Excessive amounts of kledaka impair digestion and etc.)
create catarrhal conditions. 3. Two bowel movements per day, one in the morn-
ing and one in the evening
4. Normal urination
Bodhaka kapha 5. No belching or flatulence
Bodhaka kapha is present in the mouth as the sali- 6. Proper functioning of the ghrān.a (nose), as a jñāna
vary secretions, assisting udāna in the function of the indriya (cognitive organ)
tongue and with kledaka in the first stage of diges- 7. Proper functioning of the jihvā (tongue), as a
jñāna indriya (cognitive organ)
tion. Bodhaka specifically relates to the function of
8. Proper functioning of the caks.u (eyes), as a
taste, needed to distinguish the six different rasas (see
jñāna indriya (cognitive organ)
Ch. 6). A deficiency of bodhaka relates to a loss of 9. Proper functioning of the tvak (skin), as a jñāna
taste sensation and a dry mouth, whereas excess indriya (cognitive organ)
bodhaka relates to excessive salivary secretion. Sweet 10. Proper functioning of the śrotra (ears), as a
and salty tasting foods nourish bodhaka but when jñāna indriya (cognitive organ)
consumed to excess can promote its dysfunction, 11. Peace of mind, free of concern from the physical
thickening the secretions, making them more slimy body
(picchila) and greasy (snigdha). Bitter and astrin- 12. Strength of body
gent tasting foods inhibit the secretion of bodhaka 13. Clear complexion, strong aura
whereas sour and pungent tasting foods tend to stim- 14. Sleeping without difficulty
15. Arising easily with renewed energy in the early
ulate the secretion of bodhaka.
morning.

Tarpaka kapha
Tarpaka kapha is located in the head as soma, the cord. Tarpaka is also present in lacrimal secretions
‘nectar’ (amr. ta) that exudes from the brain and and the vitreous body of the eye, as well as in the peri-
neural tissues to protect and nourish the senses lymph and otolithic membrane of the inner ear. The
(indriyās). Tarpaka thus promotes memory and function of tarpaka is to slow neural activity, induce
guides the process of laying down new neural path- relaxation, and promote contentment and emotional
ways in the brain, recording the sensory experiences stability. In states of deep sleep tarpaka becomes
analysed by sādhaka pitta. The activity of tarpaka active, representing the awakening of the sāks.i, the
can be found in tissues such as the myelin sheath, the ‘witness’ of consciousness. Tarpaka is the link
meninges of the brain, and the cerebrospinal fluid that between deep sleep and meditation, and from the
circulates around and protects the brain and spinal clarity of tarpaka it is said that one can see the past,
 Theory 25

present and future simultaneously. A deficiency of binds the joints together, and so also includes parts of
tarpaka includes dryness of the eye, vestibular prob- the function of ligaments and cartilage. Śles.aka also
lems, chronic insomnia, memory loss and diseases brings emotional support, a sense of mental stability
such as multiple sclerosis. Excess tarpaka can mani- and flexibility, and can be depleted by overwork, exces-
fest as hydrocephalous, a tumour of the pineal gland, sive responsibilities and chronic stress, resulting in
glaucoma, blockage of the tear duct, and excessive dry, popping joints.
cerumen (ear wax).

Śles.aka kapha
Śles.aka kapha is situated in diarthroses (freely move-
able joints) as synovial fluid, preventing the degenera-
tion of the articular surfaces of the bones. Śles.aka