OM! THE HUMAN BEING

THE HUMAN BEING
by Atman Nityananda

THE HUMAN BEING

This is a brief description of the main components and functions of a human being, which can be helpful to have a deeper understanding about your nature.

1. PHYSICAL BODY & The three Bioenergies -Doshas (Vata-Pitta-Kapha)

2. VITAL BODY 
The Vital-emotional Sheath and the Vital-emotional Ego

3. VITAL ENERGY

Two aspects of Vital Energy

• Physical vital energy
• Physical vital energy

PHYSICAL VITAl ENERGY

5 PRANAS - (apana, vyana, udana, samana, vyana) 
5 SUBPRANAS (Naga, Kurma, Krikara, Devadatta, Dhananjaya). The physical vital enable all functions of the body.

The prana flows through the 72.000 nadis (etheric channels). Important channels are the twelve acupuncture meridians with many acupuncture points. 
Most important are the nadis ida, pigala and brahmanadi (susumna) in which the sexual energy and the shakti-kundalini arise. There are also many energy centers (chakras), the 7 main centers are located along the spinal column. 

b. PSYCHIC VITAL
The Vital-emotional Sheath and the Vital-emotional Ego

Mental vital – emotional vital - central vital - lower vital (according  to Sri Aurobindo). The psychic prana enables the function of all psychic functions like thinking and feeling.

*** The vital sheath in its impure state creates all negative formations in every human being such as likes dislikes, desires, repulsion, attraction, lower emotions of fear, anger, greed,  etc. The vital formations are expressed in the mind level as compulsive thoughts and at the heart level as the negative emotions viz. fear, anger, greed, depression, fear etc. (as heart here I'm referring to the outer heart which is not really a center. The inner heart is the real one and its connected with the soul or psyching being as Sri Aurobindo call it.).

Real emotions of love, peace joy, devotion, compassion belong to inner heart. Some spiritual teachers refer to the inner heart as the higher emotional center.

3. MIND

The three qualities or Gunas of mind (Sattva, Rajas, Tamas)
The Three Gunas

ASPECTS OF THE MIND

AHAMKARA – BUDDHI – MANAS – CHITTA      

The four states of the mind
WAKING -- DREAM SLEEP -- DEEP SLEEP – SUPERCONCIOUS.

     a.  AHAMKARA: The sense of individuality;

--- The gross ‘Ego’  the rajasic and tamasic ego (the desire soul): the sense “the body is me”

--- The higher ‘Ego’ : A very subtle sense of individuality to enable a sage to function in this physical plane.

b. OUTER MIND (MANAS)
Sensory, emotional, physical, mechanical, sensual, imaginative, active (formative will). Coordinates all conscious body movements except those which belong to the instinctive mind.

c. INDERMITIATE MIND or INTELLECT (BUDDHI)

The intellect knows, cognizes, thinks, reflects, considers the pros and cons (for and against; to do or not to do; to do this or to do that) ratiocinates, compares, contrasts, deduces, infers, decides, determines, concludes, judges.  

a. LOWER INTELLECT
when related with the external world and functions under the dominion of the rajas and tamas qualities and lower ego I

The intellect polluted by rajas, tamas and the egoic energies and qualities loses its clarity and sharpness; becomes dull, inattentive, distracted and loses its capacity to express its innate capacities and functions properly. Thus instead of being a servant of consciousness becomes a slave of the ego and is called the lower intellect.

b. HIGHER INTELLECT - INTELLIGENCE
Self-awareness, self-observation, dettachment, right understanding, intutive knowledge, discrimination between real and unreal, perception of truth, intuition.

d. INNER MIND - SUBCONSCIOUS MIND (CHITA)
 The general mental field; memory, subconsciousness, latent tendencies, impressions (samskaras and vasanas) and creativity.
Regulates the pranas and instinctive bodily fuctions

4. CAUSAL BODY
The veil of ignorance. In causal body reside all possibilties and the seeds of samskaras and vasanas, 3 modes of happiness (priya- moda- pramoda). It is called the bliss sheath beccause whenn pure reflects on it the bliss of our true Self, Consciousness.

5. THE TRUE SELF - Atman, Consciousness
Being or Existence - Consciousness or awareness - Bliss  (Satchitananda).

The 'secret' to a plentiful life, a life of harmony, happiness and contentment is to have a sattvic mind free from desires and ego and to live in every moment in conscious contact with our true Self (Consciousness).

🌺 Peace, Love, Harmony

Pratyahara the Forgotten Limb of Yoga

Pratyahara the Forgotten Limb of Yoga
By David Frawley, from Yoga and Ayurveda

“Pratyahara itself is termed as Yoga, as it is the most important limb in Yoga Sadhana”.

                                                                                                                 ~ Swami Shivananda

Yoga is a vast system of spiritual practices for inner growth. To this end, the classical yoga system incorporates eight limbs, each with its own place and function. Of these, pratyahara is probably the least known. How many people, even yoga teachers, can define pratyahara? Have you ever taken a class in pratyahara? Have you ever seen a book on pratyahara? Can you think of several important pratyahara techniques? Do you perform pratyahara as part of your yogic practices? Yet unless we understand pratyahara, we are missing an integral aspect of yoga without which the system cannot work.


As the fifth of the eight limbs, pratyahara occupies a central place. Some yogis include it among the outer aspects of yoga, others with the inner aspects. Both classifications are correct, for pratyahara is the key between the outer and inner aspects of yoga; it shows us how to move from one to the other.


It is not possible to move directly from asana to meditation. This requires jumping from the body to the mind, forgetting what lies between. To make this transition, the breath and senses, which link the body and mind, must be brought under control and developed properly. This is where pranayama and pratyahara come in. With pranayama we control our vital energies and impulses and with pratyahara we gain mastery over the unruly senses — both prerequisites to successful meditation.


What is Pratyahara?

The term pratyahara is composed of two Sanskrit words, prati and ahara. Ahara means "food," or "anything we take into ourselves from the outside." Prati is a preposition meaning "against" or "away." Pratyahara means literally "control of ahara," or "gaining mastery over external influences." It is compared to a turtle withdrawing its limbs into its shell — the turtle’s shell is the mind and the senses are the limbs. The term is usually translated as "withdrawal from the senses," but much more is implied.

In yogic thought there are three levels of ahara, or food. The first is physical food that brings in the five elements necessary to nourish the body. The second is impressions, which bring in the subtle substances necessary to nourish the mind — the sensations of sound, touch, sight, taste, and smell. The third level of ahara is our associations, the people we hold at heart level who serve to nourish the soul and affect us with the gunas of sattva, rajas, and tamas.

Pratyahara is twofold. It involves withdrawal from wrong food, wrong impressions and wrong associations, while simultaneously opening up to right food, right impressions and right associations. We cannot control our mental impressions without right diet and right relationship, but pratyahara’s primary importance lies in control of sensory impressions which frees the mind to move within.

By withdrawing our awareness from negative impressions, pratyahara strengthens the mind’s powers of immunity. Just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it. If you are easily disturbed by the noise and turmoil of the environment around you, practice pratyahara. Without it, you will not be able to meditate.

There are four main forms of pratyahara: indriya-pratyahara — control of the senses; prana- pratyahara — control of prana; karma-pratyahara — control of action; and mano-pratyahara — withdrawal of mind from the senses. Each has its special methods.

1. Control of the Senses (Indriya-pratyahara)

Indriya-pratyahara, or control of the senses, is the most important form of pratyahara, although this is not something that we like to hear about in our mass media-oriented culture. Most of us suffer from sensory overload, the result of constant bombardment from television, radio, computers, newspapers, magazines, books — you name it. 

Our commercial society functions by stimulating our interest through the senses. We are constantly confronted with bright colors, loud noises and dramatic sensations. We have been raised on every sort of sensory indulgence; it is the main form of entertainment in our society.

The problem is that the senses, like untrained children, have their own will, which is largely instinctual in nature. They tell the mind what to do. If we don’t discipline them, they dominate us with their endless demands. We are so accustomed to ongoing sensory activity that we don’t know how to keep our minds quiet; we have become hostages of the world of the senses and its allurements. We run after what is appealing to the senses and forget the higher goals of life. For this reason, pratyahara is probably the most important limb of yoga for people today.

The old saying "the spirit is willing but the flesh is weak" applies to those of us who have not learned how to properly control our senses. Indriya-pratyahara gives us the tools to strengthen the spirit and reduce its dependency on the body. Such control is not suppression (which causes eventual revolt), but proper coordination and motivation.

Right Intake of Impressions

Pratyahara centers on the right intake of impressions. Most of us are careful about the food we eat and the company we keep, but we may not exercise the same discrimination about the impressions we take in from the senses. We accept impressions via the mass media that we would never allow in our personal lives. We let people into our houses through television and movies that we would never allow into our homes in real life! What kind of impressions do we take in every day? Can we expect that they will not have an effect on us? Strong sensations dull the mind, and a dull mind makes us act in ways that are insensitive, careless, or even violent.

According to Ayurveda, sensory impressions are the main food for the mind. The background of our mental field consists of our predominant sensory impressions. We see this when our mind reverts to the impressions of the last song we heard or the last movie we saw. Just as junk food makes the body toxic, junk impressions make the mind toxic. Junk food requires a lot of salt, sugar, or spices to make it palatable because it is largely dead food; similarly junk impressions require powerful dramatic impressions — sex and violence — to make us feel that they are real, because they are actually just colors projected on a screen.

We cannot ignore the role sensory impressions play in making us who we are, for they build up the subconscious and strengthen the tendencies latent within it. Trying to meditate without controlling our impressions pits our subconscious against us and prevents the development of inner peace and clarity.

Sensory Withdrawal

Fortunately we are not helpless before the barrage of sensory impressions. Pratyahara provides us many tools for managing them properly. Perhaps the simplest way to control our impressions is simply to cut them off, to spend some time apart from all sensory inputs. Just as the body benefits by fasting from food, so the mind benefits by fasting from impressions. This can be as simple as sitting to meditate with our eyes closed or taking a retreat somewhere free from the normal sensory bombardments, like at a mountain cabin. Also a "media fast," abstaining from television, radio, etc. can be a good practice to cleanse and rejuvenate the mind.

Yoni mudra is one of the most important pratyahara techniques for closing the senses. It involves using the fingers to block the sensory openings in the head — the eyes, ears, nostrils, and mouth — and allowing the attention and energy to move within. It is done for short periods of time when our prana is energized, such as immediately after practicing pranayama. (Naturally we should avoid closing the mouth and nose to the point at which we starve ourselves of oxygen.)

Another method of sense withdrawal is to keep our sense organs open but withdraw our attention from them. In this way we cease taking in impressions without actually closing off our sense organs. The most common method, shambhavi mudra, consists of sitting with the eyes open while directing the attention within, a technique used in several Buddhist systems of meditation as well. This redirection of the senses inward can be done with the other senses as well, particularly with the sense of hearing. It helps us control our mind even when the senses are functioning, as they are during the normal course of the day.

Focusing on Uniform Impressions

Another way to cleanse the mind and control the senses is to put our attention on a source of uniform impressions, such as gazing at the ocean or the blue sky. Just as the digestive system gets short-circuited by irregular eating habits and contrary food qualities, our ability to digest impressions can be deranged by jarring or excessive impressions. And just as improving our digestion may require going on a mono-diet, like the ayurvedic use of rice and mung beans (kicharee), so our mental digestion may require a diet of natural but homogeneous impressions. This technique is often helpful after a period of fasting from impressions.

Creating Positive Impressions

Another means of controlling the senses is to create positive, natural impressions. There are a number of ways to do this: meditating upon aspects of nature such as trees, flowers, or rocks, as well as visiting temples or other places of pilgrimage which are repositories of positive impressions and thoughts. Positive impressions can also be created by using incense, flowers, ghee lamps, altars, statues, and other artifacts of devotional worship.

Creating Inner Impressions

Another sensory withdrawal technique is to focus the mind on inner impressions, thus removing attention from external impressions. We can create our own inner impressions through the imagination or we can contact the subtle senses that come into play when the physical senses are quiet.

Visualization is the simplest means of creating inner impressions. In fact, most yogic meditation practices begin with some type of visualization, such as "seeing" a deity, a guru, or a beautiful setting in nature. More elaborate visualizations involve imagining deities and their worlds, or mentally performing rituals, such as offering imaginary flowers or gems to imagined deities. The artist absorbed in an inner landscape or the musician creating music are also performing inner visualizations. These are all forms of pratyahara because they clear the mental field of external impressions and create a positive inner impression to serve as the foundation of meditation. Preliminary visualizations are helpful for most forms of meditation and can be integrated into other spiritual practices as well.

Laya Yoga is the yoga of the inner sound and light current, in which we focus on subtle senses to withdraw us from the gross senses. This withdrawal into inner sound and light is a means of transforming the mind and is another form of indriya-pratyahara.

 2. Control of the Prana (Prana-Pratyahara)

Control of the senses requires the development and control of prana because the senses follow prana (our vital energy). Unless our prana is strong we will not have the power to control the senses. If our prana is scattered or disturbed, our senses will also be scattered and disturbed.

Pranayama is a preparation for pratyahara. Prana is gathered in pranayama and withdrawn in pratyahara. Yogic texts describe methods of withdrawing prana from different parts of the body, starting with the toes and ending wherever we wish to fix our attention — the top of the head, the third eye, the heart or one of the other chakras.

Perhaps the best method of prana-pratyahara is to visualize the death process, in which the prana, or the life-force, withdraws from the body, shutting off all the senses from the feet to the head. Ramana Maharshi achieved Self-realization by doing this when he was a mere boy of seventeen. Before inquiring into the Self, he visualized his body as dead, withdrawing his prana into the mind and the mind into the heart. Without such complete and intense pratyahara, his meditative process would not have been successful.

3. Control of Action (Karma-Pratyahara)

We cannot control the sense organs without also controlling the motor organs. In fact the motor organs involve us directly in the external world. The impulses coming in through the senses get expressed through the motor organs and this drives us to further sensory involvement. Because desire is endless, happiness consists not in getting what we want, but in no longer needing anything from the external world.

Just as the right intake of impressions gives control of the sense organs, right work and right action gives control of the motor organs. This involves karma yoga — performing selfless service and making our life a sacred ritual. Karma-pratyahara can be performed by surrendering any thought of personal rewards for what we do, doing everything as service to God or to humanity. The Bhagavad Gita says, "Your duty is to act, not to seek a reward for what you do." This is one kind of pratyahara. It also includes the practice of austerities that lead to control of the motor organs. For example, asana can be used to control the hands and feet, control which is needed when we sit quietly for extended periods of time.

4. Withdrawal of the Mind (Mano-Pratyahara)

The yogis tell us that mind is the sixth sense organ and that it is responsible for coordinating all the other sense organs. We take in sensory impressions only where we place our mind’s attention. In a way we are always practicing pratyahara. The mind’s attention is limited and we give attention to one sensory impression by withdrawing the mind from other impressions. Wherever we place our attention, we naturally overlook other things.

We control our senses by withdrawing our mind’s attention from them. According to the Yoga Sutras II.54: "When the senses do not conform with their own objects but imitate the nature of the mind, that is pratyahara." More specifically, it is mano-pratyahara — withdrawing the senses from their objects and directing them inward to the nature of the mind, which is formless. Vyasa’s commentary on the Yoga Sutra notes that the mind is like the queen bee and the senses are the worker bees. Wherever the queen bee goes, all the other bees must follow. Thus mano-pratyahara is less about controlling the senses than about controlling the mind, for when the mind is controlled, the senses are automatically controlled.

We can practice mano-pratyahara by consciously withdrawing our attention from unwholesome impressions whenever they arise. This is the highest form of pratyahara and the most difficult; if we have not gained proficiency in controlling the senses, motor organs, and pranas, it is unlikely to work. Like wild animals, prana and the senses can easily overcome a weak mind, so it is usually better to start first with more practical methods of pratyahara.

Pratyahara and the Other Limbs of Yoga

Pratyahara is related to all the limbs of yoga. All of the other limbs — from asana to samadhi — contain aspects of pratyahara. For example, in the sitting poses, which are the most important aspect of asana, both the sensory and motor organs are controlled. Pranayama contains an element of pratyahara as we draw our attention inward through the breath. Yama and niyama contain various principles and practices, like non-violence and contentment, that help us control the senses. In other words, pratyahara provides the foundation for the higher practices of yoga and is the basis for meditation. It follows pranayama (or control of prana) and, by linking prana with the mind, takes it out of the sphere of the body.

Pratyahara is also linked with dharana. In pratyahara we withdraw our attention from ordinary distractions. In dharana we consciously focus that attention on a particular object, such as a mantra. Pratyahara is the negative and dharana the positive aspect of the same basic function.

Many of us find that even after years of meditation practice we have not achieved all that we expected. Trying to practice meditation without some degree of pratyahara is like trying to gather water in a leaky vessel. No matter how much water we bring in, it flows out at the same rate. The senses are like holes in the vessel of the mind. Unless they are sealed, the mind cannot hold the nectar of truth. Anyone whose periods of meditation alternate with periods of sensory indulgence is in need of pratyahara.

Pratyahara offers many methods of preparing the mind for meditation. It also helps us avoid environmental disturbances that are the source of psychological pain. Pratyahara is a marvelous tool for taking control of our lives and opening up to our inner being. It is no wonder some great yogis have called it "the most important limb of yoga." We should all remember to include it in our practice.

Pratyahara and Ayurveda

Pratyahara, as right management of the mind and senses, is essential and good for all constitutional types. It is the most important factor for mental nutrition. However, it is most essential for those with a vata constitution who tend towards imbalanced or excessive sensory and mental activity. All vata types should practice some form of pratyahara daily. Their restless vata distracts the senses, disturbs the motor organs and prana, and makes the mind restless. Pratyahara reverse harmful vata and turns it into a positive force of prana.

Kapha types, on the other hand, generally suffer from too little activity, including on a sensory level. They may slip into tamasic patterns of being lazy, watching television or sitting around the house. They need more mental stimulation and benefit from sensory activity of a higher nature, like visualizations of various types.

Pitta types generally have more control of the senses than the others and incline toward martial-type activities in which they discipline the body and the senses. They need to practice pratyahara as a means of relaxing the personal will and letting the divine will work through them.

Pratyahara and Disease

Ayurveda recognizes that the inappropriate use of the senses is one of the main causes of disease. All mental disease is connected with the intake of unwholesome impressions. Pratyahara therefore is an important first step in treating all mental disorders. Similarly it is very helpful in treating nervous system disorders, particularly those that arise through hyperactivity. Most of the time we overly express our emotions, which loses tremendous energy. Pratyahara teaches us to hold our energy within and not disperse it unnecessarily. This conserved energy can be drawn upon for creative, spiritual or healing purposes as needed and can provide the extra power to do the things that are really important to us.

Physical disease mainly arises from taking in unwholesome food. Pratyahara affords us control of the senses so that we do not crave wrong food. When the senses are controlled, everything is controlled and no wrong or artificial cravings can arise. That is why Ayurveda emphasizes right use of the senses as one of the most important factors in right living and disease prevention.

Peace, love, harmony

Secrets of the Five Pranas

Secrets of the Five Pranas

By David Frawley

All that exists in the three heavens rests in the control of Prana. As a mother her children, oh Prana, protect us and give us splendor and wisdom.

                                                                                                                                                                Prashna Upanishad II.13

To change something we must alter the energy which creates it. This fact is true in the practice of Yoga. To bring about positive changes in body and mind we must understand the energy through which they work. This is called Prana in Sanskrit, meaning primary energy. It is sometimes translated as breath or vital force, though it is more than these.

While the subject of Prana is common in Yogic thought and while different forms of Prana may be introduced, the subject of Prana and its different subtypes is seldom examined in depth. For this reason the entire science of Prana, which is vast and profound, is rarely understood. In this article we will look into this vast subject, that we might be awakened to the great expanse of Prana in all of its manifestations.

There is an old Vedic story about Prana that we find in various Upanishads.
The five main faculties of our nature - the mind, breath (prana), speech, ear and eye - were arguing with each other as to which one of them was the best and most important. This reflects the ordinary human state in which our faculties are not integrated but fight with each other, competing for their rule over our attention. To resolve this dispute they decided that each would leave the body and see whose absence was most missed.
First speech left the body but the body continued though mute. Next the eye left but the body continued though blind. Next the ear left but the body continued though deaf. Mind left but the body continued though unconscious. Finally the Prana began to leave and the body began to die and all the other faculties began to lose their energy. So all they all rushed to Prana and told it to stay, lauding its supremacy. Clearly Prana won the argument. Prana gives energy to all our faculties, without which they cannot function. Without honoring Prana first there is nothing else we can do and no energy with which to do anything. The moral of this story is that to control our faculties the key is the control of Prana.

Prana has many levels of meaning from the breath to the energy of consciousness itself. Prana is not only the basic life-force, it is the master form of all energy working on the level of mind, life and body. Indeed the entire universe is a manifestation of Prana, which is the original creative power. Even Kundalini Shakti, the serpent power or inner power that transforms consciousness, develops from the awakened Prana.

On a cosmic level there are two basic aspects of Prana. The first is the unmanifest aspect of Prana, which is the energy of Pure Consciousness that transcends all creation. The second or manifest Prana is the force of creation itself. Prana arises from the quality (guna) of rajas, the active force of Nature (Prakriti). Nature herself consists of three gunas: sattva or harmony, which gives rise to the mind, rajas or movement, which gives rise to the prana, and tamas or inertia that gives rise to the body.

Indeed it could be argued that Prakriti or Nature is primarily Prana or rajas. Nature is an active energy or Shakti. According to the pull or attraction of the higher Self or pure consciousness (Purusha) this energy becomes sattvic. By the inertia of ignorance this energy becomes tamasic.

However even the Purusha or higher Self can be said to be unmanifest Prana because it is a form of energy of consciousness (Devatma Shakti or Chit-Shakti). From the unmanifest Prana of Pure Awareness comes the manifest Prana of creation, through which the entire universe comes into being.

Relative to our physical existence, Prana or vital energy is a modification of the air element, primarily the oxygen we breathe that allows us to live. Yet as air originates in ether or space, Prana arises in space and remains closely connected to it. Wherever we create space there energy or Prana must arise automatically.
 The element of air relates to the sense of touch in the Yogic system. Air on a subtle level is touch. Through touch we feel alive and can transmit our life-force to others. Yet as air arises in space, so does touch arises from sound, which is the sense quality that corresponds to the element of ether. Through sound we awaken and feel our broader connections with life as a whole. On a subtle level Prana arises from the touch and sound qualities that are inherent in consciousness. In fact Prana has its own sheath or body.

The human being consists of five koshas or sheaths:
1. Annamaya kosha - food - physical - the five elements
2. Pranamaya kosha - breath - vital - the five pranas
3. Manomaya kosha - impressions - outer mind - the five kinds of sensory impressions
4. Vijnanamaya kosha - ideas - intelligence - directed mental activity
5. Anandamaya kosha - experiences - deeper mind - memory, subliminal and superconscious mind

Pranamaya Kosha:
The Pranamaya Kosha is the sphere of our vital life energies. This sheath mediates between the body on one side and the three sheaths of the mind (outer mind, intelligence and inner mind) on the other and has an action on both levels. It meditates between the five gross elements and the five sensory impressions.
The best English term for the Pranamaya kosha is probably the "vital sheath" or "vital body," to use a term from Sri Aurobindo's Integral Yoga. Pranamaya kosha consists of our vital urges of survival, reproduction, movement and self-expression, being mainly connected to the five motor organs (excretory, urino-genital, feet, hands, and vocal organ).

Most of us are dominated by the vital body and its deep-seated urges that are necessary for us to remain alive. It is also the home of the vital or subconscious ego which holds the various fears, desires and attachments which afflict us. We most of our spend our time in life seeking enjoyment through the vital in the form of sensory enjoyment and acquisition of material objects.
 
A person with a strong vital nature becomes prominent in life and is able to impress their personality upon the world. Those with a weak vital lack the power to accomplish much of anything and have little effect upon life, usually remaining in a subordinate position. Generally people with strong and egoistic vitals run the world, while those with weak vitals follow them. Such a strong egoistic vital is one of the greatest obstacles to the spiritual path.

A strong vital or Pranamaya kosha, however, is important for the spiritual path as well, but this is very different than the egoistic or desire oriented vital. It derives its strength not from our personal power but from surrender to the Divine and its great energy. Without a strong spiritual vital we lack the power to do our practices and not fall under worldly influences. In Hindu mythology this higher Prana is symbolized by the monkey God Hanuman, the son of the Wind, who surrendered to the Divine in the form of Sita-Rama, can become as large or small as he wishes, can overcome all enemies and obstacles, and accomplish the miraculous. Such a spiritual vital has energy, curiosity and enthusiasm in life along with a control of the senses and vital urges, with their subordination to a higher will and aspiration.

The Five Pranas 

Pranamaya kosha is composed of the five Pranas. The one primary Prana divides into five types according to its movement and direction. This is an important subject in Ayurvedic medicine as well as Yogic thought.

Prana
Prana, literally the "forward moving air," moves inward and governs reception of all types from the eating of food, drinking of water, and inhalation of air, to the reception of sensory impressions and mental experiences. It is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life.
 
Apana
Apana, literally the "air that moves away," moves downward and outward and governs all forms of elimination and reproduction (which also has a downward movement). It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath. On a deeper level it rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels.

Udana
Udana, literally the "upward moving air," moves upward and qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life through which we can develop our different bodies and evolve in consciousness.

Samana
Samana, literally the "balancing air," moves from the periphery to the center, through a churning and discerning action. It aids in digestion on all levels. It works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.

Vyana
Vyana, literally the "outward moving air," moves from the center to the periphery. It governs circulation on all levels. It moves the food, water and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other Pranas in their work.

The five Pranas are energies and processes that occur on several levels. However we can localize them in a few key ways. Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body. Apana Vayu governs the movement of energy from the navel down to the root chakra. Samana Vayu governs the movement of energy from the entire body back to the navel. Vyana Vayu governs the movement of energy out from the navel throughout the entire body. Udana governs the movement of energy from the navel up to the head
 As a simple summary we could say that Prana governs the intake of substances. Samana governs their digestion. Vyana governs the circulation of nutrients. Udana governs the release of positive energy. Apana governs the elimination of waste-materials.

This is much like the working of a machine. Prana brings in the fuel, Samana converts this fuel to energy, Vyana circulates the energy to the various work sites. Apana releases the waste materials or by products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.
The key to health and well-being is to keep our Pranas in harmony. When one Prana becomes imbalanced, the others tend to become imbalanced as well because they are all linked together. Generally Prana and Udana work opposite to Apana as the forces of energization versus those of elimination. Similarly Vyana and Samana are opposites as expansion and contraction.

How Prana Creates The Physical Body

Without Prana the physical body is no more than a lump of clay. Prana sculpts this gelatinous mass into various limbs and organs. It does this by creating various channels or Nadis, through which it can operate and energize gross matter into various tissues and organs.
Prana Vayu creates the openings and channels in the head and brain down to the heart. There are seven openings in the head, the two eyes, two ears, two nostrils and mouth. These are called the seven Pranas or seven Rishis in Vedic thought. Udana assists Prana in creating the openings in the upper part of the body, particularly those of the mouth and vocal organs. The mouth, after all, is the main opening in the head and in the entire body. It could be said that the entire physical body is an extension of the mouth, which is the main organ of physical activity, eating and self-expression.
 
Apana Vayu creates the openings in the lower part of the body, those of the urino-genital and excretory systems. Samana Vayu creates the openings in the middle part of the body, those of the digestive system, centered in the navel. It opens out the channels of the intestines and the organs, like the liver and pancreas, which secrete into it. Vyana Vayu creates the channels going to the peripheral parts of the body, the arms and legs. It creates the veins and arteries and also the muscles, sinews, joints and bones.

In summary, Samana Vayu creates the trunk of the body (which is dominated by the gastro-intestinal tract), while Vyana Vayu creates the limbs. Prana and Udana create the upper openings or bodily orifices, while Apana creates those below.

Prana however exists not just on a physical level. The navel is the main vital center for the physical body. The heart is the main center for the Pranamaya Kosha. The head is the main center for Manomaya kosha.
Prana and the Breath

Breathing is the main form of Pranic activity in the body. Prana governs inhalation. Samana governs absorption of oxygen that occurs mainly during retention of the breath. Vyana governs its circulation. Apana governs exhalation and the release of carbon dioxide. Udana governs exhalation and the release of positive energy through the breath, including speech that occurs via the outgoing breath.

Prana and the Mind

The mind also has its energy and Prana. This derives from food, breath and impressions externally. Prana governs the intake of sensory impressions. Samana governs mental digestion. Vyana governs mental circulation. Apana governs the elimination of toxic ideas and negative emotions. Udana governs positive mental energy, strength and enthusiasm.

On a psychological level, Prana governs our receptivity to positive sources of nourishment, feeling and knowledge through the mind and senses. When deranged it causes wrong desire and insatiable craving. We become misguided, misdirected and generally out of balance.

Apana on a psychological level governs our ability to eliminate negative thoughts and emotions. When deranged it causes depression and we get clogged up with undigested experience that weighs us down in life, making us fearful, suppressed and weak.

Samana Vayu gives us nourishment, contentment and balance in the mind. When deranged it brings about attachment and greed. We cling to things and become possessive in our behavior.

Vyana Vayu gives us free movement and independence in the mind. When deranged it causes isolation, hatred, and alienation. We are unable to unite with others or remain connected in what we do.

Udana gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged it causes pride and arrogance. We become ungrounded, trying to go to high and lose track of our roots.
Spiritual Aspects of the Pranas
 The Pranas have many special actions in Yogic practices. On a spiritual level, Samana Vayu governs the space within the heart (antar hridyakasha) in which the true Self, the Atman dwells as a fire with seven flames, governs the central internal space or antariksha. Samana regulates Agni with fuel, which must burn evenly. Without the peace and balance of Samana we cannot return to the core of our being or concentrate the mind.
Vyana governs the movement of Prana through the Nadis, keeping them open, clear, clean and even in their functioning. Apana protects us from negative astral influences and false teachers. Prana itself gives us the proper aspiration for our spiritual development.

Udana governs our growth in consciousness and takes the mind into the state of sleep and into the after death realms. Udana also governs the movement up the shushumna.
The mind moves with Udana Vayu. This takes us to the states of dream and deep sleep. After death it leads the soul to the astral and causal planes. Udana is often the most important Prana for spiritual growth.
As we practice Yoga the subtle aspects of these Pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of lightness or levitation (subtle Udana), deep groundedness and stability (subtle Apana), or just heightened vitality and sensitivity (subtle Prana).

Working On Prana

Proper nutrition brings about the increase of Prana on a physical level. This also requires proper elimination. In Ayurvedic thought the Prana from the food is absorbed in the large intestine, particularly in the upper two-thirds of this organ, which is not simply an organ of elimination. For this reason Apana Vayu is the most important Prana for physical health.
The Vedas say that mortals eat food with Apana, while the Gods eat food with Prana. The mortals are the physical tissues. The immortals are the senses. These take in food via Prana itself. Right food sustains Apana. Right impressions support Prana. For this not only outer factors like contact with nature, but also practices like rituals and visualizations are important, as well as sensory therapies involving color, sounds or aromas.
Pranayama
 
The main method for working on Prana is Pranayama or Yogic breathing exercises. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-violence. An impure, toxic or disturbed body and mind cannot realize the higher Self. However the key to purifying body and mind is prana. For this purpose the main method is purification of the nadis or channels through which Prana flows (Nadi-sodhana).

While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.
 Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above.

Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important practice in this regard.
Mantra and Meditation
Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Color and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.

Meditation itself, creating space in the mind, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.

Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the Yoga of Devotion brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.

Classical Yoga or Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.
Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.

Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana's effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.

 Peace, love harmony

THE SIX STAGES OF DISEASE ~ by Scott Gerson

THE SIX STAGES OF DISEASE
by Scott Gerson M.D., Ph.D. (Ayurveda)

  

SATKRIYAKALA (THE SIX STAGES OF DISEASE)

·  1. Sancaya (Accumulation)

·  2. Prakopa (Aggravation)

·  3. Prasara (Spread)

·  4. Sthanasamsraya (Localization)

·  5. Vyakti (Manifestation)

·  6. Bheda (Permanent Change and Complications) 

There is one additional Stage which is now recognized in this sequence in addition to the classical ones enumerated above and that is the Prasama (Remission) Stage 3a. It occurs after Prakopa (Stage 2--Aggravation). At this point the aggravated dosha can take two courses. If simple remedial measures are taken at this time, the aggravated dosha can easily recede; this is prashama. If not, the aggravated doshas will instead begin to overflow and spread Prasara (Spread) Stage 3b. Depending on the dosha and the constitution of the person, the spread can be relatively localized or, if the doshas reach the bloodstream, nervous system and other channels, quite widespread. Based on this refinement, the revised satkriyakala looks like this: 

Satkriyakala (The Six Stages of Disease)

• 1. Sancaya (Accumulation)
• 2. Prakopa (Aggravation)
• 3a. Prasama (Remission)
• 3b. Prasara (Spread)
• 4. Sthanasamsraya (Localization)
• 5. Vyakti (Manifestation)
• 6. Bheda (Permanent Change and Complications)

1. SANCAYA (ACCUMULATION)

This procession of six stages gives us an understanding of how the doshas undergo increase as a result of aggravating factors (diet, life-style, exercise, climate, emotional stress, seasons, etc.). Each dosha initially accumulates in areas of the body which are their respective normal sites (i.e. Vata = colon, mind, heart; Pitta = small intestines, blood, liver, skin; Kapha = stomach, lungs, joints.) If the body cannot eliminate the increasing dosha(s) and maintain homeostasis, it will begin to accumulate (Stage 1: Sanchaya) slowly and in small quantity. The usual reason that accumulation begins is that agni becomes low (mandagni) and ama begins to form in the body. Ama causes the metabolism to become inefficient and also creates an obstruction of the srotas (channels). This interferes with the normal processes of elimination of the doshas and initiates the sancaya stage. This is the earliest stage of vikriti.

The classic manifestations with respect to the various doshas are as follows.

Vata Sancaya:

·  frequent sensation of fullness below the navel

·  constant or frequent fullness of the stomach

·  perception of the breathing becoming shallow, especially the inspiratory phase

·  volatility of mood, especially envy and dissatisfaction

·  interrupted, changing thoughts

·  late afternoon fatigue

·  interrupted sleep

·  unrestful sleep

Pitta Sancaya:

·  perception of a slight rise in body temperature

·  increase in the quantity of food consumed at normal meal times

·  occassional, fleeting perception of burning sensation in the eyes, stomach, or  face

·  increased impatience and aggravation

·  concentration which exceeds "well-focused" and becomes obsessive

·  increased concern about finances

Kapha Sancaya:

·  heaviness of the stomach

·  heaviness of the hips and legs

·  increased laziness

·  disinterest in work

·  difficulty becoming active upon awakening from a night's sleep

·  craving for sweet, fattening foods  

2. PRAKOPA (AGGRAVATION)

If no measures are taken to correct the situation, the process continues into the next stage in which the accumulated doshas provoke and irritate the local tissues (Stage 2: Prakopa). During this stage the doshas not only increase and become abnormal in quantity, but also with regard to quality, as vitiation begins. During prakopa, the aggravated doshas remain in their usual and normal sites and have not yet spread. There are subtle physical and mental pre-symptoms but no recognizable features of any specific disease, and this is a fully reversible stage. 

Vata Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  stiffness in one or more areas of the body

·  occassional tingling of the hands or feet

·  talking excessively; talking too fast; interrupting others

·  tenseness of the facial muscles

·  increased sensitivity to sound

·  aversion toward cold drinks and foods

·  gurgling or uneasiness in the epigastric (stomach)  region

·  pain occurring in sites of old injuries

·  bone or muscle pain which is fleeting in nature

·  bowel movements: less frequent, smaller pieces, darker in color, formed with many cracks, harder than usual, drier than usual (any of these signs)

Pitta Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  sour taste in the mouth

·  sour fragrance of the perspiration

·  increased dryness causing increased thirst

·  slight burning in the throat, stomach, esophagus

·  mind turning to business matters after 10:00 pm

·  obsession with completing tasks which are not high priority

·  speech which is judgmental, criticizing of others, angry

·  slight burning during urination

·  yellowing of the eyes (sclerae) and/or skin

·  increased desire for alcoholic beverages/cold beverages

Kapha Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  noticeable loss of appetite

·  increased nasal, eye, ear, mouth secretions

·  stickiness of the oral cavity and skin

·  mental lethargy

·  greediness, collecting, acquiring, hoarding

·  spending proportionately more time eating and sleeping

·  thick, whitish coating on posterior 1/3 of the tongue

·  generalized heaviness  

3A. PRASAMA (REMISSION)

As we have stated above, if at this stage the causative factors (diet, life-style, stress, etc.) are removed the doshas will recede back to a state of balance and normal proportion. For this to occur, usually all the precipitating factors must be removed and at least some appropriate remedial measures must be instituted--although at this stage they may be gentle and non-radical in nature and still be quite effective.

3B. PRASARA (SPREAD)

If the process is allowed to proceed, the doshas will fill to capacity in the region of accumulation and finally begin to overflow and spread (Stage 3a: Prasara) throughout the body. Initially, this extention follows a recognizable and predictable pattern however when advanced no particular pattern can be discerned. There are two forces which may drive the overflow and spread of the doshas. One is the force created by the accelerating increase in quantity of the dosha, like water bursting through a dam. The other force is a consequence of a change in the quality of the dosha, analagous to a mildly dysplastic cell becoming overtly anaplastic and metastasizing to the surrounding tissues.

In the prasara stage the patient still does not manifest the classical symptoms (rupas) of a specific disease. In addition, due to the spreading nature of this stage, the symptoms are also not localized and can appear and disappear in different areas of the body. Once firmly engaged in the prasara stage, prasama (spontaneous remission) is no longer possible. However, if the propagating doγa does not entrench itself in a tissue predisposed to morbidity and, simultaneously, the causative factors are removed the kriyakala can still be reversed and the disease cured.

Vata Prasara

·  Vata dosha manifesting at an abnormal site (twitching of the eyelids, dry patches of skin, cramping of a muscle, etc)

·  increased gurgling of the intestines

·  irregular appetite (sometimes not hungry at regular mealtimes)

·  mild constipation

·  noticeable decrease in stamina during normal daily activities

·  indecisiveness, insecurity, or fearfulness

·  frequent forgetfulness

·  abdominal bloating

Pitta Prasara

·  burning sensation of increased intensity and frequency

·  burning associated with pain

·  itching (may be subtle)

·  appearance of red vesicles in parts of the body

·  muscle fatigue

·  excessive perspiration

·  greenish or yellowish discoloration of the stool or urine

·  mounting frustration and dissatisfaction

Kapha Prasara

·  nausea

·  drowsiness

·  anorexia

·  slow digestion

·  excessive saliva production

·  excessive mucous production, especially in the throat and stools

·  pallor

·  loss of strength

It should also be noted that of the three doshas, only Vata has the capacity to move. Pitta and Kapha doshas do not have the inherent capability to move and spread by themselves; their movement requires Vata dosha to be present. The clinical manifestations noted above are seen in many patients. However, vikriti can take many other forms depending on the site of dispersion, quantity and quality of the aggravated dosha, previous injury or illness, strength of the dhatus, and other factors.

4. STHANASAMSRAYA (LOCALIZATION)

Eventually, the disseminating dosha(s) relocate in one or more different sites where they begin to manifest symptoms of disease (Stage 4: Sthanasamsraya). Usually the site of relocation is determined by the existence of some previous weakness or insult at that site which may have compromised the defense mechanisms. So, for example, we know that cigarette smokers are more prone to bronchitis than non-smokers. The weak site of the an individual's physiology may be determined by some genetic condition or be acquired as a result of a previous illness or trauma which resulted in a residual weakness despite apparent full clinical recovery. It is this individual-specific weakness which determines where the doshas will localize in a given patient. Thus the exact same doshic vitiation will manifest as a headache in one person, a kidney stone in another, and arthritic joints in a third person. These differences are influenced by differences in prakriti it is true--but also by distinct preexisting conditions of each individual which gives rise to sthanasamsraya in different locations.

At this stage the relocated doshas rapidly become more concentrated at the cellular and organ levels than in earlier stages. The vitiated doshas also cease their rapid phase of movement and mix with the tissues (dhatus) at the new location causing them to now become vitiated tissues (dushyas). This pathological process is known as dosha- dushya-sammurcchana (sammurcchana means "interaction"). It is this interaction of dosha and dushya in relation to a specific tissue or organ site (adhisthana) which produces the symptoms and physical signs of a disease. The fourth stage of the kriyakala is indeed the first stage in which the symptoms of the disease begin to appear, although not fully developed. We in fact regard the symptoms which appear at this stage as the purvarupa, or prodromal symptoms. These prodomal symptoms can either be replaced by the actual classical symptoms which are quite different or simply intensify to produce the true symptoms of the disease. Knowledge of these prodromal symptoms will help you further differentiate between prakriti-based "normal" tendencies and abnormal symptoms due to vitiated doshas. 

Vata Purvarupa

·  Generalized, persistent bodily weakness

·  Pain

·  Severe Pain anywhere in the body

·  Cutting pain anywhere in the body

·  Pain with associated pressure anywhere in the body

·  Spasmodic pain anywhere in the body

·  Tearing pain anywhere in the body

·  Gnawing pain anywhere in the body

·  Pain associated with cold sensations

·  Squeezing pain anywhere in the body

·  Splitting pain anywhere in the body

·  Poking pain anywhere in the body

·  Hypothesia (loss of feeling)

·  Loosening of the joints

·  Obstruction to flow (wastes, breath, secretions, thoughts, energies)

·  Tissue destruction, early signs of atrophy (muscle flattening)

·  Intermittent memory loss

·  Abnormal body movements

·  Constriction

·  Tremors

·  Tremulousness of the limbs

·  Weakness of all or some limbs

·  Swelling

·  Lameness

·  Kyphoscoliosis (poor posture)

·  Difficulty/inability to stand still and erect

·  Joint stiffness/destruction/deformity

·  Joint pain

·  Joint "cracking"

·  Bone pain

·  Ringing in the ears

·  Hoarseness

·  Bitter taste

·  Excessive yawning

·  Flatulence

·  Abdominal distention

·  Difficulty, even mild, in passing stool (or urine)

·  Strong desire for hot foods

·  Weakness of ejaculation

·  Loss of libido (men and women)

·  Insomnia

·  Excessive crying

·  Irrelevant talk

·  Underlying sense of fear, anxiety, or insecurity

Pitta Purvarupa

·  Yellow discoloration of the eyes, skin, nails, teeth, urine, stool, or nose

·  Appearance of more than usual of the following colors: red or green

·  Itching

·  Urticaria

·  Excess discharges from the eyes, mouth, nose, penis, or vagina

·  Ulcerations

·  Acne

·  Rashes

·  Increased thirst

·  Giddiness

·  Faintness/lightheadedness

·  Sour or salty taste in the mouth

·  Desire for cold substances

·  Jealousy

·  Anger

·  Aggravation

·  Impatience

·  Lack of compassion

·  Foul language

·  Disregard for the environment

·  Unhappiness/discontent

·  Blurred vision

·  Eye fatigue

·  Increased temperature of the feet

Kapha Purvarupa

·  Coldness

·  Oily skin (excess)

·  Oily hair (excess)

·  Swelling

·  Edema

·  Resistance to movement

·  Excessive nasal discharge

·  Whitish mucous mixed with stools

·  Sweet taste in the mouth

·  Weakness of the joints

·  Excessive desire for sleep

·  Desire for daytime sleep

·  General lack of interest in life

·  Loss of mental focus and intensity

·  Resistance to change

·  Excessive sexual fantasies

·  Weight gain

·  Procrastination  

5. VYAKTI (MANIFESTATION)

 When the dosha-dushya-sammurcchana is complete the characteristic symptoms of the disease finally appears; these characteristics are known as rupas. This is normally the point at which people realize something is wrong and seek medical attention. At this stage we can often recognize and name the disease: asthma, arthritis, overweight, etc.. Sometimes during the disease process, if it is not too intense, it is possible to distinguish the dosha and dushya components of the disease and identify the disease as vataja, pittaja, kaphaja, rasaja, raktaja, etc. In contrast, if the disease process is too intense and the interaction of dosha and dushya is too extensive, neither the tridoshika nor the dushyic character of the disease can be ascertained. In these cases disease are named according to the location in the body or the organs affected. 

6. BHEDA (PERMANENT CHANGE AND COMPLICATIONS)

The word bheda derives from the Sanskrit root bhid which means breaking, tearing, splitting, piercing; it also means to reveal a hidden secret. This description accurately foretells what occurs at this final stage of the kriyakala. At this stage the unique complications of the disease, which were never apparent earlier, are revealed. For example, a diabetic will discover the peripheral nerve, retinal, and renal complications of this disease or the individual suffering from chronic Lyme Disease will develop its characteristic neurological complications. At this stage the disease is no longer curable by any means, although palliation is possible. Diseases which reach this stage also have the potential to give rise to other diseases. A person with any disease of this stage is said to be permanently changed in profound ways.

Αccording to the Ayurvedic concept, it is always easier to treat the excess doshas while they are still in their original sites (Stages 1 and 2). The stage of spread (Stage3) is the transitional stage. As the doshas first relocate (Stage 4), there is still strong defensive energy available, so treatment is still very effective. In the final two stages, where the disease manifests and matures (stages 5 and 6), treatment becomes extremely difficult but palliation is still possible. If progression is permitted to the latter stages of Stage 6, the disease is incurable and even palliation is unlikely.