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.

Variations οn the three doshic types according to the states of the three gunas

 

by Dr. David Frawley

Web: The American Institute of Vedic Studies

VΑΤΑ ΜΕΝΤΑL NATURE

• SATTVIC-Harmonious Energetic, adaptable, flexible, quick in comprehension, good in communication, strong sense of human unity, strong healing energy, good enthusiasm, positive spirit, able to initiate things, good capacity for positive change and movement. 
• RAJASIC-Disturbed Indecisive, unreliable, hyperactive, agitated, volatile, restless, disturbed, distracted, nervous, anxious, overly talkative, superficial, noisy, disruptive, false enthusiasm, excitable.
• TAMASIC-Darkened Fearful, servile, dishonest, secretive, depressed, self-destructive, drug addict, prone to sexual perversions, mentally disturbed, suicidal. 

ΡΙΤΤΑ ΜΕΝΤΑL NATURE

• SATTVIC -Harmonious Intelligent, clear, perceptive, enlightened, discriminating, good will, independent, warm, friendly, courageous, good guide and leader. 
• RAJASIC-Disturbed Willful, impulsive, ambitious, aggressive, controlling, critical, dominating, manipulating, angry, wrathful, reckless, proud, vain.
• TAMASIC-Darkened Hateful, vile, vindictive, violent, destructive, psychopath, criminal, drug dealer, underworld figure. 

ΚΑΡΗΑ ΜΕΝΤΑL NATURE

• SATTVIC- Harmonious Calm, peaceful, content, stable, consistent, loyal, loving, compassionate, forgiving, patient, devoted, receptive, nurturing, supportive, strong faith.
• RAJASIC- Disturbed, Controlling, attached, greedy, lustful, materialistic, sentimental, needing security, seeking of comfort and luxury.
• TAMASIC- Darkened, Dull, gross, lethargic, depressed, apathetic, slothful, coarse, slow comprehension, insensitive, a thief.  

 Peace Love Harmony

Qualities or Gunas of Nature

Qualities or Gunas of Nature

Nature has three qualities or gunas. These are called sattva, rajas and tamas. 

These three inseparable qualities exist simultaneously in all of matter, all the time.

Just as it's not possible to have water (H2O) without the (O) oxygen atoms, so it's not possible to find a situation where one or more of its qualities have been eliminated. All three remain together, although at any given time, one of these qualities predominates over the other two.

Each quality has its own characteristics. Since both the external world and the internal world of the mind are made of matter, the qualities of the three gunas are seen in both. For example, in the external world we see:

• Sattva -- equilibrium and serenity
• Rajas -- dynamism and movement
• Tamas -- inertia and stagnancy

In the internal world of the mind, these are experienced as:

• Sattva -- Purity, compassion, wisdom, knowledge, understanding, comprehension, recognition, generosity, patience, kindness
• Rajas -- Desire, anger, attachment, greed, possessiveness, envy, jealousy , hyperactivity, agitation, fear, nervousness, anxiety, aggressiveness, competitiveness, power, prestige, name and fame
• Tamas -- Impurity, dullness, , delusion, confusion, depression, stupor, unconsciousness, coma

One of the factors that influences the strength of the quality that predominates in your mind is your karma from past lives. But because the mind has an adoptive nature, it is strongly affected by the quality of your environment, associations, sense perceptions and by the quality of the food you eat.


Peace  love  harmony