Blood  Srotas 
Blood  srotas,  which  originate  in  the  liver  and  spleen, 
transport  blood,  and  especially  hemoglobin,  to  the 
blood  dhatus. This  group  is  often  referred  to  as  the 
circulatory  system. Vitiation  of  this  system  is  caused 
by  hot  and  oily  foods,  excessive  exposure  to  the  sun  or 
fire,  and  exposure  to  radioactivity,  as  well  as  by  anger, 
dullness,  and  stress. The  symptoms  of  affliction  are 
skin  diseases  and  rashes,  abscesses,  excessive  bleeding, 
and  inflammation  of  the  genital  organs  and  the  anus. 6. Muscular  Srotas 
Muscular  srotas,  which  originate  in  the  ligaments, 
tendons,  and  skin,  supply  nutrients  to  the  muscle 
dhatus. Impairment  of  these  channels  is  due  to  regu- 
lar intake  of  heavy,  greasy  foods,  excessive  sleep,  sleep- 
ing after  meals,  and  a  sedentary  lifestyle,  as  well  as  to 
attachment  and  nervous  tension. The  symptoms  of 
vitiation  are  usually  benign  tumors  produced  by  the 
muscular  system,  tonsillitis,  a  swollen  uvula,  hemor- 
rhoids, and  swelling  of  the  thyroid  glands  and  ad- enoids. 7. Fat  Srotas 
Fat  srotas,  commonly  known  as  the  adipose  system, 
supply  ingredients  of  fat  tissue  to  the  fat  dhatus. These 
channels  originate  in  the  kidneys  and  the  fat  tissue  of 
the  abdomen. Vitiation  of  this  system  is  due  to  iner- 
tia, suppression  of  digestive  activities,  an  excess  of 
fatty  foods,  and  an  excess  of  alcohol  or  other  additive 
substances,  as  well  as  greed,  possessiveness,  and  in- 
dulgence. The  symptoms  of  affliction  are  generally 
diabetes  and  urinary  disorders. 8. Bone  and  Cartilage  Srotas 
Bone  and  cartilage  srotas,  commonly  known  as  the 
skeletal  system,  supply  nutritive  ingredients  to  the 
bone  and  cartilage  dhatus. This  group  begins  in  the 
hipbone. Affliction  of  these  channels  is  generally 
caused  by  excessive  activity,  friction  of  the  bones,  and 
excessive  intake  of  Vata-type  foods,  as  well  as  by  fear 
and  deprivation. The  symptoms  of  vitiation  are  gen- 
erally dry,  brittle  nails,  decaying  teeth,  painful  joints, 
and  dry  and  thinning  hair. 28 
jmz. AYURVEDIC    ANATOMY 
9. Bone  Marrow  Srotas 
The  bone  marrow  srotas,  commonly  referred  to  as  the 
nervous  system,  supply  the  marrow  and  nerve  tissue 
nutrient  to  the  bone  marrow  dhatus. In  Ayurveda, 
marrow  refers  not  only  to  the  white  and  red  matter 
inside  the  bone  encasement,  but  also  to  the  brain  and 
spinal  cord. Impairment  of  the  bones  and  joints  is 
usually  caused  by  incompatible  foods  (for  example, 
ingesting  hot  and  cold  at  the  same  time)  or  incom- 
patible activities  (walking  and  eating). Eating  foods 
incompatible  with  one's  body  types,  such  as  Vata  eat- 
ing cold,  dry  foods,  is  also  a  factor. After  impacting 
the  bone  and  joints,  these  transgressions  then  have  an 
effect  on  the  bone  marrow. Impairment  can  also  be 
caused  by  isolation  and  fear. The  symptoms  of  a  viti- 
ated nervous  system  are  pain  in  the  joints,  fainting, 
dizziness,  loss  of  memory,  blackouts,  and  compounded 
abscesses. 10. Ovum  and  Sperm  Srotas 
The  ovum  and  sperm  srotas  are  the  most  subtle  of  all 
the  nine  preceding  channel  groups. They  transport 
the  semen  and  ovum  to  the  reproductive  tissues,  or 
the  shukra  dhatus. Originating  in  the  testes  and  ova- 
ries, these  channels  are  ordinarily  referred  to  as  the 
reproductive  system. Afflictions  of  these  passages  are 
normally  the  result  of  excessive  or  suppressed  sex, 
unnatural  sex,  sex  at  improper  times,  drug  addic- 
tions, and  abortions,  as  well  as  aggression,  selfishness, 
and  greed. The  symptoms  of  vitiation  are  impotence, 
infertility,  and  defective  pregnancy. These  channels 
transport  the  essence  of  ojas. The  body's  cycle  of  nutrition  begins  with  rasa  and 
culminates  with  ojas. Ojas  allow  tejas  to  project  from 
the  subtle  body  into  the  physical  body,  where  it  ap- 
pears as  the  digestive  fire. Ojas  is  the  flow,  the  aura, 
the  luster  of  the  body  when  the  ingested  foods  are 
wholesome,  the  mind  is  peaceful,  and  when  the  es- 
sence of  nutrition  is  received. Every  human  is  gifted 
with  the  potential  of  excellent  ojas. A  reflection  of 
bodily  and  mental  health,  it  permeates  from  the  in- 
nermost self  to  beyond  the  physical  body. It  is  said 
that  Lord  Krishna's  ethereal  blue  aura  projected  for 
thousands  of  miles,  and  that  all  who  came  within  that 
distance  were  blessed  with  tranquility. When  ojas  is plentiful,  the  body's  natural  immunity  is  impenetrable, 
and  we  may  protect  all  that  exists  around  us. Psycho- 
logically, ojas  gives  clarity  and  allows  the  cognitive 
self  to  flourish. The  remaining  groups  of  channels  common  to  both 
the  male  and  the  female  are  the  three  elimination 
systems  of  the  body. 1 1. Urinary  Srotas 
The  urinary  srotas,  which  eject  urine  from  the  body, 
begin  in  the  kidneys  and  the  bladder. Impairment  of 
these  passages  is  caused  by  the  suppression  of  urina- 
tion, as  well  as  fear  and  nervousness. The  symptoms 
of  vitiation  are  generally  excessive,  scant,  or  frequent 
urination. 12. Excretory  Srotas 
The  excretory  srotas,  which  evacuate  feces  from  the 
body,  are  ordinarily  referred  to  as  the  excretory  sys- 
tem. They  originate  in  the  colon  and  rectum. Vitia- 
tion of  this  system  is  caused  by  weak  digestive  fire, 
eating  before  the  previous  meal  is  digested,  suppres- 
sion of  defecation,  and  ingestion  of  disagreeable  foods, 
as  well  as  greed,  attachment,  and  dullness. The  symp- 
toms of  affliction  are  usually  diarrhea,  constipation, 
or  excessively  hard  stools. 13. Sweat  Srotas 
The  last  of  the  excretory  channels,  which  expel  sweat 
from  the  body,  is  commonly  known  as  the  sebaceous 
system. These  srotas  originate  in  the  fat  tissues  and 
hair  follicles. Affliction  of  these  channels  is  caused  by 
excessive  activity,  heat,  spicy  foods,  acidic  foods,  c\ 
cessive  alcohol  or  other  addictive  substances,  as  well 
as  grief,  fear,  and  anger. The  symptoms  ol  vitiation 
are  excess  perspiration  or  no  perspiration,  rough  and 
dry  skin,  and  burning  sensation  of  the  skin. Two  additional  channels  exist  within  the  female  body: 
the  menstrual  srotas,  which  expel  menstruation  from 
the  body,  and  the  breast  milk  srotas,  which  CU  i  v  milk 
to  the  nursing  mother's  breasts. Both  of  these  systems 
are  part  of  the  plasma  srotas,  which  supply  the  plasma 
dhatUS  (see  first  item  on  tins  list). 29 >m 
THK    PRINCIPLES    OF    AYURVEDA 
THE   SUBTLE   BODY 
The  Fourteen  Nadis 
The  sushumna  nadi,  along  with  ida  and  pingala  nadis 
to  her  left  and  right  respectively,  are  the  three  princi- 
pal channels  of  the  subtle  body. These  three  branch 
into  fourteen  main  nadis,  which  in  turn  divide  into 
the  many  thousands  of  nadis  which  fill  the  entire 
system. Located  within  the  central  nadi,  or  sushumna, 
are  subtle  energy  centers,  or  chakras. These  chakras 
operate  in  close  conjunction  with  the  nadis. The  sushumna  is  the  main  subtle  energy  channel  of 
the  pranavaha  nadi,  which  deals  with  physiological 
qualities. Related  to  the  parasympathetic  nervous  sys- 
tem, the  sushumna  and  three  other  pranavaha  nadis 
are  the  carriers  of  the  vital  life  force  known  as  prana. The  meridians  in  acupuncture  are  analogous  to 
pranavaha  nadis. The  parasympathetic  and  sympathetic 
systems  of  the  body  would  be  rendered  inoperable 
without  the  life  currents  of  prana  transmitted  by  the 
pranavaha  nadis. The  vehicle  of  the  mind  is  prana, 
without  which  there  is  no  impression  of  consciousness. The  ten  manovaha  nadis  deal  with  psychological 
qualities  and  are  related  to  the  sympathetic  nervous 
system. They  are  conduits  of  energies  pertaining  to 
the  mind. While  these  two  systems  function  insepa- 
rably, they  are  dealt  with  individually  for  the  purpose 
of  clarity. These  two  systems  operate  together  since 
the  mind  is  controlled  by  the  air  of  prana. 1. Sushumna  Nadi 
The  sushumna  nadi,  located  within  the  spinal  cord, 
begins  at  the  pelvic  plexus  and  ends  in  the  space  of 
the  cerebrospinal  axis  between  the  two  hemispheres 
of  the  brain. The  seven  chakras  of  the  body  are  aligned 
along  the  sushumna  nadi  from  the  top  of  the  head  to 
the  coccyx. Left  of  the  sushumna  is  the  ida  nadi,  and 
on  the  right  the  pingala  nadi. Ida  represents  the  femi- 
nine principle,  which  is  the  lunar  energy;  pingala 
depicts  the  masculine  principle,  which  is  the  solar 
energy. 2. Ida  Nadi 
The  ida  nadi  runs  from  the  left  testicle  to  the  left nostril. All  inhalation  begins  with  the  left  nostril  in 
yogic  practices. The  left  breath  stimulates  the  ida  nadi 
and  promotes  creativity,  visualization,  and  the  nur- 
turing of  the  emotions. It  calms  the  nerves  and  si- 
lences the  mind. The  yogic  sciences  exhort  the  use  of 
left  nostril  breathing  during  the  day,  when  the  body  is 
vitalized  by  the  sun's  energy. This  creates  harmony 
and  balance  and  is  said  to  increase  longevity. Ida  is 
considered  to  be  both  a  pranavaha  and  a  manovaha 
nadi. 3. Pingala  Nadi 
The  pingala  nadi  runs  from  the  right  testicle  to  the 
right  nostril. It  is  activated  by  the  breath  of  the  right 
nostril. This  stimulates  the  rational,  practical  self. Whereas  both  the  breaths  are  cleansing,  ida  cleanses 
the  mind  and  pingala  revives  the  dynamic  energy  of 
the  body. Right  nostril  breath  promotes  stamina,  vigor, 
and  vitality. It  is  wise  to  practice  right  nostril  breath- 
ing during  the  night  when  the  lunar  energy  is  domi- 
nant. This  activates  a  superior  level  of  balance  and 
vigor  in  the  body,  just  as  left  nostril  breathing  during 
the  day  balances  the  aggression  of  the  dominant  solar 
energy. Pingala  nadi  is  considered  to  be  both  a 
pranavaha  and  a  manovaha  nadi. 4-5. Gandhari  and  Hastajihva 
Nadis 
The  gandhari  and  hastajihva  nadis  are  companion 
nadis  to  Ida. Gandhari  originates  from  the  lower  cor- 
ner of  the  left  eye  and  ends  at  the  big  toe  of  the  left 
foot. Hastajihva  nadi  begins  on  the  lower  corner  of 
the  right  eye  and  ends  at  the  big  toe  of  the  left  foot. These  nadis  are  used  to  ascend  psychic  energy  from 
the  lower  body  to  the  chakra  between  the  eyebrows. The  functions  of  both  companion  nadis  relate  to  the 
main  left  channel  of  the  ida  nadi. 6-7. Yashasvini  and  Pusha  Nadis 
The  yashasvini  and  pusha  nadis  are  companion  nadis 
to  pingala. Yashasvini  runs  from  the  left  ear  to  the  big 
toe  of  the  left  foot;  pusha  nadi  runs  from  the  right  ear 
to  the  big  toe  of  the  left  foot. Their  functions  are 
related  to  the  main  right  channel  of  pingala. 30 
jmz. AYURVEDIC    ANATOMY 
8. Alambusha  Nadi 
The  alambusha  nadi,  which  begins  at  the  anus  and 
ends  in  the  mouth,  provides  prana  for  the  assimila- 
tion and  evacuation  of  food  and  liquid. This  nadi  is 
also  responsible  for  the  assimilation  of  ideas  and 
thoughts. 9. Kuhu  Nadi 
The  kuhu  nadi  begins  in  the  throat  and  terminates  in 
the  genitals. Through  tantric  practices  designed  to 
give  mastery  over  the  senses,  this  nadi  can  be  trained 
to  induce  the  implosion  and  ascension  of  the  seminal 
and  vaginal  fluids. 10. Shankhini  Nadi 
The  shankhini  nadi,  which  originates  in  the  throat 
and  ends  in  the  anus,  is  located  to  the  right  of  the 
sushumna  nadi. It  is  activated  by  the  cleansing  of  Vata 
from  the  colon  and  anus. 1  1 . Saraswati  Nadi 
The  saraswati  nadi,  named  after  the  Hindu  goddess 
of  wisdom,  begins  in  the  tongue  and  ends  in  the  vocal 
cord. It  is  responsible  for  speech  and  the  dissemina- 
tion of  knowledge. Saraswati  nadi  is  lunar  in  nature, 
and  of  the  feminine  principle. It  is  a  companion  chan- 
nel to  the  sushumna  nadi. 12. Payasvini  Nadi 
The  payasvini  nadi  is  located  in  the  lobe  of  the  right 
ear  and  connects  to  the  cranial  nerves. Traditionally, 
the  point  on  the  lobe  was  pierced  with  various  pre- 
cious metals  to  stimulate  energy  into  the  cranial 
nerves,  thereby  reducing  stress  and  certain  addictive 
behaviors. 13. Varuni  Nadi 
The  varuni  nadi,  one  of  the  four  pranavaha  nadis, 
aids  in  the  purification  of  bodily  wastes. This  channel 
runs  opposite  and  parallel  to  the  alambusha  nadi, 
and  together  they  activate  excretions  of  bodily  waste. Varuni  nadi  originates  between  the  throat  and  the  left 
ear  and  ends  at  the  anus. It  works  in  concert  with 
apana  vayu,  which  circulates  in  the  cavities  of  the 
large  intestine. When  this  system  is  disturbed,  Stag nation  of  various  bodily  channels  ensues  and  Vata 
disorders  occur. 14. Vishvodara  Nadi 
The  vishvodara  nadi,  last  of  the  major  fourteen  chan- 
nels, is  located  around  the  umbilical  area  or  third 
chakra. It  stimulates  the  adrenal  glands  and  the  pan- 
creas, and  also  distributes  prana  throughout  the  body. Vishvodara  nadi  is  the  center  energy  stream  of  the 
body,  often  referred  to  as  the  hi  or  chi. All  yoga  and 
martial  arts  practices,  especially  t'ai  chi,  quigong,  and 
pranayama,  serve  to  strengthen  this  pivotal  nadi. The  Seven  Chakras 
The  kundalini  is  the  latent  cosmic  power  within  the 
human  being. Lying  coiled  at  the  base  of  the  spine 
like  a  serpent,  when  aroused  she  travels  within  the 
inner  channel  of  the  spinal  cord  known  as  the 
sushumna  nadi. Very  few  yogis  can  properly  arouse 
this  coiled  dormant  power. The  chakras,  which  are 
the  most  subtle  manifestations  of  cosmic  conscious- 
ness within  the  human  body,  symbolize  our  grandeur 
and  the  infinite  spectrum  of  our  nature. As  centers  of  consciousness  within  the  individual, 
chakras  do  not  work  with  the  physiological  or  psy- 
chological functions  of  the  body  directly. However, 
all  processes  of  the  gross  body  have  their  basis  in  the 
vital  force  of  the  subtle  body,  and  the  chakras  do 
interface  with  these  subtle  forces. Chakras  operate 
with  thespiraling  rhythms  of  the  elements  within  the 
body  and  mind. These  energy  centers  influence  and 
give  insight  into  the  absolute  manifest  potential  of 
our  psychospiritual  nature. In  the  classic  tantric  texts,  each  of  the  seven  chakras 
is  represented  by  a  lotus  with  a  spec  ilk  number  ol 
petals,  which  reflecl  its  intrinsic  energy  propagation. The  list  below  outlines  features  ol  the  seven  chakt. is, 
starting  with  the  hist  chakra. Mu  lad  ha  i  a 
Known  as  the  mot  chakra,  the  muladhara  is  located 
at  the  base  ol  the  spine. It  is  svmhoh/eil  hv  a  i 1  imSOn 
lotus  with  lour  petals  Within  the  petals  is  a  square, 
representing  the  element  ot  e.n  th. .} 1 
^m^ 
THE    PRINCIPLES    OF    AYURVEDA 
Sahasrara 
Ajna 
Vishuddha  (Space) 
Anahata  (Air) 
Manipura  (Fire) 
Svadhisthana  (Water) 
Muladhara  (Earth) 
The  Seven  Chakras 
Svadhisthana 
The  second  chakra,  located  in  the  region  of  the  geni- 
tals, is  symbolized  by  a  carmine  lotus  with  six  petals. Within  the  petals  is  a  crescent  moon,  representing  the 
element  of  water. Manipura 
The  third  chakra,  which  exists  in  the  region  of  the 
navel,  is  represented  by  a  lotus  with  ten  petals  the 
color  of  translucent  smoke. It  contains  an  inverted 
triangle,  representing  the  element  of  fire. Anahata 
The  fourth  chakra,  which  is  located  in  the  heart  re- 
gion, has  twelve  crimson  petals. These  petals  hold  a 
hexagram,  representing  the  element  of  air. Vishuddha 
The  fifth  chakra,  which  exists  at  the  base  of  the  throat, 
is  represented  by  a  smoky  purple  sixteen-petalled 
lotus. Within  it  is  a  circle,  representing  the  element  of 
space. The  Psychospiritual  Nature  of  the  Body  Types  (chap- 
ter 4)  is  presented  against  the  tapestry  of  these  five 
chakras. 32 
jmt. AYURVEDIC    ANATOMY 
Vishuddha — Space  chakra 
Anahata — Air  chakra 
Svadishthana — Water  chakra Lungs — Water  dosha 
Stomach  and  Small  intestine — Fire  dosha 
Manipura — Fire  chakra 
Large  intestine — Air  dosha 
Muladhara — Earth  chakra 
Relationship  of  Chakras  and  Doshas 
Ajna 
The  sixth  chakra,  located  in  the  region  of  the  third 
eye,  has  ninety-six  white  petals. At  this  site  the  gross 
elements  of  the  individual  dissolve  into  the  pure  ele- 
ments of  consciousness. It  is  known  as  the  energy 
center  of  the  Guru,  the  teacher  of  self-knowledge. Sahasrara 
This  final  chakra  is  symbolized  by  a  thousand- petalled  lotus. It  is  said  that  before  making  her  final 
ascension  through  the  sahasrara  chakra,  the  kunda- 
lini  rests  at  an  energy  center  known  as  the  twelve 
petalled  soma  chakra,  which  is  located  in  the  middle 
of  the  forehead  directly  above  the  ajna  chakra. I  01 
those  rare  souls  who  have  finished  their  cycles  o( 
rebirth,  it  is  here  that  the  kiiiulalini  rests  before 
making  her  final  ascension  through  the  sahasrara 
chakra. 33 
^ 
CHAPTER      3 
THE    BODY   TYPES 
ORIGIN   OF  THE   BODY  TYPES 
Earth,  water,  fire,  air,  space,  manas  (mind),  buddhi  (intellect),  and  ahamkara  (ego) — 
these  are  the  eight-fold  divisions  of  my  manifestation. Lord  Krishna,  Bhagavad  Gita 
C77e he  cosmos  and  the  human  body  are  variants  of  the  same  energy  principle. Air  is  located  in  the 
K^_^S  space  of  the  universe  just  as  prana  exists  within  the  spaces  of  the  body. The  waters  of  the 
universe  are  contained  by  the  earth,  as  our  fluids  are  held  by  the  solid  structure  of  our  bodies. The 
cosmic  elements  are  transmuted  by  fire  in  order  to  maintain  harmony  and  existence  of  the  universe. In  like  manner,  the  acid  fire  of  the  body  transforms  food  into  energy  and  balances  the  kinetic  forces 
of  Vata  and  the  static  forces  of  Kapha. All  truth  is  integrated  with  the  knowledge  of  the  conscious  self. It  is  important  to  understand  the 
individual  self  and  its  differences  before  we  are  able  to  serve  the  One  consciousness. The  fundamental 
aim  of  life  is  the  eventual  unison  of  the  individual  and  the  creator. When  we  begin  to  serve  the 
individual  self  as  the  single  bead  on  a  rosary,  and  to  know  its  idiosyncrasies  and  (apparent)  differences 
from  other  individuals,  we  are  better  prepared  to  understand  and  serve  all  humans,  all  life-forms,  and 
the  planet. In  Ayurveda,  when  we  identify  ourselves  as  Vata,  Pitta,  or  Kapha,  we  are  relating  to  our  body  as 
a  composition  of  the  great  elements  of  the  universe. Once  this  correlation  is  made,  there  can  be  no 
34 
m 
THE    BODY   TYPES 
Intellect  (Buddhi) 
Mind  (Manas) 
Water  and  Earth  (Kapha) 
Fire  (Pitta) 
Air  and  Space  (Vata) 
Octave  of  Creation  (Mula  Prakriti) 
further  separation  from  the  environment:  We  witness 
the  forces  of  the  elements,  inside  and  outside  of  us. As 
our  regard  for  the  elements  of  nature  comes  alive,  we 
realize  their  majestic  splendor  within  ourselves. In 
contrast,  our  disregard  creates  havoc  and  disease. We 
cannot  hurt  the  external  without  affecting  the  inter- 
nal and  vice  versa,  nor  can  we  separate  one  from  the 
other. It  is  essential  to  know  that  we  are  incapable  of 
helping  our  universe  if  we  do  not  first  nurture  and 
respect  our  own  health. All  progress,  all  awareness, 
begins  at  home,  and  the  body  is  our  first  home. It  is 
the  place  within  which  we  sit. It  is  the  place  within 
which  we  live,  from  the  first  breath  to  the  last. As  we clean  our  internal  spaces,  the  external  spaces  will  also 
become  brisk  and  bright. By  equipping  ourselves  with 
knowledge,  all  the  vital  forces  will  shimmei  in  ha]  mony. The  Seven  Body  Types 
The  human  constitution,  or  praki  iti,  is  compi  ised  oi 
all  three  doshas. Every  individual  contains  the  dy 
namic  forces  oi  Vata,  Pitta,  and  Kapha,  The  difference 
is  the  degree  i<>  which  the  three  doshas  intera<  t  within 
each  type. As  we  noted  earlier,  the  constitution  oi 
each  person  as  determined  at  birth  by  genetics  re 
mains  constant  throughout  one's  lifetime. Onl)  oui 
3  5 
Jffilr 
THE    PRINCIPLES    OF    AYURVEDA 
physio-psychological  aspects  change,  in  response  to 
social,  environmental,  and  cultural  factors. It  is  essential  to  understand  the  distinct  differences 
of  the  doshas  in  order  to  grasp  their  whole,  unified 
nature. The  body  types'  ultimate  reality  is  one  of 
unison. If  this  is  not  grasped,  the  entire  concept  of  the 
individual  differences  will  be  misunderstood. Essen- 
tially, the  body  type  is  merely  adjectival  to  the  endless 
list  of  an  individual's  attributes. However,  the  indi- 
vidual is  not  the  body  type. The  doshas  are  an  im- 
pressive example  of  apparent  adversaries  capable  of 
functioning  at  a  level  of  absolute  equilibrium. It  is 
worth  remembering  this  in  our  relationships  with 
each  other. The  seven  classic  body  types  are  defined  in 
Ayurveda  as  Vata,  Pitta,  Kapha,  Sama,  Vata-Kapha, 
Vata-Pitta,  and  Pitta-Kapha. The  first  four  types — in 
pure  form — are  rare;  seldom  is  anyone  influenced  by 
one  dosha  alone. Rarer  still  is  the  Sama  dosha,  also 
called  Tridosha,  which  is  Vata,  Pitta,  and  Kapha  in 
equal  proportions. The  dual  body  types,  referred  to  as 
dual  prakritis,  are  the  most  common. There  are  con- 
siderable differences  between  the  two  components  of 
a  dual  prakriti. A  Vata-Pitta  type  contains  more  air 
energy,  whereas  a  Pitta-Vata  type  contains  more  fire 
energy. For  this  reason,  I  have  added  three  additional 
body  types  to  the  classic  seven. The  Ten  Body  Types 
Four  Rare  Classic  Types 
•  Vata  Air/Space 
•  Pitta  Fire/Water 
•  Kapha  Water/Earth 
•  Sama  Equal  proportion  of  all  three 
doshas 
Three  Classic  Dual  Types 
•  Vata-Pitta         Air/Space:  main;  Fire/Water: 
subordinate 
•  Vata-Kapha      Air/Space:  main;  Water/Earth: 
subordinate 
•  Pitta-Kapha      Fire/Water:  main;  Water/Earth: 
subordinate 
Three  Additional  Dual  Types 
•  Pitta-Vata         Fire/Water:  main;  Air/Space: 
subordinate Kapha-Vata      Water/Earth:  main;  Air/Space: 
subordinate 
Kapha-Pitta     Water/Earth:  main;  Fire/Water: 
subordinate 
ATTRIBUTES   OF  THE 
BODY  TYPES 
As  the  information  below  reveals,  the  physiological 
and  psychological  sites  in  both  Vata  and  Kapha  types 
are  located  in  different  parts  of  the  body. For  Pitta, 
however,  the  two  sites  are  both  located  in  the  center 
of  the  torso. Vata 
Physical 
Its  physical  attributes  are  influenced  by  the  shape  of 
air. Its  force  is  kinetic. It  is  the  sense  of  touch. Its  organ  is  the  skin. Its  shape  is  the  hexagram. Its  vehicle  is  Anahata,  the  black  antelope  who  dies 
for  sound. Its  location  is  the  heart. Mental 
Its  mental  attributes  are  influenced  by  the  shape  of 
space. Its  force  is  gravitational. It  is  the  source  of  sound. Its  organ  is  the  ear. Its  shape  is  the  circle. Its  vehicle  is  Gaja,  the  gray  elephant  who  tames  all 
the  senses. Its  location  is  the  thorax. Pitta 
Physical  and  Mental 
Its  physical  and  mental  attributes  are  influenced  by 
the  shape  of  fire. Its  force  is  radiational. It  is  the  sense  of  form  and  vision. Its  organ  is  the  eyes. 36 
jmt. THE    BODY   TYPES 
Vata  Body  Type Pitta  Body  Type 
Its  shape  is  the  inverted  triangle. Its  vehicle  is  the  Ram,  the  carrier  of  the  fire  god, 
Agni,  who  is  the  solar  power. Its  location  is  the  solar  plexus. Kapha 
Physical 
Its  physical  attributes  are  influenced  by  the  shape 
of  earth. Its  force  is  magnetic 
It  is  the  sense  of  smell. Its  organ  is  the  nose. Its  shape  is  the  square. Its  vehicle  is  Airavata,  the  young  four-trunked 
elephant  who  carries  Indra,  lord  of  the 
firmament. Its  location  is  the  coccyx. Mental 
Its  mental  attributes  are  influenced  by  the  shape 
of  water. Its  force  is  electrical, 
It  is  the  source  oi  taste. Its  organ  is  the  tongue. Its  shape  is  the  crescent. Its  vehicle  is  Makaia,  the  CTOCOdile. Its  location  is  the  genitals. 3  7 
m 
THE    PRINCIPLES    OF    AYURVEDA 
Kapha  Body  Type 
WHAT  IS  YOUR 
BODY  TYPE? Vata 
I  am  very  tall  (or  very  short),  very  thin,  and  under- 
weight. My  joints  protrude,  and  my  movements 
are  generally  discombobulated. My  features  are 
irregular  and  my  nose  bent. My  skin  is  generally  gray,  dry,  dark,  cold,  callused, 
leathery,  and  rough. I  love  heat. I  am  a  sun  worshiper. My  hair  is  generally  dull,  scant,  wiry,  and  dry. My  eyes  are  narrow,  itchy,  and  dull. I  have  a  raw  nervous  system. I  am  highly  sensitive 
to  sounds. My  mind  is  restless. I  am  enthusiastic,  vibrant,  and  quick  to  learn. My  memory  retention  is  very  poor. I  tend  to  sleep  for  four  to  six  hours  on  my  left  side. I  have  great  difficulty  in  falling  asleep. I  find  it  difficult  to  have  close  relationships. I  tend  to  be  fearful,  anxious,  and  indecisive. Under  stress,  I  am  an  insomniac,  paranoid,  restless, 
and  have  a  great  deal  of  physical  pain  and 
anguish. I  tend  to  be  constipated  and  cannot  tolerate  gas- 
eous foods. I  have  a  spiritually  perceptive  and  disciplined  mind. I  am  happiest  amidst  the  wholesome  beauty  of 
nature. I  am  an  excellent  counselor  or  teacher. Pitta 
Generally,  I  have  a  toned  athletic  body  of  medium 
height. I  gain  weight  evenly. My  appetite  is  enormous,  and  under  stress  I  crave 
spicy,  hot,  intoxicating  foods  and  beverages. My  voice  is  sharp  and  penetrating. My  skin  is  yellowish  or  reddish,  and  prone  to  freck- 
les, rashes,  and  sunburns. I  love  cool  temperatures  and  foods. Heat  irritates 
me. I  am  susceptible  to  premature  graying  or  baldness. My  hair  is  generally  straight  and  reddish. My  eyes  are  green,  hazel,  or  light  brown. My  sclera 
are  sometimes  yellow  and  bloodshot. I  am  very  competitive,  success-oriented,  and 
driven. I  am  quick  to  lose  my  temper. I  have  a  tendency  to  be  hot,  irritable,  acidic,  and 
arrogant. I  am  blessed  with  great  intelligence,  alertness,  pre- 
cision, and  brilliance. I  am  very  organized  and 
enjoy  leadership. 38 
>9^Cr 
THE    BODY   TYPES 
I  tend  to  sleep  on  my  back  for  six  to  eight  hours. My  dreams  can  be  violent. I  sweat  profusely  and  have  a  strong,  unpleasant 
body  odor. Under  stress  I  can  be  gluttonous  and  promiscuous, 
and  have  a  tendency  toward  ulcers,  insomnia, 
diarrhea,  and  weight  loss. Kapha 
I  am  generally  overweight. My  voice  is  soft  and  mellifluous  and  often  blocked 
by  mucus. My  body  is  strong,  compact,  wide. My  thighs,  but- 
tocks, chest,  and  hips  are  big. My  skin  is  gleaming,  pale,  and  cool. I  love  heat. Cold,  damp  weather  is  bothersome. My  hair,  which  is  blond  or  black,  is  abundant and  wavy. My  eyes  are  large,  clear,  sensual  pools  of  blue  or 
black. I  am  a  complacent,  calm,  maternal,  loving,  and  at- 
tached person. I  love  to  gather  and  store  posses- 
sions. I  prefer  to  be  lazy,  but  I  am  hard  working. I  am  slow  and  methodical  and  have  good  endurance. I  sleep  excessively  (from  eight  to  twelve  hours), 
mostly  on  my  stomach. I  have  an  excess  of  milky  bodily  secretions. Under  stress  I  overeat,  oversleep,  become  greedy, 
stubborn,  attached;  I  may  even  become  anorexic. WHAT  ARE  THE  QUALITIES  OF  MY  BODY  TYPE? VATA 
Like  Wind PITTA 
Like  Fire KAPHA 
Like  Water dry 
cold 
light 
mobile 
erratic 
rough 
bitter 
astringent 
pungent hot oily 
light 
intense 
fluid 
fetid 
sour 
pungent salty oily 
cool heavy 
stable 
dense 
smooth 
sweet 
sour salty 
39 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
WHAT  ARE  THE  ELEMENTS,  TASTES,  AND 
ENERGIES  OF  MY  BODY  TYPE? VATA 
Air  and  Space;  bitter  (cold) VATA- KAPHA 
Air  and  Earth;  astringent  (cold  ) KAPHA-VATA 
Earth  and  Air;  astringent  (cold) 
PITTA 
Fire  and  Water;  salty  (hot) PITTA-VATA 
Fire  and  Air;  pungent  (hot) VATA- PITTA 
Air  and  Fire;  pungent  (hot) 
KAPHA 
Water  and  Earth;  sweet  (cold) PITTA-KAPHA 
Fire  and  Earth;  sour  (hot) KAPHA-PITTA 
Earth  and  Fire;  sour  (hot) 
WHAT  NURTURES  MY  BODY  TYPE? VATA:  Nurtured  by  fire,  water,  and  earth 
moist  (lubricating)  hot  salty 
heavy  (solid)  sweet  sour 
smooth  (consistent) 
PITTA:  Nurtured  by  water,  air,  space,  and  earth 
cool  calming  bitter 
substantial  sweet  astringent 
aromatic 
KAPHA:  Nurtured  by  fire,  air,  and  space 
dry  uncloying  (moderate)  bitter 
warm  (stimulating)  pungent  astringent 
light 
40 
^m^r 
THE    BODY   TYPES 
THE  AYURVEDIC 
BODY-TYPE   QUIZ 
It  is  important  to  approach  the  assessment  of  your 
body  type  with  honesty. Keep  in  mind  that  your  evalu- 
ation will  be  colored  by  the  features  of  your  present 
lifestyle. Six  months  after  making  the  necessary 
changes  in  your  activities  and  diet,  assess  yourself 
again. The  results  of  your  second  assessment  will  be 
more  in  keeping  with  your  true  body  type. When  completing  the  Body-Type  Quiz  Chart  be- 
low, move  vertically  down  each  of  the  seven  columns 
circling  the  attributes  that  most  closely  reflect  you. Generally  everyone  bears  characteristics  from  all  three 
categories,  with  predominance  in  one  or  two  of  them. Double-check  your  answers  and  then  place  the  total 
number  of  attributes  within  each  body  type  in  the 
last  column.You  may  seek  the  help  of  those  who  know 
you  well. Men  are  advised  to  seek  the  assistance  of 
their  mother  or  spouse,  or  a  female  friend. Determining  Your  Score 
If  your  totals  are,  for  example,  Vata  18,  Pitta  14,  and 
Kapha  6,  then  your  body  type  is  Vata-Pitta. BODY-TYPE  QUIZ  CHART 
VATA 
SKIN HAIR EYES NAILS BODY 
FRAME EMOTIONAL 
TEMPERAMENT UNDER                  TOTAL  VATA 
STRESS                  ATTRIBUTES 
Dry     / Brown Gray 
Grayish Very  short  or 
very  tall Raw  nervous 
system Loses  weight 
Cold Black Brown 
Brittle- Thin Low  tolerance 
to  pain,  noise, 
bright  lights Insomnia 
Rough Dry/ 
Unusual 
color Dry 
Narrow  frame Indecisive Easily  addicted 
to  substances 
Leathery 
Thin' Dull 
Ridged  v Big  jointed Fidgety 
Tans  easily Tightly 
curled Narrow Tendency 
bite  nails to     Flat-chested Fearful/frigid Paranoia 
Rarely  burns '    Frizzy Small Sharp  or 
bent  nose Introspective* Restless 
Dark Body  hair: 
very  fine  or 
very  coarse Dry/itchy Gains  weight 
in  midriff 
Perceptive* Blurred  mind 
Sallow 
Disciplined* Constipation 
j 1     \lCSS    ^.|S Premature 
wrinkling Spiritual/ 
austere* *  Your  natural  state  when  your  doslias  arc  in  balance 
1 1 
^mt. THE    PRINCIPLES    OF    AYURVEDA 
PITTA Ov 
SKIN HAIR EYES NAILS BODY 
FRAME EMOTIONAL 
TEMPERAMENT UNDER                    TOTAL  PITTA 
STRESS                   ATTRIBUTES 
Moderately Strawberry- Light  brown ^Clear/pink        Medium  build Hot/arrogant Violent  dreams oily 
blonde 
Soft Auburn Hazel Reddish-           Well-shaped 
yellowish Irritable Excess  sweat/ 
body  odor 
Warm Red Green Well-formed    Athletic Self-centered Promiscuous 
Freckled Straight Almond- shaped Pliable Toned Alert/acidic High  stomach acid/ulcers 
Moles Silver Piercing 
Moderate 
Adaptable* Gluttony/ 
weight weight  loss 
Yellowish/ Prematurely Easily 
Aquiline  nose -  Intelligent* Insomnia 
reddish gray bloodshot 
Rashes Prematurely Yellow Gains  weight 
Bright* Addiction  to 
bald sclera evenly 
intoxicants, 
hot  spices 
Pimples 
Successful* Diarrhea 
Tans  moderately 
KAPHA Ov 
SKIN HAIR EYES NAILS BODY 
FRAME EMOTIONAL 
TEMPERAMENT UNDER                TOTAL  KAPHA 
STRESS                ATTRIBUTES 
Cool Blonde Black Clear 
JL»  Heavy Stable/attached Oversleeps 
Soft Jet  black Blue Pale Strong 
Narrow-minded 
Overeats  or  V^ loss  of  appetite 
Dense Dark  brown '    Clear Strong 
,«jQverweight 
Compact Stubborn Inertia 
Oily Oily 
Big/bright 
Square Neglectful Anorexia 
~Y  Smooth Abundant 4-  Sensual Even Wide,  square 
frame 
Forgiving* 
•     Clear Wavy 
White Well-lubricated Calm/ Water  retentive 
sclera 
joints complacent* Pale Shiny 
Thick  lashes 
Contemplative* Greedy   ^ 
Fair  with 
Nurturing* gleam 
Burns  when """Gains  weight  in 
Maternal* Lazy 
over-exposed great  mounds (buttocks,  thighs, 
chest,  arms) S/ 
*  Your  natural  state  when  your  doshas  are  in  balance 
42 
m 
CHAPTER      4 
THE    PSYCHOSPIRITUAL 
NATURE    OF    THE 
BODY   TYPES 
CjTI* he  doshas  embody  our  karmic  and  genetic  codes,  which  are  irrevocably  linked  to  and  affected 
^_^X  by  the  universal  codes  of  the  stars,  planets,  galaxies,  and  elements. Each  dosha  is  further 
influenced  by  the  subtle  energy  centers,  or  chakras,  of  the  body. The  doshas  and  chakras  together 
serve  as  our  essential  connection  to  the  universe. Understanding  our  physio-psychospiritual  ties 
brings  us  closer  to  knowing  the  affairs  of  the  self,  the  universe,  and  God. Through  its  knowledge  of 
the  body  types,  Ayurveda  has  systematized  the  codes  for  human  behavior. While  modern  scientists 
are  attempting  to  fathom  the  nature  of  DNA,  Ayurveda  has  made  use  of  its  blueprints  for  more  than 
five  thousand  years. The  fate  of  every  individual  is  written  at  birth  in  the  genes. Our  predispositions  of  character,  our 
intelligence,  the  varying  inclinations  and  strength  throughout  youth,  maturity  and  old  age,  are  .ill 
stamped  there  in  indelible  script. Not  only  our  future  physical  strength  and  weaknesses  are  written 
there,  but  also  the  moment  in  the  future  when  our  body  and  its  organs  will  begin  to  break  down 
and  dip  towards  feebleness  and  senility. Biologists  J.  D.  Watson,  F.  H.  C.  Crick,  and  M.  H.  F.  Wilkins 
Nobel  prize  winners  for  Chemistry 
While  our  destiny  is  inscribed  at  birth,  it  is  worthwhile  to  remember  that  we  may  alter  late  through 
our  choices,  the  power  of  our  will,  and  self-reflection. 43 
jmt, 
THE    PRINCIPLES    OF    AYURVEDA 
The  five  elements  also  pervade  the  seven  chakras. The  first  five  chakras  are  directly  related  to  the  ele- 
ments. Earth  (muladhara)  and  water  (svadhisthana) 
are  the  physical  plane  of  existence. Fire  (manipura)  is 
the  mental  and  celestial  plane,  and  air  (anahata)  is  the 
plane  of  ultimate  balance. Space  (vishuddha),  within 
which  all  four  elements  dissolve,  is  the  plane  of  the 
unmanifest. Although  physiologically  Vata  occupies  the  lower 
cavities  of  the  body,  psychospiritually  it  is  ruled  by 
the  region  of  the  heart,  the  anahata  chakra,  which  is 
presided  over  by  the  air  element. It  is  also  influenced 
by  the  region  of  the  throat,  the  vishuddha  chakra, 
which  is  ruled  by  the  space  element. Kapha  physi- 
ologically occupies  the  upper  parts  of  the  body; 
psychospiritually  it  is  presided  over  by  the  region  of 
the  genitals,  the  svadhisthana  chakra,  which  is  ruled 
by  the  water  element. It  is  also  influenced  by  the 
region  of  the  base  of  the  spine,  the  muladhara  chakra, 
which  is  ruled  by  the  earth  element. By  contrast,  both  Pitta  sites  are  in  the  center  of  the 
body. Physiologically  Pitta  is  located  in  the  small  in- 
testines and  stomach,  and  psychospiritually  it  is  in 
the  solar  plexus  and  the  navel  area,  which  is  pervaded 
by  the  manipura  chakra  and  ruled  by  the  fire  element. Pitta  is  strategically  centered  in  the  body  to  balance 
the  energies  of  both  Vata  and  Kapha. The  personality  guidelines  that  follow  unfold  the 
salient  characteristics  of  Vata,  Pitta,  and  Kapha. It  is 
worth  remembering  that  we  are  all  influenced  to  some 
degree  by  all  three  doshas  and  all  seven  chakras. THE  VATA 
PERSONALITY 
Psychological  Nature 
Swift  as  a  deer,  cold  as  ice. The  coldness  of  the  harsh 
winds  against  the  variegated  sands  of  the  desert  nights — 
such  is  the  nature  of  Vata. Vata,  the  mobile  force  of  the  universe,  is  influenced 
by  the  air  and  space  elements. Vata  permeates  the 
subtle  body. The  Vata  character  is  juxtaposed  to  the  material notions  of  daily  living. This  type  always  appears  to 
be  on  the  precipice  of  isolation. Against  the  solidity 
of  the  earth  type,  Vata  appears  inconsistent  and 
awkward. Much  of  Vata's  innate  worries  and  insecu- 
rities stand  out  by  comparison  against  the  canvas  of 
Kapha's  stoic  endurance  and  Pitta's  dramatic  activi- 
ties. In  comparison  with  its  partners,  Vata  appears  to 
be  the  shifting  oddity. But  appearances  are  often deceiving. Vata  has  the  greatest  potential  among  all  three 
doshas  for  attaining  a  profound  spiritual  life. This 
dosha  is  ruled  primarily  by  the  subtle  body  and  its 
elevated  ethereal  existence. The  black  antelope,  called 
Anahata,  is  the  symbol  of  the  heart  chakra  and  repre- 
sents the  innocence  and  purity  of  the  fourth  chakra 
person. The  lotus  of  the  fifth  chakra,  or  vishuddha, 
is  supported  by  the  translucent  gray  elephant  named 
Gaja. As  the  oldest  of  the  surviving  mammals,  the 
elephant  carries  the  past  history  of  earth,  herbs,  and 
plants. Gaja  represents  the  element  of  space,  which  is 
the  most  subtle  of  the  elements;  even  in  the  process  of 
manifestation — called  grossification — it  does  not 
undergo  transformation. (This  is  the  reason  space — 
akasha — is  often  likened  to  Brahman,  or  pure  con- 
sciousness.) This  chakra  symbolizes  the  attainment  of 
self-knowledge  and  the  dissolution  of  the  ego  into 
total  self-awareness. Vishuddha  represents  purity  of 
cosmic  sound. Anahata  and  Gaja  personify  the  essence  of  the  Vata 
individual. The  deer  personifies  the  heart  and  the 
compassionate,  reflective  nature  of  the  evolved  per- 
son. There  is  an  innate  innocence  in  the  conscious 
Vata  personality. A  delicate,  sensitive,  and  aware  na- 
ture reveals  the  graceful  Vata  component  of  any  type. A  person  evolving  from  the  fourth  chakra  has  a  very 
short  karmic  slack,  as  this  energy  center  rules  dharma. There  is  much  physical  and  emotional  pain  attached 
to  rubbing  against  the  grain  of  right  and  proper  ac- 
tions. When  Vata  goes  astray,  the  consequences  are 
enormously  painful. Each  chakra  has  a  seed  mantra,  or  bija,  which  is 
the  memory  sound  that  governs  the  manifested  power 
of  each  element. The  sound  of  anahata  is  YAM,  the  m 
being  a  nasal  sound. This  sound  contains  the  divinity 
to  be  invoked  during  meditation  upon  that  chakra. 44 
m 
THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
The  sound  of  vishuddha  is  HAM,  the  m  being  a  nasal 
sound. Each  chakra  has  a  presiding  deity  and  a  Shakti 
power,  or  feminine  manifestation. From  the  heart  to 
the  middle  of  the  eyebrows  is  said  to  be  the  region  of 
air. Air  is  hexagonal  in  shape  and  black  in  color. Car- 
rying the  breath  along  the  region  of  air  and  holding 
the  syllable  "Ya"  in  the  mind,  Vata  types  should  medi- 
tate upon  Isvara,  the  omniscient  One  who  possesses 
faces  on  all  sides  and  who  is  the  presiding  deity  of  the 
anahata  chakra. From  the  center  of  the  eyebrows  to  the  top  of  the 
head  is  said  to  be  the  region  of  space. Space  is  circular 
in  shape  and  smoky  in  color. Raising  the  breath  along 
the  region  of  space  and  holding  the  syllable  "Ha"  in 
the  mind,  Vata  types  should  also  meditate  upon 
Sadashiva,  the  dissolver  of  the  universe  and  the  pre- 
siding deity  of  vishuddha  chakra. He  is  pure  crystal 
and  wears  the  rising  crescent  moon  on  his  head. He 
has  five  faces  representing  the  panchakoshas  (the  five 
bodies)  and  the  panchabhutas  (the  five  elements). He 
has  three  eyes  representing  the  universal  qualities  or 
gunas  (aspects  of  mainfestation)  of  sattva,  rajas,  and 
tamas  (harmonic  balance,  necessary  activity,  and  rest, 
respectively). He  boasts  ten  hands,  symbolizing  the 
absolute  authority  and  cause  of  all  causes  in  the  uni- 
verse. Sadashiva  is  adorned  with  precious  jewels,  sig- 
nifying His  great  splendor,  and  the  cosmic  weapons 
with  which  to  slay  ignorance. Vata  types  may  medi- 
tate upon  Him  in  the  form  of  a  bindu,  a  teardrop- 
shaped  crystal  that  inspires  wisdom  and  clarity. Shakini,  the  Shakti  potential  of  Sadashiva,  has  rose- 
colored  skin  and  is  adorned  in  a  sky-blue  sari  with  an 
emerald  green  bodice. She  has  five  heads  like  the 
omniscient  Sadashiva,  and  sits  on  a  pink  lotus. Her 
four  hands  hold  the  following  objects:  a  skull,  which 
symbolizes  detachment  from  the  experiential  world 
of  mind  and  sense  perception;  the  staff  of  Gaja,  the 
elephant  symbol  of  vishuddha  chakra,  which  repre- 
sents the  taming  of  the  mind  and  the  retrieval  of 
humility  from  the  intellect;  the  holy  Vedic  scriptures, 
which  disseminate  knowledge  of  the  self;  and  the  mala 
(rosary),  symbolizing  the  art  of  meditation  through 
the  repetition  of  mantras. Vata  is  heightened  by  this  presiding  Shakti. Mccli tation  upon  Shakini  Shakti  allows  Vata  to  access  its 
natural  potential  for  cognitive  remembering,  as  well 
as  the  instinct  for  wisdom. Vata  people  have  the  luminous  gift  of  being  able  to 
experience  love  and  sensuality  on  a  spiritual  plane. Generally  as  the  Vata  person  matures,  physical  desires 
subside  and  a  profound  cosmic  love,  which  holds  all 
of  creation  in  embrace,  begins  to  bloom. Vata  types 
must  allow  their  numinous  nature  to  revel  in  the  true 
spirit  of  universal  sensuality. This  is  ultimately  their 
most  fulfilling  sensual  experience. The  sages  gave  elaborate  descriptions  of  the  gods  and 
goddesses,  or  devatas. This  was  done  so  that  we  may 
visualize  and  properly  invoke  the  energies  necessary  to 
attain  a  proper  mental  state  during  each  meditation. The  upward  energies  of  anahata  and  vishuddha, 
representing  air  and  space,  render  Vata  the  potential 
high  priestess  of  spirituality. Anahata  is  the  energy 
center  of  the  prana  air,  and  vishuddha  is  the  center  of 
the  udana  air. Vata  people  are  the  most  misunderstood  of  all  the 
types. They  usually  contrast  the  stalwart  and  dynamic 
nature  of  their  lesser  evolved  partners,  and  seem  to 
come  up  short  and  displaced. In  the  modern  world 
we  function  on  a  simplistic  level  of  existence. We  are 
deeply  rooted  in  judgmental  conduct  while  the  neces- 
sary strides  toward  self- reflective  and  conscious  be- 
havior are  being  stifled. Like  the  black  antelope  and 
the  smoky  elephant,  the  Vata  person  is  the  oldest  of 
the  surviving  humans,  and  in  many  ways  just  as  en 
dangered  by  a  mostly  disoriented  world. The  most 
common  mistake  made  by  the  Vata  person  is  to  at 
tempt  to  meld  into  the  routines  created  by  Pitta  and 
Kapha. Vata  is  analogous  to  mobility  itself,  which 
sweeps  across  austere  terrains  where  Pitta  and  Kapha 
dare  not  go. When  Vata  attempts  to  keep  in  step  with 
water  and  earth  types,  or  with  lire  people,  Vata  will 
inevitably  lose. The  so-called  nouns  are  to  be  avoided 
by  Vata  types. While  they  need  to  ground  themselves 
from  time  to  time  to  satisfy  daily  family  and  work 
duties,  their  grounding  principles  differ  in  nature  from 
those  of  Pitta  and  Kapha. It  is  imperative  that  Vita 
responds  to  its  inherent  mobility  with  rest  periods 
from  time  to  time. Fortunately  Vata  will  always  be  ahead  of  the  game 
45 
jmtr 
THE    PRINCIPLES    OF    AYURVEDA 
of  existence  without  actually  forging  forward. It  is 
innate  in  the  nature  of  Vata  to  be  compelled  by  the 
pure  cosmic  sound  of  its  own  nature. Anahata,  the 
antelope,  dies  for  pure  sound. Gaja,  the  elephant,  is 
the  energy  of  sound  represented  by  space. The  most 
vital  insulation  for  the  austere  structure  of  Vata  is  fine 
and  harmonious  sound. It  is  essential  for  Vata  to  re- 
tire into  the  space  of  pure  and  natural  sound  after  the 
jarring  cacophonies  of  the  day. The  most  healing 
sadhanas  for  these  types  are  wholesome  and  contem- 
plative activities,  which  resonate  deeply  with  Vata's 
fine  vibratory  nature. The  heart  chakra,  which  is  Vata's 
main  link  to  the  universe,  is  bathed  and  nurtured  by 
fine  sound. It  is  very  difficult  for  every  Vata  to  live  by 
a  babbling  brook,  chirping  birds,  a  rustling  forest,  or 
within  the  environs  of  great  music. But  everyone  is 
capable  of  retreating  to  a  tiny  space  of  natural  sounds, 
or  of  closing  off  the  senses  and  listening  to  the  strum- 
ming of  the  inner  sounds. Like  the  wind,  Vata  can  be 
comfortable  anywhere  except  in  the  modules  designed 
by  Pitta  and  Kapha. Vata  is  like  the  force  of  a  wind- 
swept desert  in  the  night. The  easing  of  the  wind 
within  the  vast  and  timeless  space  is  Vata's  natural 
lullaby. Vata  is  also  ruled  by  a  heightened  sense  of  touch,  as 
air  rules  the  organ  of  the  skin. As  natural  sounds  oil 
the  arid  minds  of  Vata,  the  gentle  buffering  touch  of 
soft  natural  clothing  is  essential  to  Vata's  physical  well- 
being. It  is  difficult  for  these  types  to  invest  time 
nurturing  the  body. Soaking  in  a  hot  tub  or  succumb- 
ing to  an  oil  massage  are  the  farthest  things  from 
Vata's  mind  for  fear  that  these  activities  would  rob 
them  of  their  time  to  worry,  be  fearful,  and  be  gener- 
ally bothersome  to  others. However,  it  is  imperative 
that  every  Vata  person  reserve  a  few  hours  a  day  for 
exactly  such  nurturing  activities. These  divine  antelopes  tend  to  shrink  from  being 
embraced,  which  is  so  necessary  to  calm  their  over- 
whelming antics  and  to  keep  ablaze  the  fire  of  their 
spiritual  being. It  takes  great  humility  on  the  part  of 
Vata  types  to  accept  that  they  need  a  relationship  with 
the  meandering  Kapha  type,  grazing  in  the  distance, 
or  with  the  furious,  tract-burning  Pitta  type. When  Vata  types  recognize  their  true  role  in  this 
multi-faceted  existence,  it  will  become  easier  for  them to  initiate  a  physical  and  emotional  embrace  with 
their  dynamic  and  potential  counterparts. For  Vata 
the  bridge  of  self-acceptance  is  the  longest  and  hard- 
est to  cross. In  recognizing  its  potential  self,  it  be- 
comes easier  for  Vata  to  invite  the  evolving  self. When 
the  antelope  person  is  able  to  do  this,  the  sad  becomes 
funny  and  the  funny  becomes  sublime. It  is  not  that 
the  world  does  not  accept  Vata. It  is  only  that  Vata  has 
not  recognized  its  true  ability  and  has  not  reconciled 
its  awkward  appearance  with  its  sublime  nature. Sexuality 
Vata  is  ruled  primarily  by  Venus  and  Jupiter. The  lu- 
nar feminine  principle  of  Venus  influences  the  love  of 
such  things  as  art,  culture,  and  social  relationships. Vata 
has  innate  sensuality  and  appreciates  the  marvels  of 
beauty  more  than  any  other  type. With  Vata,  intimate 
relationships  are  processed  and  developed  on  a  long 
cord. Vata  needs  to  be  careful  not  to  extend  this  pro- 
cess indefinitely  or  allow  the  cord  to  become  a  tread- 
mill. There  is  a  time  to  allow  the  cord  to  run  its  course, 
and  a  time  to  make  the  necessary  commitments. Pure  and  romantic  dating  ideas  are  of  more  value 
to  Vata  than  the  malaise  that  accompanies  modern 
sexuality. Traditional  values  are  very  important  to 
these  types,  even  though  they  may  not  readily  recog- 
nize this  fact. Sex  in  itself  is  not  important  to  Vata, 
and  those  who  are  foolhardy  enough  to  defy  this  fact 
usually  achieve  a  devastating  state  of  impotence. Sen- 
suality is  more  likely  to  trigger  their  mind  than  their 
natural  bodily  reflexes. The  Vata  maiden  or  male, 
who  may  appear  frigid  by  general  standards,  is  a  crea- 
ture of  poetic  fantasies  who  blossoms  into  a  sex  god 
or  goddess  when  the  right  partner  arrives. For  Vata  it 
is  the  process  of  love  that  is  love,  not  the  results  of 
love,  as  in  sexual  interplay. The  Vata  type  has  an  inborn  sense  of  dharma  and 
is  generally  quite  faithful  and  honorable  to  a  relation- 
ship once  a  commitment  is  made. Vata  can  go  for 
long  stretches  without  sexual  interplay,  but  can  also 
be  a  very  fulfilling  sexual  partner. It  is  imperative  that  Vata  types  choose  the  right 
partners  in  life. Their  best  partners  are  generally 
matured  Kapha-Pitta,  Pitta-Kapha,  or  Kapha-Vata 
46 
jmt. THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
types  who  have  already  conquered  the  crocodiles  and 
tigers  of  excessive  passion  and  sexuality. Career 
Jupiter  is  known  as  the  planet  of  the  guru — that  teacher 
who  imparts  the  highest  knowledge  of  Self,  God,  and 
universe. A  true  guru  can  lead  one  from  ignorance  to 
immortality. The  austerity  of  Vata  is  naturally  suited 
to  aspire  to  this  rare  calling. Vata  types  make  the  best 
counselors  for  human  plight  as  they  ply  compassion 
with  objectivity. They  are  natural  teachers  of  esoteric 
education. They  are  the  champions  of  social  dharma 
and  are  usually  the  best  at  enforcing  laws. Psychologi- 
cally they  tend  to  be  the  most  mature  of  all  types,  and 
they  are  suited  to  the  natural  role  of  fathering  the 
universe. Usually  it  is  very  difficult  for  Vata  to  be  an 
intimate  family  person. Since  their  vision  and  acuity 
are  focused  on  the  general  and  unbiased  good  of  all, 
the  family  role  tends  to  be  the  most  difficult. Their 
natural  nondiscriminating  sense  of  justice  is  usually 
resented  by  close  family  members  and  friends. Vata 
has  a  direct  conflict  with  granting  partiality  to  the 
inner  family. Vata  has  the  natural  ability  to  become  a 
renunciate  and  live  the  monastic  life  with  great  hap- 
piness. Those  Vata  types  who  have  worked  through  their 
fears  and  addictions  make  the  best  guides. They  natu- 
rally invite  and  relieve  the  misery  of  others. Vata  types 
are  natural  teachers,  philosophers,  lecturers,  musicians, 
law  enforcers,  international  liaisons,  foreign  ministers, 
communicators,  political  consultants,  religious  minis- 
ters, monks,  bankers,  charity  organizers,  and  union 
leaders,  and  counselors  for  the  handicapped,  abused, 
or  addicted. Although  Vata  types  themselves  do  not 
make  dynamic  leaders  in  the  material  arena,  no  lead- 
ership is  successful  without  their  support. They  are 
unparalleled  when  it  comes  to  providing  the  right- 
handed  support  behind  the  scenes. They  are  literally 
the  heart  and  guts  of  an  organization. Seasonal  and  Daily  Activities 
Fall  is  Vata  season,  and  this  is  when  most  of  their 
difficulties  arise. It  is  essential  that  Vata  prepare  itself for  a  quiet  and  nurturing  fall  season  each  year. The 
times  of  days  and  nights  when  Vata  energy  is  most 
active  is  between  the  hours  of  2:00  and  6:00. In  the 
early  morning  hours,  Vata  types  are  restless  and  lose 
sleep. Vata  needs  to  maintain  a  regular  schedule  of 
pranayama  and  relaxation  before  bedtime. It  is  wise 
for  Vata  to  retire  early  to  insure  proper  sleep  before 
the  disturbed  hours  of  early  morning  begin. If  pos- 
sible, Vata  types  should  nap  for  a  short  while  daily 
between  2  and  4  p.m.,  because  during  these  hours  their 
energies  become  scattered  and  dispersed. If  napping 
is  not  possible,  Vata  should  at  least  maintain  a  light 
schedule  during  the  afternoon  hours  and  minimize 
any  intense  activities. Due  to  the  influences  of  anahata 
and  vishuddha  chakras,  Vata  types  sleep  an  average  of 
four  to  six  hours  nightly,  mostly  on  the  left  side. Vata  types  benefit  from  three  full  meals  daily,  be- 
ginning with  an  early  breakfast  at  7  a.m.,  lunch  at  12 
noon,  a  snack  at  4  p.m.,  and  a  full  dinner  at  6  p.m. Ideal 
bedtime  for  Vata  is  around  10  p.m. The  most  important  sadhana  for  Vata  types  is  to 
maintain  a  consistent  daily  schedule,  one  that  allows 
a  few  hours  for  reflection,  napping,  and  nurturing  of 
the  body  and  mind. Vata  does  not  need  intense  exer- 
tion. Exercises  should  be  tempered  to  gentle  pursuits 
such  as  yoga  asanas,  do-in,  t'ai  chi,  gentle  walks, 
quigong,  idle  swimming,  hot  Jacuzzi  dips,  occasional 
running,  and  golfing. (See  Daily  Routines  in  chapter 
8;  see  Diet  for  Natural  Beauty  for  the  yoga  asanas 
suited  to  Vata  types.) Appearance Vata  types  tend  to  be  drawn  to  austerely  tailored  Styles 
of  clothing  when  they  need  the  gentle  buffering  oi 
soft,  flowing  clothes. With  their  lean,  lithe  antelope 
frames,  these  types  may  choose  to  adorn  themselves 
from  a  wide  spectrum  of  clothes  and  jewelry. Vata 
needs  clothes  for  insulation  as  well  as  foi  confidence. There  is  no  one  more  elegant  than  a  Vata  person 
draped  in  soft,  exquisite  clothes  and  adorned  with  (In- 
appropriate jewelry. These  provide  the  fitting comple 
ment  to  the  dry,  lean,  and  hungry  Vata  look. Most 
high-fashion  models  exemplify  the  Vata  look,  although 
many  may  not  be  of  the  Vata  constitution. Vata  can 
47 
« 
THE    PRINCIPLES    OF    AYURVEDA 
afford  the  frills  and  fancies  in  clothing  even  though 
they  are  probably  the  last  to  visualize  themselves  with 
such  frivolity. While  all  types  have  simple,  elegant  clothes  made 
from  natural  fibers  in  common,  the  colors,  styling, 
kinds  of  fiber,  and  jewelry  change  from  type  to  type. With  a  nature  steeped  in  aesthetics.Vata  is  the  natural 
clothes  horse. The  healing  gems  and  metals  for  the 
Vata  type  are  amethyst,  sapphire,  yellow  garnet,  white 
moonstone,  red  and  yellow  opal,  silver,  and  gold. The  warm  and  soothing  colors  of  the  earth  tones, 
reds,  oranges,  greens,  and  all  combinations  thereof, 
inspirit  the  confidence  and  assurance  which  Vata  needs 
to  project. THE   PITTA 
PERSONALITY 
Psychological  Nature 
The  brilliance  of  a  raging  fire  dragon  in  the  city  of 
sparkling  gems — such  is  the  nature  of  Pitta. Pitta  is  influenced  by  the  fire  element,  which  is  the 
dynamic  dream  force  of  the  universe. Pitta  permeates 
the  mental  body. The  ram,  vehicle  of  the  fire  god  which  thrusts  for- 
ward with  great  energy,  represents  the  dynamic  and 
cosmic  powers  of  the  sun. Pitta  is  blessed  with  a  pow- 
erful solar  energy  that  is  reflected  in  its  lofty  intellect 
and  noble  presence. As  with  other  types,  the  evolving 
Pitta  personality  gradually  unfolds  toward  its  true 
character,  and  as  such  has  varying  degrees  of  self- 
awareness. Pitta  demands  the  lion's  share  and  usually  gets  it. These  raging  fire  dragons  leave  long  stretches  of  burnt 
tracks  behind  them  as  they  forge  forward  with  their 
ram  power. Pitta's  fire  energy  is  represented  by  the 
third  chakra,  or  manipura. This  Sanskrit  term,  which 
translates  as  "the  glittering  abode  of  precious  gems," 
is  an  ideal  description  of  Pitta  energies. Pitta  is  unique 
in  that  both  its  physiological  and  psychological  cen- 
ters are  located  in  the  central  region,  or  solar  plexus, 
of  the  body. Energy,  ambition,  and  aggression  are  the  primary qualities  of  Pitta. Born  of  the  radiating  energy  of  the 
universe,  Pitta  transforms  ideas  into  reality. Ultimately, 
our  potential  for  cosmic  love  and  dream  is  made 
possible  by  the  numinous  fire  of  the  universe. Fire 
energy  is  perceived  by  the  sense  of  sight  and  forms  the 
ability  for  great  vision. This  fire  is  tejas,  that  which 
shines  and  is  the  moving  energy  within  the  billions  of 
atoms  in  the  universe. The  inverted  triangle  seated  within  the  ten- 
petalled  lotus  of  the  manipura  chakra  indicates  the 
downward  flow  of  fire  energy. When  Pitta  is  balanced 
through  conscious  living,  this  fire  energy  moves  up- 
ward in  its  natural  direction. The  seed  mantra,  which 
holds  the  energy  memory  of  the  third  chakra,  is  the 
sound  RAM,  the  m  being  a  nasal  sound. The  carrier 
of  the  seed  mantra  is  the  ram,  who  is  the  vehicle  of 
Agni,  the  fire  god. Fire  is  triangular  in  shape  and  a  vivid  red  in  color. The  region  from  the  anus  to  the  heart  is  said  to  be  the 
region  of  fire. Carrying  the  breath  along  this  region, 
while  holding  the  syllable  "Ra"  mentally,  Pitta  types 
should  meditate  upon  Rudra,  Lord  of  the  South. As 
presiding  deity  of  the  manipura  chakra,  Rudra  is  de- 
stroyer of  evil  forces  in  the  universe. Picture  mentally 
his  crystal  blue  body  daubed  with  holy  ash  and  sitting 
on  a  tiger  skin. Visualize  his  smiling  countenance  and 
his  three  eyes  ready  to  grant  you  your  deepest  wishes. Rudra  is  the  one  who  controls  the  fiery  tigers  of  the 
mind. Pitta  is  the  catalytic  force  that  keeps  both  Vata  and 
Kapha  in  check. The  Pitta  types  naturally  enjoy  abso- 
lute control  over  all  situations. Ram-powered  for  suc- 
cess, they  are  brilliant  and  able  to  focus  single- 
mindedly  on  whatever  task  is  at  hand. Driven  by  solar 
force,  Pitta  types  are  spectacular  in  their  accomplish- 
ments. As  with  the  other  types,  each  person's  level  of 
accomplishment  varies. For  every  superbly  fine-tuned 
ram,  there  is  a  sheep  lurking  in  the  bushes. The  Pitta 
type  has  its  existence  on  the  celestial  plane,  which 
signifies  mental  balance. Pitta  types  lose  control  with  great  rapidity. It  takes 
a  great  deal  of  awareness  for  them  to  remember  that 
other  humans — namely  Vata  and  Kapha — inhabit  the 
planet. Tempering  the  Pitta  will  is  tantamount  to 
controlling  a  forest  fire. Yet  this  very  will  is  respon- 
48 
>m 
THE    PSYCHOSPIRITUAL    NATURE    OF   THE    BODY   TYPES 
sible  for  humanity's  giant  leaps  in  the  area  of  science 
and  technology. (The  backlash,  of  course,  is  the  im- 
mense glutting  of  planetary  industries.) Ambition  and 
power  are  the  trademarks  of  the  Pitta  type. While 
Vata  best  take  note  of  some  of  this  ego  strength,  Pitta 
necessarily  needs  to  underplay  its  rule  of  "I-ness." Remember,  Pitta  types,  you  do  not  have  to  prove 
yourself  as  the  central  and  synergistic  force  in  the 
interaction  among  types. Pitta  is  manipura — the  cen- 
tral axis  of  manifestation. This  role  was  defined  by  the 
creator;  everyone  bears  the  mark  of  his  or  her  karmic 
contributions — it's  not  necessary  to  redefine  the  bril- 
liant plans  of  the  super  Architect. This  is  the  most 
essential  lesson  for  Pitta  types  to  learn. Manipura 
rules  the  stage  of  young  adulthood. It  is  natural  for 
the  Pitta  to  be  red-headed,  irascible,  and  untamed  at 
the  starting  line. But  somewhere  along  the  marathon 
trail,  Pitta  must  slow  down  and  take  note  of  its  coun- 
terparts. The  central  axis  cannot  exist  alone. It  needs 
a  front  and  a  back,  respectively  Vata  and  Kapha,  in 
order  to  fulfil  its  own  noble  destiny. Consideration  for  others  is  the  main  issue  Pitta 
types  must  keep  foremost  in  their  minds. This  may 
slow  down  the  fire  dragon  from  time  to  time,  but  it 
will  give  Pitta  time  to  reflect. Pitta's  deeper  nature  is  the  path  of  karma. The 
Bhagavad  Gita  teaches  that  karma  cannot  be  per- 
formed without  dharma. These  third  chakra  types 
serve  the  highest  potential  of  all  living  beings. Their 
brilliant  intellect  is  capable  of  grasping  the  most  pro- 
found knowledge  of  the  self  when  they  are  able  to 
discipline  their  excesses,  indulgence,  and  arrogance. They  have  the  greatest  capacity  for  a  sattvic  mind — 
a  mind  that  is  free  from  the  fetters  of  living,  a  mind 
that  is  in  harmony  with  the  universe,  a  mind  that 
achieves  balance. It  is  a  common  mistake  for  the  dy- 
namic Pitta  type  to  feel  that  material  conquests  are 
the  pinnacle  of  success. Under  this  blazing  fire  is  a 
hidden  gem  cooled  by  its  own  brilliant  radiance. When 
Pitta  knocks  down  the  obstacle  of  its  own  self-cen- 
tered ego,  Pitta  will  begin  to  discover  the  real  pursuit. Sexuality 
Pitta  is  ruled  primarily  by  the  Sun. This  masculine brilliance  is  stamped  indelibly  on  all  of  Pitta's  activi- 
ties. The  sun  power  influences  fame,  purpose,  and 
individuality. Much  like  this  peak  of  brilliance  at  the 
center  of  the  planetary  system,  Pitta  types  occupy 
center  stage. Fueled  by  the  primal  forces  of  the  ram- 
butting  power,  Pitta  charges  to  the  front  lines  in  the 
worldly  areas  of  life  and  love. The  fire  element  of 
manipura  is  represented  by  the  inverted  triangle,  which 
shows  the  flow  of  Pitta's  energy  propagating  down- 
ward. When  Pitta's  fire  of  intelligence  interacts  with 
the  waters  of  deceit  (symbolized  by  the  crocodile, 
Makara),  difficulties  may  ensue. For  example,  Pitta's 
overwhelming  passion  for  winning  may  reign  supreme 
and  leave  very  little  room  for  wholesome  interplay. It  is  typical  for  Pitta  to  be  compelled  forward  with 
passion,  only  to  burn  out  before  the  finish  line. Sexu- 
ally, Pitta  types  visualize  themselves  as  great  lovers, 
but  in  reality  they  often  lack  the  patience  and  psycho- 
logical humility  necessary  to  comingle  with  another. In  short,  they  can  be  the  most  passionate  lovers  if  they 
do  not  have  to  depend  upon  someone  else  to  partici- 
pate. These  types  often  sabotage  their  gentler  nature 
due  to  their  overwhelming  achievements  and  their 
gift  of  intelligence.
_OceanofPDF.com_Ayurveda_A_Life_Of_Balance_The_Complete_Guide_To_Ayurvedic_Nutrition_And_Body_Types_With_Recipes_-_Maya_Tiwari.txt
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        Blood  Srotas 
Blood  srotas,  which  originate  in  the  liver  and  spleen, 
transport  blood,  and  especially  hemoglobin,  to  the 
blood  dhatus. This  group  is  often  referred  to  as  the 
circulatory  system. Vitiation  of  this  system  is  caused 
by  hot  and  oily  foods,  excessive  exposure  to  the  sun  or 
fire,  and  exposure  to  radioactivity,  as  well  as  by  anger, 
dullness,  and  stress. The  symptoms  of  affliction  are 
skin  diseases  and  rashes,  abscesses,  excessive  bleeding, 
and  inflammation  of  the  genital  organs  and  the  anus. 6. Muscular  Srotas 
Muscular  srotas,  which  originate  in  the  ligaments, 
tendons,  and  skin,  supply  nutrients  to  the  muscle 
dhatus. Impairment  of  these  channels  is  due  to  regu- 
lar intake  of  heavy,  greasy  foods,  excessive  sleep,  sleep- 
ing after  meals,  and  a  sedentary  lifestyle,  as  well  as  to 
attachment  and  nervous  tension. The  symptoms  of 
vitiation  are  usually  benign  tumors  produced  by  the 
muscular  system,  tonsillitis,  a  swollen  uvula,  hemor- 
rhoids, and  swelling  of  the  thyroid  glands  and  ad- enoids. 7. Fat  Srotas 
Fat  srotas,  commonly  known  as  the  adipose  system, 
supply  ingredients  of  fat  tissue  to  the  fat  dhatus. These 
channels  originate  in  the  kidneys  and  the  fat  tissue  of 
the  abdomen. Vitiation  of  this  system  is  due  to  iner- 
tia, suppression  of  digestive  activities,  an  excess  of 
fatty  foods,  and  an  excess  of  alcohol  or  other  additive 
substances,  as  well  as  greed,  possessiveness,  and  in- 
dulgence. The  symptoms  of  affliction  are  generally 
diabetes  and  urinary  disorders. 8. Bone  and  Cartilage  Srotas 
Bone  and  cartilage  srotas,  commonly  known  as  the 
skeletal  system,  supply  nutritive  ingredients  to  the 
bone  and  cartilage  dhatus. This  group  begins  in  the 
hipbone. Affliction  of  these  channels  is  generally 
caused  by  excessive  activity,  friction  of  the  bones,  and 
excessive  intake  of  Vata-type  foods,  as  well  as  by  fear 
and  deprivation. The  symptoms  of  vitiation  are  gen- 
erally dry,  brittle  nails,  decaying  teeth,  painful  joints, 
and  dry  and  thinning  hair. 28 
jmz. AYURVEDIC    ANATOMY 
9. Bone  Marrow  Srotas 
The  bone  marrow  srotas,  commonly  referred  to  as  the 
nervous  system,  supply  the  marrow  and  nerve  tissue 
nutrient  to  the  bone  marrow  dhatus. In  Ayurveda, 
marrow  refers  not  only  to  the  white  and  red  matter 
inside  the  bone  encasement,  but  also  to  the  brain  and 
spinal  cord. Impairment  of  the  bones  and  joints  is 
usually  caused  by  incompatible  foods  (for  example, 
ingesting  hot  and  cold  at  the  same  time)  or  incom- 
patible activities  (walking  and  eating). Eating  foods 
incompatible  with  one's  body  types,  such  as  Vata  eat- 
ing cold,  dry  foods,  is  also  a  factor. After  impacting 
the  bone  and  joints,  these  transgressions  then  have  an 
effect  on  the  bone  marrow. Impairment  can  also  be 
caused  by  isolation  and  fear. The  symptoms  of  a  viti- 
ated nervous  system  are  pain  in  the  joints,  fainting, 
dizziness,  loss  of  memory,  blackouts,  and  compounded 
abscesses. 10. Ovum  and  Sperm  Srotas 
The  ovum  and  sperm  srotas  are  the  most  subtle  of  all 
the  nine  preceding  channel  groups. They  transport 
the  semen  and  ovum  to  the  reproductive  tissues,  or 
the  shukra  dhatus. Originating  in  the  testes  and  ova- 
ries, these  channels  are  ordinarily  referred  to  as  the 
reproductive  system. Afflictions  of  these  passages  are 
normally  the  result  of  excessive  or  suppressed  sex, 
unnatural  sex,  sex  at  improper  times,  drug  addic- 
tions, and  abortions,  as  well  as  aggression,  selfishness, 
and  greed. The  symptoms  of  vitiation  are  impotence, 
infertility,  and  defective  pregnancy. These  channels 
transport  the  essence  of  ojas. The  body's  cycle  of  nutrition  begins  with  rasa  and 
culminates  with  ojas. Ojas  allow  tejas  to  project  from 
the  subtle  body  into  the  physical  body,  where  it  ap- 
pears as  the  digestive  fire. Ojas  is  the  flow,  the  aura, 
the  luster  of  the  body  when  the  ingested  foods  are 
wholesome,  the  mind  is  peaceful,  and  when  the  es- 
sence of  nutrition  is  received. Every  human  is  gifted 
with  the  potential  of  excellent  ojas. A  reflection  of 
bodily  and  mental  health,  it  permeates  from  the  in- 
nermost self  to  beyond  the  physical  body. It  is  said 
that  Lord  Krishna's  ethereal  blue  aura  projected  for 
thousands  of  miles,  and  that  all  who  came  within  that 
distance  were  blessed  with  tranquility. When  ojas  is plentiful,  the  body's  natural  immunity  is  impenetrable, 
and  we  may  protect  all  that  exists  around  us. Psycho- 
logically, ojas  gives  clarity  and  allows  the  cognitive 
self  to  flourish. The  remaining  groups  of  channels  common  to  both 
the  male  and  the  female  are  the  three  elimination 
systems  of  the  body. 1 1. Urinary  Srotas 
The  urinary  srotas,  which  eject  urine  from  the  body, 
begin  in  the  kidneys  and  the  bladder. Impairment  of 
these  passages  is  caused  by  the  suppression  of  urina- 
tion, as  well  as  fear  and  nervousness. The  symptoms 
of  vitiation  are  generally  excessive,  scant,  or  frequent 
urination. 12. Excretory  Srotas 
The  excretory  srotas,  which  evacuate  feces  from  the 
body,  are  ordinarily  referred  to  as  the  excretory  sys- 
tem. They  originate  in  the  colon  and  rectum. Vitia- 
tion of  this  system  is  caused  by  weak  digestive  fire, 
eating  before  the  previous  meal  is  digested,  suppres- 
sion of  defecation,  and  ingestion  of  disagreeable  foods, 
as  well  as  greed,  attachment,  and  dullness. The  symp- 
toms of  affliction  are  usually  diarrhea,  constipation, 
or  excessively  hard  stools. 13. Sweat  Srotas 
The  last  of  the  excretory  channels,  which  expel  sweat 
from  the  body,  is  commonly  known  as  the  sebaceous 
system. These  srotas  originate  in  the  fat  tissues  and 
hair  follicles. Affliction  of  these  channels  is  caused  by 
excessive  activity,  heat,  spicy  foods,  acidic  foods,  c\ 
cessive  alcohol  or  other  addictive  substances,  as  well 
as  grief,  fear,  and  anger. The  symptoms  ol  vitiation 
are  excess  perspiration  or  no  perspiration,  rough  and 
dry  skin,  and  burning  sensation  of  the  skin. Two  additional  channels  exist  within  the  female  body: 
the  menstrual  srotas,  which  expel  menstruation  from 
the  body,  and  the  breast  milk  srotas,  which  CU  i  v  milk 
to  the  nursing  mother's  breasts. Both  of  these  systems 
are  part  of  the  plasma  srotas,  which  supply  the  plasma 
dhatUS  (see  first  item  on  tins  list). 29 >m 
THK    PRINCIPLES    OF    AYURVEDA 
THE   SUBTLE   BODY 
The  Fourteen  Nadis 
The  sushumna  nadi,  along  with  ida  and  pingala  nadis 
to  her  left  and  right  respectively,  are  the  three  princi- 
pal channels  of  the  subtle  body. These  three  branch 
into  fourteen  main  nadis,  which  in  turn  divide  into 
the  many  thousands  of  nadis  which  fill  the  entire 
system. Located  within  the  central  nadi,  or  sushumna, 
are  subtle  energy  centers,  or  chakras. These  chakras 
operate  in  close  conjunction  with  the  nadis. The  sushumna  is  the  main  subtle  energy  channel  of 
the  pranavaha  nadi,  which  deals  with  physiological 
qualities. Related  to  the  parasympathetic  nervous  sys- 
tem, the  sushumna  and  three  other  pranavaha  nadis 
are  the  carriers  of  the  vital  life  force  known  as  prana. The  meridians  in  acupuncture  are  analogous  to 
pranavaha  nadis. The  parasympathetic  and  sympathetic 
systems  of  the  body  would  be  rendered  inoperable 
without  the  life  currents  of  prana  transmitted  by  the 
pranavaha  nadis. The  vehicle  of  the  mind  is  prana, 
without  which  there  is  no  impression  of  consciousness. The  ten  manovaha  nadis  deal  with  psychological 
qualities  and  are  related  to  the  sympathetic  nervous 
system. They  are  conduits  of  energies  pertaining  to 
the  mind. While  these  two  systems  function  insepa- 
rably, they  are  dealt  with  individually  for  the  purpose 
of  clarity. These  two  systems  operate  together  since 
the  mind  is  controlled  by  the  air  of  prana. 1. Sushumna  Nadi 
The  sushumna  nadi,  located  within  the  spinal  cord, 
begins  at  the  pelvic  plexus  and  ends  in  the  space  of 
the  cerebrospinal  axis  between  the  two  hemispheres 
of  the  brain. The  seven  chakras  of  the  body  are  aligned 
along  the  sushumna  nadi  from  the  top  of  the  head  to 
the  coccyx. Left  of  the  sushumna  is  the  ida  nadi,  and 
on  the  right  the  pingala  nadi. Ida  represents  the  femi- 
nine principle,  which  is  the  lunar  energy;  pingala 
depicts  the  masculine  principle,  which  is  the  solar 
energy. 2. Ida  Nadi 
The  ida  nadi  runs  from  the  left  testicle  to  the  left nostril. All  inhalation  begins  with  the  left  nostril  in 
yogic  practices. The  left  breath  stimulates  the  ida  nadi 
and  promotes  creativity,  visualization,  and  the  nur- 
turing of  the  emotions. It  calms  the  nerves  and  si- 
lences the  mind. The  yogic  sciences  exhort  the  use  of 
left  nostril  breathing  during  the  day,  when  the  body  is 
vitalized  by  the  sun's  energy. This  creates  harmony 
and  balance  and  is  said  to  increase  longevity. Ida  is 
considered  to  be  both  a  pranavaha  and  a  manovaha 
nadi. 3. Pingala  Nadi 
The  pingala  nadi  runs  from  the  right  testicle  to  the 
right  nostril. It  is  activated  by  the  breath  of  the  right 
nostril. This  stimulates  the  rational,  practical  self. Whereas  both  the  breaths  are  cleansing,  ida  cleanses 
the  mind  and  pingala  revives  the  dynamic  energy  of 
the  body. Right  nostril  breath  promotes  stamina,  vigor, 
and  vitality. It  is  wise  to  practice  right  nostril  breath- 
ing during  the  night  when  the  lunar  energy  is  domi- 
nant. This  activates  a  superior  level  of  balance  and 
vigor  in  the  body,  just  as  left  nostril  breathing  during 
the  day  balances  the  aggression  of  the  dominant  solar 
energy. Pingala  nadi  is  considered  to  be  both  a 
pranavaha  and  a  manovaha  nadi. 4-5. Gandhari  and  Hastajihva 
Nadis 
The  gandhari  and  hastajihva  nadis  are  companion 
nadis  to  Ida. Gandhari  originates  from  the  lower  cor- 
ner of  the  left  eye  and  ends  at  the  big  toe  of  the  left 
foot. Hastajihva  nadi  begins  on  the  lower  corner  of 
the  right  eye  and  ends  at  the  big  toe  of  the  left  foot. These  nadis  are  used  to  ascend  psychic  energy  from 
the  lower  body  to  the  chakra  between  the  eyebrows. The  functions  of  both  companion  nadis  relate  to  the 
main  left  channel  of  the  ida  nadi. 6-7. Yashasvini  and  Pusha  Nadis 
The  yashasvini  and  pusha  nadis  are  companion  nadis 
to  pingala. Yashasvini  runs  from  the  left  ear  to  the  big 
toe  of  the  left  foot;  pusha  nadi  runs  from  the  right  ear 
to  the  big  toe  of  the  left  foot. Their  functions  are 
related  to  the  main  right  channel  of  pingala. 30 
jmz. AYURVEDIC    ANATOMY 
8. Alambusha  Nadi 
The  alambusha  nadi,  which  begins  at  the  anus  and 
ends  in  the  mouth,  provides  prana  for  the  assimila- 
tion and  evacuation  of  food  and  liquid. This  nadi  is 
also  responsible  for  the  assimilation  of  ideas  and 
thoughts. 9. Kuhu  Nadi 
The  kuhu  nadi  begins  in  the  throat  and  terminates  in 
the  genitals. Through  tantric  practices  designed  to 
give  mastery  over  the  senses,  this  nadi  can  be  trained 
to  induce  the  implosion  and  ascension  of  the  seminal 
and  vaginal  fluids.
The primary causes of vitiation in the blood srotas are hot and oily foods, excessive exposure to the sun or fire, exposure to radioactivity, anger, dullness, and stress.
What are the primary causes of vitiation in the blood srotas?
The symptoms of vitiation in the muscular srotas include benign tumors, tonsillitis, a swollen uvula, and hemorrhoids.
What are the symptoms of vitiation in the muscular srotas?
The seven chakras are a representation of the subtle body and are connected to the universe, and understanding them is essential to comprehend the individual's true nature and the universe.
What is the significance of the seven chakras in Ayurveda?
The doshas and chakras are interconnected, with each chakra influencing the manifestation of the doshas. The doshas are not separate entities but are an integral part of the individual's consciousness.
What is the relationship between the doshas and the chakras?
Vata types need to recognize their true nature and accept their limitations, as they are prone to be misunderstood and may have difficulty in forming close relationships.
What is the importance of self-reflection and humility for Vata types?