This means
that you display qualities of your two leading doshas, either side by side or
in alternation. The higher one comes first in your body type, but both count. Most people are two-dosha types. In some, the first dosha is very strong
—they have scores like Vata–70, Pitta–90, Kapha–46, which would qualify
as pure Pitta except for the prominence of another dosha, Vata. In other
cases, where the difference is smaller, the first dosha still predominates, but
the second will be almost equal. Your score might be Vata–85, Pitta–80,
Kapha–40, whic h is a Vata-Pitt a type, even though these two doshas are
very close. Finally , some people have score s in which one dosha stands out but the
other two are exactly tied (for example, V–69, P–86, K-69). They are still
likely to be a two-dosha type, but a written test did not pick up the second
dosha—this person is either a Pitta-V ata or a Pitta-Kapha. If your score is
like this, pay attention to the first dosha as your dominant one, and with
time the second will become clearer . THREE-DOSHA  TYPE: VATA-PITT A-KAPHA
If your three scores are nearly equal (for example, Vata–88, Pitta–75,
Kapha–82), you are a three-dosha type. This type is considered rare,
however . Check your answers over carefully , or have a friend help you take
the test again to verify your responses. Then read over the descriptions of
Vata, Pitta, and Kapha in the following pages to see if one or two doshas are
prominent in your makeup. If not, we discuss the three-dosha type more
fully on page 61.Vata Creates Confusion. If you find yourself unable to give clear -cut
answers on many points, your body type may be obscured by a Vata
imbalance. Vata is the “leader  of the doshas” and can mimic Pitta and
Kapha. You may be thin-frame d but also overweight; prone to worry but
also irritable; or you may have insomnia for a stretch of time followed by
oversleeping. Vata imbalance is likely to cause such changeableness. At bottom, body types are gene rally not ambiguous. As you gain more
understanding of the Ayurvedic system, you will be able to see which
answers were due to Vata imbalance and which to your true nature. If you
remain confused, consultation with an Ayurvedic physician is advised. CHARACTERISTICS OF  THE BODY  TYPES
Having determined your body type, you can now learn to interpret it. One
important thing to know about the Ayurvedic system is that it is genetic. Body types are inherited. Long before the theory of DNA, the Ayurvedic
sages realized that genetic traits come in groups: Oriental skin and hair
come with brown eyes, not blue ones; solid musculature comes with heavy
bones to support it, not light, thin ones. Mind, body , and behavior are
consistently packaged together in subtle ways that are revea led only by
knowledge of the doshas. Your body type is the mold you were cast in, but it does not contain your
fate. To be tall or short, indecisive or determined, anxious or calm is to be a
type, yet there is abundant room for all the things that a body type does not
control—thoughts, emotions, memories, talents, desires, and so forth. Knowledge  of your body type enables you to evolve to a more ideal state of
health. Unlike Western medicine, which aims at only physical or mental
health, Ayurved a wants to lift every aspect of life to a higher level—
personal relatio nships, work satisfaction, spiritual growth, and social
harmony are all linked to mind and body very intimately; therefore, they
can be influenced through one medicine, if its knowledge goes deep
enough. That is the argument Ayurveda advances—I think it is both
profound and persuasive.Characteristics of Vata Type
Light, thin build
Performs activity quickly
Irregular hunger and digestion
Light, interrupted sleep, insomnia
Enthusiasm, vivaciousness, imagination
Excitability , changing moods
Quick to grasp new information, also quick to for get
Tendency to worry
Tendency toward constipation
Tires easily , tendency to overexert
Mental and physical ener gy comes in bursts
The basic theme of the Vata type is “changeable.” Vata people are
unpredictable and much less stereotyped than either Pittas or Kaphas, but
their variability—in size, shape,  mood, and action—is also their trademark. For a Vata person, mental and physical energy come in bursts, without
steadiness. It is very Vata to:
Be hungry at any time of the day or night
Love excitement and constant change
Go to sleep at dif ferent times every night, skip meals, and keep
irregular habits in general
Digest food well one day and poorly the nextDisplay bursts of emotion that are short-lived and quickly for gotten
Walk quickly
Physically , Vatas are the thinnest of the three types, with
characteristically narrow shoulders and/or hips. Some Vatas may find it
difficult or impossible to gain weight and remain chronically underweight;
others are pleasingly slender and supple. Though they have quite variable
appetites, Vatas are the only type who can eat anything without gaining
weight. (Some Vatas, howeve r, fluctuate widely in weight over their
lifetimes; they may be rangy and weedy as adolescents but overweight in
middle age.) Physical irregularity comes from  an excess of Vata—hands and feet may
be too large for a given body , or too small; teeth may be very small or else
large and protruding; having an overbite is a Vata characteristic. Although
most Vata people are well shaped, bowlegs, pigeon-toes, spinal curvature
(scoliosis), deviated septum, and eyes placed too close together or too far
apart are also common. Bones may be either very light or very long and
heavy . Joints, tendons, and veins stand out prominently on many Vata
bodies because the layer of fat beneath the skin is thin. Crackin g joints are
considered highly typical. Vata dosha is responsible for all movement in the body . Your muscles
move because of Vata, which also controls breathing, the movem ent of food
through the digestive tract, and nerve impulses emanating from the brain. Vata’s most important function is to control the central nervous system. Tremors, seizures, and spasms are examples of Vata becoming disturbed. When this dosha is out of balance, nervous disorders appear , ranging from
anxiety and depression (a hollow kind of depression, with feelings of being
depleted, not the heavy depression of Kapha) to clinical mental disorders. Psychosomatic symptoms of all kinds are traceable to Vata aggravation. Therefore, bringing Vata back into balance often cures symptoms that defy
any other treatment.Vata is responsib le for starting things, not finishing them, a characteristic
that shows up strongly when a Vata type is out of balance— such people
shop compulsively without buying anything, talk without coming to a
conclusion, and become chronically unsatisfied. Vata types are sometimes
said to spend themselves too freely , wasting money , energy, and words, but
this is not true if they are in balance, since Vata dosha is responsible for
balance throughout the body . Most Vata people are prone to worry and at times suffer from insomnia,
the result of restless thinking. Normal Vata sleep is the shortest of any type
—six hours or less is charact eristic, growing shorter as one ages. The
typical negative emotion brough t out by stress is anxiety (fear). The typical
digestive complaint is chronic constipation and/or gas, although Vata people
can also have nervous stomachs and unreliable digestion in general. Digestive cramps, as well as premenstrual pain, are generally attributed to
this dosha. A balanced Vata person is infect iously happy , enthusiastic, and energetic. The mind is clear and alert; the inner tone is exhilarated. Vatas are
extremely sensit ive to change in their environment. They have quick, acute
responses to sound and touch and dislike loud noise. Personali ties that are
vivacious, vibrant, excitable, unpredictable, imaginative, and talkative all
express Vata. When out of balance, the Vata tendency to impulsiveness causes such
people to overexert themselves—their excitement turns to exhaustion, then
to chronic fatigue or depression. Of all its qualities, perhaps the most important is that Vata leads the other
doshas. This means several things: Vata goes out of balance first, causing
the early stages of disease; it can mimic the other doshas, making you think
that Pitta or Kapha is causing a problem (in fact, more than half of all
disorders are Vata in origin); and it is “king” among the doshas, because
when it is in balance, Pitta and Kapha generally are, too. Balancing Vata
dosha, therefore, is vitally important for everyone.The basic caution for Vata types is to get sufficient rest, not to overdo,
and to pay close  attention to regular lifestyle habits. These measures may
not seem natural to many Vatas, but they often lead to quick improvements
in physical or mental problems. We get our basic instinct for balance from
Vata, which is absolutely vital to preserve. Characteristics of Pitta Type
Medium build
Medium strength and endurance
Enterprising character , likes challenges
Sharp intellect
Sharp hunger and thirst, strong digestion
Tendency toward anger , irritability under stress
Fair or ruddy skin, often freckled
Aversion to sun, hot weather
Precise, articulate speech
Cannot skip meals
Blond, light brown, or red hair (or reddish undertones)
The theme of the Pitta type is “intense.” Anyone with bright red hair and
a florid face contains a good deal of Pitta, as does anyone who is ambitious,
sharp-witted, outspoken, bold, argumentative, or jealous. The combative
side of Pitta is a natural tende ncy, but it does not have to be expressed. When in balance , Pittas are warm and ardent in their emotions,  loving, and
content. A face glowing with happiness is very Pitta. It is also very Pitta to:Feel ravenously hungry if dinner is half an hour late
Live by your watch (generally an expensive one) and resent having
your time wasted
Wake up at night feeling hot and thirsty
Take command of a situation or feel that you should
Learn from experience that others find you too demanding, sarcastic,
or critical at times
Have a determined stride when you walk
Physically , Pittas are medium in size and well proportioned. They
maintain their weight without drastic fluctuations; it is not difficult for them
to gain or lose a few pounds at will. Facial features are well proportioned;
eyes are medium in size, often with a penetrating glance. Hands  and feet are
medium, too; joints are normal. Pitta hair and skin are easily recognizable. The hair is usually straight and
fine, red, blond,  or sandy in color , and tends to gray prematurely . Baldness,
thinning hair, or a receding hairline is also a sign of strong or excess Pitta. The skin is warm, soft, and fair; it does not tan easily and often burns
without tanning  at all (particula rly if the hair is fair and fine) —this gives
Pittas another reason to stay out of the sun, which is their natural bent. It is
also highly typical for Pitta skin to be marked with many freckles and
moles. (In racial groups where dark hair and skin are the norm, other Pitta
characteristics should be relied upon.) Pittas generally have sharp, penetrating intellects and good powers of
concentration. Their innate tendency is to be orderly and to manage their
energies, money , and actions efficiently . Spending money on luxuries is one
prominent exception to this—P ittas love to have fine things around them. They tend to respond to the world visually .Heat is expresse d everywhere in Pittas: by their typically short temper
(hot-headedness), warm hands and feet, and burning sensations in the eyes,
skin, stomach, or intestines— these are likely to appear if Pitta goes out of
balance. Becaus e they are hot themselves, Pittas are averse to long exposure
to the sun. They develop heat fatigue very readily and do not take to hard
physical labor . Their eyes dislike bright light. Pittas incline toward anger as their characteristic negative emotion, and
stress easily brings this out. They can be irritable and impatient, demanding
and perfectionistic, particularly if out of balance. Although they are
ambitious and show good leadership qualities, Pittas can be cutting and
abrasive in manner , which alienates others. Pittas speak precisely and articulately; they often make good public
speakers. They hold strong opinions and like to argue. Sarca stic, critical
speech identifies a Pitta imbalance, but, like people of the other doshas,
Pitta types have two sides: in balance, they are sweet, joyous, confident,
and brave. They like challenge s and meet them vigorously , but with only
medium physic al energy. Pittas’  stamina is moderate, and even their
extremely strong  digestion, the basis of their energy, can be abused. They
are the kind of people who in middle age tend to say, “I used to be able to
eat anything, but not anymore.” Pitta dosha controls metabolism  in all body
types. In Pitta people, the “digestive fire,” as Ayurveda calls it, is
particularly strong. This gives Pittas a large appetite for food and often
excessive thirst. Of all the body types, Pittas are least able to skip a meal or
even to eat late—it makes them feel ravenous and/or irritable. Excess Pitta
is assoc iated with heartburn, a tendency toward stomach ulcers, burning
sensations in the intestine, and hemorrhoids. If not attended to, aggravated
Pitta will seriously weaken the digestion. Pitta skin tissue is easily irrita ted, causing rashes, inflammation, and
acne. The whites of Pitta eyes are sensitive and turn red easily (poor
eyesight also tends to be associated with Pitta imbalance). Pittas sleep
soundly but may wake up during the night feeling overheated. They sleep a
moderate length of time and come closest to the “normal” eight hours anight. If out of balance, Pittas suffer from insomnia, particularly  if they are
wrapped up in their work, which tends to be all-consuming for them. The basic caution for a Pitta type is to lead a moderate, pure lifestyle. Every cell in the body relies on Pitta dosha to regulate its intake of pure
food, water , and air. Toxins of all types show up quickly as Pitta imbalance. Being especially  sensitive to this, Pitta types respond badly to impure food,
polluted air and water , alcoho l and cigarettes, and especially to toxic
emotions—hostility , hatred, intolerance, jealousy . Pitta dosha gives us our
instinct for moderation and purity , qualities that are vital to health. Characteristics of Kapha Type
Solid, powerful build; great physical strength and endurance
Steady ener gy; slow and graceful in action
Tranquil, relaxed personality; slow to anger
Cool, smooth, thick, pale, often oily skin
Slow to grasp new information, but good retentive memory
Heavy , prolonged sleep
Tendency to obesity
Slow digestion, mild hunger
Affectionate, tolerant, for giving
Tendency to be possessive, complacent
The basic theme of the Kapha type is “relaxed.” Kapha dosha, the
structural principle in the body , brings stability and steadiness; it provides
reserves of physical strength and stamina that have been built into thesturdy , heavy frames of typic al Kapha people. Kaphas are considered
fortunate in Ayurveda because as a rule they enjoy sound health; moreover ,
their personalities express a serene, happy , tranquil view of the world. It is
very Kapha to:
Mull things over for a long time before making a decision
Wake up slowly , lie in bed a long time, and need cof fee once you are
up
Be happy with the status quo and preserve it by conciliating others
Respect other people’ s feelings, with which you feel genuine empathy
Seek emotional comfort from eating
Have graceful movements, liquid eyes, and a gliding walk, even if
overweight
Physically , Kaph a dosha gives strength and natural resistance to disease. Besides being well built, Kapha types tend to be thickset, with wide hips
and/or shoulders. There is a strong tendency to gain weight easily—Kaphas
have only to look at food to put on a few pounds. Since extra weight is not
easily lost, Kaphas often become obese when they are out of balance. However , people  with moderate builds can still be Kapha, and in two-dosha
types, such as Vata-Kapha, the body can even be thin. A telltale Kapha trait
is cool, smooth,  thick, pale skin that is often oily. Large, soft, doelike eyes
(“as if filled with milk,” the ancient texts say) are also highly typical. Anything about the face or the body shape that suggests repose and stability
points to an underlying dominance of Kapha. In women, to have a full,
curvaceous shape or statuesque Renaissance beauty is very Kapha. Kapha dosha is slow. Slow eaters, who usually have slow digestion, are
generally Kapha  types, as are slow speakers, particularly if their speaking
manner is deliberate. Being calm and self-contained, Kapha types are slow
to anger  and want to maintain  peace around themselves. Their natural
response to the world is through taste and smell—Kaphas tend to place agreat deal of importance on food; in a more general way, they rely on bodily
feelings, being essentially earthy people. Kaphas have steady energy. Their stamina exceeds that of other  types, as
does their willingness to perform physical labor . They are rarely  drained by
physical fatigue. It is very Kapha to store and save almost everything—
money , possessions, energy, words, food, and fat. The fat is usually stored
lower down, in the thighs and buttocks. Because this dosha controls the moist tissues of the body , a Kapha
imbalance will tend to show up in the mucous membranes. Kaphas
complain of sinus congestion, chest colds, allergies, asthma, and painful
joints (although arthritis is typically Vata-related). These symptoms are
worst in late winter and spring. By nature Kaphas are affectionate, tolerant, and forgiving; to be motherly
is to express Kapha. Kaphas are not easily shaken in a crisis, and they
anchor others around them. There is a tendency to be complacent, however ,
and even the most balanced Kapha will procrastinate if he feels stressed. The typical Kapha negative emotion is greed or overattachment. Anyone
who cannot bear to throw out old things is expressing an excess of Kapha. When out of balance, Kapha types become stubborn, dull, lethar gic, and
lazy. Along with Vata, Kapha is a cold dosha, but it differs from Vata in not
being dry. Since their circulation is generally good, Kapha types do not
complain of cold hands and feet. They dislike cold, damp weather and
respond to it mentally by becoming slower or outright depressed. Kapha
sleep is long and heavy . Typical  Kaphas often sleep more than eight hours a
night; their common sleep disorder is not insomnia but oversleep. After
taking a long time to get started in the morning, they feel energetic until late
at night. Of the three doshas, Kaphas are the slowest learners, but, in
compensation, they have good  retention and in time acquire a solid
command of their subject. They absorb new information slowly and take amethodical approach to it. Out of balance, they become dull and
thickheaded. The basic caution for Kapha types is to progress. Any stagnant situation
turns Kapha stability into inertia—Kapha types need to make sure that they
do not hold on to the past, cling to people and possessions , or balk at
change. Making  sure that they have a good deal of stimulation, though not
natural to many Kaphas, brings out their vitality; heavy , cold food, lack of
exercise, overeating, and repeti tive work do not. Kapha dosha  gives us a
sense of inner security and steadiness, an essential aspect of a healthy
person. UNDERST ANDING A TWO-DOSHA  TYPE
Everyone is endowed at birth with some of each dosha. What makes it
possible to describe “pure” Vatas, Pittas, or Kaphas is that they have so
much of one dosha—they are extremes. This is not true of most people,
however . Most people are two-dosha types, with one dosha predominant but
not extreme. The minority who are single-dosha types are fortunate in a sense, because
they have to pay attention to only one dominant factor in their lives. However , this advantage is minor. Everyone needs  to balance all three
doshas. Although you will naturally pay closest attention to your own body
type, being familiar with all the doshas makes a lot of sense. The best way
to think of any body type is that all three doshas are expressing themselves,
but one or two get the lion’ s share of attention. In brief, the telltale signs of the three pure body types are:
Vata: Thin body , quick, changeable mind, vivacious manner . These people
strike others as unpredictable. Under pressur e they grow excited and
anxious.Pitta: Medium body , orderly and decisive mind, forceful manner . These
people strike others as intense. Under pressur e they become angry and
abrupt. Kapha: Heavyset body , calm, steady mind, easygoing manner . These people
strike others as r elaxed. Under pr essur e they balk and gr ow silent. You can couple these sets of characteristics and arrive at a good
approximation of what a two-dosha person is like. A Vata-Kapha, for
instance, can be both excitable and calm, a seemingly unlikely combination
that is quite obvious in these people. The dominant dosha gives a person his
primary reaction s to the world, both physical and mental. The second dosha
exerts its influence in various ways—but as a rule the two do not blend like
colors of paint. If you combin e Vata, which produces a thin build, with
Kapha, which produces a heavy build, you do not generally get a medium
build (a medium  build is distin ctly Pitta). What actually happens is that a
Vata-Kapha type shows one trait or the other . Even so, there are times when
a person is clearly alternating from one dosha to the other (a Pitta-V ata may
tend toward both fear and anger  under stress, either together or at different
times). In Ayurvedic practice, we have observed the following things about two-
dosha types, which may help you to gain a better understanding of how the
three doshas combine. VATA-PITT A
Generally these people are thin in build like the pure Vata type. Like their
Vata counterpar ts, they are quick-moving, friendly , and talkative, but they
tend to be more enterprising and sharper of intellect (both Pitta traits). They
are less likely to approach the extremes of Vatas—they are not as high-
strung or physically fragile and/or irregular . Their constitution gains overall
stability from the influence of Pitta. Generally they also have stronger
digestion than Vata types and greater tolerance for cold, since Pitta
improves the circulation. Pure Vata types, who are extremely sensitive totheir environment, often become prey to their intolerance of noise, cold
drafts, and physical discomfort, but this is less true of Vata-Pittas. PITT A-VATA
People with this body type tend to have a medium build; they are
stronger and more muscular than Vata-Pittas, who come closer to the
sinewy , bony physique of pure Vatas. Pitta-V atas are quick in their
movements, have good stamina , and are often assertive. Pitta intensity is
obvious in them. Vata’s lightnes s is present, but less so. They have stronger
digestion and more regular elimination than Vata-Pittas or Vatas. They
welcome challenge and tackle problems enthusiastically and often
aggressively . Vata-Pitta and Pitta-V ata types may experience a tendency toward both
fear and anger , the negative emotions of the two doshas. If they are out of
balance and under stress, this combination makes them tense, hard-driven,
and insecure. If there is an Ayurvedic type who exhibits the Type A behavior
that cardiologists warn against, it would be the imbalanced Pitta-V ata, with
Vata-Pitta a hair ’s-breadth behind. PITT A-KAPHA
Kapha is such a strong structural element that it lends its thick , heavier
physique to two-dosha types, even when it does not come first. Pitta-
Kaphas are generally recognizable because they have Pitta intensity in their
manner and a solid Kapha body . They are more muscular than Pitta-V atas
and may even be quite bulky . Their personalities may demons trate Kapha
stability but Pitta force, complete with a tendency toward anger and
criticism, is usually far more evident than anything like Kapha serenity . This is a partic ularly good body type for athletes since it gives Pitta’ s
energy and drive to Kapha’ s endurance. This type finds it hard to miss a
meal. The combination of strong Pitta digestion and Kapha resistance
generally gives excellent physical health.KAPHA-PITT A
The structural solidity of Kapha will come out even more in this type. Kapha-Pittas tend to have good musculature but with a higher ratio of fat
than Pitta-Kapha s or Pittas. They tend to look rounder in face and body as a
result. They tend to move slower and be more relaxed than Pitta-Kaphas;
their added Kapha gives even more stamina and steady energy. They feel
good if they exercise regularly , offsetting Kapha’ s tendency toward inertia
and dullness, but they are less motivated to be active than are Pitta-Kaphas. VATA-KAPHA
This type often has quite a hard time identifying itself from a written test
because Vata and Kapha tend to be opposites (not to mention the Vata
tendency to be indecisive). Usua lly the giveaway is that a thin Vata frame is
strikingly combined with Kapha’ s relaxed, easygoing manner , something no
pure Vata ever displays. To view it another way, these are Kapha
personalities who somehow did not acquire physical bulk. In fact, since
Vata’s irregularity dominates the physique, they can even be quite small. Unlike Vatas, who are always in motion, Vata-Kaphas project a sense of
inner stability; they tend to be even-tempered but can show Vata’s alarmed
reactions under stress. This type tends to be quick and efficient when action
is called for, but they are aware of their Kapha tendency to procrastinate. The desire to store and save may also be present. Since both doshas are
cold, they tend to strongly dislike cold weather . Their cold doshas can also
give them irregular or slow digestion. KAPHA-V ATA
This type is close to Vata-Kapha but often more solidly built and slower
moving. Kapha makes them even-tempered and probably more relaxed than
Vata-Kaphas, without the strong Vata streak of enthusiasm. They also tendto be more athle tic and to have greater stamina. As with Vata-Kaphas, they
may complain of digestive irregularities and be intolerant of cold. UNDERST ANDING A THREE-DOSHA  TYPE
A three- dosha type is sometimes said to start off with the best chance for
remaining in balance, because the ratio of Vata, Pitta, and Kapha is nearly
even. There isn’t one strong horse pulling the whole team. A true Sama
dosha prakruti (balanced dosha body type) will tend to have lifelong good
health, ideal immunity , and longevity . On the other hand, it is also held that
once imbalances start to occur , three-dosha types have a disadvantage,
because they have to pay attentio n to getting all three back into line (there is
no lead horse to stop the team when it runs away). The doshas like to shift, and there are so many thousands of ways for
them to relate to one another that to be in equal ratio at birth is extremely
improbable—it is like throwing three pennies on the ground and finding
that they line up in a perfectly straight line. So you may be a two-dosha
type after all. The important thing is not to fit a category but to learn about
yourself, and this is possible even when your body type at first seems a little
vague, as the three-dosha type tends to be. OceanofPDF .comCHAPTER 3
THE THREE DOSHAS— MAKERS OF REALITY
When an Ayurvedic doctor looks at you, he sees signs of the three doshas
everywhere, but he cannot literally see the doshas themselves. Doshas are
invisible. They govern the physical processes in your body without being
quite physical themselves. We have called them “metabolic principles,” a
term that is quite abstract. Yet the doshas are concrete enough to be moved
around, increased, and decrea sed; they can get “stuck” in tissues and
displaced to parts of the body where they don’t belong—so they are on the
borderline of being physical. Lying as they do in the gap betwe en mind and
body , they resemble nothing that exists in our Western scientific framework. Vata, Pitta, and Kapha only come into clear focus once you begin to view
yourself from an Ayurvedic perspective. LEARNING TO “SEE” THE DOSHAS
Imagine that you are watching a color television picture. The screen
appears to be filled with people, trees, animals, sky, and clouds, but on closer
examination one is actually seeing just three kinds of dots, or phosphors—
red, green, and blue—constantly  shifting to form new images. Depending on
how closely you look, you can see either the images or the dots. Both
perspectives are valid, but the three dots are more fundamental. When the
picture goes bad, they are what you need to adjust. Vata, Pitta, and Kapha are
the three kinds of “dots” an Ayurvedic doctor sees in you. Your liver,
kidneys, heartbe at, insulin level, and so on are patterns formed by the
shifting interplay of the three doshas. And adjusting the body , like adjusting
the TV picture, comes down to realigning the doshas in their ever-changing
relationship to one another .The way you approach any problem depends a lot on how you see it in the
first place. Righ t now, you may not see your compulsive worry ing in terms
of unbal anced Vata or your uncontrollable temper in terms of excess Pitta. But given a slight shift of empha sis, you could, and then by adjusting Vata or
Pitta, these problems could be more easily handled. Even as physical a thing
as gaini ng weight depends on the invisible, all-pervasive influence of the
doshas. When you eat a large bowl of chocolate ice cream, you may think that the
fat in it is what causes you to gain weight. In a strictly literal sense this is
true, but the deeper cause lies within your doshas. To begin with, they
determine whether you are hungry . They determine whethe r ice cream
appeals to you rather than carrots or celery . And to a great extent they even
determine wheth er the calories put on fat. Vata-type people convert more
calories into energy and will therefore gain less weight from ice cream than
Kapha types, who convert a higher percentage of their calories into body fat. Without the doshas’  input, the ice cream would not even get to your lips,
much less to your cells. So the calories in chocolate ice cream play only a
partial role in what happens to that food. The real director of your diet is
your own inner  intelligence, operating out of sight at a deeper level than
calories. The same holds for every other part of your life. It isn’t cigarettes
that cause lung cancer but the people who smoke them, motivated by habits
(or addictions) that have been trained into their doshas over time. In a very
real sense it is not you that craves nicotine but your Vata, in its role as
supervisor of the nervous system. When the decision is made to stop
smoking, howev er, it is you that makes it, using the freedom of choice that
goes beyond your doshas. Ayurvedic physicians are trained  to hone in on the doshas in order to “see”
imbalances at the earliest possib le stage. One of the classical ways to assess
the state of someone’ s doshas is through pulse diagnosis. Doctors who have
studied and practiced this technique for many years are often able to
perceive imbalances that are not obvious to the more casual observer . Recently , a vaidya (Ayurvedic doctor) on our Chopra Center faculty was
evaluating a man who had come for a wellness evaluation. During theinterview , the man denied problems in any aspect of his health. His sleep
was sound, his digestion was strong, and his elimination was regular . Other
than the usual stresses of a busy life, he considered himsel f completely
healthy . As part of a complete physical examination, the Ayurvedic docto r took the
man’ s pulse. Within seconds of palpating his wrist, the doctor asked, “How
long have you been having canker sores?” The man almost fainted with
surprise, exclaim ing, “I forgot to mention that I had problems with canker
sores. It’ s the one health concern that I haven’ t been able to eliminate.”
The vaidya then went on to describe the state of the man’ s doshas,
explaining that the Pitta imbalances he was perceiving in the pulse made it
very likely his canker sores would be a recurrent problem if he did not
change his diet. He encouraged the man to reduce his intake of sour and
fermented foods , including yogurt and alcohol. Yogurt is not a good food for
Pitta types, because it aggravates that dosha, as do all sour or fermented
foods. Such dietary mistakes, combined with alcohol consumption and other
Pitta-provoking influences, had led to this man’ s intermittent imbalance. By
Western standards he had been healthy except for the occasional annoying
mouth sores. By Ayurvedic standards, he had been courting imbalances that
sooner or later had to be expressed. Advising the man to reduce his intake of sour foods such as yogurt, aged
cheese, vinegar , and tomatoes could help to reduce the imbalances that gave
rise to his canker sores. Seeing yourself in terms of your doshas can provide
a quick, accurate assessment of your health. Besides being located in every cell, the three doshas are situated at major
sites around the body . Each dosha has a primary location, known as its seat,
which serves as a focal point for treatment. If a dosha is starting to go out of balance, the first symptom will often
occur at its seat. Intestinal gas, pain, or constipation is a typical symptom of
aggravated Vata; an uncomfort ably hot or painful sensation in the upper
abdomen often indicates aggrav ated Pitta; chest congestion, cough, or a cold
points to aggravated Kapha.This does not mean that the first symptoms of imbalance always show up
in these sites. An imbalance of Vata may disclose itself as lower -back pain or
menstrual cramps (you will note, though, that these symptoms still focus
attention on the lower torso, in the region of the colon). Since every dosha is
present in all parts of the body , Vata imbalance can also migrate and show up
as a headache, muscle cramp, asthma, or any of dozens of other symptoms. Viewing illness as a problem of dosha imbalance makes prevention much
more specific, since you know your body type’ s particular strengths and
weaknesses. These tend to be permanent, or at least long-lasting. It is a rare
Vata person who has escaped insomnia his entire life, and Kapha types learn
early that they convert calories into body fat extremely easily . But what is
really important is the knowledge that all sickness can be prevented, not by
meticulously adjusting Vata, Pitta, and Kapha one at a time, but by balancing
the whole system using the doshas as your guide.Each dosha has a principal location or  seat. BALANCE IS DYNAMIC—THE 25 GUNAS
Because they are intimately connected, the three doshas move together;
even when you think you are working on just one, the others will respond,
too. If you eat a bowl of hot chili, Pitta, the hot dosha, goes up, while the
cold doshas, Vata and Kapha, go down. A drink of cold water brings Pitta
down again, but it raises Vata and Kapha. They can be brought down byeating a little fennel seed, but that raises Pitta once more, and so on. The
doshas are connected endlessly , in the ebb and flow typical of living things. Vata stands out in capital letters (see below) because it changes first and
drags the other two with it. This means that balancing the doshas is not like
balancing the scales of justice until things are equal. It is more like adjusting
the flow of images on a TV set, as we mentioned. In other words, the doshas
are balanced when they are in dynamic equilibrium. Change and permanence
must be allowed interplay . To help achieve this state, Ayurveda describes
certain enduring qualities evident throughout nature. There are twenty-five
of these gunas , or fundamental qualities:
These gunas are consistent in nature, whether you are speak ing of the
world at large or the human body in particular . The heart is quick and
moving—it contains Vata. Digestion and metabolism generat e heat—they
express Pitta. The mucous membranes are sticky and soft—they express
Kapha. THE DOSHAS AND THEIR QUALITIES
The twenty-five qualities, or gunas, are the source of all the characteristics
we associate with each body type. Below are some of the leadin g qualities of
Vata, Pitta, and Kapha, along with a few of the typical charac teristics they
produce. VATA
Vata dosha is notably:
Cold , leading to cold hands and feet, dislike of cold climates.Moving , giving good or bad circulation, depending on how well balanced
this dosha is—hypertension is related to excess Vata, as are irregular heart
rhythms, muscle spasms, and backaches. A nervous, darting glance is a sign
of imbalanced V ata. Quick , leadin g to many related characteristics: ability to pick up new
information quickly , which is also quickly forgotten; poor long-term
memory; good imagination but frightening dreams; restless activity; acting
on impulse; mood swings; racing, scatter ed thoughts; and fast speech. Dry, leading to dry skin, dry or dull hair, dull eyes, and scant or moderate
sweat. Skin may chap and crack easily and be subject to psoriasis or
eczema. Rough , leading to r ough skin and coarse-textur ed hair . PITT A
Pitta dosha is notably:
Hot, leading to warm, flushed skin, any kind of inflammation or overactive
metabolism, hot sensations in stomach, liver, intestines, and so on. Pittas are
usually fond of cold food and drinks, which offset their own heat. Sharp , leading to a sharp mind but also sharp speech; the same quality can
turn into excess acidity in the body and oversecr etion of stomach acids. Moist , which may show up as profuse perspiration—hot, sweaty palms are
typically Pitta. Being hot and moist gives Pittas an aversio n to humid
summer weather . Sour-smelling , giving rise to bad breath, sour body odor, or bad-smelling
urine and feces if excess Pitta is pr esent. KAPHA
Kapha dosha is notably:Heavy . Any heavy disorder suggests Kapha imbalance, whether it is obesity ,
heavy digestion, or a heavy , oppr essive kind of depr ession. Sweet , leading to weig ht gain or diabetes if too much sweetness is added to
the body . Steady , which makes Kapha types self-contained. Bodily processes do not
swing to extremes; Kapha’ s steady natur e also has to do with not needing
outside stimulati on as much as Pitta or Vata. Their bodies remain unaffected
by changes that would thr ow other body types out of balance. Soft, leading to a wide variety of characteristics, such as soft skin and hair,
soft manners, a soft look in the eyes, and an undemanding approach to
situations. Slow , as expressed in the typically slow, fluid movements of Kapha people,
along with slow speech and deliberate thinking. Dry, hot, and heavy are three good markers for the doshas. Whe n anything
becomes dry, Vata increases, whether it is a dry climate, the dry wind of
autumn, or dry food (popcorn, crackers, dried prunes). If your skin or sinuses
get too dry , then Vata is on the rise and probably going out of balance. Anything hot increases Pitta. A hot day in July, a hot bath, and “hot”
emotions like anger or sexual passion share this quality . If you feel burning
sensations anywhere in your body (stomach, intestines, rectum) or your skin
becomes inflamed, Pitta is rising. Pitta is not as subtle or penetra ting as Vata;
it is aggressive and sharp. Anything that becomes heavy increases Kapha. Gaining weight, feeling
heavy inside, or a heavy , overc ast day will all cause more Kapha dosha to
come out. If your sleep become s much heavier than usual or makes you feel
groggy instead of refreshed, then likely too much Kapha is to blame. Of all
the doshas, Kapha is the steadiest, the closest to material form. From the Ayurvedic standpoint,  the body’ s systems exist to balance these
twenty-five gunas. All of us have to make our way through a world thatbalances hot and cold, heavy and light, rough and smooth conditions. Warm
air mass es pursue cold arctic fronts, droughts succeed floods, high tides
replace low. The play of nature is the play of these things. Ayurveda says that
we ourselves are a balanced ecology , perfectly matched to the one outside us
—we too move through contrasts that make us feel light or heavy, hot or
cold, steady or unsteady , smooth or rough. As you begin to consider the gunas associated with a particu lar dosha,
their dynamic balance becomes more complex. Life grows more interesting,
but at the same time, remaining  in balance is more of a challe nge. This is
how nature sharpens our individuality and fine-tunes our senses. For
example, Pitta is moist as well as hot, so muggy summer conditi ons are more
challenging to Pitta people than is dry heat. Typically , a Pitta type can stand
the desert better than the tropics. But there is a deeper significance than that. More than twenty thousand years ago, prehistoric men crossed the land
bridge that then connected Alaska and northern Asia, migrating through
every region from the Arctic north to Tierra del Fuego, almost touching the
Antarctic. The same gene pool produced Eskimos (who live almost solely on
whale blubber , seals, and fish), Mexican Indians (who live on corn and
beans), and Amazonian Indians (who live on the animals and plants of the
tropical rain forest). The DNA  in all these people is nearly identical; the
same cells, organs, enzymes, and hormones are at work. But each people has
attuned itself to a different environment—their inner ecology has learned to
adapt to the outer one. One fascinating fact about Eskimos, the Indians of
northern Mexico, and the Indians of the Amazon basin is that none of these
groups has any heart disease to speak of. This represents almost a miracl e of natural adaptation, for none of these
people achieved their diet by thinking about it— they ate what was available
to them and relied on their bodies to strike the proper balance. Until very
recently , thinking about a diet of whale blubber would give a nutritionist
shudders, because of the extraordinarily high amounts of cholesterol. Now
we point to the fact that blubber contains newly discovered omega-3 fatty
acids, which are said to thin the blood and prevent dangerous clots from
forming in the coronary arteries.This ostensibly explains why Eskimos manage to enjoy a heart-attack rate
that is 3 percent  of that in the continental United States. But does it really? Other indigenou s people related to the Eskimos are not eating omega-3 fats,
yet they are just as protected. Although they live in different worlds, each
people has found a healthy balance with nature, both inner and outer . Can we say the same for oursel ves? There is nothing intrinsic to modern
life that means we must succumb to the epidemic of heart disease afflicting
the United States and almost every other industrialized country . Ayurveda
would say that we simply need to shape our inner world to match the outer
one we have built for ourselves. The ultimate significance of the twenty-five gunas is that they extend
human nature beyond the confines of the body . As a collection of cells, a
human being stops at the frontier of his skin; as a collection of gunas, he
blends into nature as a whole. For example, Kapha dosha is cold and moist,
so on a cold, damp, December day, Kapha imbalance becomes much more
likely . People might become more depressed on such days, as in fact they do. There is even a specific synd rome, the much-publicized SAD (seasonal
affective disord er), that affects certain people by making them extremely
depressed in the winter . The cause of SAD, from a Western perspective, is a deficiency of sunlight
reaching the pineal gland, causing elevated levels of the hormone melatonin. How the pineal gland realizes that winter is here remains  a mystery ,
however , since it is buried deep  inside the skull and has no access to light. Ayurveda would  use a simpler principle to explain SAD: When Kapha
increases outside, it also increases inside. Certain people— those vulnerable
to Kapha imbalance—will become sick from this added Kapha, leading to
depression. All of us will be affected by the increase, though, because we all
have Kapha within us. In Ayurveda, there is no mystery : A sliding scale of effects takes in every
person, healthy or ill. The challe nge is not how to fight winter depression but
how to flow with the change of seasons. Nature has given us this challenge,
and it has given us the ability to meet it. Every day nature asks, “Is your
ecology in balance?” and every day you have to come up with an answer . Inthe final analysi s, whether you are healthy or sick is nature’ s verdict on your
ability to remain in balance with the world, with the constan t play of the
gunas. Balance is flexibility in the face of change; perfect balan ce is perfect
flexibility in the face of constant change. THE FIVE ELEMENTS
How did Ayurveda figure out that Vata is dry, Pitta hot, Kapha heavy? The
answer is fascin ating, for it reveals a complete and profound view of nature. Vata, Pitta, and Kapha are the body’ s fundamental principles. As such, they
are abstract, even though they take material form in blood, bones, stomach
linings, heartbeats, and breathing. The idea that everything we see in nature—stars, trees, lions, roses—is
basically abstract at first seems foreign. Yet, since Einstein derived his
famous theorem  E = mc2, establishing that matter can also take the form of
energy, the abstract-ness of nature has gradually become accepted. Conversely , the most abstract concepts in physics are being discovered to
have physical form. The force of gravity , which is the Western equivalent for
the guna called “heavy ,” is currently discussed in terms of physical particles
(gravitons) that can be moved and stored like bricks, at least in theory . In the West we are comfortable saying that nature is founded on two levels
of abstraction, matter and energy. Energy is more abstract than matter in our
scheme, but it can still flow from place to place, increase or diminish, and be
stored (as electricity is stored in batteries). In the Ayurvedic scheme, there
are also two levels of abstraction, and they too agree with the senses,
although in a slightly different way. One level contains the three doshas; the
other contains a set of principles called the five elements. The five elemen ts have something of both matter and energy in them. In
order from most subtle to most gross, they are:These elements correspond to “real” earth, air, fire, water , and space, but
they are also abstract. Asked what the five elements represent, an Ayurvedic
sage wouldn’ t point to the wind or a burning log or a brook. The five
elements are a code for shapes of intelligence that make up man’ s mind and
the world he perceives through  that mind. By mixing different  pairs of the
five elements, one arrives at the three doshas:
Vata is composed of air and space. Pitta is composed of fir e and water . Kapha is composed of earth and water . The connection between Vata imbalance and cold, windy weather is
clearer now, because Vata is the “airy” dosha, and too much air, in the form
of wind, creates too much Vata. A Vata person typically complains of gas in
the intestines, showing that Vata and air are linked in another way. Air is
subtle, penetrating, and light, as is Vata. A Pitta person generally feels warm, showing his fire, and may be prone
to sweating, showing the wateriness that is also in Pitta. Fire is aggressive,
energetic, and mobile, as is Pitta.A Kapha person is typically “down to earth” and prone  to chest
congestion, blocked sinuses, and other mucus problems, which are directly
related to too much water . Together , water and earth are sluggish, viscous,
and half-solid, half-liquid, as is the Kapha dosha. The element of space, which seems odd in the company of the four
elements you can see and feel, plays a unique role in the Ayurvedic system,
because it allows the existence  of sound, which needs space  in order to
travel. Sound is the basis of all existing things, according to Ayurveda, not
audible sound like thunder but subtler vibrations that resonate in our silent
awareness. Ayurveda uses such sounds to heal the body by moving its
“vibrations” in various ways, which will be discussed more fully later . After you spend a while using this new code, you will find that it is
completely natural. All twenty-f ive gunas can be contacted by sight, touch,
taste, and the other senses. The same cannot be said for enzymes, hormones,
neurotransmitters, and the other building blocks of Western medicine. How
many people do you know who can tell you the basic properties of insulin,
for example? Yet in an hour you can easily learn the qualities of Kapha, the
dosha which is most involved in balancing insulin. GETTING DOWN TO DET AILS—THE SUBDOSHAS
For the sake of completion, I want to mention that each of the three
doshas is broken down into five subdoshas, which make diagnosis and
treatment more precise. All the subdoshas have their own locations in the
body , giving rise to specific disorders when imbalances occur there. The
most important subdosha of Vata, called Prana Vata, is situated  in the upper
chest and head, for example. It regulates the movement of breath and nerve
impulses and therefore has a profound influence on every function in the
body . All three doshas have a subdosha sitting in the heart, which is an
important crossroads for all physical and emotional activity in the body . Such detailed knowledge is essential for an Ayurvedic physician to know; it
is optional for the patient. (For a complete description of the fifteensubdoshas, see the reference pages at the end of this chapter .) To show you
how all this information about the doshas adds up, let’s look at a case
history . Ann Holmes began to experience menstrual pain in her early  teens; it
became increasingly severe in adulthood. For nearly a week every month she
was incapacitated by cramps, vomiting, and diarrhea. For a few days prior to
her period she was nervous and upset in anticipation of what was coming;
the week  following left her feeling exhausted. Altogether , she was unable to
work for as much as two weeks every month. Her attempts to solve this problem ranged far and wide. One doctor
recommended megadoses of vitamins. “My periods simply stopped coming,”
she recalls. “I was relieved to be free of pain, but I didn’ t feel that this was a
cure. When I went back and told my doctor , he reduced the vitamins, but
then the problem returned almost as bad as before.”
Over a two-year  period Ann saw several more specialists. A gynecologist
put her on heavy  doses of Motri n, a non-narcotic pain reliever that alleviated
her symptoms somewhat. Other doctors agreed that she should stay on
medication or turn to sur gery. “The pain had spread throughou t my lower abdomen and back. I couldn’ t
lift heavy objects or walk a long distance anymore, but at the same time, I
knew that I didn’t want any solution that involved a hysterectomy .” Since
past episodes had required hospitalization, Ann decided that she should
adjust to her condition and be thankful that it was not totally  debilitating. After several years without relief, however , she was discouraged enough to
think that surgery was inevitab le. At this point she consulted a physician
trained in Ayurveda. His outlook was startling. “He did not seem at all perplexed when I gave him my medic al history . He described my pain in terms of what he called my doshas. I learned that
Vata dosha was dominant in my body type, and when severely out of
balance, Vata commonly cause s menstrual difficulties. Pain in general is
associated with imbalance of Vata. There is also a specific subdosha of Vata
in the lower back and abdomen called Apana Vata that leads to muscleweakness and pain there. All in all, my symptoms presented a clear picture
to him.”
Ann was relieved to hear that her disease made sense. The absence of this
reassurance had added consider ably to her feelings of confusion and guilt. The Ayurvedic doctor proposed to wean her off medication by bringing Vata
back into balance. This involved  a change of diet, daily oil massage that put
special emphasis on the abdomen, warm baths, hot milk in the evening, and
careful attention  to maintaining a regular routine. (Vata dosha responds
quickly to all of these measures, as explained in detail in later chapters.) Ann was also given an herb that helps to calm Vata and asked to return to
the center for periodic physical  purification, a routine called panchakarma . The purpose of panchakarma is to flush the toxic residues of past imbalances
out of the body , an essential step for anyone who has reached the stage of
overt illness. Except for this last therapy , everything Ann was asked to do
could be done at home at nominal cost. The results of treatment were excellent and improved over time. “The day
I started  Ayurve da, I was takin g twenty 400-mg capsules of Motrin a day. Within a few months I was down to five capsules. I kept on my prescribed
program and returned for panch akarma twice a year. Now , three years later,
my periods last four days instead of a week. The pain and discomfort have
decreased to the extent that I have taken no medication for the last ten
months. “It’s absolutely a transformation  to have my confidence return. I feel like
a normal, happy person again, not like a martyr who has to view each month
as a matter of survival.”
THE SUBDOSHAS—A  MORE PRECISE GUIDE
To locat e the origin of disease as precisely as possible, an Ayurvedic
doctor looks beyond the three doshas to their subdoshas. There are fifteen of
these, covering every part of the body . The following reference informationis provid ed to give you a more exact idea of how the doshas actually operate
in daily life. Vata
Vata is connecte d with the nervous system and therefore reaches every
part of the body , but each of the five Vata subdoshas has an assigned location
and function. Traditionally , Ayurveda also calls these the “winds” of the
body , or as we would put it, the impulses traveling along nerves, muscles,
blood vessels, anywhere there is bodily motion. Prana Vata: located in brain, head, chest
Prana Vata is responsible for perception and movement of all kinds. Like
the brain , where  it is located, Prana Vata enables you to see, hear, touch,
smell, and taste (but primarily to hear and touch); it enlivens the ability to
think, reason, and feel and gives  tone to all emotions, positive and negative. In balance, it makes you alert, clearheaded, exhilarated, and lively . It also
governs the rhythm of respiration and swallowing, and is considered
upward-moving, hence its connection to higher functions. Prana Vata is the “leader” of the other four subdoshas and the most
important aspect of Vata dosha. Since Vata leads the body as a whole, Prana
Vata is also considered the most important of all the subdoshas. Keeping it
healthy is vital for every bodily function. Imbalance of Prana Vata is linked  to worry , anxiety , overactive mind,
insomnia, neurological disorders, hiccups, asthma and other respiratory
complaints, and tension headaches. Udana Vata: located in throat and lungs
Physically , this subdosha controls the process of speech. Through the
speech center in the brain, it is also responsible for memory and the
movement of thought.Imbalance of Udana Vata is linked to speech defects, dry coughs, sore
throats, tonsilitis, earaches, and generalized fatigue. Samana Vata: located in stomach and intestines
This subdosha controls the movement of food throughout the digestive
tract; it is responsible for the rhythm of peristalsis. Imbalance of Samana Vata is linked  to too slow or too rapid digestion,
gas, diarrhea, nervous stomach, inadequate assimilation of nutrients, and
emaciated tissue formation. Apana Vata: located in the colon and lower abdomen
This downward-moving subdosha is responsible for elimination of wastes
and, outside the digestive tract, for sexual function and menstruation. One of
its locations, the colon, is considered the principal seat of Vata and is the site
where early signs of Vata imbalance are likely to originate. Imbalance of Apana Vata is linked to constipation, diarrhea, gas,
intestinal cramps, colitis, genito-urinary disorders, menstrual disorders,
swollen prostate, various sexual dysfunctions, and lower back pain,
including muscle spasm. Vyana Vata: located  throughout the body via the nervous system, skin,
and circulatory system
This subdosha governs circulati on in its diverse aspects, but particularly
heart rhythm, dilation and constriction of the blood vessels, and peripheral
circulation. Bloo d pressure is regulated by Vyana Vata; it is also responsible
for sweating, yawning, and the sensation of touch. Imbalance of Vyana Vata is linke d to high blood pressure, poor
circulation, irregular heart rhythm, and stress-related nervous disorders. PittaPitta is responsib le for metabolism and is equated with the body’ s heat, as
well as with digestion in general. Acuteness of sight and sharp thinking are
also Pitta functions. There are five Pitta subdoshas, situated at various
locations in the body . Pachaka Pitta : located in stomach and small intestine
Pitta’ s seat is in the small intestine, making this an important subdosha. Pachaka Pitta is vital in its function of digesting food and separating
nutrients from waste products. It also regulates the “heat” of digestion,
making it fast or slow, efficient or weak. The appearance of foul smells
during elimination or an inability properly to extract nourishment from your
diet may be due to imbalance here. Imbalance of Pachaka Pitta is linked to heartburn, acid stomach, ulcers,
and irregular digestion (either too weak or hyperactive). Ranjaka Pitta : located in red blood cells, liver , spleen
The complex processes involved in producing healthy red blood cells,
balancing blood chemistry , and distributing nutrients through the
bloodstream are governed by this subdosha. The presence of toxicity in the
body , from impure food, air, water, alcohol, or cigarettes, is considered a
primary cause of Pitta imbalance, acting through Ranjaka Pitta. Imbalance of Ranjaka Pitta is linked  to jaundice, anemia, various blood
disorders, skin inflammations, anger , and hostility . Sadhaka Pitta : located in heart
Besides controlling the heart’ s physical function, Sadhaka Pitta creates
contentment that comes from the heart, as we say; it is also associated with
good memory . If you lack the heart to face challenges and make important
decisions, this subdosha may be weak. Imbalance of Sadhaka Pitta is linked  to heart disease, mem ory loss,
emotional disturbance (sadness, anger , heartache), and indecisiveness.Alochaka Pitta : located in eyes
Sight is the primary sense related to Pitta dosha. Alochaka Pitta is the
subdosha associated with good or bad vision, depending on its state of
balance. It also connects the eyes with emotions; when you “see red,” go
“blind” with rage, or have an angry look in your eyes, Alocha ka Pitta has
become aggrava ted. In balance, it creates bright, clear , healthy eyes. A warm,
content gaze shows very healthy Pitta. Imbalance of Alochaka Pitta is linke d to bloodshot eyes, vision
problems, and eye diseases of all kinds. Bhrajaka Pitta : located in the skin
Along with Vata dosha, our sensitivity to the world through our skin
depends on Pitta, acting throu gh this subdosha. It is very Pitta to have
irritable, red, or inflamed skin. Pitta types blush easily and show their
emotions through the skin, developing rashes, boils, and acne under
conditions of stress. In balance, Bhrajaka Pitta gives a glowing complexion
that radiates happiness and vitality . Imbalance of Bhrajaka Pitta is linked to rashes, acne, boils, skin cancers,
and skin disorders of all types. Kapha
Kapha’ s five subdoshas comple te the fifteen subdoshas in the body . The
themes of Kapha are structure and moistness. These subdoshas are
responsible for keeping tissues and joints soundly knit and well lubricated;
the moist senses, taste and smell, are also governed by Kapha. Kledaka Kapha : located in the stomach
This subdosha keeps the stom ach lining moist and is essential for
digestion. The stomach is an extremely important site of Kapha as a whole,
since excessive buildup of this dosha often appears here first. In traditionalAyurveda, exces s Kapha is remo ved by vomiting; this is not practiced at the
Chopra Center , since it places too great a strain on the body . In balance,
Kledaka Kapha gives a strong, supple, well-lubricated stomach lining. Imbalance of Kledaka Kapha is linked  to impaired digestion (usually too
slow and heavy). Avalambaka Kapha : located in heart, chest, and lower back
Kapha’ s seat is in the chest, so this is an important subdosha. Avalambaka
Kapha keeps the chest, lungs, and back strong. A typical Kaph a’s physical
stamina comes from these areas, so the Kapha physique usual ly exhibits a
powerful chest and shoulders. In balance, Avalambaka Kapha provides
strong muscles and protects the heart. Troubles develop when it goes out of
balance, leading  to chest congestion, wheezing, asthma, and congestive heart
failure, depend ing on the seriousness of the imbalance. Under these
conditions, Kapha types lose their accustomed energy and freedom from
disease. Smoking is one of the worst insults to this critical subdosha. Imbalance of Avalambaka Kapha is linked  to respiratory problems of all
types, lethar gy, and lower back pain. Bhodaka Kapha : located in the tongue
This subdosha allows us to perceive taste. Unlike Western medicine,
Ayurveda gives great importance to taste as the guide for nutri tion and also
for the effects of medicine. Kaphas respond to the world prima rily through
taste, along with its companion sense, smell. In Kapha types who have
abused the sense of taste, comp ulsive eating becomes a problem. The taste
buds lose their sensitivity if you eat too much or too often. They are also
desensitized by concentrating on only a few taste sensations. When taste
goes, the body becomes much more liable to other Kapha problems, such as
obesity , food aller gies, congestion of mucous membranes, and diabetes. Imbalance of Bhodaka Kapha is linked to impairment of taste buds and
salivary glands.Tarpaka Kapha : located in the sinus cavities, head, and spinal fluid
Keeping the nose, mouth, and eyes moist protects these sense organs;
maintenance of spinal fluid is essential for the central nervous system. All of
this is controlled by Tarpaka Kapha, which should be fluid and movable. When it goes out of balance, this subdosha becomes clogged or excessively
runny , the two sides of typical Kapha sinus problems. Imbalance of Tarpaka Kapha is linked to sinus congestion, hay fever ,
sinus headache, impaired sense of smell, and general dullness of senses. Shleshaka Kapha : located in the joints
Through this subdosha, the only one that is not localized, Kapha lubricates
every joint in the body . Most Kapha imbalances appear in the chest,
spreading up to the head. The main exception is aching joints, which can
appear anywhere. Too much Vata in a joint dries it out, creating arthritic
symptoms; too much Pitta heats and inflames a joint, causing rheumatoid
symptoms; too much Kapha creates loose or watery joints. Imbalance of Shleshaka Kapha is linked to loose, watery , or painful
joints and various joint diseases. OceanofPDF .comCHAPTER 4
A BLUEPRINT  FROM NA TURE
If you are ever stranded at an airport, observe how the people around you
are reacting. Some will fret and rush around trying to find another flight,
expressing a Vata tendency toward anxiety and impatience. Others will
fume, blame the airlines for incompetence, and angrily deman d that their
tickets be honored, expressing a Pitta tendency toward anger and criticism. Still others will sit tight and refuse to budge, expressing a Kapha tendency
toward resignation and staying put. Feeling anxious,  angry , or resign ed is more than a mood. Each body type
thinks its response is natural; the doshas color the situation and turn it into a
convincing version of reality . Try to get an anxious Vata type to act patient
and you will quickly learn how convincing that Vata’s view of the world
really is. Of course, these stereotypes have their limits. Everyone has some Pitta;
under enough pressure, it will be aroused and turn to anger . Similarly , fear
is not limited to imbalanced Vata types, nor is staying put an exclusive
property of Kaphas. Nonetheles s, your innate tendencies will surface time
and again, because that is how nature shaped you. The doshas  provide so
much information that calling your Ayurvedic type a body type is really too
limited: it is a mind body type. Being mentally restless is just as Vata as
being physically restless; to suffer from skin rashes or rash behavior is just
as Pitta; to rise slowly to a conclusion or to the morning sun is just as
Kapha. Taken together , your doshas express your nature as a whole. Therefore,
Ayurveda uses the Sanskrit word for nature, prakruti , to describe how each
person is constit uted from birth.
Perfect_Health_-_The_Complete_Mind_Body_Guide_by_Deepak_Chopra.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        This means
that you display qualities of your two leading doshas, either side by side or
in alternation. The higher one comes first in your body type, but both count. Most people are two-dosha types. In some, the first dosha is very strong
—they have scores like Vata–70, Pitta–90, Kapha–46, which would qualify
as pure Pitta except for the prominence of another dosha, Vata. In other
cases, where the difference is smaller, the first dosha still predominates, but
the second will be almost equal. Your score might be Vata–85, Pitta–80,
Kapha–40, whic h is a Vata-Pitt a type, even though these two doshas are
very close. Finally, some people have score s in which one dosha stands out but the
other two are exactly tied (for example, V–69, P–86, K-69). They are still
likely to be a two-dosha type, but a written test did not pick up the second
dosha—this person is either a Pitta-V ata or a Pitta-Kapha. If your score is
like this, pay attention to the first dosha as your dominant one, and with
time the second will become clearer. THREE-DOSHA  TYPE: VATA-PITT A-KAPHA
If your three scores are nearly equal (for example, Vata–88, Pitta–75,
Kapha–82), you are a three-dosha type. This type is considered rare,
however. Check your answers over carefully, or have a friend help you take
the test again to verify your responses. Then read over the descriptions of
Vata, Pitta, and Kapha in the following pages to see if one or two doshas are
prominent in your makeup. If not, we discuss the three-dosha type more
fully on page 61. Vata Creates Confusion. If you find yourself unable to give clear -cut
answers on many points, your body type may be obscured by a Vata
imbalance. Vata is the “leader  of the doshas” and can mimic Pitta and
Kapha. You may be thin-frame d but also overweight; prone to worry but
also irritable; or you may have insomnia for a stretch of time followed by
oversleeping. Vata imbalance is likely to cause such changeableness. At bottom, body types are gene rally not ambiguous. As you gain more
understanding of the Ayurvedic system, you will be able to see which
answers were due to Vata imbalance and which to your true nature. If you
remain confused, consultation with an Ayurvedic physician is advised. CHARACTERISTICS OF  THE BODY  TYPES
Having determined your body type, you can now learn to interpret it. One
important thing to know about the Ayurvedic system is that it is genetic. Body types are inherited. Long before the theory of DNA, the Ayurvedic
sages realized that genetic traits come in groups: Oriental skin and hair
come with brown eyes, not blue ones; solid musculature comes with heavy
bones to support it, not light, thin ones. Mind, body, and behavior are
consistently packaged together in subtle ways that are revea led only by
knowledge of the doshas. Your body type is the mold you were cast in, but it does not contain your
fate. To be tall or short, indecisive or determined, anxious or calm is to be a
type, yet there is abundant room for all the things that a body type does not
control—thoughts, emotions, memories, talents, desires, and so forth. Knowledge  of your body type enables you to evolve to a more ideal state of
health. Unlike Western medicine, which aims at only physical or mental
health, Ayurved a wants to lift every aspect of life to a higher level—
personal relatio nships, work satisfaction, spiritual growth, and social
harmony are all linked to mind and body very intimately; therefore, they
can be influenced through one medicine, if its knowledge goes deep
enough. That is the argument Ayurveda advances—I think it is both
profound and persuasive. Characteristics of Vata Type
Light, thin build
Performs activity quickly
Irregular hunger and digestion
Light, interrupted sleep, insomnia
Enthusiasm, vivaciousness, imagination
Excitability, changing moods
Quick to grasp new information, also quick to for get
Tendency to worry
Tendency toward constipation
Tires easily, tendency to overexert
Mental and physical ener gy comes in bursts
The basic theme of the Vata type is “changeable. ” Vata people are
unpredictable and much less stereotyped than either Pittas or Kaphas, but
their variability—in size, shape,  mood, and action—is also their trademark. For a Vata person, mental and physical energy come in bursts, without
steadiness. It is very Vata to:
Be hungry at any time of the day or night
Love excitement and constant change
Go to sleep at dif ferent times every night, skip meals, and keep
irregular habits in general
Digest food well one day and poorly the nextDisplay bursts of emotion that are short-lived and quickly for gotten
Walk quickly
Physically, Vatas are the thinnest of the three types, with
characteristically narrow shoulders and/or hips. Some Vatas may find it
difficult or impossible to gain weight and remain chronically underweight;
others are pleasingly slender and supple. Though they have quite variable
appetites, Vatas are the only type who can eat anything without gaining
weight. (Some Vatas, howeve r, fluctuate widely in weight over their
lifetimes; they may be rangy and weedy as adolescents but overweight in
middle age. ) Physical irregularity comes from  an excess of Vata—hands and feet may
be too large for a given body, or too small; teeth may be very small or else
large and protruding; having an overbite is a Vata characteristic. Although
most Vata people are well shaped, bowlegs, pigeon-toes, spinal curvature
(scoliosis), deviated septum, and eyes placed too close together or too far
apart are also common. Bones may be either very light or very long and
heavy. Joints, tendons, and veins stand out prominently on many Vata
bodies because the layer of fat beneath the skin is thin. Crackin g joints are
considered highly typical. Vata dosha is responsible for all movement in the body. Your muscles
move because of Vata, which also controls breathing, the movem ent of food
through the digestive tract, and nerve impulses emanating from the brain. Vata’s most important function is to control the central nervous system. Tremors, seizures, and spasms are examples of Vata becoming disturbed. When this dosha is out of balance, nervous disorders appear, ranging from
anxiety and depression (a hollow kind of depression, with feelings of being
depleted, not the heavy depression of Kapha) to clinical mental disorders. Psychosomatic symptoms of all kinds are traceable to Vata aggravation. Therefore, bringing Vata back into balance often cures symptoms that defy
any other treatment. Vata is responsib le for starting things, not finishing them, a characteristic
that shows up strongly when a Vata type is out of balance— such people
shop compulsively without buying anything, talk without coming to a
conclusion, and become chronically unsatisfied. Vata types are sometimes
said to spend themselves too freely, wasting money, energy, and words, but
this is not true if they are in balance, since Vata dosha is responsible for
balance throughout the body. Most Vata people are prone to worry and at times suffer from insomnia,
the result of restless thinking. Normal Vata sleep is the shortest of any type
—six hours or less is charact eristic, growing shorter as one ages. The
typical negative emotion brough t out by stress is anxiety (fear). The typical
digestive complaint is chronic constipation and/or gas, although Vata people
can also have nervous stomachs and unreliable digestion in general. Digestive cramps, as well as premenstrual pain, are generally attributed to
this dosha. A balanced Vata person is infect iously happy, enthusiastic, and energetic. The mind is clear and alert; the inner tone is exhilarated. Vatas are
extremely sensit ive to change in their environment. They have quick, acute
responses to sound and touch and dislike loud noise. Personali ties that are
vivacious, vibrant, excitable, unpredictable, imaginative, and talkative all
express Vata. When out of balance, the Vata tendency to impulsiveness causes such
people to overexert themselves—their excitement turns to exhaustion, then
to chronic fatigue or depression. Of all its qualities, perhaps the most important is that Vata leads the other
doshas. This means several things: Vata goes out of balance first, causing
the early stages of disease; it can mimic the other doshas, making you think
that Pitta or Kapha is causing a problem (in fact, more than half of all
disorders are Vata in origin); and it is “king” among the doshas, because
when it is in balance, Pitta and Kapha generally are, too. Balancing Vata
dosha, therefore, is vitally important for everyone. The basic caution for Vata types is to get sufficient rest, not to overdo,
and to pay close  attention to regular lifestyle habits. These measures may
not seem natural to many Vatas, but they often lead to quick improvements
in physical or mental problems. We get our basic instinct for balance from
Vata, which is absolutely vital to preserve. Characteristics of Pitta Type
Medium build
Medium strength and endurance
Enterprising character, likes challenges
Sharp intellect
Sharp hunger and thirst, strong digestion
Tendency toward anger, irritability under stress
Fair or ruddy skin, often freckled
Aversion to sun, hot weather
Precise, articulate speech
Cannot skip meals
Blond, light brown, or red hair (or reddish undertones)
The theme of the Pitta type is “intense. ” Anyone with bright red hair and
a florid face contains a good deal of Pitta, as does anyone who is ambitious,
sharp-witted, outspoken, bold, argumentative, or jealous. The combative
side of Pitta is a natural tende ncy, but it does not have to be expressed. When in balance, Pittas are warm and ardent in their emotions,  loving, and
content. A face glowing with happiness is very Pitta. It is also very Pitta to:Feel ravenously hungry if dinner is half an hour late
Live by your watch (generally an expensive one) and resent having
your time wasted
Wake up at night feeling hot and thirsty
Take command of a situation or feel that you should
Learn from experience that others find you too demanding, sarcastic,
or critical at times
Have a determined stride when you walk
Physically, Pittas are medium in size and well proportioned. They
maintain their weight without drastic fluctuations; it is not difficult for them
to gain or lose a few pounds at will. Facial features are well proportioned;
eyes are medium in size, often with a penetrating glance. Hands  and feet are
medium, too; joints are normal. Pitta hair and skin are easily recognizable. The hair is usually straight and
fine, red, blond,  or sandy in color, and tends to gray prematurely. Baldness,
thinning hair, or a receding hairline is also a sign of strong or excess Pitta. The skin is warm, soft, and fair; it does not tan easily and often burns
without tanning  at all (particula rly if the hair is fair and fine) —this gives
Pittas another reason to stay out of the sun, which is their natural bent. It is
also highly typical for Pitta skin to be marked with many freckles and
moles. (In racial groups where dark hair and skin are the norm, other Pitta
characteristics should be relied upon. ) Pittas generally have sharp, penetrating intellects and good powers of
concentration. Their innate tendency is to be orderly and to manage their
energies, money, and actions efficiently. Spending money on luxuries is one
prominent exception to this—P ittas love to have fine things around them. They tend to respond to the world visually. Heat is expresse d everywhere in Pittas: by their typically short temper
(hot-headedness), warm hands and feet, and burning sensations in the eyes,
skin, stomach, or intestines— these are likely to appear if Pitta goes out of
balance. Becaus e they are hot themselves, Pittas are averse to long exposure
to the sun. They develop heat fatigue very readily and do not take to hard
physical labor. Their eyes dislike bright light. Pittas incline toward anger as their characteristic negative emotion, and
stress easily brings this out. They can be irritable and impatient, demanding
and perfectionistic, particularly if out of balance. Although they are
ambitious and show good leadership qualities, Pittas can be cutting and
abrasive in manner, which alienates others. Pittas speak precisely and articulately; they often make good public
speakers. They hold strong opinions and like to argue. Sarca stic, critical
speech identifies a Pitta imbalance, but, like people of the other doshas,
Pitta types have two sides: in balance, they are sweet, joyous, confident,
and brave. They like challenge s and meet them vigorously, but with only
medium physic al energy. Pittas’  stamina is moderate, and even their
extremely strong  digestion, the basis of their energy, can be abused. They
are the kind of people who in middle age tend to say, “I used to be able to
eat anything, but not anymore. ” Pitta dosha controls metabolism  in all body
types. In Pitta people, the “digestive fire,” as Ayurveda calls it, is
particularly strong. This gives Pittas a large appetite for food and often
excessive thirst. Of all the body types, Pittas are least able to skip a meal or
even to eat late—it makes them feel ravenous and/or irritable. Excess Pitta
is assoc iated with heartburn, a tendency toward stomach ulcers, burning
sensations in the intestine, and hemorrhoids. If not attended to, aggravated
Pitta will seriously weaken the digestion. Pitta skin tissue is easily irrita ted, causing rashes, inflammation, and
acne. The whites of Pitta eyes are sensitive and turn red easily (poor
eyesight also tends to be associated with Pitta imbalance). Pittas sleep
soundly but may wake up during the night feeling overheated. They sleep a
moderate length of time and come closest to the “normal” eight hours anight. If out of balance, Pittas suffer from insomnia, particularly  if they are
wrapped up in their work, which tends to be all-consuming for them. The basic caution for a Pitta type is to lead a moderate, pure lifestyle. Every cell in the body relies on Pitta dosha to regulate its intake of pure
food, water, and air. Toxins of all types show up quickly as Pitta imbalance. Being especially  sensitive to this, Pitta types respond badly to impure food,
polluted air and water, alcoho l and cigarettes, and especially to toxic
emotions—hostility, hatred, intolerance, jealousy. Pitta dosha gives us our
instinct for moderation and purity, qualities that are vital to health. Characteristics of Kapha Type
Solid, powerful build; great physical strength and endurance
Steady ener gy; slow and graceful in action
Tranquil, relaxed personality; slow to anger
Cool, smooth, thick, pale, often oily skin
Slow to grasp new information, but good retentive memory
Heavy, prolonged sleep
Tendency to obesity
Slow digestion, mild hunger
Affectionate, tolerant, for giving
Tendency to be possessive, complacent
The basic theme of the Kapha type is “relaxed. ” Kapha dosha, the
structural principle in the body, brings stability and steadiness; it provides
reserves of physical strength and stamina that have been built into thesturdy, heavy frames of typic al Kapha people. Kaphas are considered
fortunate in Ayurveda because as a rule they enjoy sound health; moreover,
their personalities express a serene, happy, tranquil view of the world. It is
very Kapha to:
Mull things over for a long time before making a decision
Wake up slowly, lie in bed a long time, and need cof fee once you are
up
Be happy with the status quo and preserve it by conciliating others
Respect other people’ s feelings, with which you feel genuine empathy
Seek emotional comfort from eating
Have graceful movements, liquid eyes, and a gliding walk, even if
overweight
Physically, Kaph a dosha gives strength and natural resistance to disease. Besides being well built, Kapha types tend to be thickset, with wide hips
and/or shoulders. There is a strong tendency to gain weight easily—Kaphas
have only to look at food to put on a few pounds. Since extra weight is not
easily lost, Kaphas often become obese when they are out of balance. However, people  with moderate builds can still be Kapha, and in two-dosha
types, such as Vata-Kapha, the body can even be thin. A telltale Kapha trait
is cool, smooth,  thick, pale skin that is often oily. Large, soft, doelike eyes
(“as if filled with milk,” the ancient texts say) are also highly typical. Anything about the face or the body shape that suggests repose and stability
points to an underlying dominance of Kapha. In women, to have a full,
curvaceous shape or statuesque Renaissance beauty is very Kapha. Kapha dosha is slow. Slow eaters, who usually have slow digestion, are
generally Kapha  types, as are slow speakers, particularly if their speaking
manner is deliberate. Being calm and self-contained, Kapha types are slow
to anger  and want to maintain  peace around themselves. Their natural
response to the world is through taste and smell—Kaphas tend to place agreat deal of importance on food; in a more general way, they rely on bodily
feelings, being essentially earthy people. Kaphas have steady energy. Their stamina exceeds that of other  types, as
does their willingness to perform physical labor. They are rarely  drained by
physical fatigue. It is very Kapha to store and save almost everything—
money, possessions, energy, words, food, and fat. The fat is usually stored
lower down, in the thighs and buttocks. Because this dosha controls the moist tissues of the body, a Kapha
imbalance will tend to show up in the mucous membranes. Kaphas
complain of sinus congestion, chest colds, allergies, asthma, and painful
joints (although arthritis is typically Vata-related). These symptoms are
worst in late winter and spring. By nature Kaphas are affectionate, tolerant, and forgiving; to be motherly
is to express Kapha. Kaphas are not easily shaken in a crisis, and they
anchor others around them. There is a tendency to be complacent, however,
and even the most balanced Kapha will procrastinate if he feels stressed. The typical Kapha negative emotion is greed or overattachment. Anyone
who cannot bear to throw out old things is expressing an excess of Kapha. When out of balance, Kapha types become stubborn, dull, lethar gic, and
lazy. Along with Vata, Kapha is a cold dosha, but it differs from Vata in not
being dry. Since their circulation is generally good, Kapha types do not
complain of cold hands and feet. They dislike cold, damp weather and
respond to it mentally by becoming slower or outright depressed. Kapha
sleep is long and heavy. Typical  Kaphas often sleep more than eight hours a
night; their common sleep disorder is not insomnia but oversleep. After
taking a long time to get started in the morning, they feel energetic until late
at night. Of the three doshas, Kaphas are the slowest learners, but, in
compensation, they have good  retention and in time acquire a solid
command of their subject. They absorb new information slowly and take amethodical approach to it. Out of balance, they become dull and
thickheaded. The basic caution for Kapha types is to progress. Any stagnant situation
turns Kapha stability into inertia—Kapha types need to make sure that they
do not hold on to the past, cling to people and possessions, or balk at
change. Making  sure that they have a good deal of stimulation, though not
natural to many Kaphas, brings out their vitality; heavy, cold food, lack of
exercise, overeating, and repeti tive work do not. Kapha dosha  gives us a
sense of inner security and steadiness, an essential aspect of a healthy
person. UNDERST ANDING A TWO-DOSHA  TYPE
Everyone is endowed at birth with some of each dosha. What makes it
possible to describe “pure” Vatas, Pittas, or Kaphas is that they have so
much of one dosha—they are extremes. This is not true of most people,
however. Most people are two-dosha types, with one dosha predominant but
not extreme. The minority who are single-dosha types are fortunate in a sense, because
they have to pay attention to only one dominant factor in their lives. However, this advantage is minor. Everyone needs  to balance all three
doshas. Although you will naturally pay closest attention to your own body
type, being familiar with all the doshas makes a lot of sense. The best way
to think of any body type is that all three doshas are expressing themselves,
but one or two get the lion’ s share of attention. In brief, the telltale signs of the three pure body types are:
Vata: Thin body, quick, changeable mind, vivacious manner. These people
strike others as unpredictable. Under pressur e they grow excited and
anxious. Pitta: Medium body, orderly and decisive mind, forceful manner. These
people strike others as intense. Under pressur e they become angry and
abrupt. Kapha: Heavyset body, calm, steady mind, easygoing manner. These people
strike others as r elaxed. Under pr essur e they balk and gr ow silent. You can couple these sets of characteristics and arrive at a good
approximation of what a two-dosha person is like. A Vata-Kapha, for
instance, can be both excitable and calm, a seemingly unlikely combination
that is quite obvious in these people. The dominant dosha gives a person his
primary reaction s to the world, both physical and mental. The second dosha
exerts its influence in various ways—but as a rule the two do not blend like
colors of paint. If you combin e Vata, which produces a thin build, with
Kapha, which produces a heavy build, you do not generally get a medium
build (a medium  build is distin ctly Pitta). What actually happens is that a
Vata-Kapha type shows one trait or the other. Even so, there are times when
a person is clearly alternating from one dosha to the other (a Pitta-V ata may
tend toward both fear and anger  under stress, either together or at different
times). In Ayurvedic practice, we have observed the following things about two-
dosha types, which may help you to gain a better understanding of how the
three doshas combine. VATA-PITT A
Generally these people are thin in build like the pure Vata type. Like their
Vata counterpar ts, they are quick-moving, friendly, and talkative, but they
tend to be more enterprising and sharper of intellect (both Pitta traits). They
are less likely to approach the extremes of Vatas—they are not as high-
strung or physically fragile and/or irregular. Their constitution gains overall
stability from the influence of Pitta. Generally they also have stronger
digestion than Vata types and greater tolerance for cold, since Pitta
improves the circulation. Pure Vata types, who are extremely sensitive totheir environment, often become prey to their intolerance of noise, cold
drafts, and physical discomfort, but this is less true of Vata-Pittas. PITT A-VATA
People with this body type tend to have a medium build; they are
stronger and more muscular than Vata-Pittas, who come closer to the
sinewy, bony physique of pure Vatas. Pitta-V atas are quick in their
movements, have good stamina, and are often assertive. Pitta intensity is
obvious in them. Vata’s lightnes s is present, but less so. They have stronger
digestion and more regular elimination than Vata-Pittas or Vatas. They
welcome challenge and tackle problems enthusiastically and often
aggressively. Vata-Pitta and Pitta-V ata types may experience a tendency toward both
fear and anger, the negative emotions of the two doshas. If they are out of
balance and under stress, this combination makes them tense, hard-driven,
and insecure. If there is an Ayurvedic type who exhibits the Type A behavior
that cardiologists warn against, it would be the imbalanced Pitta-V ata, with
Vata-Pitta a hair ’s-breadth behind. PITT A-KAPHA
Kapha is such a strong structural element that it lends its thick, heavier
physique to two-dosha types, even when it does not come first. Pitta-
Kaphas are generally recognizable because they have Pitta intensity in their
manner and a solid Kapha body. They are more muscular than Pitta-V atas
and may even be quite bulky. Their personalities may demons trate Kapha
stability but Pitta force, complete with a tendency toward anger and
criticism, is usually far more evident than anything like Kapha serenity. This is a partic ularly good body type for athletes since it gives Pitta’ s
energy and drive to Kapha’ s endurance. This type finds it hard to miss a
meal. The combination of strong Pitta digestion and Kapha resistance
generally gives excellent physical health. KAPHA-PITT A
The structural solidity of Kapha will come out even more in this type. Kapha-Pittas tend to have good musculature but with a higher ratio of fat
than Pitta-Kapha s or Pittas. They tend to look rounder in face and body as a
result. They tend to move slower and be more relaxed than Pitta-Kaphas;
their added Kapha gives even more stamina and steady energy. They feel
good if they exercise regularly, offsetting Kapha’ s tendency toward inertia
and dullness, but they are less motivated to be active than are Pitta-Kaphas. VATA-KAPHA
This type often has quite a hard time identifying itself from a written test
because Vata and Kapha tend to be opposites (not to mention the Vata
tendency to be indecisive). Usua lly the giveaway is that a thin Vata frame is
strikingly combined with Kapha’ s relaxed, easygoing manner, something no
pure Vata ever displays. To view it another way, these are Kapha
personalities who somehow did not acquire physical bulk. In fact, since
Vata’s irregularity dominates the physique, they can even be quite small. Unlike Vatas, who are always in motion, Vata-Kaphas project a sense of
inner stability; they tend to be even-tempered but can show Vata’s alarmed
reactions under stress. This type tends to be quick and efficient when action
is called for, but they are aware of their Kapha tendency to procrastinate. The desire to store and save may also be present. Since both doshas are
cold, they tend to strongly dislike cold weather. Their cold doshas can also
give them irregular or slow digestion. KAPHA-V ATA
This type is close to Vata-Kapha but often more solidly built and slower
moving. Kapha makes them even-tempered and probably more relaxed than
Vata-Kaphas, without the strong Vata streak of enthusiasm. They also tendto be more athle tic and to have greater stamina. As with Vata-Kaphas, they
may complain of digestive irregularities and be intolerant of cold. UNDERST ANDING A THREE-DOSHA  TYPE
A three- dosha type is sometimes said to start off with the best chance for
remaining in balance, because the ratio of Vata, Pitta, and Kapha is nearly
even. There isn’t one strong horse pulling the whole team. A true Sama
dosha prakruti (balanced dosha body type) will tend to have lifelong good
health, ideal immunity, and longevity. On the other hand, it is also held that
once imbalances start to occur, three-dosha types have a disadvantage,
because they have to pay attentio n to getting all three back into line (there is
no lead horse to stop the team when it runs away). The doshas like to shift, and there are so many thousands of ways for
them to relate to one another that to be in equal ratio at birth is extremely
improbable—it is like throwing three pennies on the ground and finding
that they line up in a perfectly straight line. So you may be a two-dosha
type after all. The important thing is not to fit a category but to learn about
yourself, and this is possible even when your body type at first seems a little
vague, as the three-dosha type tends to be. OceanofPDF. comCHAPTER 3
THE THREE DOSHAS— MAKERS OF REALITY
When an Ayurvedic doctor looks at you, he sees signs of the three doshas
everywhere, but he cannot literally see the doshas themselves. Doshas are
invisible. They govern the physical processes in your body without being
quite physical themselves. We have called them “metabolic principles,” a
term that is quite abstract. Yet the doshas are concrete enough to be moved
around, increased, and decrea sed; they can get “stuck” in tissues and
displaced to parts of the body where they don’t belong—so they are on the
borderline of being physical. Lying as they do in the gap betwe en mind and
body, they resemble nothing that exists in our Western scientific framework. Vata, Pitta, and Kapha only come into clear focus once you begin to view
yourself from an Ayurvedic perspective. LEARNING TO “SEE” THE DOSHAS
Imagine that you are watching a color television picture. The screen
appears to be filled with people, trees, animals, sky, and clouds, but on closer
examination one is actually seeing just three kinds of dots, or phosphors—
red, green, and blue—constantly  shifting to form new images. Depending on
how closely you look, you can see either the images or the dots. Both
perspectives are valid, but the three dots are more fundamental. When the
picture goes bad, they are what you need to adjust. Vata, Pitta, and Kapha are
the three kinds of “dots” an Ayurvedic doctor sees in you. Your liver,
kidneys, heartbe at, insulin level, and so on are patterns formed by the
shifting interplay of the three doshas. And adjusting the body, like adjusting
the TV picture, comes down to realigning the doshas in their ever-changing
relationship to one another. The way you approach any problem depends a lot on how you see it in the
first place. Righ t now, you may not see your compulsive worry ing in terms
of unbal anced Vata or your uncontrollable temper in terms of excess Pitta. But given a slight shift of empha sis, you could, and then by adjusting Vata or
Pitta, these problems could be more easily handled. Even as physical a thing
as gaini ng weight depends on the invisible, all-pervasive influence of the
doshas. When you eat a large bowl of chocolate ice cream, you may think that the
fat in it is what causes you to gain weight. In a strictly literal sense this is
true, but the deeper cause lies within your doshas. To begin with, they
determine whether you are hungry. They determine whethe r ice cream
appeals to you rather than carrots or celery. And to a great extent they even
determine wheth er the calories put on fat. Vata-type people convert more
calories into energy and will therefore gain less weight from ice cream than
Kapha types, who convert a higher percentage of their calories into body fat. Without the doshas’  input, the ice cream would not even get to your lips,
much less to your cells. So the calories in chocolate ice cream play only a
partial role in what happens to that food. The real director of your diet is
your own inner  intelligence, operating out of sight at a deeper level than
calories. The same holds for every other part of your life. It isn’t cigarettes
that cause lung cancer but the people who smoke them, motivated by habits
(or addictions) that have been trained into their doshas over time. In a very
real sense it is not you that craves nicotine but your Vata, in its role as
supervisor of the nervous system. When the decision is made to stop
smoking, howev er, it is you that makes it, using the freedom of choice that
goes beyond your doshas. Ayurvedic physicians are trained  to hone in on the doshas in order to “see”
imbalances at the earliest possib le stage. One of the classical ways to assess
the state of someone’ s doshas is through pulse diagnosis. Doctors who have
studied and practiced this technique for many years are often able to
perceive imbalances that are not obvious to the more casual observer. Recently, a vaidya (Ayurvedic doctor) on our Chopra Center faculty was
evaluating a man who had come for a wellness evaluation. During theinterview, the man denied problems in any aspect of his health. His sleep
was sound, his digestion was strong, and his elimination was regular. Other
than the usual stresses of a busy life, he considered himsel f completely
healthy. As part of a complete physical examination, the Ayurvedic docto r took the
man’ s pulse. Within seconds of palpating his wrist, the doctor asked, “How
long have you been having canker sores. ” The man almost fainted with
surprise, exclaim ing, “I forgot to mention that I had problems with canker
sores. It’ s the one health concern that I haven’ t been able to eliminate. ”
The vaidya then went on to describe the state of the man’ s doshas,
explaining that the Pitta imbalances he was perceiving in the pulse made it
very likely his canker sores would be a recurrent problem if he did not
change his diet. He encouraged the man to reduce his intake of sour and
fermented foods, including yogurt and alcohol. Yogurt is not a good food for
Pitta types, because it aggravates that dosha, as do all sour or fermented
foods. Such dietary mistakes, combined with alcohol consumption and other
Pitta-provoking influences, had led to this man’ s intermittent imbalance. By
Western standards he had been healthy except for the occasional annoying
mouth sores. By Ayurvedic standards, he had been courting imbalances that
sooner or later had to be expressed. Advising the man to reduce his intake of sour foods such as yogurt, aged
cheese, vinegar, and tomatoes could help to reduce the imbalances that gave
rise to his canker sores. Seeing yourself in terms of your doshas can provide
a quick, accurate assessment of your health. Besides being located in every cell, the three doshas are situated at major
sites around the body. Each dosha has a primary location, known as its seat,
which serves as a focal point for treatment. If a dosha is starting to go out of balance, the first symptom will often
occur at its seat. Intestinal gas, pain, or constipation is a typical symptom of
aggravated Vata; an uncomfort ably hot or painful sensation in the upper
abdomen often indicates aggrav ated Pitta; chest congestion, cough, or a cold
points to aggravated Kapha. This does not mean that the first symptoms of imbalance always show up
in these sites. An imbalance of Vata may disclose itself as lower -back pain or
menstrual cramps (you will note, though, that these symptoms still focus
attention on the lower torso, in the region of the colon). Since every dosha is
present in all parts of the body, Vata imbalance can also migrate and show up
as a headache, muscle cramp, asthma, or any of dozens of other symptoms. Viewing illness as a problem of dosha imbalance makes prevention much
more specific, since you know your body type’ s particular strengths and
weaknesses. These tend to be permanent, or at least long-lasting. It is a rare
Vata person who has escaped insomnia his entire life, and Kapha types learn
early that they convert calories into body fat extremely easily. But what is
really important is the knowledge that all sickness can be prevented, not by
meticulously adjusting Vata, Pitta, and Kapha one at a time, but by balancing
the whole system using the doshas as your guide. Each dosha has a principal location or  seat. BALANCE IS DYNAMIC—THE 25 GUNAS
Because they are intimately connected, the three doshas move together;
even when you think you are working on just one, the others will respond,
too. If you eat a bowl of hot chili, Pitta, the hot dosha, goes up, while the
cold doshas, Vata and Kapha, go down. A drink of cold water brings Pitta
down again, but it raises Vata and Kapha. They can be brought down byeating a little fennel seed, but that raises Pitta once more, and so on. The
doshas are connected endlessly, in the ebb and flow typical of living things. Vata stands out in capital letters (see below) because it changes first and
drags the other two with it. This means that balancing the doshas is not like
balancing the scales of justice until things are equal. It is more like adjusting
the flow of images on a TV set, as we mentioned. In other words, the doshas
are balanced when they are in dynamic equilibrium. Change and permanence
must be allowed interplay. To help achieve this state, Ayurveda describes
certain enduring qualities evident throughout nature. There are twenty-five
of these gunas, or fundamental qualities:
These gunas are consistent in nature, whether you are speak ing of the
world at large or the human body in particular. The heart is quick and
moving—it contains Vata. Digestion and metabolism generat e heat—they
express Pitta. The mucous membranes are sticky and soft—they express
Kapha. THE DOSHAS AND THEIR QUALITIES
The twenty-five qualities, or gunas, are the source of all the characteristics
we associate with each body type. Below are some of the leadin g qualities of
Vata, Pitta, and Kapha, along with a few of the typical charac teristics they
produce. VATA
Vata dosha is notably:
Cold, leading to cold hands and feet, dislike of cold climates. Moving, giving good or bad circulation, depending on how well balanced
this dosha is—hypertension is related to excess Vata, as are irregular heart
rhythms, muscle spasms, and backaches. A nervous, darting glance is a sign
of imbalanced V ata. Quick, leadin g to many related characteristics: ability to pick up new
information quickly, which is also quickly forgotten; poor long-term
memory; good imagination but frightening dreams; restless activity; acting
on impulse; mood swings; racing, scatter ed thoughts; and fast speech. Dry, leading to dry skin, dry or dull hair, dull eyes, and scant or moderate
sweat. Skin may chap and crack easily and be subject to psoriasis or
eczema. Rough, leading to r ough skin and coarse-textur ed hair. PITT A
Pitta dosha is notably:
Hot, leading to warm, flushed skin, any kind of inflammation or overactive
metabolism, hot sensations in stomach, liver, intestines, and so on. Pittas are
usually fond of cold food and drinks, which offset their own heat. Sharp, leading to a sharp mind but also sharp speech; the same quality can
turn into excess acidity in the body and oversecr etion of stomach acids. Moist, which may show up as profuse perspiration—hot, sweaty palms are
typically Pitta. Being hot and moist gives Pittas an aversio n to humid
summer weather. Sour-smelling, giving rise to bad breath, sour body odor, or bad-smelling
urine and feces if excess Pitta is pr esent. KAPHA
Kapha dosha is notably:Heavy. Any heavy disorder suggests Kapha imbalance, whether it is obesity,
heavy digestion, or a heavy, oppr essive kind of depr ession. Sweet, leading to weig ht gain or diabetes if too much sweetness is added to
the body. Steady, which makes Kapha types self-contained. Bodily processes do not
swing to extremes; Kapha’ s steady natur e also has to do with not needing
outside stimulati on as much as Pitta or Vata. Their bodies remain unaffected
by changes that would thr ow other body types out of balance. Soft, leading to a wide variety of characteristics, such as soft skin and hair,
soft manners, a soft look in the eyes, and an undemanding approach to
situations. Slow, as expressed in the typically slow, fluid movements of Kapha people,
along with slow speech and deliberate thinking. Dry, hot, and heavy are three good markers for the doshas. Whe n anything
becomes dry, Vata increases, whether it is a dry climate, the dry wind of
autumn, or dry food (popcorn, crackers, dried prunes). If your skin or sinuses
get too dry, then Vata is on the rise and probably going out of balance. Anything hot increases Pitta. A hot day in July, a hot bath, and “hot”
emotions like anger or sexual passion share this quality. If you feel burning
sensations anywhere in your body (stomach, intestines, rectum) or your skin
becomes inflamed, Pitta is rising. Pitta is not as subtle or penetra ting as Vata;
it is aggressive and sharp. Anything that becomes heavy increases Kapha. Gaining weight, feeling
heavy inside, or a heavy, overc ast day will all cause more Kapha dosha to
come out. If your sleep become s much heavier than usual or makes you feel
groggy instead of refreshed, then likely too much Kapha is to blame. Of all
the doshas, Kapha is the steadiest, the closest to material form. From the Ayurvedic standpoint,  the body’ s systems exist to balance these
twenty-five gunas. All of us have to make our way through a world thatbalances hot and cold, heavy and light, rough and smooth conditions. Warm
air mass es pursue cold arctic fronts, droughts succeed floods, high tides
replace low. The play of nature is the play of these things. Ayurveda says that
we ourselves are a balanced ecology, perfectly matched to the one outside us
—we too move through contrasts that make us feel light or heavy, hot or
cold, steady or unsteady, smooth or rough. As you begin to consider the gunas associated with a particu lar dosha,
their dynamic balance becomes more complex. Life grows more interesting,
but at the same time, remaining  in balance is more of a challe nge. This is
how nature sharpens our individuality and fine-tunes our senses. For
example, Pitta is moist as well as hot, so muggy summer conditi ons are more
challenging to Pitta people than is dry heat. Typically, a Pitta type can stand
the desert better than the tropics. But there is a deeper significance than that. More than twenty thousand years ago, prehistoric men crossed the land
bridge that then connected Alaska and northern Asia, migrating through
every region from the Arctic north to Tierra del Fuego, almost touching the
Antarctic. The same gene pool produced Eskimos (who live almost solely on
whale blubber, seals, and fish), Mexican Indians (who live on corn and
beans), and Amazonian Indians (who live on the animals and plants of the
tropical rain forest). The DNA  in all these people is nearly identical; the
same cells, organs, enzymes, and hormones are at work. But each people has
attuned itself to a different environment—their inner ecology has learned to
adapt to the outer one. One fascinating fact about Eskimos, the Indians of
northern Mexico, and the Indians of the Amazon basin is that none of these
groups has any heart disease to speak of. This represents almost a miracl e of natural adaptation, for none of these
people achieved their diet by thinking about it— they ate what was available
to them and relied on their bodies to strike the proper balance. Until very
recently, thinking about a diet of whale blubber would give a nutritionist
shudders, because of the extraordinarily high amounts of cholesterol. Now
we point to the fact that blubber contains newly discovered omega-3 fatty
acids, which are said to thin the blood and prevent dangerous clots from
forming in the coronary arteries. This ostensibly explains why Eskimos manage to enjoy a heart-attack rate
that is 3 percent  of that in the continental United States. But does it really. Other indigenou s people related to the Eskimos are not eating omega-3 fats,
yet they are just as protected. Although they live in different worlds, each
people has found a healthy balance with nature, both inner and outer. Can we say the same for oursel ves. There is nothing intrinsic to modern
life that means we must succumb to the epidemic of heart disease afflicting
the United States and almost every other industrialized country. Ayurveda
would say that we simply need to shape our inner world to match the outer
one we have built for ourselves. The ultimate significance of the twenty-five gunas is that they extend
human nature beyond the confines of the body. As a collection of cells, a
human being stops at the frontier of his skin; as a collection of gunas, he
blends into nature as a whole. For example, Kapha dosha is cold and moist,
so on a cold, damp, December day, Kapha imbalance becomes much more
likely. People might become more depressed on such days, as in fact they do. There is even a specific synd rome, the much-publicized SAD (seasonal
affective disord er), that affects certain people by making them extremely
depressed in the winter. The cause of SAD, from a Western perspective, is a deficiency of sunlight
reaching the pineal gland, causing elevated levels of the hormone melatonin. How the pineal gland realizes that winter is here remains  a mystery,
however, since it is buried deep  inside the skull and has no access to light. Ayurveda would  use a simpler principle to explain SAD: When Kapha
increases outside, it also increases inside. Certain people— those vulnerable
to Kapha imbalance—will become sick from this added Kapha, leading to
depression. All of us will be affected by the increase, though, because we all
have Kapha within us. In Ayurveda, there is no mystery : A sliding scale of effects takes in every
person, healthy or ill. The challe nge is not how to fight winter depression but
how to flow with the change of seasons. Nature has given us this challenge,
and it has given us the ability to meet it. Every day nature asks, “Is your
ecology in balance. ” and every day you have to come up with an answer. Inthe final analysi s, whether you are healthy or sick is nature’ s verdict on your
ability to remain in balance with the world, with the constan t play of the
gunas. Balance is flexibility in the face of change; perfect balan ce is perfect
flexibility in the face of constant change. THE FIVE ELEMENTS
How did Ayurveda figure out that Vata is dry, Pitta hot, Kapha heavy. The
answer is fascin ating, for it reveals a complete and profound view of nature. Vata, Pitta, and Kapha are the body’ s fundamental principles. As such, they
are abstract, even though they take material form in blood, bones, stomach
linings, heartbeats, and breathing. The idea that everything we see in nature—stars, trees, lions, roses—is
basically abstract at first seems foreign. Yet, since Einstein derived his
famous theorem  E = mc2, establishing that matter can also take the form of
energy, the abstract-ness of nature has gradually become accepted. Conversely, the most abstract concepts in physics are being discovered to
have physical form. The force of gravity, which is the Western equivalent for
the guna called “heavy,” is currently discussed in terms of physical particles
(gravitons) that can be moved and stored like bricks, at least in theory. In the West we are comfortable saying that nature is founded on two levels
of abstraction, matter and energy. Energy is more abstract than matter in our
scheme, but it can still flow from place to place, increase or diminish, and be
stored (as electricity is stored in batteries). In the Ayurvedic scheme, there
are also two levels of abstraction, and they too agree with the senses,
although in a slightly different way. One level contains the three doshas; the
other contains a set of principles called the five elements. The five elemen ts have something of both matter and energy in them. In
order from most subtle to most gross, they are:These elements correspond to “real” earth, air, fire, water, and space, but
they are also abstract. Asked what the five elements represent, an Ayurvedic
sage wouldn’ t point to the wind or a burning log or a brook. The five
elements are a code for shapes of intelligence that make up man’ s mind and
the world he perceives through  that mind. By mixing different  pairs of the
five elements, one arrives at the three doshas:
Vata is composed of air and space. Pitta is composed of fir e and water. Kapha is composed of earth and water. The connection between Vata imbalance and cold, windy weather is
clearer now, because Vata is the “airy” dosha, and too much air, in the form
of wind, creates too much Vata. A Vata person typically complains of gas in
the intestines, showing that Vata and air are linked in another way. Air is
subtle, penetrating, and light, as is Vata. A Pitta person generally feels warm, showing his fire, and may be prone
to sweating, showing the wateriness that is also in Pitta. Fire is aggressive,
energetic, and mobile, as is Pitta. A Kapha person is typically “down to earth” and prone  to chest
congestion, blocked sinuses, and other mucus problems, which are directly
related to too much water. Together, water and earth are sluggish, viscous,
and half-solid, half-liquid, as is the Kapha dosha. The element of space, which seems odd in the company of the four
elements you can see and feel, plays a unique role in the Ayurvedic system,
because it allows the existence  of sound, which needs space  in order to
travel. Sound is the basis of all existing things, according to Ayurveda, not
audible sound like thunder but subtler vibrations that resonate in our silent
awareness. Ayurveda uses such sounds to heal the body by moving its
“vibrations” in various ways, which will be discussed more fully later. After you spend a while using this new code, you will find that it is
completely natural. All twenty-f ive gunas can be contacted by sight, touch,
taste, and the other senses. The same cannot be said for enzymes, hormones,
neurotransmitters, and the other building blocks of Western medicine. How
many people do you know who can tell you the basic properties of insulin,
for example. Yet in an hour you can easily learn the qualities of Kapha, the
dosha which is most involved in balancing insulin. GETTING DOWN TO DET AILS—THE SUBDOSHAS
For the sake of completion, I want to mention that each of the three
doshas is broken down into five subdoshas, which make diagnosis and
treatment more precise. All the subdoshas have their own locations in the
body, giving rise to specific disorders when imbalances occur there. The
most important subdosha of Vata, called Prana Vata, is situated  in the upper
chest and head, for example. It regulates the movement of breath and nerve
impulses and therefore has a profound influence on every function in the
body. All three doshas have a subdosha sitting in the heart, which is an
important crossroads for all physical and emotional activity in the body. Such detailed knowledge is essential for an Ayurvedic physician to know; it
is optional for the patient. (For a complete description of the fifteensubdoshas, see the reference pages at the end of this chapter. ) To show you
how all this information about the doshas adds up, let’s look at a case
history. Ann Holmes began to experience menstrual pain in her early  teens; it
became increasingly severe in adulthood. For nearly a week every month she
was incapacitated by cramps, vomiting, and diarrhea. For a few days prior to
her period she was nervous and upset in anticipation of what was coming;
the week  following left her feeling exhausted. Altogether, she was unable to
work for as much as two weeks every month. Her attempts to solve this problem ranged far and wide. One doctor
recommended megadoses of vitamins. “My periods simply stopped coming,”
she recalls. “I was relieved to be free of pain, but I didn’ t feel that this was a
cure. When I went back and told my doctor, he reduced the vitamins, but
then the problem returned almost as bad as before. ”
Over a two-year  period Ann saw several more specialists. A gynecologist
put her on heavy  doses of Motri n, a non-narcotic pain reliever that alleviated
her symptoms somewhat. Other doctors agreed that she should stay on
medication or turn to sur gery. “The pain had spread throughou t my lower abdomen and back. I couldn’ t
lift heavy objects or walk a long distance anymore, but at the same time, I
knew that I didn’t want any solution that involved a hysterectomy. ” Since
past episodes had required hospitalization, Ann decided that she should
adjust to her condition and be thankful that it was not totally  debilitating. After several years without relief, however, she was discouraged enough to
think that surgery was inevitab le. At this point she consulted a physician
trained in Ayurveda. His outlook was startling. “He did not seem at all perplexed when I gave him my medic al history. He described my pain in terms of what he called my doshas. I learned that
Vata dosha was dominant in my body type, and when severely out of
balance, Vata commonly cause s menstrual difficulties. Pain in general is
associated with imbalance of Vata. There is also a specific subdosha of Vata
in the lower back and abdomen called Apana Vata that leads to muscleweakness and pain there. All in all, my symptoms presented a clear picture
to him. ”
Ann was relieved to hear that her disease made sense. The absence of this
reassurance had added consider ably to her feelings of confusion and guilt. The Ayurvedic doctor proposed to wean her off medication by bringing Vata
back into balance. This involved  a change of diet, daily oil massage that put
special emphasis on the abdomen, warm baths, hot milk in the evening, and
careful attention  to maintaining a regular routine. (Vata dosha responds
quickly to all of these measures, as explained in detail in later chapters. ) Ann was also given an herb that helps to calm Vata and asked to return to
the center for periodic physical  purification, a routine called panchakarma. The purpose of panchakarma is to flush the toxic residues of past imbalances
out of the body, an essential step for anyone who has reached the stage of
overt illness. Except for this last therapy, everything Ann was asked to do
could be done at home at nominal cost. The results of treatment were excellent and improved over time. “The day
I started  Ayurve da, I was takin g twenty 400-mg capsules of Motrin a day. Within a few months I was down to five capsules. I kept on my prescribed
program and returned for panch akarma twice a year. Now, three years later,
my periods last four days instead of a week. The pain and discomfort have
decreased to the extent that I have taken no medication for the last ten
months. “It’s absolutely a transformation  to have my confidence return. I feel like
a normal, happy person again, not like a martyr who has to view each month
as a matter of survival. ”
THE SUBDOSHAS—A  MORE PRECISE GUIDE
To locat e the origin of disease as precisely as possible, an Ayurvedic
doctor looks beyond the three doshas to their subdoshas. There are fifteen of
these, covering every part of the body. The following reference informationis provid ed to give you a more exact idea of how the doshas actually operate
in daily life. Vata
Vata is connecte d with the nervous system and therefore reaches every
part of the body, but each of the five Vata subdoshas has an assigned location
and function. Traditionally, Ayurveda also calls these the “winds” of the
body, or as we would put it, the impulses traveling along nerves, muscles,
blood vessels, anywhere there is bodily motion. Prana Vata: located in brain, head, chest
Prana Vata is responsible for perception and movement of all kinds. Like
the brain, where  it is located, Prana Vata enables you to see, hear, touch,
smell, and taste (but primarily to hear and touch); it enlivens the ability to
think, reason, and feel and gives  tone to all emotions, positive and negative. In balance, it makes you alert, clearheaded, exhilarated, and lively. It also
governs the rhythm of respiration and swallowing, and is considered
upward-moving, hence its connection to higher functions. Prana Vata is the “leader” of the other four subdoshas and the most
important aspect of Vata dosha. Since Vata leads the body as a whole, Prana
Vata is also considered the most important of all the subdoshas. Keeping it
healthy is vital for every bodily function. Imbalance of Prana Vata is linked  to worry, anxiety, overactive mind,
insomnia, neurological disorders, hiccups, asthma and other respiratory
complaints, and tension headaches. Udana Vata: located in throat and lungs
Physically, this subdosha controls the process of speech. Through the
speech center in the brain, it is also responsible for memory and the
movement of thought. Imbalance of Udana Vata is linked to speech defects, dry coughs, sore
throats, tonsilitis, earaches, and generalized fatigue. Samana Vata: located in stomach and intestines
This subdosha controls the movement of food throughout the digestive
tract; it is responsible for the rhythm of peristalsis. Imbalance of Samana Vata is linked  to too slow or too rapid digestion,
gas, diarrhea, nervous stomach, inadequate assimilation of nutrients, and
emaciated tissue formation. Apana Vata: located in the colon and lower abdomen
This downward-moving subdosha is responsible for elimination of wastes
and, outside the digestive tract, for sexual function and menstruation. One of
its locations, the colon, is considered the principal seat of Vata and is the site
where early signs of Vata imbalance are likely to originate. Imbalance of Apana Vata is linked to constipation, diarrhea, gas,
intestinal cramps, colitis, genito-urinary disorders, menstrual disorders,
swollen prostate, various sexual dysfunctions, and lower back pain,
including muscle spasm. Vyana Vata: located  throughout the body via the nervous system, skin,
and circulatory system
This subdosha governs circulati on in its diverse aspects, but particularly
heart rhythm, dilation and constriction of the blood vessels, and peripheral
circulation. Bloo d pressure is regulated by Vyana Vata; it is also responsible
for sweating, yawning, and the sensation of touch. Imbalance of Vyana Vata is linke d to high blood pressure, poor
circulation, irregular heart rhythm, and stress-related nervous disorders. PittaPitta is responsib le for metabolism and is equated with the body’ s heat, as
well as with digestion in general. Acuteness of sight and sharp thinking are
also Pitta functions. There are five Pitta subdoshas, situated at various
locations in the body. Pachaka Pitta : located in stomach and small intestine
Pitta’ s seat is in the small intestine, making this an important subdosha. Pachaka Pitta is vital in its function of digesting food and separating
nutrients from waste products. It also regulates the “heat” of digestion,
making it fast or slow, efficient or weak. The appearance of foul smells
during elimination or an inability properly to extract nourishment from your
diet may be due to imbalance here. Imbalance of Pachaka Pitta is linked to heartburn, acid stomach, ulcers,
and irregular digestion (either too weak or hyperactive). Ranjaka Pitta : located in red blood cells, liver, spleen
The complex processes involved in producing healthy red blood cells,
balancing blood chemistry, and distributing nutrients through the
bloodstream are governed by this subdosha. The presence of toxicity in the
body, from impure food, air, water, alcohol, or cigarettes, is considered a
primary cause of Pitta imbalance, acting through Ranjaka Pitta. Imbalance of Ranjaka Pitta is linked  to jaundice, anemia, various blood
disorders, skin inflammations, anger, and hostility. Sadhaka Pitta : located in heart
Besides controlling the heart’ s physical function, Sadhaka Pitta creates
contentment that comes from the heart, as we say; it is also associated with
good memory. If you lack the heart to face challenges and make important
decisions, this subdosha may be weak. Imbalance of Sadhaka Pitta is linked  to heart disease, mem ory loss,
emotional disturbance (sadness, anger, heartache), and indecisiveness. Alochaka Pitta : located in eyes
Sight is the primary sense related to Pitta dosha. Alochaka Pitta is the
subdosha associated with good or bad vision, depending on its state of
balance. It also connects the eyes with emotions; when you “see red,” go
“blind” with rage, or have an angry look in your eyes, Alocha ka Pitta has
become aggrava ted. In balance, it creates bright, clear, healthy eyes. A warm,
content gaze shows very healthy Pitta. Imbalance of Alochaka Pitta is linke d to bloodshot eyes, vision
problems, and eye diseases of all kinds. Bhrajaka Pitta : located in the skin
Along with Vata dosha, our sensitivity to the world through our skin
depends on Pitta, acting throu gh this subdosha. It is very Pitta to have
irritable, red, or inflamed skin. Pitta types blush easily and show their
emotions through the skin, developing rashes, boils, and acne under
conditions of stress. In balance, Bhrajaka Pitta gives a glowing complexion
that radiates happiness and vitality. Imbalance of Bhrajaka Pitta is linked to rashes, acne, boils, skin cancers,
and skin disorders of all types. Kapha
Kapha’ s five subdoshas comple te the fifteen subdoshas in the body. The
themes of Kapha are structure and moistness. These subdoshas are
responsible for keeping tissues and joints soundly knit and well lubricated;
the moist senses, taste and smell, are also governed by Kapha. Kledaka Kapha : located in the stomach
This subdosha keeps the stom ach lining moist and is essential for
digestion. The stomach is an extremely important site of Kapha as a whole,
since excessive buildup of this dosha often appears here first. In traditionalAyurveda, exces s Kapha is remo ved by vomiting; this is not practiced at the
Chopra Center, since it places too great a strain on the body. In balance,
Kledaka Kapha gives a strong, supple, well-lubricated stomach lining. Imbalance of Kledaka Kapha is linked  to impaired digestion (usually too
slow and heavy). Avalambaka Kapha : located in heart, chest, and lower back
Kapha’ s seat is in the chest, so this is an important subdosha. Avalambaka
Kapha keeps the chest, lungs, and back strong. A typical Kaph a’s physical
stamina comes from these areas, so the Kapha physique usual ly exhibits a
powerful chest and shoulders. In balance, Avalambaka Kapha provides
strong muscles and protects the heart. Troubles develop when it goes out of
balance, leading  to chest congestion, wheezing, asthma, and congestive heart
failure, depend ing on the seriousness of the imbalance. Under these
conditions, Kapha types lose their accustomed energy and freedom from
disease. Smoking is one of the worst insults to this critical subdosha. Imbalance of Avalambaka Kapha is linked  to respiratory problems of all
types, lethar gy, and lower back pain. Bhodaka Kapha : located in the tongue
This subdosha allows us to perceive taste. Unlike Western medicine,
Ayurveda gives great importance to taste as the guide for nutri tion and also
for the effects of medicine. Kaphas respond to the world prima rily through
taste, along with its companion sense, smell. In Kapha types who have
abused the sense of taste, comp ulsive eating becomes a problem. The taste
buds lose their sensitivity if you eat too much or too often. They are also
desensitized by concentrating on only a few taste sensations. When taste
goes, the body becomes much more liable to other Kapha problems, such as
obesity, food aller gies, congestion of mucous membranes, and diabetes. Imbalance of Bhodaka Kapha is linked to impairment of taste buds and
salivary glands. Tarpaka Kapha : located in the sinus cavities, head, and spinal fluid
Keeping the nose, mouth, and eyes moist protects these sense organs;
maintenance of spinal fluid is essential for the central nervous system. All of
this is controlled by Tarpaka Kapha, which should be fluid and movable. When it goes out of balance, this subdosha becomes clogged or excessively
runny, the two sides of typical Kapha sinus problems. Imbalance of Tarpaka Kapha is linked to sinus congestion, hay fever,
sinus headache, impaired sense of smell, and general dullness of senses. Shleshaka Kapha : located in the joints
Through this subdosha, the only one that is not localized, Kapha lubricates
every joint in the body. Most Kapha imbalances appear in the chest,
spreading up to the head. The main exception is aching joints, which can
appear anywhere. Too much Vata in a joint dries it out, creating arthritic
symptoms; too much Pitta heats and inflames a joint, causing rheumatoid
symptoms; too much Kapha creates loose or watery joints. Imbalance of Shleshaka Kapha is linked to loose, watery, or painful
joints and various joint diseases.
Vata dosha controls movement in the body, including breathing, digestion, and nerve impulses.
What is the primary function of Vata dosha?
Pitta types tend to sleep soundly but may wake up during the night feeling overheated.
What is the typical sleep pattern for a Pitta type?
Kapha types tend to have slow digestion and may experience constipation, but can also have nervous stomachs and unreliable digestion in general.
What is the characteristic of Kapha types in terms of their digestive system?
Kapha dosha is located in the chest, and its imbalance can lead to respiratory problems and other issues.
What is the primary location of the Kapha dosha in the body?
Vata-Kapha types tend to have steady energy, but may also experience fatigue and exhaustion.
What is the typical characteristic of Vata-Kapha types in terms of their energy levels?
Ayurvedic doctors use the pulse diagnosis technique to assess the state of the doshas and their imbalances, which is essential for proper treatment and prevention of diseases.
What is the purpose of an Ayurvedic doctor in diagnosing a patient?