AYURVEDA 
AND THE 
MIND 
37uj /J'f ra/ina o^ConAriof/o/ir.^'j 
Dr. David Frawley Acknowledgements 
I wish to thank various teachers and their work who 
have provided inspiration for the book. These 
include Swami Yogeshwaranda, Ganapati Muni, 
Rishi Daivarata, Sri Aurobindo, Sri Anirvan, and Ram 
Swamp and the perennial yogic and Vedic tradition which 
they represent. I must also honor all great yogis and 
Ayurvedic doctors who have developed, preserved and 
passed on this science throughout the millennia. I want to especially thank Lenny Blank for organizing 
the production of the book in such an expeditious manner, 
and Dr. David Simon, not only for his Foreword but for his 
ongoing encouragement and special interest in this aspect 
of my work. Table Of Contents 
Foreword 
Preface 
Part 1 1 
Ayurvedic Psychology: Yogic Mind-Body Medicine 
1. A New Journey into Consciousness 3 
2. Ayurvedic Constitutional Types: The Biological 
Humors ofVata, Pitta and Kapha 11 
3. The Three Gunas: How to Balance Your 
Consciousness 29 
4. The Nature of the Mind 43 
5. The Five Elements and the Mind 59 
Part II 73 
The Energetics of Consciousness 
6. Conditioned Consciousness: 
The Greater Mental Field 75 
7. Intelligence: The Power of Perception 93 
8. The Outer Mind: The Field of the Senses 109 
9. Ego and Self: The Quest for Identity 125 
Part III 147 
Ayurvedic Therapies for the Mind 
10. Ayurvedic Counseling and 
Behavioral Modification 149 Table of Contents 
11. The Cycle of Nutrition for the Mind: 
The Role of Impressions 169 
12. Outer Treatment Modalities: 
Diet, Herbs, Massage and Pancha Karma 187 
13. Subtle Therapies: 
Colors, Gems and Aromas 205 
14. The Healing Power of Mantra 223 
PartIV 241 
Spiritual Applications: Yoga and Ayurvedic Psychology 
15. Spiritual Therapies 243 
16. The Eightfold Method of Yoga I: 
Outer Practices 259 
17. The Eightfold Method of Yoga II: 
Inner Practices 279 
Appendix 1: Tables 307 
A. The Three Bodies 307 
B. Five Sheaths and the Mind 309 
C. Seven Levels of the Universe 311 
D. The Seven Chakras 312 
E. The Five Pranas and the Mind 314 
F. Table of Functions of the Mind 317 
Appendix 2 319 
Footnotes 319 
Sanskrit Glossary 326 
Herbal Glossary 329 
Bibliography 332 
Resources 334 
Index 339 Ayurveda and the Mind 
Foreword 
uman beings face unprecedented challenges 
Has we approach the next millennium. We are 
seeking new ways to meet the demands of 
modem life as its unrelenting flow of information 
demands our attention. Although in many ways, we have 
greater opportunities for a rich and fulfilling life than ever 
before, it is clear that we need to evolve new strategies if 
we are to survive and thrive as individuals and as a species. Our Western culture is dynamic, vibrant, and eagerly 
embraces change. Our enthusiasm for that which is new 
enables us to cross technological and philosophical bound- 
aries that were unimaginable a century ago. Yet, this fasci- 
nation with change has extracted a toll on our society. Many people feel uprooted, disconnected from the great 
traditions that have provided guidance and nourishment 
to human beings for thousands of years. The ancient Vedic tradition, cognized by the great seers 
of India, willingly offers us a wealth of practical knowl- 
edge on how to live a healthy and meaningful life. Vedic 
wisdom is timeless and unbounded and, therefore, it is rel- 
evant in this modem age. Fortunately, we have Dr. David 
Frawley to translate and interpret this profound informa- 
tion so it can be transformed into living knowledge for all 
who ingest it. In his latest book, Ayurveda and the Mdnd, Dr. Frawley 
once again shines his brilliant intellectual light to illumi- 
nate the practical applications of Ayurveda and Yoga as Foreword 
applied to the mind. Through his clear exposition of the 
Vedic principles of consciousness and its expressions, a 
simple, yet profound approach to psychological and emo- 
tional healing is elucidated. This book reminds us that the 
mind is a subtle organ, whose health depends upon its 
ability to extract nourishment from the environment. If we 
have accumulated toxicity in the form of emotional 
wounds, frustrations, disappointments or wrong beliefs, 
eliminating these impurities from our mental and emo- 
tional layers is essential if we are to have true emotional 
and spiritual freedom. Unlike modem psychological science which has until 
very recently maintained the dichotomy of mind and body, 
Ayurvedic psychology clearly recognizes that the mind and 
the body are one. The mind is a field of ideas, the body is 
a field of molecules, but both are expressions of conscious- 
ness interacting with itself. This book is a valuable resource to students of 
Ayurveda, Yoga, Tantra and psychology. Dr. Frawley has 
again demonstrated his unique talent of digesting ancient 
Vedic knowledge and feeding us this understanding, 
which nourishes our body, mind and soul. He has been a 
dear and tme teacher to me and I feel great appreciation for 
the loving wisdom he so readily shares with me and the 
world. David Simon, M.D. Medical Director, The Chopra Center for Well-Being 
La Jolla, California Ayurveda and the Mind 
Preface 
yurveda is the extraordinary mind-body med- 
icine of India with its great yogic spiritual 
tradition, a tremendous resource for bringing 
wholeness to all levels of our existence. It is one of the 
world's oldest and most complete systems of natural heal- 
ing, containing great wisdom for all humanity that all of 
us should know. The present volume examines the psychological aspect 
of Ayurveda, which is probably the most important part of 
the system and the least understood. This book goes into 
the Ayurvedic view of the mind and its relationship with 
both body and spirit, which is profound and intricate. It 
outlines a comprehensive Ayurvedic treatment for the 
mind, both for promoting health and for dealing with dis- 
ease, using diverse methods from diet to meditation. These teachings derive from classical Ayurvedic texts, 
which commonly contain sections on the mind and its 
treatment. They also relate to yogic teachings, from which 
Ayurveda derives its view of consciousness and many of its 
modalities for treating the mind. However, I have not only 
examined the traditional psychological teachings of 
Ayurveda, I have also tried to make them relevant to the 
modem world. Ayurveda, as the science of life, is not a 
frozen science but one that grows with the movement of 
life itself, of which it partakes. Preface 
Plan of the Book 
This book does not require that the reader possess prior 
knowledge of Ayurveda, though this is certainly helpful. It 
introduces the basic factors of Ayurveda, like the biologi- 
cal humors (doshas), particularly as related to psychology. On this foundation, however, the book does go deeply into 
its subject. It aims at providing the reader with sufficient 
knowledge to use the information and techniques of 
Ayurveda to improve his or her own life and consciousness 
on all levels. It is not simply introductory in nature and 
should be relevant to psychologists and therapists as well. I am not going to apologize for producing a more tech- 
nical book on Ayurveda than the beginning reader might 
understand. There are already a number of introductory 
books on Ayurveda that can be examined for those who 
require this. Now there is a need for more advanced books 
to unfold this important subject further. Something of the 
depths of Ayurveda needs to be revealed to complement 
the general introductions now available. This book is divided into four sections, followed by an 
appendix: 
Part I. Ayurvedic Psychology: Yogic Mind-Body 
Medicine 
Part II. The Energetics of Consciousness 
Part III. Ayurvedic Therapies for the Mind 
Part IV. Spiritual Applications of Ayurvedic 
Psychology: The Paths of Yoga 
Appendices 
The first section explains the Ayurvedic view of the 
mind and body and how they function. It begins with the 
basic material of the three gunas (Sattva, Rajas and Tamas), 
the three biological humors (Vata, Pitta and Kapha), and Ayurveda and the Mind 
the five elements (earth, water, fire, air and ether), show- 
ing their relationship with the mind. It also explores the 
nature and functions of the mind in a general way from an 
Ayurvedic perspective. The second section continues with an in-depth exami- 
nation of the different functions of awareness through con- 
sciousness, intelligence, mind, ego and self. This presents 
a deeper and more detailed understanding of the mind 
than in modem psychology, examining all layers of the 
mind from the subconscious to the superconscious. In the third section of the book, we examine various 
Ayurvedic therapies for the mind. These begin with 
Ayurvedic counseling methods and the Ayurvedic view of 
how to treat the mind. Therapies are twofold: outer and 
inner. Outer therapies are linked with physical modalities 
like diet, herbs and massage. Inner therapies work through 
impressions and consist mainly of color, aroma and mantra 
therapies. The fourth section of the book deals with spiritual and 
yogic practices from an Ayurvedic and psychological per- 
spective and summarizes and integrates all the therapies 
given in the previous section. This allows us to use the 
wisdom of Ayurveda not only for physical and mental 
health, but also for spiritual growth. The appendix con- 
tains various tables on the functions of the mind and their 
correspondences. Footnotes, glossaries, bibliography and 
index follow at the end. The material in Ayurveda and the Mind reflects and 
builds on that presented in my previous books. There is a 
chapter on Ayurveda and the mind in my book Ayurvedic 
Healing: A Comprehensive Guide. The nature of conscious- 
ness, from a more spiritual and meditative perspective, is 
examined in Beyond The Mind. The present volume falls in Preface 
between these two books. It has points in common with 
Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of 
Ayurveda, which deals with the chakras and the energetics 
of the subtle body. The reader can look into these books for 
more information on the greater system of which this book 
is but a part. It is my wish that this book will stimulate more 
research into the psychological side of Ayurveda and its 
interface with the science of Yoga. This will add an impor- 
tant new dimension in health and human understanding 
for the coming century7. May the minds of all beings find peace! May all the worlds find peace! Dr. David Frawley 
(Vamadeva Shastri) 
October 1996 Ayurveda and the Mind 
The Origin of Consciousness in the Heart Part I 
Ayurvedic Psychology: 
Yogic Mind-Body Medicine 
n this initial section we will introduce the main 
I concepts of Ayurvedic psychology for easy under- 
standing of what will follow later in the book. We 
begin with the biological humors of Vata (air), Pitta (fire), 
and Kapha (water). These are the basis for determining 
both physical and psychological constitution. Then fol- 
lows a discussion of the three qualities (gunas) of Sattva, 
Rajas and Tamas, which determine mental and spiritual 
nature. This section contains two practical self-examina- 
tion tests. A test for Ayurvedic constitution concludes the 
chapter on constitution and one for mental nature con- 
cludes the chapter on the gunas. Readers should take these 
tests in order to use the material in the book in a personal 
way. Then we move to the nature and functions of the mind 
through the five elements of earth, water, fire, air and 
ether. This presents an energetic approach to the mind fol- 
lowing a similar model to Vata, Pitta and Kapha for the 
body. These chapters contain several practical exercises for 
the reader to examine how his or her own mind is work- 
ing. But we begin with an introduction and overview to 
our vast subject. 1. A New Journey Into 
Consciousness 
In this book we will embark upon a great inner 
adventure. We will journey into the different 
dimensions of our consciousness, individual and 
cosmic, known and unknown. Yet our approach will not 
proceed through mere imagination or speculation, nor will 
we leave the ground on which we stand. We will explore 
an integral view of the mind that includes the physical 
body on one side and our immortal Self on the other. We 
will look into all aspects of our nature and how they affect 
how we think, feel, perceive and are aware. For this journey we will employ the wisdom of the 
great yogis and rishis of the Himalayas. This yogic wisdom 
is not mere technical know-how, philosophical profundity, 
or religious revelation. It is the wisdom of Life itself 
beyond any opinions or dogmas. For this you, the reader, 
must participate. You yourself must become both the 
observer and the observed. To truly probe into the mind is 
to journey into one's own Being. It is to explore not mere- 
ly our surface time-bound ego, but our true Self, of which 
all that we see, internally and externally, is but a reflection. You will discover all the forces of Nature working within 
you, and that you yourself are a replica of the cosmos, with 
your inner consciousness one with God. 4 Ayurveda and the Mind 
Ayurveda 
Ayurveda is the five thousand year old Vedic "Science of 
Life," the traditional natural healing system of India. It is 
the medical side of the yogic systems of the Indian sub- 
continent that have included Yoga, Vedanta, Tantra and 
Buddhism. Today Ayurveda is at the forefront of mind- 
body medicine. It has spread far beyond its traditional base 
and is gaining attention throughout the world. Ancient 
Ayurveda, with its understanding of life and conscious- 
ness, does not appear archaic or obsolete but a key to the 
medicine of the future. This is because of the unique and 
spiritual way that Ayurveda views our place in the uni- 
verse. Ayurveda views the physical body as a crystallization of 
deep-seated mental tendencies carried over from previous 
lives. It regards the mind as the reflection of the body and 
the storehouse of the impressions we access through the 
senses. It recognizes our true Self and immortal nature 
beyond the mind-body complex, in which we can tran- 
scend all physical and mental difficulties. Ayurveda com- 
prehends body, mind and spirit in a single view and has 
specific methods for working on each. Ayurveda does not look upon the human being as a 
limited set of biochemical processes. It does not regard the 
mind as merely a function of the brain. It does not look 
upon the individual as a product of social circumstances, 
though all these factors can be important. Ayurveda views 
the human soul as pure awareness, linked with but not 
limited to the mind-body complex, which is its instru- 
ment of manifestation. The body itself is a mental organism, a vehicle of per- 
ception designed to support the functions of the senses and 
to facilitate experience by the mind. Any breakdown in A New Journey Into Consciousness 5 A 
bodily function has its root in the perceptual process and 
results from wrong use of the senses. Too much, too little 
or wrong use of the senses results in wrong actions that 
cause us eventual pain. To understand how our body func- 
tions, we must also see how we use our minds. Yoga, Ayurveda and Tantra 
Ayurveda is the healing branch of yogi c science. Yoga is 
the spiritual aspect of Ayurveda, while Ayurveda is the 
therapeutic branch of Yoga. Yoga is far more than the 
asana or exercise aspect of Yoga that is most visible in the 
West today. Yoga in its original intention is a science of 
spiritual development aiming at Self-realization, the dis- 
covery of our true nature beyond time and space. This 
process is aided by a mind and body free from disease. Yoga as a medical therapy1 is traditionally part of 
Ayurveda, which deals with the treatment of both physical 
and mental diseases. Ayurveda uses yogic methods, like 
Yoga postures and breathing exercises, to treat physical 
diseases.2 Ayurvedic treatment methods for the mind 
include yogic practices for spiritual growth, like mantra 
and meditation. The Ayurvedic view of the mind derives 
from Yoga philosophy and its understanding of the differ- 
ent levels of consciousness.' Ayurvedic and Yoga psycholo- 
gy were thus originally the same and have only recently 
begun to diverge. This is because people, particularly in 
the West, including Yoga teachers, do not always know 
the connection between Yoga and Ayurveda. There are a number of approaches called Yoga psychol- 
ogy in the world today. Some of these combine Yoga pos- 
tures with the methods of psychoanalysis. Some combine 
yogic meditation methods with Western psychiatric or 
medical approaches. Others use yogic methods directly to Ayurveda and the Mind 
heal the mind but without reference to Ayurveda. These 
approaches can be useful but work better when combined 
with Ayurveda, which is the original yogic healing 
approach and provides the proper medical language for 
using Yoga fully as a healing science. Ayurveda and Yoga both relate to the system of Tantra, 
which provides various techniques for changing the nature 
of consciousness. However, true Tantra is much more than 
its current popular idea as a system of sexual practices that 
reflects only a small and generally lower aspect of Tantra. Tantra is a complete system of human development that 
can aid us in improving all aspects of our lives. Tantric tools include sensory therapies of color, gems, 
sounds and mantras, along with the use of various deities. Deities, like Shiva or the Divine Mother, are archetypes 
which can bring about changes at a depth in consciousness 
that the personal mind cannot reach. Sensory therapies 
change what we put into the mind, which can alter nega- 
tive conditioning without the need for analysis. Ayurvedic 
methods for healing the mind include Tantra. The Tantric 
understanding of the subtle forces of mind and body also 
relates to Ayurveda. Most deeper yogic approaches also 
employ such higher Tantric methods. Mind-Body Medicine 
Ayurvedic doctors need not call themselves psycholo- 
gists. Psychology is part of their usual practice that con- 
siders both physical and mental disease. According to 
Ayurveda, physical diseases occur mainly owing to exter- 
nal factors like wrong diet or exposure to pathogens. Men- 
tal diseases arise mainly from internal factors, like wrong 
use of the senses and the accumulation of negative emo- 
tions. These follow our karma, the results of our past A New Journey Into Consciousness 
actions that comes from previous lives. However, both 
physical and psychological diseases are usually mixed and 
one seldom occurs without the other. Some diseases, like acute infections, have almost entire- 
ly physical causes and can be treated purely on a physical 
level. However, most diseases have psychological causes 
and all lasting diseases have psychological effects. Physical 
disease disturbs the emotions and weakens the senses, 
which may give rise to psychological disturbances. Psy- 
chological imbalances have physical consequences. They 
lead to dietary indiscretions, strain the heart and nerves, 
and weaken the physical body. In the modem developed world, our problems are 
mainly psychological. We have adequate food, clothing 
and shelter, which prevents us from getting most physical 
diseases. Yet, though most of us have no major physical 
problems, we still suffer from psychological unrest. This 
unrest may manifest as feelings of loneliness, not being 
loved or appreciated, anger, stress, or anxiety. It can lead to 
the weakening of our physical energy and prevent us from 
doing what we really want to do. Our very way of life breeds unhappiness. We have an 
active and turbulent culture in which there is little peace 
or contentment. We have disturbed the organic roots of 
life, which are good food, water and air, and a happy fam- 
ily life. We live in an artificial world dominated by an 
urban landscape and mass media, in which there is little to 
nourish the soul. We ever desire new things and are sel- 
dom content with what we have. We mn from one stimu- 
lation to another, rarely observing the process of our lives 
that is really leading nowhere. Our lives are patterns of 
accumulation in which we are never still or at rest. Our 
medicine is more a quick fix to keep us going in our wrong Ayurveda and the Mind 
lifestyles and seldom addresses the behavioral root of our 
problems. We take a quick pill hoping that our problem 
will go away, not recognizing that it may only be a symp- 
tom of a life out of balance, like a warning light that we 
had better heed. Ayurveda, on the other hand, teaches harmony with 
Nature, simplicity and contentment as keys to well-being. It shows us how to live in a state of balance in which ful- 
fillment is a matter of being, not becoming. It connects us 
with the wellsprings of creativity and happiness within 
our own consciousness, so that we can permanently over- 
come our psychological problems. Ayurveda provides a 
real solution to our health problems, which is to return to 
oneness with both the universe and the Divine within. This requires changing how we live, think and perceive. Levels of Ayurvedic Healing 
Ayurveda recognizes four primary levels of healing: 
1. Disease Treatment 
2. Disease Prevention 
3. Life Enhancement 
4. Awareness Development 
For most of us, medical treatment begins when we fall 
ill. It is a form of di sease treatment, a response to a condi- 
tion that has already occurred. It aims at fixing something 
already broken. However, if medicine begins with the 
treatment of disease, it is a failure because the disease is 
already harming us. At this late stage, radical and invasive 
methods may be required, like drugs or surgery, which 
have many side effects. A higher level of healing is to eliminate diseases before 
they manifest, for which invasive methods like drugs or 
surgery are seldom necessary. To reach this stage we must A New Journey Into Consciousness 9 
consider the effects our lifestyle, environment, work and 
psychological condition. We must cut off the wrong fac- 
tors in our daily lives that make us vulnerable to disease. To some extent we are always sick because life itself is 
transient and unstable. There is always some disease 
attacking us, particularly in changes of season or in the 
aging process. Each creature that is bom must eventually 
die. Health is a matter of continual adjustment, like sail- 
ing a ship upon the sea. It cannot be permanently achieved 
and then forgotten, but is an ongoing concern. The third level of treatment is life-enhancement thera- 
py, which aims at improving our vitality and enabling us 
to live longer. It does not merely prevent diseases but 
shows us how to increase our positive vitality. However, 
Ayurveda aims at more than merely creating health, avoid- 
ing disease and helping us live longer. The fourth level of Ayurveda is awareness development. This requires a spiritual approach to life, including medi- 
tation. To be healthy is important but health is not an end 
in itself. It is not enough merely to prolong our lives and 
have better energy to do the things we want. We must 
consider what we are using our energy for and why. The 
quality of our awareness is the real fruit of all that we do. It is our ultimate expression, the essence of who we really 
are. Our awareness is the only thing that we can take with 
us when we die. It can continue growing as the body and 
mind decline and is our greatest aid in the aging process. The purpose of physical incarnation is to help develop 
a higher consciousness. This not only lifts us individually 
but raises the world and the rest of humanity. All our 
human problems arise from lack of tme awareness, which 
is not merely a lack of information but a failure to under- 
stand our place in the universe. Actually we do not have a 10 Ayurveda and the Mind 
place in the universe at all. The universe rests within us. The entire universe is part of our own greater being. All human beings are part of our own Self. All creatures 
are but different forms of who we are. They are like the dif- 
ferent leaves and branches of the tree of consciousness. True awareness is the recognition of unity through which 
we transcend personal limitations and understand the Self 
as All. This is the ultimate goal of Ayurveda, which aims 
at releasing us from all sorrow and suffering. True aware- 
ness is the ultimate cure for all psychological disorders. But to understand it we must first look into the mind and 
its functions. We must start where we are. In this direc- 
tion, our journey proceeds. 11 
2. Ayurvedic Constitutional Types: 
The Biological Humors of Vata, 
Pitta and Kapha 
f we look at the different people in the world 
I around us, we observe that all of us are not simply 
alike. The standard or average person is a statistical 
abstraction who does not really exist. Each one of us is dif- 
ferent in many ways, both physically and mentally. Each 
person possesses a unique constitution different from that 
of any other person. The shapes and sizes, temperaments 
and characters of people have enormous variations that 
must affect our health and happiness. We must understand our own nature for our own hap- 
piness and well-being in life. Similarly, we must under- 
stand the nature of others, which may be different than our 
own, for harmonious social interaction. The food that is 
good for one person may not be good for another. One per- 
son may thrive on spices, for example, while another sim- 
ilar person may not be able to tolerate them. Similarly, the 
psychological conditions favorable for one person may not 
suit another. Competition may stimulate one person to 
greater achievement but intimidate another and make him 
fail. Without understanding our particular constitution, we 
must fall into poor health and disease. No standardized 
medicine can adequately deal with all our individual vari- 
ations. Only a system that can discern our different consti- 12 Ayurveda and the Mind 
tutional types has this capacity. Ayurveda contains such a 
well-developed science of individual types as its core wis- 
dom. One of the great beauties of Ayurveda is that it so 
clearly helps us understand all our individual variations, 
special abilities and idiosyncrasies. However, human constitutional patterns fall into gen- 
eral categories and do not occur at random. While these 
have variations, they occur in well-defined groups, mirror- 
ing the great forces of Nature. Three major constitutional 
types exist according to the three biological humors that 
are the root forces of our physical life. These are called 
Vata, Pitta and Kapha in Sanskrit, which correspond to the 
three great elements of air, fire and water as they function 
in the mind-body complex. Ayurvedic books emphasize 
the physical aspects of these three types. Here we will give 
more attention to their psychological ramifications. Let us 
first introduce Vata, Pitta and Kapha and how they func- 
tion. Vata — Air 
The biological air-humor is called Vata, which means 
literally "what blows," referring to the wind. It contains a 
secondary aspect of ether as the field in which it moves. The spaces in the head, joints and bones serve as its con- 
tainers. Vata governs movement and is responsible for the dis- 
charge of all impulses both voluntary and involuntary. It 
works mainly through the brain and nervous system. In 
the digestive system, it relates to the lower abdomen, par- 
ticularly the large intestine where gas (air) accumulates. The senses of touch and hearing, which correspond to the 
air and ether elements, are part of it. Vata is the force that 
directs and guides the other humors because life itself Ayurvedic Constitutional Types 13 
derives from air. Vata allows for agility, adaptability and 
facility in action. Its power animates us and makes us feel 
vital and enthusiastic. Vata rules the basic sensitivity and mobility of the 
mental field. It energizes all mental functions from the 
senses to the subconscious. It allows us to respond mental- 
ly to external and internal impulses. Fear and anxiety are 
its prime emotional derangements, which occur when we 
feel our life-force is somehow threatened or jeopardized. Pitta — Fire 
The biological fire-humor is called Pitta, which means 
"what cooks." Fire cannot exist directly in the body but is 
held in hot liquids like the blood and digestive fluids. For 
this reason. Pitta contains a secondary aspect of water. Pitta governs transformation in the body and mind as 
digestion and assimilation on all levels from food to ideas. It predominates in the digestive system, particularly in the 
small intestine and liver, where the digestive fire operates. It is also found in the blood and in the sense of sight that 
corresponds to the fire element. Pitta is responsible for all 
heat and light from sensory perception down to cellular 
metabolism. Mentally, Pitta governs reason, intelligence, and under- 
standing — the illuminating capacity of the mind. It 
allows the mind to perceive, judge and discriminate. Anger is its main emotional disturbance, which is fiery, 
heats us up, and helps us defend ourselves from external 
attacks. Kapha — Water 
The biological water-humor is called Kapha, literally 
"what sticks." It contains a secondary aspect of earth as the Ayurveda and the Mind 
boundary in which it is held, the skin and mucous mem- 
branes. Kapha governs form and substance and is responsible 
for weight, cohesion and stability. It is the fluid solution, 
the internal ocean, in which the other two humors move, 
and constitutes the main substance of the body. It provides 
for proper lubrication and discharge of secretions and 
cushions the nerves, mind and senses. Kapha predominates 
in the bodily tissues and in the upper part of the body — 
the stomach, lungs and head where mucus accumulates. It 
relates to the senses of taste and smell, which correspond 
to water and earth. Kapha governs feeling, emotion, and the capacity of the 
mind to hold on to form. It gives mental calm and stabil- 
ity but can prevent growth and expansion. Desire and 
attachment are its main emotional imbalances, the hold- 
ing on to things in the mind, which can overburden the 
psyche. Feeling Vata, Pitta and Kapha 
The following exercise shows how Vata, Pitta and 
Kapha function through the conditions of nature. Note 
these characteristics and try to see them in the changing 
conditions and climates around you. VATA: Sit outdoors in a quiet place on a 
hilly or mountain area where you have some view. Note 
your reaction to the environment and its qualities. At first 
you will feel light, clear, dry and expansive. If you remain 
out in the open, exposed to the wind for some time, you 
will eventually feel unsettled, ungrounded, vulnerable and 
exposed. cool, dry, clear windy day, such as is common 
in the autumn when the leaves are falling and 
the first frost has occurred. Preferably find a Ayurvedic Constitutional Types 
PITTA: Sit out in the open on a hot, 
muggy, partly overcast summer day. Again 
note your reaction to the environment. You 
will feel warm, moist and enveloped, perhaps 
pleasant in the beginning. In not too long a time, you will 
begin to feel hot or stuffy and will want to move indoors 
or do something to cool down. You may gradually become 
irritable or angry. your reaction to the environment. You will first feel cool 
and moist, calm and content, and perhaps want to rest or 
sleep. After a while you will begin to feel stagnant, heavy, 
and resistant, unable to move. Your senses themselves may 
become cloudy or heavy. Constitutional Types 
The following are typical physical and psychological 
profiles for the three types. They need not be taken rigid- 
ly; it is the predominance of characteristics that matters. Physical Characteristics 
Those in whom Vata, the biological air-humor, pre- 
dominates are taller or shorter than average, thin in build, 
and have difficulty holding weight. Their frame is bony, 
without well-developed muscles and with prominent 
veins. Their skin is dry and easily becomes rough, cracked 
or wrinkled. Their complexion is dull or dusky with pos- KAPHA: Sit outdoors, in a protected 
place if necessary, on a cool rainy day, when 
the wind is calm, preferably in the spring 
when new vegetation is bursting forth. Note 
vata (Air Types) 16 Ayurveda and the Mind 
sible brown or black discoloration. Their eyes are usually 
small, dry and may twitch or tremor. Their hair and scalp 
are dry and they easily get dandruff or split ends. Air types possess variable and fluctuating digestive 
powers. Their appetite may be high at times, while low or 
absent at others. Emotional upset, stress, or hostility 
quickly gives them nervous indigestion. They are light 
sleepers and suffer from insomnia, which may become 
chronic. Once disturbed, they do not fall back to sleep eas- 
ily. They have restless dreams and possibly nightmares. Relative to their waste materials, their urine is scanty 
and they seldom perspire much. Their stool tends to be dry 
and not large in quantity. They frequently get constipa- 
tion, abdominal distention and gas. They most commonly 
suffer from pain disorders, from common headaches to 
chronic diseases like arthritis. Cold, wind and dryness are 
the main environmental factors that disturb them. Yet any 
extremes bother them, including too much heat or sun- 
light. They do not like anything harsh. Generally they do 
best with a warm and damp environment and a rich and 
nutritive diet. A nurturing and supportive emotional 
atmosphere is required to make them feel at peace. Vata types are physically active and energetic. They 
enjoy speed, motion and aerobic activity. Yet they tire eas- 
ily and lack long-term stamina and endurance. They are 
often athletic in youth, but lack the physique for strong 
exercise or contact sports. They easily get muscle spasms or 
stiffness. They are not entirely present in their bodies and 
may be clumsy. Their bones are more likely to break than 
other types and they are prone to injury. Psychological Characteristics 
Vata types are quick and agile in their minds with Ayurvedic Constitutional Types "A 
changing interests and inclinations. They are talkative, 
informed, and intellectual and can understand many dif- 
ferent points of view. However, they can be superficial in 
their ideas and talk on aimlessly. Their minds easily waver 
and can wander out of control. While they may have some 
knowledge of many different things, they can lack deep 
knowledge of a particular subject. Their will is usually 
indecisive and unsteady. They lack determination, consis- 
tency and self-confidence and often have negative images 
of themselves. Vatas suffer most from fear, which is their first reaction 
to anything new or strange. They like to worry, easily get 
afflicted by anxiety, and usually lack stability. They get 
spaced out and may be absent-minded. Their memory is 
short-term or erratic. They suffer quickly from overwork 
and over-exercise and tend to overextend themselves in 
whatever they do. Air types make good teachers, computer programmers 
and excel at communication, as with the mass media. They 
are good at thinking, writing and organizing data. They 
make good musicians but may be over-sensitive to noise. Generally, they are creative and most artists are of this 
type. They can be highly sociable and like to mix with peo- 
ple of all types. Yet when the air element is too high, they 
become loners, hypersensitive to human contact. This is 
because they have too much to say and do not know how 
to relate it, not because they are really of a solitary nature. They are commonly rebels and do not like to be either 
leaders or followers. However, they are also the most flex- 
ible, adaptable and able to change of the three types once 
they understand what they need to do. Ayurveda and the Mind 
pitta (Fire Types) 
Physical Characteristics 
Pitta types are usually of average height and build, 
with well-developed muscles. Their skin is oily and has 
good color, but is prone to acne, rashes and other inflam- 
matory conditions. Similarly, their eyes easily get red or 
inflamed. They are sensitive to sunlight and often have to 
wear glasses. Their hair is thin, and they commonly get 
early gray or balding. Fire types usually possess an appetite that is good, 
sharp or excessive. They can eat most anything and not 
gain weight (until they get over forty). However, they are 
prone to hyperacidity and heartburn and may develop 
ulcers or hypertension. Their sleep is moderate in duration 
but can get disturbed, particularly by emotional conflict. They have an average amount of dreams, which may be 
colorful and dramatic, possibly violent. Their bodily discharges — feces, urine or mucus — are 
generally yellow in color and large in quantity because 
their excess bile (Pitta) colors these. They are prone to 
loose stool or diarrhea. They sweat easily and their sweat 
and other discharges may be malodorous. Their blood is 
hot and they bruise and bleed easily. Fire-types most com- 
monly suffer from fevers, infections, toxic blood condi- 
tions, and inflammations. They are intolerant of heat, sun- 
light, fire and chemicals and prefer coolness, water and 
shade. Pittas are competitive and easily take to exercise or 
sports. They love to win and hate to lose, and enjoy games 
of all types. Their endurance is moderate but they tire eas- 
ily under sunlight and heat. Their joints tend to be loose. Their energy and endurance are moderate but they can eas- Ayurvedic Constitutional Types 19 
ily push themselves by their strong determination that 
may lead to exhaustion. Psychological Characteristics 
Pitta types are intelligent, perceptive and discriminat- 
ing. They have sharp minds and see the world in a clear 
and systematic manner. Yet, because their ideas are sharp, 
they may be opinionated, judgmental or self-righteous. They are prone to anger, which is their main reaction to 
new or unexpected events, and tend to be aggressive or 
domineering. They have strong wills and can be impulsive 
or self-willed. They make good leaders but can be fanatic 
or insensitive. They like the use of energy and force and are 
prone toward argument or violence. Pittas make good scientists and often have a good 
understanding of mechanics and mathematics. They like 
to work with tools, weapons, or chemistry. They have 
probing minds and are good at research and invention. They may be good psychologists and have deep insight. Most military persons or police officers are fire-types. They 
like law and order and see the value of punishment. Most 
lawyers, with their sharp minds and debating skills, are of 
this type, including most politicians. Pittas are good orators or preachers and are convincing 
in presenting their cases. However, they may lack compas- 
sion and have a hard time seeing other points of view. They 
prefer hierarchy and authority over consensus and democ- 
racy. The hard-driving executive who gets a sudden heart 
attack is usually a high Pitta type. The same determina- 
tion can serve them well, if directed to the proper goal. Ayurveda and the Mind 
kapha (Water Types) 
Physical Characteristics 
Kapha types are usually shorter than normal in height 
and stocky in build, with well-developed chests. Occa- 
sionally they are tall but they always possess a large frame. They tend toward corpulence or obesity and hold excess 
weight and water unless they work hard to prevent it. Their skin is thick and tends to be damp and oily. Their 
eyes are large, white and attractive, with big lashes. Their 
hair is abundant, oily and thick. Their teeth are large, 
white and attractive. Kaphas have a low but constant appetite, with a slow 
metabolism. They are constant but not heavy eaters and 
enjoy having food around them more than eating a lot. Often it is hard for them to lose weight, even if they do not 
eat much. They like sweets and may develop diabetes later 
in life. They sleep easily, often excessively, and have a hard 
time staying awake late into the night. Their discharges of urine, sweat and feces are average. They can sweat a lot if they become hot, but it will come 
on slowly. They accumulate and discharge large amounts 
of mucus, particularly in the morning. Kaphas as water 
suffer most from diseases of excess weight or water. These 
include obesity, congestive disorders, swollen glands, asth- 
ma, edema and tumors (generally benign). They suffer 
from cold, dampness and stagnant air. They prefer heat, 
light, dryness and wind. Kaphas like to be sedentary but possess strong 
endurance and, once active, can continue and accomplish a 
lot. They win more by consistency and perseverance than 
by speed, skill or cunning. They suffer physically mainly 
from inaction and lack of discipline. Ayurvedic Constitutional Types 
Psychological Characteristics 
Kapha types are emotional in temperament and, posi- 
tively, have much love, devotion and loyalty. Negatively, 
they have much desire, attachment and may be possessive 
or greedy. They are romantic, sentimental, and cry easily. Mentally, they are slower in learning than the other 
types but retain what they learn. Much repetition is need- 
ed for them to grasp things. They are not creative or inven- 
tive but do carry things out and make them useful. They 
are better at finishing things than at starting them. They 
like to bring things into form and create institutions and 
establishments. Water-types are traditional or conventional in their 
behavior and beliefs. They like to belong, to be part of a 
group, and seldom rebel. They are good followers and pre- 
fer to work in association. They are content and accept 
things as they are. They are stable but sometimes stagnate. They do not like to change and find change difficult, even 
when they want to. They are friendly, particularly with 
people they know, and hold closely to their families. Yet 
they have difficulties relating to strangers or foreigners. While they do not like to hurt others, they may be insen- 
sitive to the needs of those outside their sphere. Sometimes 
they throw their weight around and smother or suppress 
others. Kaphas are usually good parents and providers. In 
women, they make good mothers and wives and like cook- 
ing, baking and homemaking. The men may be chefs or 
work in restaurants. With their large chests, good lungs 
and good voices, they make good singers. They like to 
accumulate wealth and hold firmly to what they get. They 
excel at real estate and make good bankers. Once motivat- 
ed, they can be consistent and hard workers who hold on 
to all that they get. Ayurveda and the Mind 
Constitutional Examination 
How To Determine Your Unique Psycho-physical 
Nature 
Each one of us possesses all three biological humors. However, their proportion varies according to the individ- 
ual. One humor will usually predominate and make its 
characteristic mark upon our disposition. Some individuals are strongly of one type. These are 
called pure Vata (pure air), pure Pitta (pure fire) and pure 
Kapha (pure water) types. Mixed types occur as when two 
or more humors stand in equal proportion. Three different 
dual types exist as Vata-Pitta (air-fire), Vata-Kapha (air- 
water) and Pitta-Kapha (fire-water). An even type in 
which all three humors are in balance, or VPK type, is also 
found, making seven major types in all. Note which humor you check the most; this will usu- 
ally indicate your constitution (though it is helpful to con- 
sult an Ayurvedic practitioner to make sure). Also remem- 
ber that even when you fall clearly into one category, you 
will have your unique characteristics. These types are a 
basis for more specific treatment and should not be turned 
into stereotypes. Ayurvedic Constitutional Types 
CONSTITUTION CHART 
o • 
VATA 
(AIR) PITTA 
(FIRE) KAPHA 
(WATER) 
HEIGHT: tall or 
very short medium usually short 
but can be 
tall and large 
FRAME: thin, bony moderate, 
good muscles large, well 
developed 
WEIGHT: low, hard to 
hold weight moderate heavy, hard to 
lose weight 
SKIN LUSTER: dull or dusky ruddy, lustrous white or pale 
SKIN TEXTURE: dry, rough, thin warm, oily cold, damp, 
thick 
EYES: small, nervous piercing, easily 
inflamed large, white 
HAIR: dry,thin thin, oily thick, oily, 
wavy, lustrous 
TEETH: crooked, 
poorly formed moderate, 
bleeding gums large, 
well formed 
NAILS: rough, brittle soft, pink soft, white 
JOINTS: stiff, crack easily loose firm, large 
CIRCULATION: poor, variable good moderate 
APPETITE: variable, nervous high, excessive moderate but 
constant 
THIRST: low, scanty high moderate 
SWEATING: scanty profuse but 
not enduring low to start 
but profuse 
STOOL: hard or dry soft, loose normal 
URINATION: scanty profuse, yellow moderate, 
clear Ayurveda and the Mind 
heat, sunlight, cold, damp 
fire 
moderate, high 
sensitive to heat SENSITIVITIES: 
IMMUNE 
FUNCTION: 
DISEASE 
TENDENCY: 
DISEASE TYPE: 
ACTIVITY: 
ENDURANCE: 
SLEEP: 
DREAMS: 
MEMORY: 
SPEECH: 
TEMPERAMENT: 
POSITIVE 
EMOTIONS: 
NEGATIVE 
EMOTIONS: 
FAITH: cold, dryness, 
wind 
low, variable 
pain 
nervous 
high, restless 
poor, easily 
exhausted 
poor, disturbed 
frequent, 
disturbed 
quick but 
absent-minded 
fast, frequent 
nervous, 
changeable 
adaptability 
fear 
variable, erratic fever, 
inflammation 
blood, liver 
moderate 
moderate but 
focused 
variable 
moderate, 
colorful 
sharp, clear 
sharp, cutting 
motivated 
courage 
anger 
strong, 
determined congestion, 
edema 
mucous, 
lungs 
low, moves 
slowly 
high 
excess 
infrequent, 
romantic 
slow but 
steady 
slow, 
melodious 
content, 
conservative 
love 
attachment 
steady, 
slow to 
change 
TOTAL Vata Pitta Kapha Ayurvedic Constitutional Types 25 A 
Prana, Tejas and Ojas 
The Master Forms of Vara, Pitta and Kapha 
Vata, Pitta and Kapha have subtle counterparts on the 
level of vital energy. These are Prana, Tejas and Ojas, 
which we will call the "three vital essences." Prana, Tejas 
and Ojas are the master forms of Vata, Pitta and Kapha. They control ordinary mind-body functions and keep us 
healthy and free of disease. If reoriented properly, they 
unfold higher evolutionary potentials as well. They are the 
positive essences of the three biological humors that sus- 
tain positive health. While increases in the biological 
humors promote disease, increases in the vital essences 
promote positive health (unless one of these is increased 
without properly developing the others). These three 
forces are the keys to vitality, clarity and endurance, neces- 
sary for us to really feel healthy, fearless and confident. PRANA: primal life-force — the subtle energy of 
air as the master force behind all mind-body func- 
tions. It is responsible for coordination of breath, 
senses and mind. On an inner level, it governs the 
development of higher states of consciousness. TEJAS: inner radiance — the subtle energy of fire 
through which we digest impressions and thoughts. On an inner level, it governs the development of 
higher perceptual capacities. OJAS: primal vigor —the subtle energy of water as 
our vital energy reserve, the essence of digested food, 
impressions and thought. On an inner level it gives 
calm, and supports and nourishes all higher states of 
consciousness. Ayurveda and the Mind 
Psychological Functions of the Three Vital Essences 
Prana in the mind allows it to move and respond to the 
challenges of life. Tejas in the mind enables it to perceive 
and to judge correctly. Ojas in the mind gives patience and 
endurance that provides psychological stability. Prana in 
our deeper consciousness energizes us throughout the 
process of reincarnation, giving life to all aspects of our 
nature. Tejas in consciousness holds the accumulated 
insight of our will and spiritual aspiration. Ojas in con- 
sciousness is the material power from which the soul pro- 
duces all its various bodies. Each of these three factors has an emotional effect as 
well. Prana maintains emotional harmony, balance, and 
creativity. Tejas gives courage, fearlessness, and vigor that 
allows us to accomplish extraordinary actions. Ojas pro- 
vides peace, calm and contentment. Without these emo- 
tional sustaining forces, the mind cannot accomplish any- 
thing significant. How Prana, Tejas and Ojas are Built Up 
Prana, Tejas and Ojas are built up in two ways. On a 
gross level, they derive from the essence of the nutrients 
we take into the body as food, heat and air. On a subtle 
level, they are fed by the impressions we take in through 
the senses. Key to the functioning of Prana, Tejas and Ojas 
is the reproductive fluid, which functions as their contain- 
er in the physical body. It is the ultimate product of the 
food we take in that holds our strongest energies. Prana is the life-creating capacity inherent in the repro- 
ductive fluid. This creates children through the sexual act, 
butAcan be directed inwardly to rejuvenate both body and 
mind. Tejas is the capacity of the reproductive fluid to give 
courage and daring. For example, it enables male animals Ayurvedic Constitutional Types 
to fight with great strength in order to mate. Inwardly, it 
can give us vigor and decisiveness for any important 
action. Ojas is the power of the reproductive fluid to pro- 
mote endurance, which provides the ability to sustain us 
not only sexually but through all forms of sustained exer- 
tion, physically and mentally. Without the proper reserve 
of reproductive fluids, we must be deficient in Prana, Tejas 
and Ojas, which can negatively impact both physical and 
psychological health. Ayurveda emphasizes preserving 
enough of our reproductive fluid to maintain these three 
vital essences. It also shows us ways to develop these three 
forces when they are insufficient. On a subtle level, Ojas is fed through the sensory 
impressions of taste and smell. Tejas is the essence of the 
heat we absorb, not only through food but also through 
the skin, where we absorb sunlight. Tejas is fed through 
visual impressions. Prana is the vital energy we take in, not 
only through food but through liquids, and, of course, 
through breathing. Prana is carried by the fluids in our 
body, the blood and plasma, which serve as its vehicle. Our 
body fluids are energized by the Prana we take in. Prana is 
also absorbed through the senses of hearing and touch.' Prana, Tejas and Ojas and Health Imbalances 
Psychological imbalances are closely related to the con- 
ditions of Prana, Tejas and Ojas. Prana is responsible for 
the enthusiasm and expression in the psyche, without 
which we suffer from depression and mental stagnation. Tejas governs mental digestion and absorption, without 
which we lack clarity and determination. Ojas provides 
psychological stability and endurance, without whicu we 
experience anxiety and mental fatigue. Without the prop- 
er vital energies, the mind cannot function properly. We Ayurveda and the Mind 
cannot heal the mind without improving and harmonizing 
its energies.5 
We will refer to Prana, Tejas and Ojas as background 
concepts throughout the book. While not as important as 
Vata, Pitta and Kapha, they must not be overlooked either. Please relate them back to Vata, Pitta and Kapha as their 
positive forms, or to the elements of air, fire and water for 
easy understanding. 3. The Three Gunas: 
How to Balance Your 
Consciousness 
e live in a magical universe filled with 
W great forces of life and death, creation and 
destruction. Divine powers can be found 
everywhere to lift us into a greater peace and understa 
ing. But "undivine" forces are also ever present, working 
to lure us down further into confusion and attachment. Truth and falsehood, ignorance and enlightenment form 
the light and dark, the illumination and shadow of the 
world. In this basic duality of creation, we struggle not 
merely to survive but also to find meaning in our lives. We 
must learn to navigate through these contrary currents so 
that we can benefit by the ascending spiritual force and 
avoid the descending unspiritual inertia. Nature herself is the Divine Mother in manifestation 
and the universe is her play of consciousness. She provides 
not only for material growth and expansion that moves 
outward, but also supports our spiritual growth and devel- 
opment, which moves within. Nature possesses a qualita- 
tive energy through which we can either expand into wis- 
dom or contract into ignorance. Nature functions through 
conscious forces, spirits if you will, which can be either 
enlightening or darkening, healing or harming. Most of 
these powers are unknown to us and we do not know how 
to use them. Trained as we are in a rational and scientific Ayurveda and the Mind 
manner to look to the outside, we lack the ability to per- 
ceive the subtle forces hidden in the world around us. However, for any real healing of the mind to be possible, 
we must understand these forces and learn how to work 
with them as they exist, not only in the world but also in 
our own psyche. Ayurveda provides a special language for understanding 
the primal forces of Nature and shows us how to work with 
them on all levels. According to Yoga and Ayurveda, 
Nature consists of three primal qualities, which are the 
main powers of Cosmic Intelligence that determine our 
spiritual growth. These are called gunas in Sanskrit, mean- 
ing "what binds," because wrongly understood they keep 
us in bondage to the external world. 1) Sattva — intelligence, imparts balance 
2) Rajas — energy, causes imbalance 
3) Tamas — substance, creates inertia 
The three gunas are the most subtle qualities of Nature 
that underlie matter, life and mind. They are the energies 
through which not only the surface mind, but also our 
deeper consciousness functions. They are the powers of the 
soul which hold the kannas and desires that propel us from 
birth to birth. The gunas adhere in Nature herself as her 
core potential for diversification. All objects in the universe consist of various combina- 
tions of the three gunas. Cosmic evolution consists of their 
mutual interaction and transformation. The three gunas 
are one of the prime themes of Ayurvedic thought and will 
occur throughout the book. They form a deeper level than 
the three biological humors and help us understand our 
mental and spiritual nature and how it functions. SATTVA is the quality of intelligence, virtue and good- 
ness, and creates harmony, balance and stability. It is light The Three Gunas 
(not heavy) and luminous in nature. It possesses an inward 
and upward motion and brings about the awakening of the 
soul. Sattva provides happiness and contentment of a last- 
ing nature. It is the principle of clarity, wideness and 
peace, the force of love that unites all things together. RAJAS is the quality of change, activity, and turbu- 
lence. It introduces a disequilibrium that upsets an exist- 
ing balance. Rajas is motivated in its action, ever seeking 
a goal or an end that gives it power. It possesses outward 
motion and causes self-seeking action that leads to frag- 
mentation and disintegration. While, in the short term, 
Rajas is stimulating and provides pleasure, owing to its 
unbalanced nature it quickly results in pain and suffering. It is the force of passion which causes distress and conflict. TAMAS is the quality of dullness, darkness, and inertia 
and is heavy, veiling or obstructing in its action. It func- 
tions as the force of gravity that retards things and holds 
them in specific limited forms. It possesses a downward 
motion that causes decay and disintegration. Tamas brings 
about ignorance and delusion in the mind and promotes 
insensitivity, sleep and loss of awareness. It is the principle 
of materiality or unconsciousness that causes consciousness 
to become veiled. Ayurveda and the Mind 
Correspondences of the Three Gun as 
Sattva Rajas Tamas 
Color White 
purity & harmony Red 
action & passion Black 
darkness & 
delusion 
Time Day, clarity Sunrise & Sunset 
twilight, transitior Night, darkness 
Energy Neutral or 
balanced positive, sets 
things in motion negative, retards 
motion 
Worlds heaven or space, 
the region 
peace atmosphere 
the region 
of storms earth, the realm 
the realm of 
of gravity 
and inertia 
Levels of 
Cosmos causal or ideal subtle or astral, 
pure form gross or physical 
Kingdoms 
of Nature spiritual beings: 
gods, goddesses 
and sages human realm mineral, plant 
& animal 
kingdoms 
States of waking 
Consciousness dream deep sleep 
Sattva and the Mind 
The mind, or consciousness in general, is naturally the 
domain of Sattva. Consciousness itself is called Sattva in 
Sanskrit. Unless the mind is calm and clear, we cannot per- 
ceive anything properly. Sattva creates clarity, through 
which we perceive the truth of things, and gives light, 
concentration and devotion. Rajas and Tamas are factors of 
mental disharmony, causing agitation and delusion. They 
result in wrong imagination and misperception. The Three Gunas 
From Rajas comes the false idea of the external world as 
real in itself, which causes us to seek happiness outside 
ourselves and lose track of our inner peace. Rajas creates 
desire, distortion, turbulence and emotional upset. It pre- 
dominates in the sensory aspect of the mind because the 
senses are ever-moving and seeking various objects. As 
long as we remain immersed in the pursuit of sensory 
enjoyment, we fall under the instability of Rajas. From Tamas comes the ignorance that veils our true 
nature and weakens our power of perception. Through it 
arises the idea of an ego or separate self, by which we feel 
ourselves to be alone and isolated. Tamas prevails in con- 
sciousness identified with the physical body, which is dull 
and limited. As long our identity and sense of well-being 
is primarily physical, we remain in the dark realm of 
Tamas. Sattva is the balance of Rajas and Tamas, combining the 
energy of Rajas with the stability of Tamas. By increasing 
Sattva, one gains peace and harmony, and returns to Pri- 
mordial Nature and Pure Spirit in which is liberation. However, attachment to Sattva, such as clinging to virtue, 
can bind the mind. For this reason we must strive to devel- 
op pure Sattva, which is its detached form, or Sattva not 
clinging to its own qualities. Pure Sattva does not con- 
demn Rajas and Tamas, but understands their place in the 
cosmic harmony, which is as outer factors of life and body 
whose proper place is apart from our true nature. When pure Sattva prevails in our consciousness, we 
transcend time and space and discover our eternal Self. The 
soul regains its basic purity and unites with God. When 
out of balance, the three gunas bring about the process of 
cosmic evolution through which the soul evolves through 
the kingdoms of Nature, experiencing birth and death. Ayurveda and the Mind 
happiness and sorrow in various bodies. The movement of 
the three gunas is coterminous with creation. Sattva as the state of balance is responsible for all true 
health and healing. Health is maintained by Sattvic living, 
which is living in harmony with Nature and our inner Self, 
cultivating purity, clarity and peace. Rajas and Tamas are 
the factors that cause disease. Rajas causes pain, agitation 
and the dissipation of energy. Tamas brings about stagna- 
tion, decay and death. Rajas and Tamas usually work 
together. Rajas brings about the over-expression of energy, 
which eventually leads to exhaustion, in which Tamas pre- 
vails. For example, too much spicy food, alcohol, and sexual 
indulgence are initially Rajasic or stimulating. These 
eventually lead to such Tamasic conditions as fatigue and 
collapse of energy. On a psychological level, too much 
Rajas, which is turbulent emotion, leads to Tamas or men- 
tal dullness and depression. Mental Types According to the Gunas 
To have Sattva predominant in our nature is the key to 
health, creativity and spirituality. Sattvic people possess an 
harmonious and adaptable nature which gives the greatest 
freedom from disease, both physical and mental. They 
strive toward balance and have peace of mind that cuts off 
the psychological root of disease. They are considerate of 
others and take care of themselves. They see all life as a 
learning experience and look for the good in all things, 
even in disease, which they strive to understand, not mere- 
ly to suppress. Rajasic people have good energy but bum themselves 
out through excessive activity. Their minds are usually 
agitated and seldom at peace. They have strong opinions The Three Gunas 
and seek power over others, often regardless of the means. They are impatient and inconsistent in dealing with their 
problems and do not wish to take the time or responsibil- 
ity to get well. They blame others for their problems, 
including their therapists. Rajasic people can accomplish their goals and are gen- 
erally in control of their lives. However, they are not awake 
to their spiritual purpose, and are dominated by the ego in 
their pursuit of happiness. Life brings them shocks, which 
can cause them great suffering, particularly when they lose 
control. Even when they achieve their goals, they find that 
they are still not happy. Tamasic types have deep-seated psychological block- 
ages. Their energy and emotion tend to be stagnant and 
repressed, and they do not know what their problems real- 
ly are. They do not seek proper treatment and usually have 
poor hygiene or poor self-care habits. They accept their 
condition as fate and do not take advantage of the methods 
that may alleviate their problems. They allow other people 
and negative influences to dominate them and do not like 
to be responsible for their lives. They prefer not to deal 
with their problems or will not let others know about 
them, which only allows the problems to get worse.6 
Mental Constitution According to the 
Three Gunas 
The gunas show our mental and spiritual state, through 
which we can measure our propensity for psychological 
problems. The following test is a good index of these qual- 
ities and how they work within our life and character. The answers on the left indicate Sattva, in the middle 
Rajas, and on the right Tamas. Please fill out this form 
carefully and honestly. After answering the questionnaire Ayurveda and the Mind 
for yourself, you should have someone who knows you 
well, like your husband, wife or close friend, fill it out for 
you also. Note the difference between how you view your- 
self and how others see you. For most of us, our answers will generally fall in the 
middle or Rajasic area, which is the main spiritual state in 
our active and outgoing culture today. We will have vari- 
ous psychological problems but can usually deal with 
them. A Sattvic nature shows a spiritual disposition with 
few psychological issues. A highly Sattvic nature is rare at 
any time and shows a saint or a sage. A Tamasic person has 
a danger of severe psychological problems but would be 
unlikely to fill out such a chart or even read such a book. The areas in ourselves that we can improve from Tamas to 
Rajas or from Rajas to Sattva will aid in our peace of mind 
and spiritual growth. We should do all we can to make 
such changes. The Three Gunas 37 
Mental Constitution Chart 
DIET: Vegetarian Some meat Heavy meat 
diet 
DRUGS, ALCOHOL 
& STIMULANTS: Never Occasionally Frequently 
SENSORY 
IMPRESSIONS: Calm, pure Mixed Disturbed 
NEED FOR SLEEP: Little Moderate High 
SEXUAL ACTIVITY: Low Moderate High 
CONTROL 
OF SENSES: Good Moderate Weak 
SPEECH: Calm and 
peaceful Agitated Dull 
CLEANLINESS: High Moderate Low 
WORK: Selfless For personal 
goals Lazy 
ANGER: Rarely Sometimes Frequently 
FEAR: Rarely Sometimes Frequently 
DESIRE: Little Some Much 
PRIDE: Modest Some Ego Vain 
DEPRESSION: Never Sometimes Frequently 
LOVE: Universal Personal Lacking in 
love 
VIOLENT 
BEHAVIOR: Never Sometimes Frequently 
ATTACHMENT 
TO MONEY: Little Some A lot 
CONTENTMENT: Usually Partly Never 
FORGIVENESS: Forgives easily With effort Holds long 
term grudges Ayurveda and the Mind 
CONCENTRATION: Good Moderate Poor 
MEMORY: Good Moderate Poor 
WILL POWER: Strong Variable Weak 
TRUTHFULNESS: Always Most of the 
time Rarely 
HONESTY: Always Most of the 
time Rarely 
PEACE OF MIND: Generally Partly Rarely 
CREATIVITY: High Moderate Low 
SPIRITUAL STUDY: Daily Occasionally Never 
MANTRA, PRAYER : Daily Occasionally Never 
MEDITATION: Daily Occasionally Never 
SERVICE: Much Some None 
Total: Sattva Rajas Tamas 
The Three Gunas and Therapy 
Many different types of medical and healing therapies 
exist for the mind. To benefit from them properly and to 
avoid their possible side-effects, we must understand their 
approach and when they are useful. Here Ayurveda helps 
us greatly by showing how healing therapies relate to these 
three gunas. This provides us with a deep understanding 
of the healing process and its likely results. Sattvic thera- 
pies work through Sattvic qualities of love, peace and non- 
violence.
_OceanofPDF.com_Ayurveda_and_the_mind_-_Dr_David_Frawley.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        AYURVEDA 
AND THE 
MIND 
37uj /J'f ra/ina o^ConAriof/o/ir. ^'j 
Dr. David Frawley Acknowledgements 
I wish to thank various teachers and their work who 
have provided inspiration for the book. These 
include Swami Yogeshwaranda, Ganapati Muni, 
Rishi Daivarata, Sri Aurobindo, Sri Anirvan, and Ram 
Swamp and the perennial yogic and Vedic tradition which 
they represent. I must also honor all great yogis and 
Ayurvedic doctors who have developed, preserved and 
passed on this science throughout the millennia. I want to especially thank Lenny Blank for organizing 
the production of the book in such an expeditious manner, 
and Dr. David Simon, not only for his Foreword but for his 
ongoing encouragement and special interest in this aspect 
of my work. Table Of Contents 
Foreword 
Preface 
Part 1 1 
Ayurvedic Psychology: Yogic Mind-Body Medicine 
1. A New Journey into Consciousness 3 
2. Ayurvedic Constitutional Types: The Biological 
Humors ofVata, Pitta and Kapha 11 
3. The Three Gunas: How to Balance Your 
Consciousness 29 
4. The Nature of the Mind 43 
5. The Five Elements and the Mind 59 
Part II 73 
The Energetics of Consciousness 
6. Conditioned Consciousness: 
The Greater Mental Field 75 
7. Intelligence: The Power of Perception 93 
8. The Outer Mind: The Field of the Senses 109 
9. Ego and Self: The Quest for Identity 125 
Part III 147 
Ayurvedic Therapies for the Mind 
10. Ayurvedic Counseling and 
Behavioral Modification 149 Table of Contents 
11. The Cycle of Nutrition for the Mind: 
The Role of Impressions 169 
12. Outer Treatment Modalities: 
Diet, Herbs, Massage and Pancha Karma 187 
13. Subtle Therapies: 
Colors, Gems and Aromas 205 
14. The Healing Power of Mantra 223 
PartIV 241 
Spiritual Applications: Yoga and Ayurvedic Psychology 
15. Spiritual Therapies 243 
16. The Eightfold Method of Yoga I: 
Outer Practices 259 
17. The Eightfold Method of Yoga II: 
Inner Practices 279 
Appendix 1: Tables 307 
A. The Three Bodies 307 
B. Five Sheaths and the Mind 309 
C. Seven Levels of the Universe 311 
D. The Seven Chakras 312 
E. The Five Pranas and the Mind 314 
F. Table of Functions of the Mind 317 
Appendix 2 319 
Footnotes 319 
Sanskrit Glossary 326 
Herbal Glossary 329 
Bibliography 332 
Resources 334 
Index 339 Ayurveda and the Mind 
Foreword 
uman beings face unprecedented challenges 
Has we approach the next millennium. We are 
seeking new ways to meet the demands of 
modem life as its unrelenting flow of information 
demands our attention. Although in many ways, we have 
greater opportunities for a rich and fulfilling life than ever 
before, it is clear that we need to evolve new strategies if 
we are to survive and thrive as individuals and as a species. Our Western culture is dynamic, vibrant, and eagerly 
embraces change. Our enthusiasm for that which is new 
enables us to cross technological and philosophical bound- 
aries that were unimaginable a century ago. Yet, this fasci- 
nation with change has extracted a toll on our society. Many people feel uprooted, disconnected from the great 
traditions that have provided guidance and nourishment 
to human beings for thousands of years. The ancient Vedic tradition, cognized by the great seers 
of India, willingly offers us a wealth of practical knowl- 
edge on how to live a healthy and meaningful life. Vedic 
wisdom is timeless and unbounded and, therefore, it is rel- 
evant in this modem age. Fortunately, we have Dr. David 
Frawley to translate and interpret this profound informa- 
tion so it can be transformed into living knowledge for all 
who ingest it. In his latest book, Ayurveda and the Mdnd, Dr. Frawley 
once again shines his brilliant intellectual light to illumi- 
nate the practical applications of Ayurveda and Yoga as Foreword 
applied to the mind. Through his clear exposition of the 
Vedic principles of consciousness and its expressions, a 
simple, yet profound approach to psychological and emo- 
tional healing is elucidated. This book reminds us that the 
mind is a subtle organ, whose health depends upon its 
ability to extract nourishment from the environment. If we 
have accumulated toxicity in the form of emotional 
wounds, frustrations, disappointments or wrong beliefs, 
eliminating these impurities from our mental and emo- 
tional layers is essential if we are to have true emotional 
and spiritual freedom. Unlike modem psychological science which has until 
very recently maintained the dichotomy of mind and body, 
Ayurvedic psychology clearly recognizes that the mind and 
the body are one. The mind is a field of ideas, the body is 
a field of molecules, but both are expressions of conscious- 
ness interacting with itself. This book is a valuable resource to students of 
Ayurveda, Yoga, Tantra and psychology. Dr. Frawley has 
again demonstrated his unique talent of digesting ancient 
Vedic knowledge and feeding us this understanding, 
which nourishes our body, mind and soul. He has been a 
dear and tme teacher to me and I feel great appreciation for 
the loving wisdom he so readily shares with me and the 
world. David Simon, M. D. Medical Director, The Chopra Center for Well-Being 
La Jolla, California Ayurveda and the Mind 
Preface 
yurveda is the extraordinary mind-body med- 
icine of India with its great yogic spiritual 
tradition, a tremendous resource for bringing 
wholeness to all levels of our existence. It is one of the 
world's oldest and most complete systems of natural heal- 
ing, containing great wisdom for all humanity that all of 
us should know. The present volume examines the psychological aspect 
of Ayurveda, which is probably the most important part of 
the system and the least understood. This book goes into 
the Ayurvedic view of the mind and its relationship with 
both body and spirit, which is profound and intricate. It 
outlines a comprehensive Ayurvedic treatment for the 
mind, both for promoting health and for dealing with dis- 
ease, using diverse methods from diet to meditation. These teachings derive from classical Ayurvedic texts, 
which commonly contain sections on the mind and its 
treatment. They also relate to yogic teachings, from which 
Ayurveda derives its view of consciousness and many of its 
modalities for treating the mind. However, I have not only 
examined the traditional psychological teachings of 
Ayurveda, I have also tried to make them relevant to the 
modem world. Ayurveda, as the science of life, is not a 
frozen science but one that grows with the movement of 
life itself, of which it partakes. Preface 
Plan of the Book 
This book does not require that the reader possess prior 
knowledge of Ayurveda, though this is certainly helpful. It 
introduces the basic factors of Ayurveda, like the biologi- 
cal humors (doshas), particularly as related to psychology. On this foundation, however, the book does go deeply into 
its subject. It aims at providing the reader with sufficient 
knowledge to use the information and techniques of 
Ayurveda to improve his or her own life and consciousness 
on all levels. It is not simply introductory in nature and 
should be relevant to psychologists and therapists as well. I am not going to apologize for producing a more tech- 
nical book on Ayurveda than the beginning reader might 
understand. There are already a number of introductory 
books on Ayurveda that can be examined for those who 
require this. Now there is a need for more advanced books 
to unfold this important subject further. Something of the 
depths of Ayurveda needs to be revealed to complement 
the general introductions now available. This book is divided into four sections, followed by an 
appendix: 
Part I. Ayurvedic Psychology: Yogic Mind-Body 
Medicine 
Part II. The Energetics of Consciousness 
Part III. Ayurvedic Therapies for the Mind 
Part IV. Spiritual Applications of Ayurvedic 
Psychology: The Paths of Yoga 
Appendices 
The first section explains the Ayurvedic view of the 
mind and body and how they function. It begins with the 
basic material of the three gunas (Sattva, Rajas and Tamas), 
the three biological humors (Vata, Pitta and Kapha), and Ayurveda and the Mind 
the five elements (earth, water, fire, air and ether), show- 
ing their relationship with the mind. It also explores the 
nature and functions of the mind in a general way from an 
Ayurvedic perspective. The second section continues with an in-depth exami- 
nation of the different functions of awareness through con- 
sciousness, intelligence, mind, ego and self. This presents 
a deeper and more detailed understanding of the mind 
than in modem psychology, examining all layers of the 
mind from the subconscious to the superconscious. In the third section of the book, we examine various 
Ayurvedic therapies for the mind. These begin with 
Ayurvedic counseling methods and the Ayurvedic view of 
how to treat the mind. Therapies are twofold: outer and 
inner. Outer therapies are linked with physical modalities 
like diet, herbs and massage. Inner therapies work through 
impressions and consist mainly of color, aroma and mantra 
therapies. The fourth section of the book deals with spiritual and 
yogic practices from an Ayurvedic and psychological per- 
spective and summarizes and integrates all the therapies 
given in the previous section. This allows us to use the 
wisdom of Ayurveda not only for physical and mental 
health, but also for spiritual growth. The appendix con- 
tains various tables on the functions of the mind and their 
correspondences. Footnotes, glossaries, bibliography and 
index follow at the end. The material in Ayurveda and the Mind reflects and 
builds on that presented in my previous books. There is a 
chapter on Ayurveda and the mind in my book Ayurvedic 
Healing: A Comprehensive Guide. The nature of conscious- 
ness, from a more spiritual and meditative perspective, is 
examined in Beyond The Mind. The present volume falls in Preface 
between these two books. It has points in common with 
Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of 
Ayurveda, which deals with the chakras and the energetics 
of the subtle body. The reader can look into these books for 
more information on the greater system of which this book 
is but a part. It is my wish that this book will stimulate more 
research into the psychological side of Ayurveda and its 
interface with the science of Yoga. This will add an impor- 
tant new dimension in health and human understanding 
for the coming century7. May the minds of all beings find peace. May all the worlds find peace.
Dr. David Frawley
Who is the author of the book "Ayurveda and the Mind"?
To transcend personal limitations and understand the Self
What is the primary goal of Ayurveda, according to the text?
The body and the mind are one, and any imbalance in the body can be a reflection of an imbalance in the mind.
What is the relationship between the body and the mind, according to Ayurvedic principles?
Wrong use of the senses, accumulation of negative emotions, and wrong beliefs
What is the primary cause of mental diseases, according to the text?
To release us from all sorrow and suffering, and to provide a means to understand our true nature and achieve spiritual growth.
What is the ultimate goal of Ayurveda, according to the author?