Contents. Vata 14 Pitta 15 Kapha 16. Climate Factors & how they can affect the Doshas 17 Dosha and Asana 18. Vata 19 Pitta 20 Kapha 21

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1 By Margaret Clarke Premdevi July 2017

2 Contents Page Introduction 3 What is Ayurveda? 4 Unity of Mind, Body & Soul 5 The Five Elements Panca Mahabhutas 6 Nature of the Mind & observing the Elements 7 The Mind the Gunas 8 Healing the Gunas 10 Balancing the Gunas with Yoga 12 The Physical Constitution 13 Vata 14 Pitta 15 Kapha 16 Climate Factors & how they can affect the Doshas 17 Dosha and Asana 18 Vata 19 Pitta 20 Kapha 21 Pranayama Techniques & the Doshas 22 Final Statement 23 Bibliography 24 APPENDICES Appendix 1 The master forms of Vata, Pitta & Kapha 26 Appendix 2 The key to functioning of Prana, Tejas & Ojas 27 Reproductive fluid Appendix 3 Lesson Plans 28 Margaret Clarke Premdevi July 2017 Page 2 of 37

3 Introduction Ayurveda is a system of preventive medicine and health care that was developed in India more than 5,000 years ago, offering practical tools, insights and information for living in balance with good health. Often referred to as the sister to yoga, as it goes hand in hand creating unity for a balanced and fulfilled life, there are many aspects and layers to Ayurveda. For example, it incorporates yoga, meditation, diet, herbal remedies usage, chromotherapy (colour therapy) crystals and Pancha Karma (elimination therapies to cleanse the body). According to Frawley and Kozak (2001, p.10) Ayurveda consists of two interrelated components: 1. Recommendations to treat particular diseases, which is more in the scope of medicine as we know it, like Ayurveda s powerful herbal formulas and Pancha karma treatments. 2. Recommendations to promote general good health and wellbeing. In this report, I will concentrate on a few aspects of the good health and wellbeing component to demonstrate what I would consider valuable knowledge to construct a yoga practice that would bring equilibrium to an individual, based on Ayurvedic diagnosis of the gunas and doshas. Starting with the meaning of Ayurveda, I will first explain the two interrelated components that make up Ayurveda, before moving on to look at the involvement of the five Elements: Earth (prthvi) Water (jala) Fire (agni) Air (vayu) Space (akasa) and how they relate to the three gunas (mind characteristics) Sattva Rajas Tamas and three doshas (physical constitutions) Vata Pitta Kapha as well as incorporating how the seasons can also affect our constitution. The three gunas determine the mind state and are responsible for developing the spiritual side I will explore how they can be influence with lifestyle changes. The three doshas are created at the time of conception and are identified by certain physical characteristics, as well as temperament I will explore the characteristics of balance or imbalance within them. Finally, I will consider asana and pranayama in relation to the gunas and doshas, I will look at ways in which I can implement this knowledge to develop a yoga practice that may offer some solutions to develop the gunas and balance the doshas, bringing equilibrium to the practice for the individual. Margaret Clarke Premdevi July 2017 Page 3 of 37

4 What is Ayurveda? The word Ayurveda is derived from two Sanskrit words: Ayus and Veda. According to Chauhan (2000, p.7) Ayus is union of the mind, body, senses and soul. It is energy and vitality, and is eternal (Caraka Sutra Sthana 1:42). The English translation of Ayus is life The ayurvedic approach to life looks at the individual regardless of age. Ayus is a combination of four factors: Body (sarira) Senses (indriya) Mind (manas) Soul (atma). Each of these fours factors are required to sustain the life force air (prana) to produce Ayus. Veda means knowledge or Science. According to Chauhan (2000, p.8) Veda knowledge is enshrined in fourteen sacred text: Four Vedas - (Rig, Yajura, Sama and Atharva) Six Vedangas (auxiliaries) (Siksha, Chhanda, Vyakarna, Nirukta, Jyotisha, Kalpa) Mimamsa (interpretations) Nyaya (logic) Puranas (philosophy) Sastras (more principles) Margaret Clarke Premdevi July 2017 Page 4 of 37

5 Unity of Mind, Body & Soul Ayurveda and yoga is based on recognition of prana (life force energy) viewing the physical body as a shell, a vehicle in which prana flows, creates and energises, utilising prana for greater health and spiritual development. It is essential that all three are considered and included in any practice to retain or gain balance. Soul / Spirit (Atma) Engaging in regular appropriate spiritual practices that connect with the universe as one such as yoga. Having complete awareness and connection of the outer aspects through our senses and experiences, but also having the ability to withdraw from external awareness and connect with our inner landscape, inner minds, leading to higher consciousness through meditation practices such as Antar Mouna. Mind (Manas) Having conscious positive thoughts, impressions, expressions and associations, leading to peaceful emotions for the heart. Working with daily affirmation or San Kelpa (positive personal statement) to create and maintain a positive connection. Practising Karma yoga (selfless work) and working with ahimsa (compassion and non-violence in all aspects of life) will help lead to a tranquil mind and peaceful heart. Body (Sarira) Should be strong and wholesome with a healthy appetite incorporating the correct diet and capability of exercise. It should be free from toxins, and have a good immune system. Having a regular yoga practising will help remove toxins, strengthen and rejuvenate the body. To achieve the connection of body mind & spirit, we must attempt to be present in each moment of life, allowing us to observe what life is presenting to us through our senses, and notice the effect on the mind or body. Each day we should aim to include practices such as asana (to maintain the physical body) pranayama (to calm and observe the mind) and meditation (to withdraw from the senses to connect with the inner aspects of the mind). Practicing in this way will connect body, mind and soul in unity. Margaret Clarke Premdevi July 2017 Page 5 of 37

6 The Five Elements panca mahabhutas Earth (prthvi) Water (jala) Fire (agni) Air (vayu) Space (akasa) As illustrated by Chauhan (2000, p.18 & 19) creation of the universe involved the universal soul or pure consciousness (purusa) and cosmic matter (prakrit) combining to form intelligence (buddhi tattva). Initially, prakrit is inert and is made up of the three un-manifested qualities (gunas) goodness (sattva) passion (rajas) and ignorance (tamas). All the material necessary for creation is present in prakrit but cannot be manifested without contact from purusa. Once they combine, it starts a reaction in the three gunas which creates intelligence (buddhi tattva) and the ego (ahamkara). From the soul (purusa) simple aum sound vibrations created the element of Space (akasa). Once space was created, it began to swirl and move, thus creating the element of Air (vayu). Friction between air and space generated heat. When this energy intensified it created the element of Fire (agni). As the heat intensified, the elements of space and air melted and liquefied thus creating the element of Water (jala). The elements of water mixed with space, air and fire solidified and created Earth (prthvi). People are made up of the same elements which can dominate at any particular time depending on lifestyle or the time of life. The elements have qualities and attributes that impact on both the body and mind. For example, Chauhan (2000, p.21) implied that the human lifecycle is divided into: Childhood - where physical growth takes place (water & earth) Adulthood - where activity and change occur (fire) Old age - where mobility becomes impaired and the body begins to weaken (space & air) Our five senses (hearing, touch, sight, taste and smell) are the instruments or tools which we use to access the five elements. The elements are absorbed into the body through food, air, heat, sunlight and liquids: Akasa - transmits sound that is received by the ear Vayu - enables touch detected in the skin Agni - generates light, perceived by the eyes Jala - allows taste on the tongue, as saliva breaks down components in food Prthvi - provides smell through nose through the particles in vayu The body instinctively tries to obtain a natural equilibrium, but at times there is an imbalance which can result in physical symptoms. The mind affects this too, for example by choosing certain things to eat or drink: the question is why has it chosen a particular food or drink and to what extent is it going to consume the food or drink. The answer comes from the qualities of the gunas and are influenced by the ones that are predominately present at that given time. Margaret Clarke Premdevi July 2017 Page 6 of 37

7 Nature of the Mind & observing the Elements As we move through the stages of our life we are not taught about the various aspects of the mind (the five elements) and how they function, so it is not surprising that some people still live only by the senses and what they represent to us. This is known as the outer layer of the mind. Exploring the elements of the mind allows us to go deeper into the other aspects of the inner mind and recognise some of the subtler elements that are more deeply hidden. Below I have listed the five elements along with a brief description of their importance and how they influence us and our behaviours. Ether element is the underlying mind-space, with the capacity to receive mental functions, vibrations and impressions. Without space the mind cannot function correctly. If we can detach from the activities of the mind through meditation, we may begin to experience the inner self and work towards the higher self of liberation, unconditional consciousness that lie beyond the outer levels of the mind. We may discover here our higher self the soul. Air element is the underlying mental sensitivity or deeper feeling nature, with the capacity to relate and identify itself. Air allows for change, response and transformation, consisting of various energies and impulses on an ever-changing board. What we call the unconscious, subconscious and superconscious is this inner mind which we are generally not aware of. It forms the core thoughts and feelings of conditioned consciousness and is shown in our spontaneous and automatic habits within us. Fire element is the mediator between the inner core consciousness and the sensory functions. It allows us to recognize thoughts and impressions and determine an outcome. It allows us to ascertain between good and bad, true or false etc. It burns and digests thoughts, impressions and emotions to obtain knowledge. Intelligence as part of our consciousness is then brought to light. We enter the deeper part of consciousness when important decisions need to be made. Water element connects with the external world through our senses. It gathers information through sensory impressions and allows us to make choices. It is the element of will, motivation and action, gathering information to allow us to plan and construct. As its name suggests it is ever flowing and changing with our lifestyles and environment. It is known as the mind containing our everyday thoughts, emotions and sensations. Earth element is present in the mind as ego. It is connected to the physical body and presents itself in limitations and identification. Identifying the self as separate that continually seeks achievement in the outside world, dividing from our true self the soul. Margaret Clarke Premdevi July 2017 Page 7 of 37

8 The Mind - the gunas The gunas represent the qualities, state of mind and the characteristics of the individual. They can be recognised by behaviour and preferences. Everyone has all 3 gunas: Sattva, Rajas and Tamas; and each may be displayed in different contexts, positive or negative depending on the individuals environment, diet, and phase of life. These energies are not only present in the external mind but also on a deeper level of consciousness that helps us understand our mental and spiritual nature and how it works. According to Frawley, (2000, p.30) they are known to be the powers of the soul which hold the karmas and desires that propel us from birth to birth. Unlike the doshas, the gunas are not determined at birth but are formed by our environment and influenced by our choice of nutrition. They have the potential to change or to transform. The mind in its unique form is Sattva meaning clarity, peace and harmony. However, we are continually bombarded with external stimuli from all our senses, which can influence the mind causing the mind to be disturbed and lose the internal focus. Consequently, the mind focuses on the external influences which leads us to seek happiness and fulfilment from the outside world, when all that is needed for a peaceful and fulfilled life is to go within our self we just need to take the time to quieten the mind and look within. According to Chauhan (2000, p.58) there are seven different mental states based on combinations of the gunas. These are Sattvic Rajasic Tamasic Sattvic-rajasic Sattvic-Tamasic Rajasic- Tamasic Sattvic-rajasic-tamasic. The table on the following page lists some of the attributes and characteristics associated with the three main mental states, as well as possible preferred activities that they may like to participate in. Margaret Clarke Premdevi July 2017 Page 8 of 37

9 Sattvic Rajasic Tamas Nature Characteristics Possible preferred activities Chauhan (2000, p.31) Light and luminous in nature, providing stability, Calm, gentle, kind and helpful with a lot of Playing chess balance and harmony. love to share. Calming meditation Embracing intelligence, understanding and Generous and selfless, placing the needs of Peaceful music promoting peace, a sattvic mind provides happiness others before themselves with no Gentle activity and contentment from a deep rooted inner expectation of reward. Reading literature knowledge. Health conscious they look after Enjoying art It possesses an inward and upward motion, themselves, leading to a heathy, balanced developing the awakening of the soul. life. Seek to improve themselves seeing life as a learning experience and not as a tool for wealth or status. They have wisdom and clarity and are inclined to have strong faith. Variable in nature, prevailing attributes of change, activity and passion. Motivated and stimulating continually moving from one goal to another, searching for contentment and satisfaction. The outward motion of rajas whilst stimulating and pleasurable is only short term. Unbalanced mind can cause distress as emotionally they can get angry or frustrated. Negative, dull and dark in nature. It possesses a downward motion causing deterioration. It processes a state of ignorance and delusion in the mind and contributes to insensitivity. Thoughts and emotions are limited causing loss of awareness and consciousness to be hidden. Positive, active and passionate people. They can be self-seeking materialistic and egotistic seeking status and power. They have much drive and determination running from one thing to the next in search of their goal, but having little peace of mind as the short-term stimulation subsides. Lethargic Little motivation Have difficulty expressing themselves Live their lives in a stagnant way with little effort to change or improve themselves Loud music Stimulating competitive sports Politics / debates Festivals / parties Dancing Gambling May be depressed May sleep excessively Sit idly watching TV or reading low quality literature Margaret Clarke Premdevi July 2017 Page 9 of 37

10 Healing the gunas It is essential to know the condition of the mind to be able to treat it effectively. There are many types of medical and healing therapies out there for the mind, but unfortunately some are used without full understanding of the root causes and the possible side effects. Ayurveda works with the three gunas qualities for the healing process. Although primarily using Sattvic qualities working with love, peace and non-violence; Rajasic qualities may be used for stimulation, energisation and agitation and Tamasic qualities may be used for sedation, sleep and grounding. However, it is important to remember that we all have Sattvic, Rajasic and Tamasic factors within our mind which we all need to some degree. According to Frawley (2000, p.39) there are three stages of mental healing: 1. Breaking up Tamas/developing Rajas moving from mental inertia to self-motivated action. 2. Calming Rajas/developing Sattva moving from self-motivated action to selfless service. 3. Perfecting Sattva moving from selfless service to meditation. Moving from Tamas to Rajas It is important to note that one cannot move from Tasmic to Sattvic without the intervention of Rajas because Rajas qualities of fire are needed to stimulate and promote motivation for transformation to happen: a sense of clarity is required to seek who we are and what action needs to be taken. I believe that it may be useful to talk to a professional, a close friend or family member, or write down any issues as a starting point because the Tamas mind may have some deep-seated attachments or may be depressed. I think that people of this nature may benefit from: putting in place a routine of waking, eating and sleeping, balancing work and personal time setting goals, such as keeping a journal or writing daily what they are grateful for starting a daily walk or jog in nature to increase awareness and energy levels attending a regular yoga class to keep them motivated Margaret Clarke Premdevi July 2017 Page 10 of 37

11 Moving from Rajas to Sattva Space is needed for this transition; Tamas qualities are needed to allow the Rajasic mind to slow down and surrender; giving up seeking personal goals and letting go of sorrows; depersonalising problems; trying to understand the larger picture of the world and the pain and suffering of others; understanding that they are not the only ones to have suffered hardship and that life itself creates turbulence so that they can learn and grow. I think that these individuals may benefit from: giving themselves time and space to engage in peaceful activities such as listening to relaxing gentle music walking in nature practicing asana, pranayama and meditation Through their practice they may in time learn to release such emotions as anger, guilt and ego which may be holding them back on their spiritual path. Developing Sattva For this transition, we need to develop love, awareness and acceptance of all within the universe. Becoming open and accepting life with its many shades of experiences; noticing the lighter shade in any experience and not giving energy to darker shades. Not engaging within our personal problems but living on the edge of duality; finding the inner peace that lies within us to heal beyond any other forms of healing, leading to the inner self and a fulfilled spiritual life. I think that these individuals may benefit from: learning, with detachment, from each of life s experiences practicing compassion and selfless work (Karma yoga) practicing asana, pranayama and meditation Although I am not covering diet in this report it must be noted that, diet will play an important part developing all the gunas, which may change as the gunas develop. Achieving a healthy diet preferably in relation to doshas type sets a precedence for change and development. Margaret Clarke Premdevi July 2017 Page 11 of 37

12 Balancing the gunas with yoga Breaking up Tamas A lot would depend on the individual issues behind what is causing a Tamas state of mind as to the style of yoga suitable. However, a stimulating Vinyasa flow style or a physical Ashtanga style class (depending on their fitness and yoga knowledge) would help ignite the fire, alongside some releasing asana to release any pent-up attachments and emotions. If they are a beginner to yoga, attending a Hatha yoga class and working with the Pawanmuktasana series to bring movement and awareness to the body and breath would be a good start. Once established with pranayama practices, working with kapalbhati and bhastrika will help to energize the body and mind, and awaken and stir the fire in the abdomen (Manipura chakra). Repeating a mantra may also be useful, for example, a Ganesh mantra (Om Gan Ganapataye Namo Namah) for removal of obstacles. Calming Rajas A restorative Hatha yoga class or releasing yin yoga class may be favourable where they can move slowly, rest more and release. I would advocate avoiding Ashtanga style classes with strong postures as this would be stimulating and may also ignite their ego. Deep abdominal breathing may be useful to slow down the breath, release endorphins into the blood stream and stimulate the vagus nerve promoting parasympathetic activation. Ujjayi pranayama may also be beneficial to calm the nervous system and the mind, but would need to be practiced in moderation, as ujjayi has a heating effect and should be followed with Sheetali Pranayama to cool the body and rebalance. A tense and release relaxation may allow them to notice where tension is still present and allow it to release. Yoga nidra practice may also be beneficial. Meditation practices such as Trataka would be useful to allow the mind to be still, focused and aware; moving onto Antar Mouna to increase awareness and learn the inner workings of the mind which may offer removal of deep seated attachments, anger and sorrows. Developing Sattva I would advocate practicing Kundalini yoga (yoga of awareness and awakening of kundalini energy through the chakras). According to Fundamentals of Kundalini Yoga (taken from transitions to a Heart Centred World,) the student becomes adept at perceiving the movement of energy within and outside of their body, and consciously begins to direct its flow to stimulate and awaken the chakras, for healing themselves and others, and becomes a co-creator with universal energies. Practicing Kiryas (action) specific sequence and combinations of asana, pranayama, bandas, mantra and visualisation. Meditation practices may be more dominant to aspire to be closer to a guru, god or the inner soul. Margaret Clarke Premdevi July 2017 Page 12 of 37

13 The physical constitution The doshas: Vata Pitta Kapha The five elements (panca mahabhutas) combine to form three biological energies Vata, Pitta & Kapha, representing a predominance of the elements: Vata represents elements of air vayu & space akasa Pitta represents the elements of fire agni Kapha represents the elements of water jala & earth prthvi These combinations are reflected in the physical & psychological constitution. Dosha meaning what causes things to spoil. Everyone has varying proportions of the three doshas. A balance within the three Doshas is thought to be required for the state of optimum health Tridosha (tri meaning 3.) Ayurveda believes when there is an imbalance of tridosha then disease and illness may form in the body and then the mind. When any of the doshas are weak, the body becomes unstable. This is because Vata, Pitta & Kapha are the pillars on which the body is based. An imbalance of the elements is a direct cause of physical disease. If early warning signs of tridosha distress (secondary) are overlooked then it may take months or even years for chronic disease to manifest itself in physical symptoms. Secondary factors, body tissues (dhatus) toxins (ama) and waste materials (malas) are the products of the imbalance. Dosha formation According to Chauhan (2000, p.42) an individual s doshas combination is determined when you are conceived in the womb. The sperm carries the elements from the father and the ovum the elements from the mother. When combined they have a unique combination of both parents and elemental natures. The five elements are said to be present in unique proportions from the time of conception. We all possess characteristics of Vata, Pitta and Kapha but one will be dominant and this is known as the main dosha type. The secondary dosha is the next highest proportion of characteristics. It is key to point out that no single type of dosha is necessarily better or worse than another and each have their strengths and weaknesses. Chauhan (2000, p.43) states that every dosha type or combination is acknowledged in Ayurveda, and lists seven separate physical constitution types based on the basic three: Vata Pitta Kapha Vata-Pitta Vata-Kapha Pitta-Kapha Vata-Pitta-Kapha The benefits of asana and pranayama combined is to keep the doshas in a harmonious flow. Preventing toxins from accumulating at their primary sites. Asana and pranayama may be soothing or energising which helps to keep the body and mind in harmony so the doshas are not affected. In Ayurvedic terms asana and pranayama calms Vata, cools Pitta and releases Kapha. Margaret Clarke Premdevi July 2017 Page 13 of 37

14 Vata: Elements: Air (wind) & Ether (space) That which moves As Vata influences all the other Doshas; I will look at this first. It governs movement in the body; transporting fluids, air and food. It stimulates digestive juices and movement of the digestive tract. Acting primarily through the nervous system flowing like an electrical current, it governs the neuro-hormonal system, nerve impulses and respiration and is mainly present in the lower part of the body colon, rectum, bladder, urinary tract, spine, thighs and legs. Physical Characteristics Emotional & Mental Characteristics Disorders & issues caused by imbalance Chauhan (2000, p.50) Tend to be shy, modest and lack confidence. Love excitement and new experiences. Quick to anger but also to forgive. Energetic and flexible with active minds, but can be restless and have a tendency towards nervousness and worry. Thin, light, slender body frame with excellent agility. Prominent veins, tendons, joints and thin muscle. Very active, always on the go, with an energetic and creative mind. Bursts of energy; likely to experience sudden bouts of fatigue. Tend to have dry, thin and sometimes rough skin and dry, brittle and frizzy hair. Cold hands and feet; prefer warm, cosy environment. Light, restless sleepers; can suffer from insomnia. Fast metabolism. Erratic appetites, irregular digestion that can be sensitive. Irregular menstrual cycles with acute premenstrual pain. Take initiative Lively conversationalists. Creative and artistic with imaginative ideas. Open and tolerant of other but have a sensitive nature and can retreat when anxious or emotionally insecure. Hyperactive usually having multiple projects going at one time. In summary, a balanced Vata will be lively and enthusiastic with a lean body. Toxins accumulate mainly in large intestine in the form of wind. Any condition caused by dryness (lack of fluids). Problems with mobility (movement) or excess air. Weight loss Constipation Dry skin, dandruff Premature aging Hypertension Arthritis Paralysis Dizziness Headache Heart palpitations, weakness and restlessness. Prone to worry, insomnia, anxiety and depression leading to instability. Can feel overwhelmed by their projects and become stressed and introverted. Margaret Clarke Premdevi July 2017 Page 14 of 37

15 Pitta: Elements: Fire & Water That which digests The Pitta dosha brings about change and manifestation and controls digestion, metabolism and energy production. We look at Pitta next to ensure we are digesting life experiences. The primary function of Pitta is transformation of food and ideas. Their nature is purposeful and intense with a strong convincing ability. They have a fiery nature that manifests in both body and mind. Pitta is mainly located in the middle portion of the body stomach, liver, spleen, duodenum, gall bladder, bile, pancreas, small intestine, skin & blood. Physical Characteristics Emotional & Mental Characteristics Disorders & issues caused by imbalance Chauhan (2000, p52) A clear focused mind that enables them Toxins accumulate mainly in small to succeed. intestine in the form of bile. Powerful intellect and a strong ability to Conditions involving excess heat and concentrate. acidity. They are precise, sharp witted, direct and Skin rashes, peptic ulcers often outspoken. Great conversationalists speaking loudly and passionately, often dominating the conversation. Medium, symmetrical frame; moderate muscle tone and loose flexible joints. Moderate but fluctuating body weight. Prone to inflammation of muscles and tissues especially in the cervical & thoracic back where they can hold tension. Warm body temperature with robust circulation, can overheat. Skin is soft warm and sensitive; may be oily or reddish in colour; may have freckles and moles; burns easily in the sun and sensitive to heat and humidity. Fine hair with a tendency to greying; baldness and thinning are common. Healthy appetite, can be irritable if they skip a meal. Have excellent digestion. Regular menstrual cycles with heavy bleeding and PMT. Enjoys light but moderately good sleep Tends to burn the candle at both ends. Margaret Clarke Premdevi July 2017 Page 15 of 37 They can be aggressive, competitive and overly ambitious workaholics. Extrovert in nature they like to be the centre of attention. Under stress they may become irritable and show signs of anger, are short tempered and argumentative. Excessive body heat Heartburn, indigestion, liver disorders, hepatitis, gastric or duodenal ulcers, gastritis Hair loss, baldness Urinary tract infections, gall bladder disorders or kidney stones, Mouth ulcers Excessive sweating Excessive thirst Fevers In summary, a balanced Pitta has lustrous complexion, abundant energy, a strong appetite with perfect digestion. They are ambitious, determined and make good teachers.

16 Kapha: Elements: Water & Earth That which binds Kapha governs the structure of the body. We look at Kapha last to guard us. It is the principle that holds the cells together and forms the muscle, fat, bone and sinew. The primary function of Kapha is protection. It holds back and preserves. It provides fuel for the other two doshas that rely on it for their energy, which stabilizes them. Kapha is mainly located in the upper part of the body head, nose, throat, chest, lungs, joints, fatty tissue, connective tissues, ligaments, tendons and mouth. Physical Characteristics Emotional & Mental Characteristics Disorders & issues caused by imbalance Chauhan (2000, p.56) Strong stocky build with a heavy frame and strong lubricated joints and large bones. Thick, cool, moist, radiant skin and thick luxurious wavy hair. Tendency towards colds, congestion and allergy s. Steady appetite with regular digestion and bowel movements. Heavy sound sleepers but can sleep too much. Tendency towards inactivity which can lead to being overweight. Speak and move slowly. Excellent stamina. Regular cycles with minimum pain. Calm, thoughtful, stable, reliable and loving. They enjoy life and are comfortable with routine. They learn slowly but have an excellent memory. Easy going, fun loving and patient. Grounded disposition. Sentimental, nostalgic and romantic. Excess Kapha in the mind manifests as resistance to change and stubbornness Intolerance of cold and damp environments. Prefer to belong to a group, club or community. Toxins accumulate mainly in the stomach in the form of mucus. They suffer with conditions of congestion, heaviness and lethargy such as asthma, diabetes, coughs, colds, nausea, mucus in the throat or lungs, congestion in the chest, sinus conditions. They may become overweight, suffer from fluid retention and indigestion. They sleep excessively and may suffer depression. They may hold onto things, jobs or relationships that are no longer nourishing to them. In summary, when in balance Kapha types are strong, loyal, patient and steady which makes them good stable providers. In the professional sector, they make good managers. Margaret Clarke Premdevi July 2017 Page 16 of 37

17 Climate factors & how they can affect the doshas As stated by Frawley and Kozak (2000, p.197) the doshas reflect seasonal and environmental influences. To have a clear understanding of our yoga practice associated with our dosha type we need to also consider these factors to bring an equilibrium to the practice. Vata Soothed by heat and moisture so is suited to a more tropical environment, where the temperature is warm and moist but generally remains the same. Here in the UK, during spring Vata benefits from the moisture and rising temperatures. As they are pacified by heat they can reduce their focus somewhat on reducing Vata in the summer months however, they will need to keep the air moist as the dry air can aggravate Vata. During autumn, Vata will increase so they will need to focus their asana practice on reducing their dosha. Winter is not so good for Vata. The dry cold weather aggravates Vata so they need to keep their air moist within their environment and practice an active asana program to maintain body warmth. Pitta Pitta prefers a cool wet environment so the UK offers probably one of the best places to be. The early spring when the weather is cool and generally wet is good for reducing the fiery Pitta. However, in the summer months, Pitta will need to practice dosha reducing asana to reduce heat within their body. During autumn Pitta will begin to decrease so their asana practice will be less focused on reducing pitta. Winter is an optimal time for Pitta where they can enjoy a more active asana practice increasing circulation in order to prevent diseases and maintain body warmth. Kapha Kapha prefers a warm and dry environment. The dessert would be the optimal place. However, the weather in the UK is very changeable and during the spring Kapha will need to have increased movement within their practice to warm them and increase their energy levels. The summer months that are warm and dry are best for Kapha and they can reduce their focus on asana reducing Kapha. During autumn, the dryness will keep Kapha from increasing. But in the winter when the air is cold and dry this will increase Kapha so they will need to focus on asana reducing Kapha practice. Summary Vata is reduced in spring and summer; increased in autumn and winter Pitta is reduced in autumn and winter; increased in spring & summer Kapha is reduced in summer and autumn; increased in winter and spring Margaret Clarke Premdevi July 2017 Page 17 of 37

18 Dosha and asana Ayurveda shares the yoga theory that the body is a manifestation of consciousness. It views the body as a manifestation of the doshas, taking into consideration not only the physical element, but also the psychological effects that may be obtained from the yoga practice. Using the breath along with energy, thought and intention we may modify our asana practice to increase or decrease the dosha. According to Frawley and Kozak (2001, p.34) doshic application of asana is two-fold: 1. According to the constitution of the individual, defined by their dosha type as Vata, Pitta and Kapha and their intermixtures. 2. Relative to the impact of asana on the doshas as general physiological functions. Each dosha has it s sites and actions in the body that asanas will affect depending upon their orientation. The aim is to reduce the dosha through asana by preventing and moving associated waste products (toxins) that build up at the dosha sites. Frawley, D. and Kozak, S. (2001, p.249) states that there are two types of therapies in yoga and Ayurveda which are tonifying and reducing (Brimhana and Langhana) also called nourishing and detoxification. Toxins that build up in the body are defined as too much tissue formation (excess fat) which may be a result of poorly digested food. The aim is to reduce toxins in the body then tone and rejuvenate the body which in turn has a positive response in the mind. Asana can either be tonifying or reducing. Strong and active asana will be reducing and beneficial for overweight Kapha or Pitta types. However, an under-weight Vata may also be suffering from tissue deficiency and will require a nurturing and strengthening practice. The aim is to reduce toxins in the body then tone and rejuvenate. Asana that is practiced in a slow controlled, stabilising and strengthening way is tonifying. In general, asana should aim to reduce toxins initially and tone secondly. Frawley and Kozak (2001, p.250) states moving or expanding asana (vinyasa) are generally reducing. Still, sitting or closing asana are generally tonifying. From my research, and working alongside the book Yoga for your Type by Frawley & Kozak (2001.) I conclude my observations for balancing the doshas. Margaret Clarke Premdevi July 2017 Page 18 of 37

19 Vata types have a different bodily structure and move differently to Pitta and Kapha body types. They have a great deal of flexibility in their early years but as they get older the dry qualities of Vata can make their bodies stiff and their bones may become weak and brittle. Their lack of body weight doesn t allow for adequate cushioning of the joints and nerves or correct hydration of the tissues. Like the wind, Vata can be impulsive and erratic causing them to make sudden movements and making them prone to injury or deficient movement causing stiffness. Frawley and Kozak (2001, p.37) states there are two basic conditions of Vata: Blocked Vata or Deficient Vata. Blocked Vata exhibits a stuck energy somewhere in the body along with pain or discomfort. Deficient Vata exhibits low energy, low body weight and hypersensitivity often without acute pain. Vata basis is food, its subtle form is prana and its waste product is gas. Diseases can begin with an accumulation of downward air in the colon producing a by-product of gas which enters the blood stream and then gets transmitted into the bones causing bone and joint problems such as arthritis. According to Lad (2009, p.124) asanas that place pressure on the pelvic and colon areas, using slow, regular and silent breathing will balance Vata. Practicing Pawanmuktasana series as illustrated in Asana, Pranayama, Mudra, Bandha (2013 golden jubilee edition, p.23-73) may help alleviate accumulated blocked Vata. In Spring & Summer when Vata is reduced, they may benefit from working with stimulating backbends such as Bhujangasana (cobra) Dhanurasana (bow) and Chakrasana (Wheel) which strongly increase Vata practising in a slow and controlled way with light ujjayi breath. During autumn & winter when Vata is increased and body heat in needed, Vata types may benefit from holding (without strain) in standing postures such as Virabhadrasana 1, 2 & 3 Parsvakonasana, Ardha Chandrasana, Utkatasna & Bakasana which are grounding and assist with moving the energy down to earth reducing Vata. Seated forward bends such as Paschimottanasana and Janu Sirshasana very strongly reduce Vata, as do Inverted asanas such as Parvatasana, Sarvangasana, Sirsasana, Viparita Karani and Halasana. Balancing postures such as Naukasana and Santolanasana also very strongly reduce Vata so it may be beneficial to focus on them during the autumn / winter months. Shavasana & Tadasana very strongly reduce Vata so take time in these postures. According to Frawley and Kozak (2001, p.36) a gentle slow asana practice evenly balanced on both sides is the ideal practice for Vata types balancing out the nervous system. Vata practice needs to be restrained and supported, grounded and stabilised and repeated in a constant and focused manner. Margaret Clarke Premdevi July 2017 Page 19 of 37

20 Pitta types move in their own way as part of their dosha impression on their bodies and mind. With generally average build, good muscle development and looseness in the joints they tend to be flexible. Pitta can move up or down but generally moves up rising to the head causing hypertension, headache, insomnia, inflamed eyes and nose bleeds. Downward moving Pitta may cause urinary tract infections, blood in the urine and reproductive problems. Pitta basis is blood, it subtle form tejas and its waste product acid. The main site of accumulation is the small intestine. According to Lad (2009, p.124) asana that are effective at balancing Pitta are those that affect the navel area, increase gastric heat efficiently and stimulate digestion, liver spleen and small intestines and strengthen gastric fire. Practicing Pawanmuktasana series 2 Digestive / Abdominal group as illustrated in Asana, Pranayama, Mudra, Bandha (2013) golden jubilee edition, p.45-59) would help stimulate the digestive tract, strengthen fire (agni) and cleanse the blood. With their fire element, their energies are focused and penetrating and they tend to practice asana at 110%, often over exerting themselves pushing themselves thus, creating more Pitta. They need to be coaxed and diffused into a relaxed pace and encouraged to perform their asana in a surrendering manner allowing their bodies and mind space to expand. According to Frawley and Kozak (2001, p.208) excess Pitta is reduced by practicing asana in an effortless, non-goal oriented way and noticing their breath to monitor their practice. All forward bends seated or standing are very effective in reducing excess Pitta, especially when holding in the forward bend. Backbends can affect the dosha either way. In the spring / summer Pitta may benefit from adapting their practice to slow flowing movements such as a relaxed vinyasa style yoga incorporating Trikonasana, Ardha Chandrasana and Parvritta Trikonasana as these all reduce Pitta. Virabhadrasana postures all increase Pitta so should be practiced with ease and not determination. They may also benefit from Yin style asana and inverted postures such as Sarvangasana, Halasana and Viparita Karani promoting stillness and release and reduction of Pitta. During autumn / winter when Pitta is reduced, Pitta types can enjoy a more active practice such as Virabhadrasana postures, Parsvakonasana, Utkatasana and Sirsasana which all increase Pitta. It would be beneficial for Pitta to have complete awareness of their breath within asana practice, as their breath can be an indication that they are pushing themselves too much. Practicing asana with ujjayi with an exhalation through the mouth can help keep pitta cool. Also, practicing Sheetali pranayama after asana can also cool Pitta. Margaret Clarke Premdevi July 2017 Page 20 of 37

21 Kapha types are usually short and stocky. If they are overweight this can limit their practice as well as the fact that they have short, thick bones, which makes them less flexible. However, to their advantage they are sturdy and strong and possess the best endurance of the types. They need stimulating to get started but once in their practice they have stamina and enjoy a stimulating and challenging practice. Kapha basis is plasma, its subtle form Ojas and waste product mucus. Mucus can accumulate in the stomach, so asana practice needs to target this area helping to dispel mucus bringing it up from the stomach and chest to be removed via the nose or mouth. Lad (2011, p.124) suggested that Kapha work on the chest, stomach and head areas bringing energy into the seat of Kapha. Practising strengthening asana that increase flexibility and reduce fat and Kapha. He recommends Spinal Rotations, Naukasana(boat) Eka Pada Pranamasana (tree) Ardha Chakrasana (wheel) and Simhasana (lion) although according to Saraswati (2013, p.114) there is a note that this asana is associated with the roaring lion posture, but the scriptures give that posture as a variation of Simhasana as Simhagarjanasana. With their earth element, they are naturally grounded but can be complacent and may need encouragement to energise and stimulate them to practice consistently. The practice of bhastrica pranayama may be incorporated into their asana practice to ignite the fire when they are feeling lethargic. When Kapha is increased during winter and spring months they may benefit from increased movement with practices such as dynamic sun salutations which will energise them. Dynamic practice will also induce sweating which reduces fat and water reducing Kapha. They may also benefit from remaining in strong standing postures with deep conscious breathing such as, Parsvakonsasana, Ardha Chandrasana and Virabhadrasana which strongly reduce Kapha especially Virabhadrasana 3. Most inversions and backbends strongly reduce Kapha whist forward bends increase Kapha. They will benefit from spending time in Shavasana as this also reduces Kapha. In summer and autumn when Kapha is reduced, they can relax their practice a little and Incorporate more forward bends which generally increase Kapha. All rotations naturally reduce all the doshas and should be incorporated into each practice to increase flexibility and stretch the muscles of the back & abdomen, helping to activate the digestive system (agni) and help alleviate any problems here. Margaret Clarke Premdevi July 2017 Page 21 of 37

22 Pranayama techniques & the doshas Frawley and Kozak, (2001, p.248) states that: Inhalation tends to be cooling - Exhalation tends to be heating Retention after inhalation is heating - Retention after exhalation is cooling Right nostril breathing is heating and stimulating Left nostril breathing is cooling and sedating Vata According to Frawley and Kozak (2001, p.249) Vata is reduced by a combination of heating and cooling pranayamas but more on the heating side as Vata mainly tends to be cold. Thus, using the above reference Pranayama Practices to reduce Vata should include a 1:2:1 ratio. Prolonged retention is tonifying and increases earth, water and fire elements according to Frawley and Kozak (2001, p.250): Balancing Nadi Shodanana, may be beneficial to practice right nostril breathing in the morning and left nostril breathing in the evening Calming deep abdominal breathing using the 1:2:1 ratio Pitta For the fiery Pitta, the breath needs to be kept cool and relaxed. Frawley and Kozak (2001, p.250) state prolonged exhalation followed by retention is reducing and increases air and either elements. Thus, using the above reference, Pranayama practices to reduce Pitta should include a practice with a 2:1:2 ratio: Sheetali (cooling breath) can help to cool the Pitta fire Ujjayi with releasing out breath through the mouth will also reduce heat The practise of Nadi Shodana breathing in through the left and out through the right Kapha Heating pranayama is beneficial at igniting the fire and creating heat and movement in Kapha: Practices such as Bhastrica and Kapalabhati which increase heat may decrease Kapha The practice of Nadi Shodana breathing in through the right and out through the left working with 1:2:1 ratio (retention after inhalation) increasing heat may be beneficial Ujjayi also has a heating effect on the body so would be useful for Kapha with 1:2:2 ratio Margaret Clarke Premdevi July 2017 Page 22 of 37

23 With regards to Nadi Shodana, I am not convinced that beginning the practice from the right or left nostril would have a different effect, as I understand that Nadi Shodana is a balancing practice so heat and cooling would occur irrelevant of which nostril you began with. Final Statement Considering my analysis into Ayurveda, it occurs to me that to lead the Ayurveda lifestyle, incorporating the other factors of Ayurveda that I stated at the beginning of this report, will greatly enhance health and well-being. I would advocate seeing a Ayurvedic professional to determine your Dosha type, maybe receive the recommended Pancha Karma treatments to cleanse the body and follow a diet and yoga practice recommended for your dosha type according to the seasons Although I take into consideration all my research, I must remember that everyone s body is unique and each individual will need to tune into their bodies on a daily basis and practice according to their body s needs. However, using the information gathered I hope it has given an insight on how exploring the interaction of the five elements within the mind, the gunas, the doshas and the seasons can be useful in exploring yoga practice on a more personal level to further develop the mind and maintain or reduce dosha, resulting in obtaining an equilibrium within body and mind. I have compiled two lesson plans for each dosha types relating to the seasons and my findings. Please find them located in the appendices pages More practices are listed in the book Yoga for your Type pages 203 to 239. Happy practicing! As I stated at the beginning, Ayurveda is often said to be the sister to yoga and I wholeheartedly agree. Namasta Margaret Clarke Premdevi July 2017 Page 23 of 37

24 Bibliography Frawley, D and Kozak, S. (2001) Yoga for your type. An Ayurvedic Approach to your Asana Practice. Lotus Press, Twin Lakes, USA. Frawley, D. (1997) Ayurveda and the mind. The healing of Consciousness. Lotus Press, Twin Lakes, USA. Chauhan, P. (2000) Eternal Health. The essence of Ayurveda. Jiva Institute, 1144, Sector 19, Faidabad, Haryana, INDIA. Lad, V. (1984) Ayurveda. The Science of Self-Healing (1 st published USA, 1984) (1 ST edition Delhi, 1994) (5 th reprint, Delhi, 2011) Lotus Press, Twin Lakes, USA. Brooker, E (2016) Introduction to Ayurveda. Sutton Centre community College, Sutton in Ashfield, Nottinghamshire. (6-week course, 12 hours) Saraswati, S.S (2013) Asana Pranayama Mudra Bandha Yoga Publications Trust, Munger, Bilhar, India The Vedangas available at; (Accessed 5 th June 2017) Fundamentals of Kundalini yoga, taken from Transitions to a Heart Centred World, Guru Rattnana, PH.d. available at; (Accessed 5 th June 2017) Margaret Clarke Premdevi July 2017 Page 24 of 37

25 Appendices Margaret Clarke Premdevi July 2017 Page 25 of 37

26 Appendix 1 The master forms of Vata, Pitta & Kapha The doshas have subtle counterparts on the level of vital energy. These are known as PRANA TEJAS OJAS. These are positive essences and control ordinary mind and body functions to keep us healthy and well. Unlike the increased dosha which can unbalance us and induce disease, an increase in the vital essences of Prana, Tejas and Ojas can promote positive health, if all three are increased simultaneously and one is not developed without the others. They hold the key to Vitality, Clarity and endurance. The 5 senses play an important role in developing and maintaining the three vital essences. According to Frawley (2000, p.26) there are two ways in which they are built up within the body: 1. On an external level via the nutrients in the food we eat, heat and air. 2. On an internal subtle level by the impressions we take through the senses. PRANA Element of Air. Life force universal energy. It is responsible for coordination of breath, senses and the mind, maintaining emotional harmony, balance and creativity. It is absorbed through hearing and touch and moves through our physical body using the blood and plasma as a container responding to changes within our life style and wellbeing. On a subtle inner level, it controls our development, to helps us to reach a deeper state of consciousness and at the time of death it is said to energises us though the process of re-incarnation. TEJAS Element of Fire, essence of heat, allowing us to digest impressions and thoughts to help us perceive and judge correctly. It absorbs through the skin from the sun and through visual impressions. It gives us courage to face our challenges in life. On a subtle inner level, it controls development of higher intuitive capacities. OJAS Element of Water with essence to digested food, impressions and thoughts. It is fed through taste and smell. It gives patience and endurance providing energy for stability to promote calmness and contentment. On an inner level, it supports and nourishes all higher states of consciousness and is noted as the material power from which the soul produces its various bodies. Margaret Clarke Premdevi July 2017 Page 26 of 37

27 Appendix 2 The key to functioning of Prana, Tejas & Ojas Reproductive fluid Reproductive fluid functions as the container for the three vital essences within the physical body. It is the ultimate product of food and holds our strongest energies. Prana is the life-creating capacity inherent in reproductive fluid. Thus, creating children through the sexual act. However, it can be directed inwardly to rejuvenate both the body and mind. Tejas is the capacity of the reproductive fluid to give courage. It can give us vitality and decisiveness for our actions. Ojas is the power of the reproductive fluid to promote endurance. Not only sexually but in all forms of exertion both physically and mentally. Ayurveda promotes preserving enough reproductive fluid to maintain Prana, Tejas and Ojas and helps us develop them when they are insufficient. Duality of the three vital essences Prana: Abundance of prana can help with enthusiasm and expression, whereas an imbalance could lead to depression and mental stagnation. Tejas: Abundance of tejas can help with mental digestion and absorption of thoughts and ideas, whereas an imbalance may lead to lack of clarity and determination. Ojas: Abundance of Ojas can help with stability and endurance, whereas an imbalance may lead to anxiety and mental fatigue. Improving and harmonising the three vital essences can help to heal the mind and in turn have a positive effect on the body. Margaret Clarke Premdevi July 2017 Page 27 of 37

28 Appendix 3 LESSON PLANS Recommended practice for Vata in Spring / Summer as illustrated in AMPB (2013) Settle Rajju Karshanasana p.61 Skandha Chakra p.41 Pada Sanchalanasan p.50 Supta Pawanmuktasana, p.52 Supta Udarkarshanasana p.55 Marjariasana p.118 Rest; Shashankasana p.122 Tadasana P142 Namaskarasana p.67 Trikonasana p.155 Uttanasana Rest; Prone Bhujangasana p. 198 Dhanurasana p. 209 Rest; prone Ardha Matsyendrasana p. 247 Shavasana p. 86 Pranayama Calming deep abdominal breathing using 1:2:1 ratio Margaret Clarke Premdevi July 2017 Page 28 of 37

29 Recommended practice for Vata in Autumn / Winter as illustrated in AMPB (2013) and Yoga for your type (2011) Settle Manibanda chakra/naman p.37/38 Goolf Chakra/Naman p.26/27 Nauka Sanchalanasana p.64 Vyaghrasana p.120 Rest; Shasankasana p.122 Parvatasana p.169 Santolanasana p.316 Rest; Shashankasana p.122 Tadasana p.70 (F)* Utkatasana p.82 (F)* Virabhadrasana 1 p.86 (F)* Paravakonasana p.80(f)* Padangusthasana p.92 (F)* Ardha Matsyendrasana p.247 Shavasana p. 86 Pranayama Nadi Shodanana, practice right nostril breathing in the morning and left nostril breathing in the evening. *(F) next to the page number denotes extracts are from Yoga for your type by Frawley & Kozak Margaret Clarke Premdevi July 2017 Page 29 of 37

30 Recommended practice for Pitta in Spring / Summer as illustrated in AMPB (2013) and Yoga for your type (2011) settle Greeva Sanchalana p.43 Skandha Chakra p.41 Asymmetrical seated s/bend Padottanasana p.47 Supta Pawanmuktasana p.52 Supta Udarkarshanasana p.55 Kneeling flow steady ujjayi breath x2 Shasankasana p.122 Marjariasana p.118 Table top Parvatasana p.169 Recline Pigeon pose Repeat on opposite leg Margaret Clarke Premdevi July 2017 Page 30 of 37

31 Standing Flow steady ujjayi breath x2 Tadasana p.70 (F)* Virabhadrasana 1 p.86 (F)* into F/fold Trikonasana p.155 Uttanasana Paschimottanasana p.223 Parivritti Janu Sirshasana p.249 Viparita Karani p.257 Shavasana p.86 Sheetali (cooling breath) p.396 ratio 2:1:2 *(F) next to the page number denotes extracts are from Yoga for your type by Frawley & Kozak Margaret Clarke Premdevi July 2017 Page 31 of 37

32 Recommended practice for Pitta in Autumn / Winter Illustrated in AMPB (2013) and Yoga for your type (2011) Settle Rajju Karshanasana p.61 Nauka Sanchalanasana p.64 Marjariasana p.118 Flow Parvatasana p.169 Santolanasana p.316 Ashwa Sanchalanasana p.129 Repeat another round opposite leg Rest Salabhasana variation p.204 Salabhasana variation P127 (F)* Rest Tadasana Tadasana balance p.142 Tiryaka Tasasana p.144 Virabhadrasana 2 p.78 Parsvakonasana Padangusthasana p.92 (F)* Tadasana Supta Udarkarshanasana p.55 Margaret Clarke Premdevi July 2017 Page 32 of 37

33 Shavasana p.86 The practise of Nadi Shodana breathing in through the left and out through the right p.385 *(F) next to the page number denotes extracts are from Yoga for your type by Frawley & Kozak Recommended practice for Kapha in Summer / Autumn as illustrated in AMPB (2013) and Yoga for your type (2011) Settle Goolf Naman/Chakra Bridge Bridge Supta Udarkarshanasana p.55 Tadasana Tadasana balance p.142 Tiryaka Tasasana p.144 Kati Chakrasana p.145 Chest opening at wall p.62(f)* Wall push p.63 (F)* wall hang p.64 (F)* Margaret Clarke Premdevi July 2017 Page 33 of 37

34 Vajrasana p.107 Ardha Ushtrasana p.131 Ardha Ushtrasana p.131 Ushtrasana p.133 Ardha Matsyendrasana p.247 Paschimottanasana p.223 Vajrasana p.107 Halasana p.266 Pranayama Nadi Shodana: working with 1:2:1 ratio *(F) next to the page number denotes extracts are from Yoga for your type by Frawley & Kozak Margaret Clarke Premdevi July 2017 Page 34 of 37

35 Recommended practice for Kapha in Winter / Spring as illustrated in AMPB (2013) and Yoga for your type (2011) Settle Full body stretch Padadchakrasana p.49 Jhulana Lurhakanasana (rocking & Rolling flow) Simhagarjanasana Sun Salutation 2-4 p.66 (F)* Margaret Clarke Premdevi July 2017 Page 35 of 37

36 Virabhadrasana 2 p.78 Ardha Chandrasana p.177(f) Supta Udarkarshanasana p.55 Sarvangasana p.259 Pranayama Ujjayi with 1:2:2 ratio. *(F) next to the page number denotes extracts are from Yoga for your type by Frawley & Kozak Margaret Clarke Premdevi July 2017 Page 36 of 37

37 By Margaret Clarke Premdevi July 2017 Margaret Clarke Premdevi July 2017 Page 37 of 37