THE THREE GUNAS

THE THREE GUNAS 

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, meaning “what binds” because wrongly understood they keep us in bondage to the external world.

From tamas comes the power of ignorance that veils our true nature. From rajas comes the power of Imagination that projects the world and puts us in bondage to the multiplicity of the external. From Sattva comes the clarity or peace through which we can perceive the truth.

1)     Sattva - intelligence, knowledge, purity, imparts balance

 Sattva means the quality of stability, harmony, virtue or being (sat). It is said to be light in nature and luminous. It has inward and upward motion and brings about the awakening and development of the soul. Sattva gives happiness. It is the principle of intelligence.

2)     Rajas – energy, action, passion, causes imbalance.

Rajas means the quality of attraction, turbulence or activity. It is said to be mobile and motivated. It possesses outward motion and causes self-motivated or self-seeking action that leads to disintegration, Rajas creates pain and suffering. It is the principle of energy.
 

3)     Tamas – substance, inertia, ignorance, creates inertia.

Tamas means the quality of dullness, darkness and inertia. It is said to be heavy and veiling or obstructing. It has downward motion and causes decay, degeneration and death. Tamas causes delusion. It is the principle of materiality.

Since both the external world and the internal world of the mind are made of matter, the qualities of the three gunas are seen in both.

 For example, in the external world we see:

Sattva -- equilibrium and serenity

Rajas -- dynamism and movement

Tamas -- inertia and stagnancy

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

Sattva -- Purity, compassion, wisdom, knowledge, understanding, comprehension, recognition, generosity, patience, kindness.

Rajas -- Desire, greed, jealousy, anger, attachment, possessiveness, hyperactivity,  nervousness, anxiety, aggressiveness, competitiveness, power, prestige, name and fame.

Tamas -- Impurity, dullness, envy, fear, delusion, confusion, depression, stupor, unconsciousness, coma.

One of the factors that influences the quality and strength of the material quality that predominates in your mind is your destiny. Otherwise, because the mind has an adoptive nature, it is also strongly affected by the quality of your environment and associations. It is also influenced by the quality of the food you eat.

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 our deeper consciousness functions. They are the powers of the soul which hold the karmas and desires that propel us from birth to birth. The gunas adhere in Nature herself as her core potentials for diversification.

All objects in the universe consist of various combinations 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. They form a deeper level than the three biological humors (Vata- Pitta-Kapha) and help us understand our mental and spiritual nature and how it functions.

Sattva

Sattva is the quality of intelligence, virtue and goodness and creates harmony, balance and stability. It is light (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 lasting nature. It is the principle of clarity, wideness and peace, the force of love that unites all things together.

Rajas

Rajas is the quality of change, activity, and turbulence. It introduces a disequilibrium that upsets an existing 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 fragmentation 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 that causes distress and conflict.

Tamas

Tamas is the quality of dullness, darkness, and inertia and is heavy, veiling or obstructing in its action. It functions 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.

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 perceive 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.

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 predominates 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 alone and isolated. Tamas prevails in consciousness 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 Primordial 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 develop pure Sattva, which is its detached form, or Sattva not clinging to its own qualities. Pure Sattva does not condemn 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, 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 stagnation, decay and death. Rajas and Tamas usually work together. Rajas brings about the over expression of energy, which eventually leads exhaustion, in which Tamas prevails. 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 mental 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 merely to suppress.

Rajasic people have good energy but burn themselves out through excessive activity. Their minds are usually agitated and seldom at peace. They have strong opinions 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 responsibility to get well. They blame others for their problems, including their therapists.

Rajasic people can accomplish their goals and are generally 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 blockages. Their energy and emotion tends to be stagnant and repressed and they do not know what their problems really 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.

The admixture of gunas

However, we must not forget the admixtures of the gunas. There is a higher rajas and tamas in the field of sattva and a lower sattva in the fields of rajas and tamas. Similarly there are rajasic aspects of tamas and tamasic aspects of rajas. The following are some brief descriptions

1. Rajasic Sattva: the acιive or transformative force of sattva, the power of, spiritual aspiration that struggles upward, ever seeking greater growth and unfoldment. It is also any energy of healing that brings about integration and wholeness.

2. Tamasic Sattva: the destructive force of sattva that eliminates negativity: It is also the stability inherent in sattva, its capacity to endure through all obstacles. It is the capacity of a state of balance to sustain itself and to ward off disease or imbalance.

3. Sattvic Rajas: the type of religion, spirituality or idealism of rajasic people. It has rajasic traits of aggression, outer expansion and the seeking of power Religions based upon militance, exclusivism and intolerance reflect this quality.

4. Tamasic Rajas: the inertia of rajasic types, their resistance to any higher force, and holding to their own personal power and impulses regardless of the consequences for themselves or others.

5. Sattvic Tamas: the religion, spirituality or idealism of tamasic people. It has tamasic traits of destruction, darkness, and delusion. It is the level of dark cults and superstitions.

6. Rajasic Tamas: the aggression and violence ·of dull and ignorant people lι is perhaps the most destructive gunic quality. Tamasic types literally trample over others and, devoid of sensitivity, delight in harm and destruction. Deep sexual perversions come at this level.

Gunas and Human Relations

Our minds are constantly being affected by the changing gunas, just like a movie is flashing on a screen. As we watch the light shown through the celluloid frames of a movie, our mood changes from scene to scene. We are emotionally absorbed in the reflected images. If something sad is depicted, we feel sad. If something humorous happens, we feel happy. Similarly, the gunas reflect every moment on the screen of our mind, and accordingly our style of thinking, field of desires and mood shift.

For this reason, sometimes you feel extremely active, at other times reflective. Sometimes you are overcome by laziness. Sometimes you feel at peace. Sometimes you are motivated to better yourself and sometimes you feel self-destructive. These internal moods are a reflection of the influence of one of the gunas of maya.

While we are under the influence of any of the gunas, we see the world though that "tinted lens".

If we are under the influence of sattva, we may feel compassion and kindness for others. We will see only good in them and judge their intentions to be of the highest order.

When we are under the influence of rajas, we may feel ambitious and wonder how others can further our selfish motive. We may also feel that people are untrustworthy and they may try to take advantage of us.

When we are under the influence of tamas we try to devise some means of cheating or robbing someone or hurting them verbally or physically. We see others as being the enemy or as having little or no worth.

CULTIVATION OF SATTVA

Yoga and Ayurveda emphasize the development of sattva. In yoga, sattva is the higher quality that allows spiritual growth to occur. Ιn Ayurveda, sattva is the state of balance that makes healing happen. 

Eat mostly sattvic food

The mind appropriately is the domain of Sattva (clarity) and the mind itself is called Sattva. One's quality of Sattva is reflected in the clarity of perception and peace of mind.

When in balance in the mind the three gunas give perception of truth, when out of balance, they create ignorance (tamas) or false imagination (rajas) through which perception is blocked or distorted.

Sattva is the balance of rajas and tamas. Hence by increasing sattva in the mind one returns to peace and harmony and can merge back into nature and spirit. Yet attachment to sattva, like clinging to virtue, can also bind the mind. Pure sattva is required, which is the detached form of it. Ayurveda uses the three gunas for determining mental nature.

In fact the mind itself is composed of the gunas. The gunas we take in serve to build up the mind. The mind like the gunas is the causal or creative principle in existence.


Yoga practice has two stages:

1. The development of sattva
Development of sattva means purification of body and mind. Development of sattva occurs through right diet, physical purification, control of the senses, control of the mind, mantra and devotion. 

In order to develop sattva we must follow a sattvic life style and do yoga practices.
What is a satvvic lifestyle?
It is to live in all aspects of our everyday life in a sattvic way. We must be in contact and have relations with what is sattvic by nature.  

That means that:

• We must eat sattvic food, drink sattvic drinks, perceive sattvic impressions, live in a sattvic house, city or neighborhood and have sattvic relations and avoid or reduce as much as possible what is rajasic and tamasic.
• We must cultivate sattvic thoughts and way of thinking and sattvic feelings. At the same time we must eliminate negative thinking and emotions by spiritual practices and other psychological means and methods such as Bach remedies, affirmations, EFT etc..
• We must do sattvic actions and do them in a sattvic way.

2. The transcendence of sattva.
Transcendence of sattva means going beyond the body and mind to our true Self beyond manifestation. Transcendence of sattva comes from higher meditation practices.

The general rule is that if one has not developed sattva, one cannot go beyond it. One should not forget this important rule. If we don't have the appropriate sattva or purity in our body and mind, including in our emotions, it may be premature for us to seek any higher enlightenment.

SATTVA AND HEALTH

Sattva is also the key to ayurveclic healing. Ayurverda states that the sattvic body and mind are less likely to suffer from disease and more able to continue in a state of balance. Disease, particularly of a chronic nature, is a tamasic state. Tamas brings about the accumulation of toxins and waste materials on a physical level and of negative thoughts and emotions on a psychological level.

Health is a sattvic state of balance and adaptation which prevents any excess from occurring. Rajas is the movement either from health to disease or disease to health depending upon its direction of development. Acute diseases fall under rajas, which is pain.

 Dr. David frawley speaks about the three gunas

Sources: 
Dr. David frawley 
Bhakti yoga meditation web site
Nityamuktananda

 Peace, love, harmony

THE SIX STAGES OF DISEASE by Scott Gerson M.D., Ph.D. (Ayurveda)

THE SIX STAGES OF DISEASE

by Scott Gerson M.D., Ph.D. (Ayurveda)

  

SATKRIYAKALA (THE SIX STAGES OF DISEASE)

·  1. Sancaya (Accumulation)

·  2. Prakopa (Aggravation)

·  3. Prasara (Spread)

·  4. Sthanasamsraya (Localization)

·  5. Vyakti (Manifestation)

·  6. Bheda (Permanent Change and Complications) 

There is one additional Stage which is now recognized in this sequence in addition to the classical ones enumerated above and that is the Prasama (Remission) Stage 3a. It occurs after Prakopa (Stage 2--Aggravation). At this point the aggravated dosha can take two courses. If simple remedial measures are taken at this time, the aggravated dosha can easily recede; this is prashama. If not, the aggravated doshas will instead begin to overflow and spread Prasara (Spread) Stage 3b. Depending on the dosha and the constitution of the person, the spread can be relatively localized or, if the doshas reach the bloodstream, nervous system and other channels, quite widespread. Based on this refinement, the revised satkriyakala looks like this:

Satkriyakala (The Six Stages of Disease)

·         1. Sancaya (Accumulation)

·         2. Prakopa (Aggravation)

·         3a. Prasama (Remission)

·         3b. Prasara (Spread)

·         4. Sthanasamsraya (Localization)

·         5. Vyakti (Manifestation)

·         6. Bheda (Permanent Change and Complications)

1. SANCAYA (ACCUMULATION)

This procession of six stages gives us an understanding of how the doshas undergo increase as a result of aggravating factors (diet, life-style, exercise, climate, emotional stress, seasons, etc.). Each dosha initially accumulates in areas of the body which are their respective normal sites (i.e. Vata = colon, mind, heart; Pitta = small intestines, blood, liver, skin; Kapha = stomach, lungs, joints.) If the body cannot eliminate the increasing dosha(s) and maintain homeostasis, it will begin to accumulate (Stage 1: Sanchaya) slowly and in small quantity. The usual reason that accumulation begins is that agni becomes low (mandagni) and ama begins to form in the body. Ama causes the metabolism to become inefficient and also creates an obstruction of the srotas (channels). This interferes with the normal processes of elimination of the doshas and initiates the sancaya stage. This is the earliest stage of vikriti.

The classic manifestations with respect to the various doshas are as follows.

Vata Sancaya:

·  frequent sensation of fullness below the navel

·  constant or frequent fullness of the stomach

·  perception of the breathing becoming shallow, especially the inspiratory phase

·  volatility of mood, especially envy and dissatisfaction

·  interrupted, changing thoughts

·  late afternoon fatigue

·  interrupted sleep

·  unrestful sleep

Pitta Sancaya:

·  perception of a slight rise in body temperature

·  increase in the quantity of food consumed at normal meal times

·  occassional, fleeting perception of burning sensation in the eyes, stomach, or  face

·  increased impatience and aggravation

·  concentration which exceeds "well-focused" and becomes obsessive

·  increased concern about finances

Kapha Sancaya:

·  heaviness of the stomach

·  heaviness of the hips and legs

·  increased laziness

·  disinterest in work

·  difficulty becoming active upon awakening from a night's sleep

·  craving for sweet, fattening foods 

2. PRAKOPA (AGGRAVATION)

If no measures are taken to correct the situation, the process continues into the next stage in which the accumulated doshas provoke and irritate the local tissues (Stage 2: Prakopa). During this stage the doshas not only increase and become abnormal in quantity, but also with regard to quality, as vitiation begins. During prakopa, the aggravated doshas remain in their usual and normal sites and have not yet spread. There are subtle physical and mental pre-symptoms but no recognizable features of any specific disease, and this is a fully reversible stage.

Vata Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  stiffness in one or more areas of the body

·  occassional tingling of the hands or feet

·  talking excessively; talking too fast; interrupting others

·  tenseness of the facial muscles

·  increased sensitivity to sound

·  aversion toward cold drinks and foods

·  gurgling or uneasiness in the epigastric (stomach)  region

·  pain occurring in sites of old injuries

·  bone or muscle pain which is fleeting in nature

·  bowel movements: less frequent, smaller pieces, darker in color, formed with many cracks, harder than usual, drier than usual (any of these signs)

Pitta Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  sour taste in the mouth

·  sour fragrance of the perspiration

·  increased dryness causing increased thirst

·  slight burning in the throat, stomach, esophagus

·  mind turning to business matters after 10:00 pm

·  obsession with completing tasks which are not high priority

·  speech which is judgmental, criticizing of others, angry

·  slight burning during urination

·  yellowing of the eyes (sclerae) and/or skin

·  increased desire for alcoholic beverages/cold beverages

Kapha Prakopa:

·  an increase in intensity of sancaya signs, plus:

·  noticeable loss of appetite

·  increased nasal, eye, ear, mouth secretions

·  stickiness of the oral cavity and skin

·  mental lethargy

·  greediness, collecting, acquiring, hoarding

·  spending proportionately more time eating and sleeping

·  thick, whitish coating on posterior 1/3 of the tongue

·  generalized heaviness 

3A. PRASAMA (REMISSION)

As we have stated above, if at this stage the causative factors (diet, life-style, stress, etc.) are removed the doshas will recede back to a state of balance and normal proportion. For this to occur, usually all the precipitating factors must be removed and at least some appropriate remedial measures must be instituted--although at this stage they may be gentle and non-radical in nature and still be quite effective.

3B. PRASARA (SPREAD)

If the process is allowed to proceed, the doshas will fill to capacity in the region of accumulation and finally begin to overflow and spread (Stage 3a: Prasara) throughout the body. Initially, this extention follows a recognizable and predictable pattern however when advanced no particular pattern can be discerned. There are two forces which may drive the overflow and spread of the doshas. One is the force created by the accelerating increase in quantity of the dosha, like water bursting through a dam. The other force is a consequence of a change in the quality of the dosha, analagous to a mildly dysplastic cell becoming overtly anaplastic and metastasizing to the surrounding tissues.

In the prasara stage the patient still does not manifest the classical symptoms (rupas) of a specific disease. In addition, due to the spreading nature of this stage, the symptoms are also not localized and can appear and disappear in different areas of the body. Once firmly engaged in the prasara stage, prasama (spontaneous remission) is no longer possible. However, if the propagating doγa does not entrench itself in a tissue predisposed to morbidity and, simultaneously, the causative factors are removed the kriyakala can still be reversed and the disease cured.

Vata Prasara

·  Vata dosha manifesting at an abnormal site (twitching of the eyelids, dry patches of skin, cramping of a muscle, etc)

·  increased gurgling of the intestines

·  irregular appetite (sometimes not hungry at regular mealtimes)

·  mild constipation

·  noticeable decrease in stamina during normal daily activities

·  indecisiveness, insecurity, or fearfulness

·  frequent forgetfulness

·  abdominal bloating

Pitta Prasara

·  burning sensation of increased intensity and frequency

·  burning associated with pain

·  itching (may be subtle)

·  appearance of red vesicles in parts of the body

·  muscle fatigue

·  excessive perspiration

·  greenish or yellowish discoloration of the stool or urine

·  mounting frustration and dissatisfaction

Kapha Prasara

·  nausea

·  drowsiness

·  anorexia

·  slow digestion

·  excessive saliva production

·  excessive mucous production, especially in the throat and stools

·  pallor

·  loss of strength 

It should also be noted that of the three doshas, only Vata has the capacity to move. Pitta and Kapha doshas do not have the inherent capability to move and spread by themselves; their movement requires Vata dosha to be present. The clinical manifestations noted above are seen in many patients. However, vikriti can take many other forms depending on the site of dispersion, quantity and quality of the aggravated dosha, previous injury or illness, strength of the dhatus, and other factors.

4. STHANASAMSRAYA (LOCALIZATION)

Eventually, the disseminating dosha(s) relocate in one or more different sites where they begin to manifest symptoms of disease (Stage 4: Sthanasamsraya). Usually the site of relocation is determined by the existence of some previous weakness or insult at that site which may have compromised the defense mechanisms. So, for example, we know that cigarette smokers are more prone to bronchitis than non-smokers. The weak site of the an individual's physiology may be determined by some genetic condition or be acquired as a result of a previous illness or trauma which resulted in a residual weakness despite apparent full clinical recovery. It is this individual-specific weakness which determines where the doshas will localize in a given patient. Thus the exact same doshic vitiation will manifest as a headache in one person, a kidney stone in another, and arthritic joints in a third person. These differences are influenced by differences in prakriti it is true--but also by distinct preexisting conditions of each individual which gives rise to sthanasamsraya in different locations.

At this stage the relocated doshas rapidly become more concentrated at the cellular and organ levels than in earlier stages. The vitiated doshas also cease their rapid phase of movement and mix with the tissues (dhatus) at the new location causing them to now become vitiated tissues (dushyas). This pathological process is known as dosha- dushya-sammurcchana (sammurcchana means "interaction"). It is this interaction of dosha and dushya in relation to a specific tissue or organ site (adhisthana) which produces the symptoms and physical signs of a disease. The fourth stage of the kriyakala is indeed the first stage in which the symptoms of the disease begin to appear, although not fully developed. We in fact regard the symptoms which appear at this stage as the purvarupa, or prodromal symptoms. These prodomal symptoms can either be replaced by the actual classical symptoms which are quite different or simply intensify to produce the true symptoms of the disease. Knowledge of these prodromal symptoms will help you further differentiate between prakriti-based "normal" tendencies and abnormal symptoms due to vitiated doshas.

Vata Purvarupa

·  Generalized, persistent bodily weakness

·  Pain

·  Severe Pain anywhere in the body

·  Cutting pain anywhere in the body

·  Pain with associated pressure anywhere in the body

·  Spasmodic pain anywhere in the body

·  Tearing pain anywhere in the body

·  Gnawing pain anywhere in the body

·  Pain associated with cold sensations

·  Squeezing pain anywhere in the body

·  Splitting pain anywhere in the body

·  Poking pain anywhere in the body

·  Hypothesia (loss of feeling)

·  Loosening of the joints

·  Obstruction to flow (wastes, breath, secretions, thoughts, energies)

·  Tissue destruction, early signs of atrophy (muscle flattening)

·  Intermittent memory loss

·  Abnormal body movements

·  Constriction

·  Tremors

·  Tremulousness of the limbs

·  Weakness of all or some limbs

·  Swelling

·  Lameness

·  Kyphoscoliosis (poor posture)

·  Difficulty/inability to stand still and erect

·  Joint stiffness/destruction/deformity

·  Joint pain

·  Joint "cracking"

·  Bone pain

·  Ringing in the ears

·  Hoarseness

·  Bitter taste

·  Excessive yawning

·  Flatulence

·  Abdominal distention

·  Difficulty, even mild, in passing stool (or urine)

·  Strong desire for hot foods

·  Weakness of ejaculation

·  Loss of libido (men and women)

·  Insomnia

·  Excessive crying

·  Irrelevant talk

·  Underlying sense of fear, anxiety, or insecurity

Pitta Purvarupa

·  Yellow discoloration of the eyes, skin, nails, teeth, urine, stool, or nose

·  Appearance of more than usual of the following colors: red or green

·  Itching

·  Urticaria

·  Excess discharges from the eyes, mouth, nose, penis, or vagina

·  Ulcerations

·  Acne

·  Rashes

·  Increased thirst

·  Giddiness

·  Faintness/lightheadedness

·  Sour or salty taste in the mouth

·  Desire for cold substances

·  Jealousy

·  Anger

·  Aggravation

·  Impatience

·  Lack of compassion

·  Foul language

·  Disregard for the environment

·  Unhappiness/discontent

·  Blurred vision

·  Eye fatigue

·  Increased temperature of the feet

Kapha Purvarupa

·  Coldness

·  Oily skin (excess)

·  Oily hair (excess)

·  Swelling

·  Edema

·  Resistance to movement

·  Excessive nasal discharge

·  Whitish mucous mixed with stools

·  Sweet taste in the mouth

·  Weakness of the joints

·  Excessive desire for sleep

·  Desire for daytime sleep

·  General lack of interest in life

·  Loss of mental focus and intensity

·  Resistance to change

·  Excessive sexual fantasies

·  Weight gain

·  Procrastination

5. VYAKTI (MANIFESTATION)

 When the dosha-dushya-sammurcchana is complete the characteristic symptoms of the disease finally appears; these characteristics are known as rupas. This is normally the point at which people realize something is wrong and seek medical attention. At this stage we can often recognize and name the disease: asthma, arthritis, overweight, etc.. Sometimes during the disease process, if it is not too intense, it is possible to distinguish the dosha and dushya components of the disease and identify the disease as vataja, pittaja, kaphaja, rasaja, raktaja, etc. In contrast, if the disease process is too intense and the interaction of dosha and dushya is too extensive, neither the tridoshika nor the dushyic character of the disease can be ascertained. In these cases disease are named according to the location in the body or the organs affected. 

6. BHEDA (PERMANENT CHANGE AND COMPLICATIONS)

The word bheda derives from the Sanskrit root bhid which means breaking, tearing, splitting, piercing; it also means to reveal a hidden secret. This description accurately foretells what occurs at this final stage of the kriyakala. At this stage the unique complications of the disease, which were never apparent earlier, are revealed. For example, a diabetic will discover the peripheral nerve, retinal, and renal complications of this disease or the individual suffering from chronic Lyme Disease will develop its characteristic neurological complications. At this stage the disease is no longer curable by any means, although palliation is possible. Diseases which reach this stage also have the potential to give rise to other diseases. A person with any disease of this stage is said to be permanently changed in profound ways.

According to the Ayurvedic concept, it is always easier to treat the excess doshas while they are still in their original sites (Stages 1 and 2). The stage of spread (Stage3) is the transitional stage. As the doshas first relocate (Stage 4), there is still strong defensive energy available, so treatment is still very effective. In the final two stages, where the disease manifests and matures (stages 5 and 6), treatment becomes extremely difficult but palliation is still possible. If progression is permitted to the latter stages of Stage 6, the disease is incurable and even palliation is unlikely.

Peace love harmony