by Durgadas, R.A.P, AYT, Ved Kovid

Dip. Nat., Dip. P. Psych,
ALC, Ayu. Clin, Ayu. Pharm, AMPKT, AMBT, Ayu. Astr.

(c) Durgadas (Rodney) Lingham / Arogya Ayurvedic Health Ltd

NO PART OF THIS ARTICLE MAY BE COPIED OR REPRODUCED IN EITHER ELECTRONIC OR PRINT FORM WITHOUT DIRECT PERMISSION FROM THE AUTHOR.

Basic Concepts:

The three forces of Qi, Yin and Yang correspond to Prana (breath or life-force), Ojas (vitality) and Tejas (radiance) in the Hindu system. Yin-Yang also correspond to the two viryas or potencies relating to energetics of foods in the Ayurvedic system of shita (cool), a Yin-energy and ushna (hot), a Yang-energy.

In the Vedas, these energies were represented by the terms Soma (Yin-energy, as lunar, vitality and feminine) and Agni (Yang-energy, as fire or a solar-energy, metabolism, heat and a masculine energy). They are also better expressed by the deities dual-deities Mitra-Varuna, here, Mitra as the Sun and Day representing the Yang-energy and Varuna as the Cosmic Waters, Moon and Night, representing the Yin-energy. The two go together in the Rig Veda, the oldest text of the Hindus, upholding cosmic law (rta).

Constitutional Issues:

Ayurveda typically works with a dual-elemental model of Vata (air and ether), Pitta (fire and water) and Kapha (water and earth) and their various combinations of seven main types (adding combinations of Vata-Pitta, Vata-Kapha, Pitta-Kapha and Vata-Pitta-Kapha).

These are formed in two ways – one as the Prakriti of the person or their own biological nature, determined by genetic and other factors, which remains fixed through the lifetime and the Vikriti or temporal change from nature, also known as a dosha (vitiation / blemish), which is how Vata, Pitta and Kapha are viewed in a negative sense as causing disease when in excess. In a positive sense, they are known as dhatus (that which upholds).

Hence, both TCM and Ayurveda employ the five-elements and cosmic systems of Praja-Tejas-Ojas and Qi-Yang-Ying. The Hindu Ayurvedic system represents the five elements in a slightly different manner, adding akasha (ether) and vayu (air) to the other elements of fire, water and earth that are also used in TCM.

While in the Hindu system, the gallbladder and liver are Pitta-organs, they are Wood in the TCM system and correspond to the element of wind, or Vayu of the Hindu system, whereas Metal corresponds to the large-intestine and sky, hence Akasha or ether / space of the Hindu system, giving us correlations between the elements.

Nine-fold Types:

The Nine-fold Constitutional type in TCM however, can be connected to the Hindu system of the Navagrahas or Nine-Planets. Yet, there also exist some differences between the element and planetary correspondences of the two systems and some similarities.

Moon and Sun are Yin and Yang, which connect to Kapha-Ojas and Pitta-Tejas of the Hindu system respectively. Whereas Saturn represents air in the Hindu system, it is earth in the TCM system; Jupiter is ether in the Hindu system and wood (air) in the TCM system; Venus is water in the Hindu system, but Metal (thus ether) in the TCM system, while Mercury is earth in the Hindu system and in TCM, it is water. Mars however is fire in both systems.

Naturally however, these change as per their elemental-makeup and doshic models in Ayurvedic astrology. However, we can connect the Nine-Fold TCM system of Constitutional Types and disorders with the planets they correspond to of the Navagrahas (nine planets) in the Vedic-system.

There are however, many ways this can be expressed and there is no clear-cut or one-way definitive correlation between the two systems – but there are similarities, based upon the closest approximations.

Here we can note the factors relative to both vikriti (deviation from natural state / disease) and also Prakriti (individual constitution)

Rahu – Qi Deficiency
Rahu is the north-lunar node, the head of the dragon and ecliptic (as well as a formless) shadowy planet more a pure Vata (as ether) type and thus causes coldness, dryness etc. as the air-element of Prana is not there to balance it out. It is the head without a body and hence lacks any grounding, since akasha or ether is pure space alone as sattvas or purity, with not even action (rajas) present as it is in Vata. Rahu represents Vata in its more toxic stage (amavata) relating to rheumatic disorders.

Ketu – Qi Stagnation
Ketu is the south lunar node, the tail of the dragon and a formless planet like Rahu, who represents the stagnating form of Vata or Prana which manifests anger, anxiety etc. caused by the headless Ketu, who represents the paranormal side of Mars (blood stasis) with some Vata added there also. It is hence unpredictable in nature and extremely emotional – the proverbial headless constitution.

Jupiter – Damp-Heat
Jupiter is a Kapha-Pitta type with a slightly higher percentage of water to fire ratio and thus creates a kind of “damp-heat” type constitution and disorders.

Saturn – Genetic deficiency
Saturn is predominantly pure Vata (air) which causes a vitiation to our ojas or vitality (yin) and thus creates a predisposition for allergies and diseases of a more genetic nature and weakness overall. Saturn is also the planet of karma, representing genetic conditions and a fragile and extremely weak constitution.

Mercury – Yin-Yang Harmony
Mercury holds the energies of all five elements of Vata (air+ether), Pitta (fire and water) and Kapha (water and earth) equally

Moon – Yang Deficiency
The moon is very cold and composed Kapha-Vata with a predominant of water and only a secondary nature of air. It lacks therefore, the warmer natures of fire and craves it, always feeling cold in extremities and lacking enthusiasm and metabolism.

Mars – Blood-Stasis
Mars is more a Pitta-Rakta type, with fire+water vitiating the blood and causing several disorders. As a more purely Pitta-type, it has 50% fire and 50% water, which easily creates disorders in the blood-system itself by an excess of either of these. When blood combines with Pitta in Ayurveda, it stagnates and causes diseases due to an excess of bile such as hepatitis and jaundice.

Venus – Phlegm-Dampness
Venus is Kapha with a a 75% water and 25% earth makeup. Being mainly a watery and emotional planet, it combines with earth also, as it is also the planet of materialism and density, creating our desires to manifest physically. It is more damp than the Moon however, owing to the asuric or negative nature which connects to the celestial Soma, guarded by the Bhargava Seers and correlating to the goddess Lakshmi (Venus, Aphrodite), herself born from the churning of the ocean of milk (kshira).

Sun – Yin Deficiency
The Sun is Pitta, but is the fire that burns out our ojas and is hot, lacking Yin, being Kapha and grounding (water and earth). Such types hence dislike the hot climates represented by the Sun.

Ninefold Types and the Gunas:

Another way we can express these is the eight-fold virya or potencies of Ayurveda:
mrdu (mild), tikshna (sharp), guru (heavy), laghu (light), snigdha (unctuous), uksha (dry), shita (cold), ushna (hot). The ninth would connect to the Yin-Yang Harmony type in TCM, where all such are in balance, connecting to the balance of the two main potencies in Ayurveda of hot (ushna) and cold (shita).

We hence see that there are possibilities of connections within each system itself, if we examine them from primal roots.

There are many combinations here that can correlated to the TCM systems. Naturally however, TCM employs a five-element system, as some original forms of Ayurveda also do.

Q: I have filled out a few online dosha-quizzes and think I have a vata problem. Can you treat this?

A: First of all, Ayurveda is a complete medical system, and no one person can be stereotyped into a dosha per se. A dosha means a blemish or vitiation itself, so it’s often what can be a natural tendency within a person, whereas the vikriti or disease outside of this is a deviation from the norm.

Secondly, there is often a misconception about Ayurvedic doshas reflecting “body-mind” types. Ayurvedic psychology (bhutavidya or graha chikitsa) is itself a specialised limb within Ayurveda and assesses the mind and it’s disorders in a very specific manner outside that of the so-called doshas of vata, pitta, kapha and their combinations, although sometimes these are used in disease – but are not limitations alone. Not all diseases can be neatly classified into such, and due to numerous combinations of them, each disorder manifests specific traits relative to each which is known only to a highly-trained Ayurvedic practitioner, or Vaidya.

Thirdly, the dosha-quiz model often fails as we tend to project our own ideas about ourselves rather than consistent traits. Variations such as in female menstrual cycles or emotional factors, the age and sex of a person, genetic factors, one’s race and suitabilities, one’s diet, quality of food, digestion, underlying mental issues (that may stem from karmic issues, congenital or childhood trauma) can alter these, as can the seasons and even changes of foods and diets due to various soil types and crops being cultivated around the world (as an example, tomatoes, potatoes, pumpkins, capsicums, corn, chillies etc. are native to the Americas).

The quality of foods, drugs and lands, as well as numerous other dietary and lifestyle factors have to be assessed in a clinical setting, as well as your response to questions in addition to a clinical examination that brings in differential diagnosis in both the more ‘natural’ state and also disorder(s) you are currently suffering, and the way forward.

Clinical Ayurveda looks at subtle factors that make up the doshas as well as other factors previously mentioned. For those not trained in this medical system, which has over 1100 diseases and a highly-evolved surgical system, one of detoxification, understanding of seasonal, weather patterns, food energetics etc. as well as an extensive pharmacopoeia that has its own indications and contraindications as with allopathic medicine – will find it difficult to navigate, just as one surfing on WebMD or Googling symptoms and self-diagnosing, which is extremely dangerous.

Q: Once I had an Ayurvedic Consultation and I was told I was a Kapha-Pitta person, but a quiz indicates something else. Another Consultation revealed I was Vata-Kapha. Why is this?

A: First of all, as mentioned aforehand, we have to be very careful about assessing things and take note of specifically what we have been told. Some Ayurvedic practitioners will tend to work on the disorder, some may give recommendations as per your age and sex alone seeing it as a major factor, digestive power and sex, and one may be working simply with lifestyle recommendations as per your phenotype or biological type, based on their own analysis of you.

As also noted, it depends which methods they have implemented as well. Some may just go on answers you gave during a written test-sheet, or cross-examine you. So, we first have to understand what information was given, why and what exactly it applied to.

Some also understand Ayurveda only from a Naturopathic or New-Age model of stereotypes, whilst others may project their own analysis of you based upon their own and project these. Some may also be more sensitive to one dosha within a person at any one given time, and some may be basing it on the pulse, but not understanding the deeper facets of this science which has its own indications and aspects that have to be weighed up, and takes a lot of practice, examination and study – especially in disease, to perfect. Eating, drinking, exercise, anxiety, exposure to cold and heat before and after this can alter readings, where it is only possible for very highly trained and intuitive practitioners to differentiate.

Q: I read that taking Triphala and Vegan-diet was best for me. Should I continue with this, as I’m feeling much better?

A: People will often feel ‘better’ when they take anything lighter and any substance that helps with their elimination, but this is not indicative of proper health or healing.

Ayurveda looks at long-term effects rather than short-term effects, relative to life-long than just over a few weeks, months or even years. Disorders can manifest due to excesses of anything – whether foods or impressions, lifestyle regimes or exercise as even yoga practices, which have to be specific, rather than generic for everyone.

While some herbal formulas can be good for one and all, some such as Triphala can cause griping in some people and may have opposite effects, due to their metabolism, so your GI health has to be assessed clinically first. It is often taken along with other specific herbs or even compound and combined formulas depending on what is best for you given all of the factors we have previously discussed, viz. age, sex, metabolism, mental state, tendencies, location, climate, seasons, lifestyle etc.

Relative to diets, no diet suits one and all. Note our article here that discusses this aspect in more detail, relative to Ayurveda.

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