By Annie Holcombe

In 1992, whilst travelling and studying in India, I was lucky enough to come across a book, “Ayurvedic healing” written by a western Ayurvedic practioner by the name of Dr David Frawley. As I had embarked on a spiritual journey and had began studying various yogic practises and philosophies, this book became indispensable in my daily life -at last I could visit and talk with ayurvedic doctors and take an active role in my own wellness, rather than just consuming various potions with no understanding of there inner workings .
An advertisement for a correspondence course in Ayurvedic Healing in the last page of this book took my eye, and I swiftly enrolled and received the various workbooks from Dr Frawleys school in Santa Fe, America. I failed to complete that course in the traditional academic sense, but I gradually worked through the material in my own time, developing an understanding of basic Ayurvedic concepts and integrating various lifestyle and dietary changes that I became aware were appropriate to my type , or in Ayurvedic terms my dosha.I gained a wealth of valuable information, and Dr Frawleys work became the bridge I needed to lead me to a deeper, richer experience of traditional Indian health and wellbeing.
According to Ayurveda, there are 24 cosmic principles or tattwas, these are part of the Sankhya system or philosophy, which yoga also embraces. Included in the Tattwas are the five great elements {pancha Mahabhutani}, they are earth, water, fire, air and ether. They represent the solid, liquid, radiant, gaseous and etheric types of matter which go into the making of the outer world of experience, including the human body.
Another of the Tattwas that we need to grasp an understanding of is Prakriti, it is actually the first of the Tattwas, and translates as Primordial nature or “the first power of action”. Prakriti is the source of creation; she is the manifestation of the creative power of Purusha which is pure spirit or consciousness.
When these five elements become manifest in the human body, they become the three biological humors, the three primary life forces that are behind all the physiological and psychological functions in the body. They produce the body, and are also the causative factors in the disease process. They are called the doshas in Sanskrit and the science of the three humors is known as “tridosha”.{Frawley,1992 pg 18-23}
There are three doshas, Vata, Pitta and Kapha, and each dosha is comprised of a mixture of two of the fundamental elements, hence each dosha shares some characteristics with another.
Vata, is the biological air humor, it comes from the Sanskrit root “Va”, meaning to blow, to flow, to direct or command. It is the motivating force behind the other two humors. Vata is the primary force of the nervous system, it governs our balance,both mental and sensory, it gives mental adaptability and is said to be the basic vital or life force{prana}, deriving from the breath which is the energizing force of the whole body. Vata resides in the empty spaces in the body, like the colon and the pores in the bones, it also fills up the subtle channels of our nervous system. Ether is the secondary element in which vata is contained, it is said to be its medium or vehicle for its manifestation in the body. Vata is also the force that moves in the mind.
Pitta, is the biological fire humor, it comes from the Sanskrit “ tap”, meaning to heat, cook or transform. Pitta is responsible for all the chemical and metabolic transformations in the body. It also governs our mental digestion, our ability to perceive reality and understand things as they are. Pitta primarily derives from our power to digest food. Pitta, fire exists in the body in water or oil, and is said to contain an aspect of water. It exists mainly in acid form, as obviously fire cannot exist in the body without destroying it. Pitta exists in the fluids of the digestive system and the blood.
Lastly, there is Kapha, the biological water humor, which means “phlegm”. It gives nourishment, provides substance and gives support making up most of our bodily tissues. It also provides our emotional support in life and governs positive emotional states such as love and compassion, patience and forgiveness. Kapha serves as a vehicle for the other two forces. Kapha, or water exists in the medium of earth, which is said to contain it. Our body is mainly water and is contained within various boundaries of our skin and other tissue linings{earth}.
The three humours are contained largely by earth and ether as the physical and mental boundaries of our vital energy {Frawley, 1992, pg35-38}
Prakriti
All of us are made up of our own individual combination of the doshas, this is how we are born and is known as our Prakriti, our individual balance. Our prakriti is fixed , it is our natural state of equilibrium. There are seven different major constitutional types, some people, who may be strongly predominant in one humor, would be known as pure vata, pure pitta or pure kapha types.
Dual types also exist, where two or more humors are in almost equal proportion, there are three different dual types, vata-pitta, vata-kapha and pitta-kapha. An even balance of all three is a VPK, or vata,pitta,kapha type. Our individual prakriti is fixed , during our lifetime this will never change.{Frawley,1992, workbook 2, pg 2-4}
Vikruti
Due to a myriad of factors, at certain times we can experience an imbalance or derangement in our doshas. This is known as our Vikruti.
Quite often it will be our dominant dosha that accumulates and arises as our vikruti, but due to our health and lifestyle it is possible that any of the dosha may become imbalanced. Keeping our doshas in balance which means to be in tune with our natural Prakriti , not an even balance of all three doshas, we can look at various issues, including diet, exercise, ways of thinking, seasons, and many other factors.
In Ayurvedic medicine, a person is treated more by their dosha than by the disease they manifest, even though two people may have the same disease, the treatment will depend on there Prakriti and their vikruti.{Frawley, 1992}
What I find most inspiring about this base, is that treatment has a very broad scope, Ayurvedic gives specific gems, mantras, dietary specifications, so our individual healing can touch all areas of our life. We are no longer treating just a disease, we are addressing the imbalance in our lifestyle that has lead to this manifestation in the the physical body.
Attributes
Each dosha has its prime qualities, As stated by Vagbatta, a great Ayurvedic commentator in the Ashatanga Hridaya 1. 11-12
“Vata is dry{ruksha}, light{laghu}, cold {shita}, rough {khara}, subtle {sukshma} and mobile or agitated{chala}”.
“Pitta is a little oily {sasneha}, is sharp or penetrating {tikshna}, hot {ushna}, light{laghu}, unpleasant in odor{visram; a sour or fleshy smell}, mobile {sara; but not agitated} and liquid {drava}.
Kapha is wet{snigdha; unctuous or oily}, cold{shita}, heavy{guru}, dull{manda;also meaning slow}, sticky {slakshna;gelatinous}, soft{mritsna} and firm {sthira; steady or stuck} {Frawley 1992, pg38}
As stated previously, each dosha shares some qualities with another, due to the fact that they arise from the three gunas and the thus the five great elements. There are 20 main attributes, they are the positive/ negative forces that exist in nature and are present in all forces of nature both mental and physical.
They are
1. Hot/cold {shita/Ushna}
2. Wet/dry {snigdha/ruksha}]
3. Heavy/light {guru/laghu}
4. gross/subtle {Sthula/sukshma}
5. dense/flowing {Sandra/Drava}
6. Static/mobile{Sthira/chala}
7. Dull/sharp {manda/Tikshna}
8. Soft/hard {mridu/ kathina}
9. Smooth/rough {Slakshna/khara}
10. cloudy/clear {Picchila/vishada}
{ Vagbhatta, cited in Frawley,1992 pg45}
Each biological humor has its own collection of distinguishing attributes,
Vata- cold, dry, light,subtle,mobile,sharp,hard,rough,clear
Pitta – hot, a little wet, light, subtle, flowing, mobile, sharp, soft, smooth,clear
Kapha- cold, wet,heavy,gross, dense,static,dull,soft,smooth, cloudy
Each humor displays thes attributes in greater and lesser degrees, for example both Kapha and Pitta have wet as an attribute, but for Kapha it is a primary attribute, and for Pitta it is secondary, not so strong as in Kapha. From this we can learn how to balance the doshas without aggrevating another, and how to distinguish between conditions that may arise in the body and display attributes that are common to two doshas, for example, Vata and Kapha both have cold as an attribute, myself being a Pitta/kapha type usually mainifest cold in the body in a kapha type way, thus displaying other kapha attributes like wet {excess mucus, phlegm}. A Vata imbalance , when cold arises in the body, would probably display other vata attributes like dry, hence a dry type cough and cold.{Frawley, 1992, pg 46,47,48}
It is through observing these attributes, that we can differentiate and hone in our treatment of the doshas to be more effective.
As a general rule, it seems that “like increases like” and that opposites will help to reduce an increase in an attribute, thus reducing the chance of an imbalance in the dosha and disease manifesting.
In practical terms, this means that as a pitta/ kapha type, factors like a hot,humid summer, a stressful, aggresive fast paced work environment, a volatile, argumentative home environment , hot, spicey food and a driven yoga program with little relaxation, would most likely lead to me displaying a pitta imbalance, a pitta vikruti, or an aggrevated Pitta dosha.
If I were to embark on lifestyle changes to help balance myself , I would do well to apply the opposite, which is Kapha type practises. The one precaution here is that I must be careful not to aggrevate my Kapha, because being a dual dosha, I do not want to swing too far the other way and become Kapha imbalanced therefore I would be mindful of the attributes displayed by both Pitta and Kapha, like wet and smooth, and maybe concentrate on reducing the purely pitta qualities first.
If I were an extremely temperamental type, it may be wise to treat the attributes one at a time so as not to cause any imbalances in the other attributes. In the above example, enducing or enhancing Kapha type qualities such as calmness, coolness,groundedness would be appropriate, so perhaps a slower yoga asana program with emphasis on forward bends and correct breathing would help reduce Pitta, lunar and shitali pranayama may be helpful. Also, dietary changes, replacing coffee at work with a more appropriate beverage, the nuturing properties contained in a milk chai tea come to mind, perhaps even doing laps in a cool swimming pool would help the need to move and exerte oneself ,rather than attending vikram yoga : cooling evening walks after the heat of the day has subsided also would be beneficial.
I could try to introduce more fun and play into my life to reduce the striving and aggression associated with Pitta, and maybe even taking my lunch out of the office under the shade of a tree or near cooling waters, which in our inner city life may be as simple as making an effort to sit out of the sun near a water feature or at least near some greenery, even if it a potted plant.
There will always be related signs and symptoms that will signify that one of the doshas need balancing.
The classical symptoms of aggravated humors according to Vagbatta in his revered ayurvedic text “Ashtanga Hridaya,XII. 49-54 are as follows
VATA
Vatas actions when aggrevated are collapse, spasm,piercing pain, numbness, depression, breaking, striking and biting pain, constipation, cracking of the joints, contraction, retention of waste materials in the body, excitability, thirst, trembling, roughness of skin, porosity of tissues, dehydration, agitated movement, stiffness, astringent taste in the mouth, and dark or reddish brown discolorations.
PITTA
Pittas actions when aggrevated are burning sensation, redness, feeling hot, boils, sweating, pus formation, bleeding, necrosis, exhaustion, fainting, inebriation, pungent and sour taste in the mouth and all colors but white and brown.
KAPHA
Kapha when aggrevated creates phlegm, hardness of tissues, itching, cold sensations on the skin, heaviness, congestion, obesity, edema,
indigestion, excessive sleeping, white color, and sweet and salty tastes in the mouth which take time to notice
{Vagbhatta, cited in Frawley 1992 pg 56, 57}
In all the above descriptions you can recognise the attributes of the various humors , but in an unbalanced way.
Vata , Pitta and Kapha types have distinguishing features that determine their individual dosha, which of course maybe a pure type or one of the combinations. There are many questionaires that can be answered to help determine your prakriti, but the most accurate method is to have an ayurvedic pulse reading.
VATA TYPES
Amongst other things a Vata type constitution will be thin, maybe unusually tall or short,they may display prominent veins and bones and their weight is generally low. The skin texture willtend to be thin, rough, cracked and hair tends to be dry, course and slightly wavy.Vata types often have thin lips, which they may tend to bite, and be shapped or dry.Vata types often have prominent joints, which maybe unsteady and cracking.
Vata types tend toward constipation, gas and painful or difficult bowel motions and the appetite is variable and erratic. They are generally quick, fast, unsteady,erractic or hyperactive and often have poor circulation, with cold and dry extremities.Vata types have a great sensitivity to the elements and a variable often weak immune system. Their disease tendencies are toward nervous diseases, pain, arthritis and mental disorders. Vata types are flexible and adaptable, they notice many things, but often easily forget as well. They tend toward the fearful, anxious and nervous emotions.{Frawley, 1992, pg 5-21}
PITTA TYPES
A pitta type body structure is medium, moderately developed physique, they have a red, ruddy, flushed or glowing complexion, and a warm moist, pink skin, with moles, freckles and acne, they sunburn easily and can suffer from skin rashes and sores, they tend toward bald or early greying hair and the eyes can be red {easily inflamed}, thin, piercing and penetrating. The bowel motions tend toward diarrheal, abundant, loose and with burning sensations. Pitt types often have a strong body odour, and tend to sweat a lot. They are motivated, purposeful and confident. Pitta types have an intelligent, penetrating, critical capacity and their speech is often argumentative and aimed at convincing others of their point of view. They demonstrate a sharp, clear memory and have angry, irritable, firey emotional tendencies. Pitta types are prone to infections and inflammatory diseases as well as diseases of the blood and the liver. Pitta types enjoy competition, energetic sports, and politics and love to see results and revel in achievements.{Frawley, 1992,pg 5-21}
KAPHA TYPES
Kapha types are stout, stocky, big, and have, well developed physiques, they are heavy and have a tendency toward obesity. Their complexion is often white and pale, and they have thick moist, smooth skin. Kapha type hair is thick, very wavy, lustrous and abundant and a large, round face. Kapha types have wide prominent attractive eyes, lashes and brows, they also cry easily.Kapha types will have moderate, solid bowel motions, sometimes accompanied by mucus or a pale color.They have a constant , low appetite and slow, steady circulation. They are strong and have good endurance, but often slow in starting, and they enjoy outdoors, especially relaxing in the sun. A good, strong immune system is a kapha trait, but have a tendency toward diseases of the lungs and congestion. They have a pleasant voice with good tone and their speech is slow and definite, they have a slow, steady, dull mental nature, and are slow to notice things, but once they do will not forget. They tend toward the sentimental, attached emotions, but are also calm and content. Kappa types generally like to relax, or be lazy, love flowers, gardens and water.{ Frawley 1992 pg 5-21}
The tri-dosha theory gives us an extremely thorough perspective of the different types. there are actually five forms of Vata, Pitta and kapha that reside in different sites and serve different functions, of these Vata, in the form of Prana, or our Primary life force is the most important. The theory also extends to embrace the more subtle versions that manifest on more subtle levels, for example Ojas and Tejas. The three doshas also have Sattvic, Rajasic and Tamasic variations and moving from there rajasic or tamasic side , toward the sattvic is a very beneficial way to balance the doshas. {Frawley,1992}
As yoga practioners, in understanding the tri-dosha theory, we can be more effective in our practises, as well as gain insight to the various contributing factors that may lead to unrest and disease in the body and mind. We can move toward balance and equilibrium with greater understanding and clarity.

REFERENCES

- Frawley , D. 1992, Ayurvedic healing correspondence course material,American Institute of vedic studies, Santa Fe.

Other Articals on Tri-dosha theory

A brief introduction to ayurveda and the tri dosha theory - by Rachael Freeland