THE FIVE TYPES OF VATA, PITTA AND KAPHA
By David Frawley (Vamadeva Shastri)
There are in total five forms each of
Kapha, called "Subdoshas".
They reside in different sites in the body and perform different
functions. Through them we can treat the Doshas more specifically and
understand their dysfunction in a more particular manner. Of these, the
five forms of Vata or the five Pranas are the most important because
Prana as the life-force underlies all our activities.
1. THE FIVE TYPES OF VATA (Air or Wind)
1. Prana 2. Udana 3. Vyana 3. Samana 5. Apana
These are the Sanskrit names of the five types of
Vata. There are no
equivalent terms in English. They are formed by adding various prefixes
to the root "an," which means to breathe or to energize. They are the
most important of these groups of five, as
Vata is the most important of
the Doshas. They are called "Vayus," which also means winds. They show
the different kinds of movement of the life-force.
Prana (pra-ana) means the forward or "primary air" or nervous force. The
prefix "pra" means forward, towards or prior, and relates to absorption.
Pervading the head and centered in the brain, Prana moves downward to
the chest and throat. It governs inhalation and swallowing, as well as
sneezing, spitting and belching. It governs the intake of impressions
through the five senses that reside mainly in the head.
On an inner level, it governs the mind, heart and consciousness and
gives them energy, coordination and adaptability. It is our portion of
the cosmic life energy and directs all the other
Vatas in the body. It
determines our inspiration or positive spirit in life and connects us
with our inner Self or pure consciousness. (It should be noted that the
term "Prana" is also used in a broader sense to indicate Vata in
general, as all Vatas derive from it).
Prana has mainly an inward movement. It serves to bring the external
air, food and water inward. It enables us to take in impressions, to
receive sensory impulses. In the same way, it allows us to take in
feelings and knowledge. It affords us receptivity to external sources of
nourishment. These depend upon the opening of our mouths and senses, and
the opening of the mind behind them.
Prana gives us receptivity towards internal forms of nourishment, like
our inner connection to the cosmic life-force. When Prana is sufficient,
no disease can affect us. All diseases involve some impairment of Prana
and can be treated by methods like Pranayama, breathing exercises, or
aroma therapy, which work on it, as the course will outline.
Udana (ud-ana) means the "upward moving air" or nervous force. The
prefix "ud" means upwards. It is located in the chest and centered in
the throat and governs exhalation and speech, both of which occur
through the outgoing breath. When impaired it causes cough, belching and
On an inner level, Udana is responsible for memory, strength, will and
effort. These reflect how our energy tries to ascend in life. It governs
how we express our energy in life, including our work. It governs our
self-expression in word, thought and effort.
Udana determines our aspiration in life. At death, it rises up from the
body and directs us towards various subtle worlds according to the power
of our will and karma that move through it. When fully developed, it
gives us the power to transcend the outer world, and affords various
psychic powers. The practice of yoga is involved primarily with
developing Udana, through which the Kundalini arises.
Udana has primarily an upward movement. It brings the air up and out in
exhalation. It brings our energy up in our strivings in life. It causes
our minds and spirits to ascend. It gives us higher values and deeper
powers of discrimination.
Samana (sama-ana) means the "equalizing air". "Sama" means balancing as
in our word the "same". It is centered in the small intestine and is the
nervous force behind the digestive system. It governs the process of
digestion and assimilation of nutrients. When impaired, it causes lack
of appetite or nervous indigestion.
It is the predominant Vayu in the internal organs including the liver,
spleen, pancreas, stomach, and upper portion of the large intestine. It
functions in all organs to aid in absorption and in this regard works in
the lungs to help the absorption of air.
Samana mainly has an equalizing or balancing action and a contracting
movement. It balances the higher and lower portions of the body and
their respective energies. It balances the inner and the outer and the
upper and lower parts of the body in the process of digestion. As it
aids in assimilation and increase of energy, it has some ascending
Vyana (vi-ana) means the "diffusive or pervasive air". "Vi" is a prefix
meaning "apart" or "to separate". It is centered in the heart and
distributed throughout the entire body. It governs the circulatory
system and through it the movement of the joints and muscles
(musculoskeletal system), and the discharge of impulses and secretions
within these systems.
Vyana has mainly an outward and expanding movement. As such, its action
is mainly in the active motor organs, the legs and arms, the main sites
of movement in the body. When it is impaired, we suffer from lack of
coordination and difficulty in movement, particularly walking. When it
is strong, we have good powers of movement and physical articulation.
Vyana allows us to exercise and do physical work. However, it can
diffuse or disperse our energy.
Apana (apa-ana) means the "downward moving air" or the air that moves
away (apa). It is centered in the colon and governs all downward moving
impulses of elimination, urination, menstruation, parturition and sex.
Its impairment manifests as difficulty or abnormality in these
discharges, for example, both constipation and
It governs the absorption of water, which occurs in the large intestine
and gives us the power to take in full nourishment from our food, the
final stage of digestion, which also occurs in the large intestine. It
aids in the nourishment of the fetus, and supports the immune system
(our ability to eliminate or ward off toxins).
Apana has mainly a downward movement. As Udana, the ascending air,
carries our life force upward and brings about the evolution or
liberation of consciousness, Apana, the descending air, carries it down
and brings about the devolution or limitation of consciousness. In
excess, it causes decay and death. It becomes like a drain of energy
that allows our life-force to flow away and sink down into the earth.
Apana supports and controls all the other forms of Vata because it rules
the large intestine, Vata's main site of accumulation. Derangements of
Apana are the basis of most Vata disorders. As a downward moving force,
when aggravated, it causes increase of waste materials and toxins.
The treatment of Apana is the first consideration in the treatment of
Vata. This allows Prana and Udana and the other Vayus (Vatas) to return
to their normal functioning by reducing the restraining action of Apana.
As Vata disorders are the basis of most diseases and as they usually
accompany those of the other two
Doshas, we must always consider
normalizing Apana in the treatment of any disease. Apana is the
descending force of decay that manifests whenever there is loss of
strength or an accumulation of toxins. Apana is the power of disease
inherent in the body itself, our naturally tendency to decay as part of
our connection to the earth.
MOVEMENTS OF THE FIVE PRANAS
Prana and Apana govern the intake and elimination of Prana or vital
energy. Samana and Vyana operate at a deeper physical level. Samana
takes the Prana into the tissues and Vyana circulates it throughout the
body. Udana is the culmination of the other four Pranas as our energy
and motivation in life. We see then that there is one Prana or
life-force in five forms according to its different powers and
directions of movement. We can imagine it like a cross with Prana in the
center as the regulating factor. Udana, which rises, will be at the top;
Apana, which sinks, is at the bottom. Samana will be to the left moving
from Apana to Udana balancing the two in an upward direction. Vyana will
be to the right moving from Udana to Apana, balancing the two in a
downward direction. We must learn to keep these five forces in proper
MOVEMENT OF THE FIVE PRANAS
Vyana- Balancing Out
Samana has an equalizing but centripetal force (moving towards the
center) as the power of digestion. Vyana has an equalizing but
centrifugal (moving away from the center) force as the power of
In ancient texts, like the Upanishads, two primary forms of Prana are
recognized: Prana and Apana, as inhalation and exhalation, with Samana
in between as the balancing or metabolic factor. Vyana develops as our
capacity to circulate the absorbed Prana, which also occurs during
retention but more during its later portion (Samana governing the first
phase). Udana develops as the positive side of exhalation, the capacity
to extract energy that follows from inhalation.
The five Pranas are different stages of the process of breathing:
Prana, the primary air, is inhalation.
Samana, the equalizing air, is retention or the point between inhalation
Vyana, the outward moving air, follows after Samana. It can be related
to the second part of retention approaching exhalation.
Udana, the upward moving air, is the first part of exhalation.
Apana, the downward moving air, is the second part of exhalation.
Through breath control (pranayama) at these different points we can
learn to regulate and strengthen the Pranas.
PRANAS AND SPACE
The five Pranas exist in their special forms of space. Prana exists in
the space formed by the sense openings in the head and the mouth. Apana
exists via the space created by the lower orifices. Samana and Vyana do
not have specific openings. Samana relates to the space within the
internal organs, not only of the digestive system, but also of the
heart. Vyana relates to the space within the joints and vessels. Udana,
like Prana, relates to the space created by the mouth.
For this reason, the upper part of the body relates to Prana and Udana,
while the lower part relates to Apana. Similarly, Vyana dominates the
limbs, while Samana dominates the trunk.
SUMMARY OF THE FIVE PRANAS
PRANA governs the INTAKE of energy via food, drink, breath, impressions,
emotions, thoughts and consciousness. It resides in the head and moves
inward and downwards allowing for the reception of all energy sources.
The breath is the key action for Prana. In breathing we not only take in
energy from the air, we can also connect with subtler sources of energy
through the consciousness. Conscious breathing feeds both energy and
consciousness. What brings about right function of Prana is right
receptivity in life, openness to the Divine and the cosmic life-force.
UDANA governs the OUTPUT of energy via our expression through speech,
physical effort, emotional enthusiasm and mental judgement. It is
responsible for our creative use of energy. It is the ultimate result of
nutrition, the positive energy created through it. What brings about
right function of Udana is right aspiration in life and right values.
SAMANA governs the ABSORPTION of energy via the digestive and other
systems. If our minds and emotions are not in balance (sama) then we
will not be able to absorb nutrients on any level. What brings about
right function of Samana is peace and balance-harmony and equilibrium
within ourselves and with our natural environment.
VYANA governs the CIRCULATION of energy via the circulatory system
(physical body) but also through the breath, senses, emotions, thoughts
and consciousness. It transports the absorbed Prana to the places where
it can work and express itself. What brings about right function of
Vyana is right action, action in harmony with our values and
aspirations, including the free expansion of thought, emotion,
perception and consciousness.
APANA governs the ELIMINATION of waste energy via all energy sources.
These include urination, bowl movements, and exhalation. Apana is like a
plug on the energy in the body. It can be opened to let waste energy out
but if kept too open it will drain the Prana from the body altogether.
Yet on the positive side it eliminates toxins, supports the other
Pranas, and continues life through reproduction. What brings about the
right functioning of Apana is our ability to ward off negativity, to not
respond to it. Apana in its right functioning wards off decay by
eliminating the forces of decay from the body.
We see that all five Vayus are more complex than their simple physical
presentation. Besides their sites and actions in the physical body, they
also have their actions on the subtler aspects of our being as the
senses, breath, emotions, thought and consciousness. Each has its
activity on the skin as well (which relates to the senses and breath).
Keeping all five Vayus in balance and in proper functioning on all the
levels of our being is the key to real health.
In addition the five Vayus are interrelated and work in a seconary way
within each others fields. For example, there is Apana (exhalation)
acting in the field of respiration (Prana). There is Prana
(reproduction) acting in the field of elimination (Apana). We won't
explore these variations at this time but they can become important in
an advanced stage of Ayurvedic practice.
THE THREE MAIN PRANAS
PRANA governs the RECEPTION of the life-force. It allows us to receive
the life-force on different levels. It also provides the connection with
the primary life-force or Spirit (Purusha) that enables us to vitalize
all the energies we take into us.
UDANA governs the ASCENT of the life-force, its positive extraction on
different levels. Our life-force naturally ascends, naturally promotes
the evolution of consciousness. If we surrender to life, it takes us
upwards and guides us towards and through transformation. What blocks
this natural ascent of the life-force is its identification with the
forces of descent through thought and attachment to the external world.
APANA governs the DESCENT of the life-force, its negative extraction.
This in its right functioning is the elimination of any negative
life-energy. In its wrong functioning it is the opening up to forces of
death and decay.
UDANA AND APANA: The Forces of Evolution and Involution
There are two forces in life, two currents of the life-force. There is a
positive current towards growth and evolution of consciousness, a
positive life-force. This is Udana. There is a negative current towards
decay and involution of consciousness, a negative life-force. This is
Udana is the soul or the individualized consciousness (Jivatman). Prana
is the Divine or universal consciousness (Paramatman). Udana is the
force through which the soul rises in consciousness and rises to higher
states of consciousness. It takes the soul upwards to higher worlds
Apana is the force through which the soul descends in consciousness and
falls into lower states of consciousness. It takes the soul downwards to
lower worlds after death. Apana is the ego or process of selfishness.
What is necessary is to unite Udana with Prana. This is to unite our
aspiration with the Divine source of life, light and love. To do this,
we must open ourselves to pure sources of Prana on all levels of our
being-food, breath, senses and mind. We must unite ourselves with the
ascending force in nature. This means that we must increase Sattva, as
Sattva alone of the gunas has the power to ascend. Sattvic regimens
increase Udana, further the powers of ascent by their luminosity and
lightness. Rajasic and tamasic regimens increase Apana by their
turbulence, darkness and heaviness.
Udana is the power of speech, which in its higher form is the power of
mantra (mantra shakti). Hence the chanting of mantra increases Udana. OM
itself is the sound of the liberating ascending life-force (Udana).
Tapas, spiritual discipline, works to increase Udana. Surrender to God
as the source of life increases Prana. These are the basis of the
practice of yoga.
Some spiritual teachers encourage effort (purushartha) in spiritual
practice (Udana). Others encourage surrender (Prana). Both should go
together. Our effort should be based on the awakened life-force and
aspiration. Our surrender should be to the Divine source of life. This
is like the effort of a river to move to the sea and merge into it.
THE FIVE MINOR PRANAS
Prana is fivefold as major and minor (Mahavayu and Upavayu). The five
minor Pranas are Naga, Kurma, Krichara, Devadatta and Dhananjaya. Naga
is said to be the most important of these and is their leader. They are
not as important as the major Pranas and it is enough to know them
DEVADATTA is located in the nostrils and the mouth. It governs yawning
KRICHARA (also called krikal) is located in the throat. It governs
hunger, thirst and digestion.
KURMA is located in the eyelids. It governs the opening and closing of
the eyes, including winking and blinking.
NAGA is seated in the mouth. It causes belching and hiccuping. Some
consider helpful in awakening the Kundalini.
DHANANJAYA pervades the entire body. It causes swelling, including
abdominal distention. After death it is responsible for the swelling up
of the body. It aids in bodily movements and helps provide for the
absorption of nourishment.
2. THE FIVE FORMS OF PITTA
The five forms of Pitta are called Sadhaka, Alochaka, Pachaka, Bhrajaka
and Ranjaka. They are sometimes referred to as Agnis or forms of fire,
as they all serve to provide or promote heat on some level.
1. SADHAKA PITTA
Sadhaka Pitta means the fire that determines what is truth or reality,
from the root "sadh" meaning "to accomplish or to realize". It is
located in the brain and heart and allows us to accomplish the goals of
the intellect, intelligence or ego. On a lower level, these include
worldly goals of pleasure, wealth and prestige and, on a higher level,
the spiritual goal of liberation.
Sadhaka Pitta functions through the nervous system and senses. It gives
fire and digestive capacity to the brain and senses. When impaired, we
suffer from lack of clarity, confusion or delusion and become unable to
distinguish between our fantasies and reality.
Sadhaka Pitta governs our mental energy, mental digestion (the digestion
of impressions, ideas or beliefs) and our power of discrimination. Its
development is emphasized in Yoga, particularly the Yoga of Knowledge,
where we are taught to discriminate between the eternal and the
transient, the real and the apparent. Our intelligence (buddhi)
functions through it.
Like Prana it has an inward movement. It governs inner combustion, the
release of energy from our impressions and life-experiences to empower
the mind. It directs our intelligence within.
2. ALOCHAKA PITTA
Alochaka Pitta means the fire that governs visual perception. It is
located in the eyes and is responsible for the reception and digestion
of light from the external world. Centered in the pupil of the eyes, it
allows us to see. When impaired, we suffer from failure of vision or eye
Like Udana Vayu it has upward motion and causes us to seek light,
clarity and understanding. Its reception of light helps feed the mind
and soul. The quality of the soul is always visible through the light of
the eyes. Through it we can read the condition of the liver in the body.
Clearness in the eyes reflects a good digestive power and deeper
3. PACHAKA PITTA
Pitta means the form of
Pitta (fire) that digests things
(pachati). It is located in the small intestine and governs the power of
digestion. From it comes the bile salts and acids that digest our food.
In addition, it governs the regulation of body temperature and helps
maintain the power of circulation.
When impaired, we suffer from
indigestion. This consists of hyperacidity
and ulcers when it is high. When it is low, we have poor absorption,
lack of bodily heat, and low agni or digestive fire.
Pachaka Pitta is the basis and support of the other forms of
Pitta. Pitta's prime location is in the small intestine and its main function
Pachaka Pitta is the first consideration in the treatment of
our primary source of heat is the digestive fire,
Agni, with which this
form of Pitta is intimately bound.
Like Samana Vayu, it has mainly equalizing or balancing action and
discriminates the nutrient from the non-nutrient part of food. It is
responsible both for building up our tissue and for destroying any
pathogens that have entered the body with the food.
4. BHRAJAKA PITTA
Pitta means the fire that governs lustre or complexion. It is
located in the skin and maintains complexion and color of skin. When
aggravated, for example, it causes skin rashes or discolorations. It
governs our digestion of warmth or heat and sunlight, which we absorb
through the skin. Through it we can read the heat and warmth of the body
generally, the glow of our aura.
Like Vyana Vayu, it is involved in the process of circulation and has an
outward moving energy. It is like the warmth of our peripheral
circulation. Through it our heat is diffused and dispersed. When
increased it causes sweating.
5. RANJAKA PITTA
Ranjaka Pitta means the form of fire that imparts color. It is located
in the liver, spleen, stomach and small intestine and gives color to the
blood, bile and stool. It primarily resides in the blood and is involved
in most liver disorders. It functions as the warmth in the blood and the
Like Apana Vayu, it has a downward moving energy and can promote toxins.
Accumulated Pitta through it colors the other secretions and waste
materials of the body, particularly urine and feces.
3. THE FIVE FORMS OF KAPHA
The five forms of Kapha are Tarpaka, Bodhaka, Kledaka, Sleshaka and
Avalambaka. They are different forms of mucous secretions or
1. TARPAKA KAPHA
Tarpaka Kapha means the form of water that gives contentment (tripti).
It is located in the brain and heart, and supports the cerebrospinal
fluid. It gives strength, nourishment and lubrication to the nerves.
Inwardly, it governs emotional calm and stability, happiness, as well as
memory (the capacity to retain ideas). Its impairment manifests as
discontent, malaise, nervousness and insomnia.
The practice of Yoga increases this mental form of
Kapha as contentment
and bliss (Ananda). Like Prana, it has an inward motion and allows us to
feel happiness in our own nature. It orients us towards inner forms of
joy. Meditation promotes its secretion and it becomes Soma or Amrit, the
nectar of immortality.
2. BODHAKA KAPHA
Kapha means the form of water that gives perception. It is
located in the mouth and tongue as the saliva that allows us to taste
our food. Like Kledaka, it is also part of the first stage of digestion.
Its impairment manifests as lack of taste or a deranged sense of taste,
which often precedes Kapha disorders.
Like Udana, it has upward moving action and gives us knowledge. Like
Alochaka Pitta, it resides in the head and affords perception. It
governs our sense of taste in life and our refinement of taste as we
seek subtler forms of enjoyment as we evolve.
3. KLEDAKA KAPHA
Kapha means the form of water that moistens. It is located in
the stomach as the alkaline secretions of the mucous lining and as the
mucous lining of the digestive tract generally. It is responsible for
the liquefaction of food and for the first stage of digestion. If food
is not liquefied properly, the acids cannot work upon it in the right
manner. Its impairment manifests as irregular secretion of stomach
fluids and excess phlegm.
Like Samana, it has a balancing action and mediates between the contents
of the G.I. tract and our internal tissues, as well as regulating the
moisture content in the digestive process. It works in harmony with
Pachaka Pitta to protect the mucous lining of the digestive tract from
being damaged by the heat of Pachaka Pitta and
Agni, the digestive fire.
4. SLESHAKA KAPHA
Kapha means the form of water that gives lubrication (from the
root "slish" to be moist or sticky). It is located in the joints as the
synovial fluid and is responsible for holding them together and
affording ease of movement. Its impairment occurs in arthritic
Like Vyana Vayu, it has outward going action and affords us strength and
stability in outer movement. It can, however, cause looseness, heaviness
and difficulty in movement and is usually involved in arthritic
disorders. Too little of it causes dry, cracking joints and difficult
movement. Too much of it causes the joints to swell.
5. AVALAMBAKA KAPHA
Avalambaka Kapha means the form of water that gives support. It is
located in the heart and lungs and gives lubrication to the chest. It is
the storehouse of Kapha (phlegm) and upon it depend the actions of the
other Kaphas in the body. It creates not only the mucus and fluid lining
of the lungs, but also of the heart and throat.
Avalambaka corresponds to the basic plasma (rasa) of the body, the
body's primary watery constituent, which is distributed by lung and
heart action, from which all Kapha is produced as a by product.
Like Apana, it has downward action and gives support. It makes us feel
stable in our chest and heart. However, it can render us heavy and
attached. Most forms of emotional clinging cause it to increase.
Physically, Avalambaka Kapha causes obesity and most pulmonary
disorders, and is evidenced by congestion in the lungs and swollen
Avalambaka is the main form of Kapha in the treatment of disease. Its
dysfunction is behind most accumulations of phlegm in the body. Clearing
the chest of phlegm is the basis for removing phlegm from all the body.
Even water retention (edema) is often better treated through dispelling
phlegm in the chest rather than simply promoting urination.
Like Apana Vayu, and Pachaka
Pitta, we must remember it as the key subdosha in the disease process.
These five forms of Vata,
Kapha generally correspond:
PRANA VAYU SADHAK PITTA TARPAK
UDANA VAYU ALOCHAK PITTA BODHAK
SAMANA VAYU PACHAK PITTA KLEDAK
VYANA VAYU BHRAJAK PITTA SLESHAK
APANA VAYU RANJAK PITTA AVALAMBAK
The first three-Prana, Sadhaka and Tarpaka-relate to
brain-heart-spine-nervous system function and have a controlling action
on the other of the five forms of their respective Dosha.
The second three-Udana, Alochaka, and Bodhaka-are in the head, face,
mouth and neck and relate to sensory activity. They improve sensory
perception, increase will and aspiration and help raise the functioning
of the other forms of the same Dosha.
The third group-Samana, Pachaka and Kledaka-aid in the digestive process
and are located mainly in the stomach and small intestine region.
The fourth group-Vyana, Bhrajaka and Sleshaka-relate to the limbs, the
skin, the joints and the surface of the body and are connected to our
power of circulation.
The fifth group-Apana, Ranjaka and Avalambaka-play a supportive role for
the other doshas and are mainly related to the internal organs (kidney,
liver and heart). They govern the waste-products of the
Apana-intestinal gas, Ranjaka-excess blood and bile, Avalambaka-excess
mucus in the chest and lungs.
We should always consider these relationships when treating any
subdosha. For example, when dealing with Sleshaka Kapha as in the case
of arthritis, we should consider the role of Vyana Vayu (peripheral
energy flow) and Bhrajaka Pitta (surface heat) as well.
Generally, we should also try to increase the power of the subtler forms
of the Doshas and decrease that of their grosser forms.
Prana is increased by the practice of Pranayama and by the creation of a
positive attitude and positive will in life. Sadhaka Pitta is increased
by the practice of discrimination and by clarity of perception. Tarpaka
Kapha is increased by the practice of contentment and by faith in life.
Prana Vayu, Sadhaka Pitta and Tarpaka Kapha as related to Prana, Tejas
and Ojas can also be increased through the factors that increase Prana,
Tejas and Ojas. These treatment factors will be discussed later in the
THE SUBTLE FORMS OF THE DOSHAS
PRANA, TEJAS AND OJAS
There are subtler forms of the three
Doshas than their five forms in the
physical body. These are their three forms in the mental and Pranic
fields (mind and Prana) or in the subtle and causal bodies (which we
will discuss later in the course). They are the essence of their three
forms in the brain and they fulfill similar functions but on a
supraphysical level as well. So they can be looked upon like the
subdoshas as a sixth or higher form of the regular five, developing out
of the mental forms of Prana Vayu, Sadhaka Pitta and Tarpaka Kapha.
The subtle form of
Vata is also called PRANA (though its meaning here is
slightly different than above), working through Prana among the five Vayus.
The subtle form of Pitta is called TEJAS (from the root "tij" meaning to
give heat), working through Sadhaka Pitta on a gross level.
The subtle form of
Kapha is called OJAS (see section on Ojas) and works
through Tarpaka Kapha on a gross level. Ojas is the essential vital
fluid of the body in subtle form in the brain.
These three vital essences regulate our mental and vital nature,
including endocrine function. They control
Kapha in the
body as their master forms. (In this regard they resemble the concepts
of Chi, Yang and Yin in Traditional Chinese Medicine for those who may
be familiar with this terminology). On the other hand,
Kapha are like the malas or waste-materials of Prana, Tejas and Ojas.
Prana, Tejas and Ojas are like the positive side of the
the doshas are like their negative side.
PRANA gives mental adaptability, capacity to communicate, coordination
of ideas and breadth of comprehension. It is the basic life force or
vitality of the mind. On a Pranic level, it gives enthusiasm,
adaptability, creativity and strength. It provides the will to live, to
grow and to get well. It governs overall growth and evolution of body
TEJAS gives intelligence, reason, passion to learn or discover, zeal,
power of self-discipline and the capacity to perceive. It is the basic
clarity of mind. On a Pranic level, it gives courage, fearlessness,
daring, boldness and valor.
OJAS gives mental strength, contentment, patience, fortitude, calm and
the capacity for good memory and sustained concentration. It is our
basic mental and psychological stability and endurance in life. Ojas is
essentially our peace of mind. On a Pranic level, Ojas gives a strong
immune system, physical endurance and capacity for sustained work and
exertion. Note lesson in Part IV for a detailed study of Prana, Tejas
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This information is
provided for general medical education purposes only and
is not meant to substitute for the independent medical
judgment of a physician relative to diagnostic and
treatment options of a specific patient's medical
In no event will The Integrated Medical Clinic be liable for any
decision made or action taken in reliance upon the
information provided through this web site.
Mai 50000, Thailand