Dr. David Frawley - Ayurveda and The Mind
Dr. David Frawley - Ayurveda and The Mind
Dr. David Frawley - Ayurveda and The Mind
AND THE
MIND
Foreword
Preface
Part 1 1
Ayurvedic Psychology: Yogic Mind-Body Medicine
Part II 73
The Energetics of Consciousness
6. Conditioned Consciousness:
The Greater Mental Field 75
PartIV 241
Appendix 2 319
Footnotes 319
Bibliography 332
Resources 334
Index 339
Ayurveda and the Mind
Foreword
Preface
yurveda is the extraordinary mind-body med-
icine of India with its great yogic spiritual
tradition, a tremendous resource for bringing
wholeness to all levels of our existence. It is one of the
world's oldest and most complete systems of natural heal-
ing, containing great wisdom for all humanity that all of
us should know.
The present volume examines the psychological aspect
of Ayurveda, which is probably the most important part of
the system and the least understood. This book goes into
the Ayurvedic view of the mind and its relationship with
both body and spirit, which is profound and intricate. It
outlines a comprehensive Ayurvedic treatment for the
mind, both for promoting health and for dealing with dis-
ease, using diverse methods from diet to meditation.
These teachings derive from classical Ayurvedic texts,
which commonly contain sections on the mind and its
treatment. They also relate to yogic teachings, from which
Ayurveda derives its view of consciousness and many of its
modalities for treating the mind. However, I have not only
examined the traditional psychological teachings of
Ayurveda, I have also tried to make them relevant to the
modem world. Ayurveda, as the science of life, is not a
frozen science but one that grows with the movement of
life itself, of which it partakes.
Preface
the five elements (earth, water, fire, air and ether), show-
ing their relationship with the mind. It also explores the
nature and functions of the mind in a general way from an
Ayurvedic perspective.
The second section continues with an in-depth exami-
nation of the different functions of awareness through con-
sciousness, intelligence, mind, ego and self. This presents
a deeper and more detailed understanding of the mind
than in modem psychology, examining all layers of the
mind from the subconscious to the superconscious.
In the third section of the book, we examine various
Ayurvedic therapies for the mind. These begin with
Ayurvedic counseling methods and the Ayurvedic view of
how to treat the mind. Therapies are twofold: outer and
inner. Outer therapies are linked with physical modalities
like diet, herbs and massage. Inner therapies work through
impressions and consist mainly of color, aroma and mantra
therapies.
The fourth section of the book deals with spiritual and
yogic practices from an Ayurvedic and psychological per-
spective and summarizes and integrates all the therapies
given in the previous section. This allows us to use the
wisdom of Ayurveda not only for physical and mental
health, but also for spiritual growth. The appendix con-
tains various tables on the functions of the mind and their
correspondences. Footnotes, glossaries, bibliography and
index follow at the end.
The material in Ayurveda and the Mind reflects and
builds on that presented in my previous books. There is a
chapter on Ayurveda and the mind in my book Ayurvedic
Healing: A Comprehensive Guide. The nature of conscious-
ness, from a more spiritual and meditative perspective, is
examined in Beyond The Mind. The present volume falls in
Preface
Ayurvedic Psychology:
Consciousness
Ayurveda
Mind-Body Medicine
Vata — Air
Pitta — Fire
Kapha — Water
Constitutional Types
Physical Characteristics
Psychological Characteristics
Physical Characteristics
Psychological Characteristics
Physical Characteristics
Psychological Characteristics
Constitutional Examination
CONSTITUTION CHART
o •
VATA PITTA KAPHA
(AIR) (FIRE) (WATER)
POSITIVE
EMOTIONS: adaptability courage love
NEGATIVE
EMOTIONS: fear anger attachment
Consciousness
DRUGS, ALCOHOL
& STIMULANTS: Never Occasionally Frequently
SENSORY
IMPRESSIONS: Calm, pure Mixed Disturbed
CONTROL
OF SENSES: Good Moderate Weak
VIOLENT
BEHAVIOR: Never Sometimes Frequently
ATTACHMENT
TO MONEY: Little Some A lot
Sattvic healing uses Nature, the life force and the power
of the cosmic mind, through such treatment methods as
herbs, vegetarian diet, mantra and meditation. Rajas can
occasionally be useful in the healing process. Rajas helps
break up Tamas, while Sattva, being a condition of harmo-
ny, does not always have the ability to do so. It is often nec-
essary to move from Tamas to Rajas in order to return to
Sattva, like needing to stimulate or shock a person into
awakening to their repressed pain. Tamas is seldom useful
in the healing process except when required to sedate too
high Rajas. For example, a person in hysteria, an excess
Rajas condition, may require a strong sedative herb or
drug, a Tamasic therapy. In this case Sattva would be too
mild to calm Rajas.'
Ayurvedic psychology aims at moving the mind from
Tamas to Rajas and eventually to Sattva. This means mov-
ing from an ignorant and physically-oriented life (Tamas),
to one of vitality and self-expression (Rajas), and finally to
one of peace and enlightenment (Sattva).8
Mind as an Object
Mind as an Instrument
mind, which are not our own but come from the external
world.
Mind-Body Unity
yourself. Sit quietly and see how your senses work, like
looking at a tree. Note the shifting movement of your
mind and how it tries to construct the reality of the object
from its moving points of attention.
The mind has no particular shape or size. It assumes the
shape and size of whatever object that we examine. Yet it
always consists of a series of points of attention. The mind
is not an atom existing in space but a point-sized aware-
ness which precedes and transcends all other material com-
ponents and interactions.
Though the mind is atomic in nature, it can pervade
the body as a whole, just as a dot of sandalwood oil can
pervade the entire body by its fragrance. In this way, the
mind can not only focus on different parts of the body but
can motivate it as a whole. Similarly, it can pervade our
entire field of perception. Though this only lasts an
instant, these instants follow one another, giving us a sense
of an entire field of awareness.
The atomic nature of the mind leads to various limita-
tions. We can only focus on one particular object at a time.
Our awareness has the nature of a shifting point. This
allows us to place our attention in specific directions. At
the same time it gives the mind a tendency to become nar-
row and attach itself only to those points of view it has
already seen. We do not see the whole, but try to construct
it by putting together various points of view. This process
limits us to a perspective, and however many perspectives
we have, there is always something that we miss.
The mind is like a pointillist painter. It is constructing
reality out of points. Yet the reality must ever elude it as
one can never arrive at the whole through fragments. The
mind's knowledge is inherently limited by the point-like
nature of the mind. The mind gives a series of snapshots,
The Nature of the Mind 53
Action
Levels of Awareness
1. Physical Body
\
2. Vital Body
(Prana)
o
3. Mental Body
(Manas)
4. Body of Intelligence
(Buddhi)
5. Body of Consciousness
(Chitta)
6. Self (Atman)
73 A
Part II
6. Conditioned Consciousness:
Summary
and senses are like its anns and legs, its limbs and organs.
The physical body consists mainly of the heavy ele-
ments of water and earth and is a creation of gravity, which
moves downward. Consciousness, on the other hand, is
composed of the lighter elements of ether and air, and is a
creation of our thoughts, which like a vapor move upward.
While the heavy matters of our nature descend to the form
of the physical body, the essence of our experience ascends
to form our consciousness. We have a gross or gravity body
(the physical) and a refined or essence body (conscious-
ness).
We are not usually aware of our internal organs and tis-
sues of the physical body, which are beyond the field of the
senses. Similarly, we are seldom aware of our greater inter-
nal consciousness, which is not revealed by the outer func-
tions of the mind. Our internal bodily processes function
automatically, apart from our ordinary awareness. In the
same way, our deeper consciousness maintains its process
on a level deeper than the outer mind. However, we can
become aware of this deeper consciousness. Meditation
awakens us to its higher potentials.
Nature of Chitta
The Superconscious
most affect us and where they get deposited deep inside us,
particularly the sufferings of birth and death. There we
hold our deeper sorrows, attachments, fears and anxieties.
We must get to this level to remove deep-seated hurts,
habits and addictions. This is very difficult because reach-
ing the core of consciousness requires peeling off the layers
of the mind, which are numerous and complex.
Once our deeper consciousness is disturbed, which
is a trauma to the heart, it is very difficult to regain psy-
chological equilibrium. We must nurture our conscious-
ness with higher impulses, not expose it to negative influ-
ences from the external world. Our core consciousness is
the mind of the child that takes in everything and must be
protected.
Composition
Energy/Will
Functions
Memory
Sleep
Samadhi
Additional Functions
Intuition
Instinct
Love
Faith
Proper Development
discern the true and real from the false and unreal. It
enables us to discriminate the nature of things from mere
appearances or speculations. Through it we develop our
core perceptions of self and world: who we are, why we
exist, and what the world is.
Conscience
Cosmic Intelligence
Composition
Energy/Awakened Prana
Functions
Perception
Reason
Testimony
Additional Functions
Wakefulness
Samadhi
Proper Development
The Pranas
Emotion
Cosmic Mind
Composition
Energy
Functions
Intention
Imagination
Additional Functions
Proper Development
Who are we? What is the self behind the mind? Senso-
ry impressions rely on our sensory instruments — the eyes,
ears and other sense organs. Similarly, emotions and
thoughts rely upon our mental instrumentality — the
mind. Thought itself is an instrument of knowing. Such
instruments require a subject who operates them, just as a
microscope or telescope depend upon someone who uses
them. The field of thought is a medium through which
our subjectivity works. Behind all three layers of con-
sciousness, intelligence, and mind, there is a sense of self
that determines their action. All thought rests upon the
thought of self.
All of our thoughts refer back to our own identity. All
that we do depends upon who we understand ourselves to
be. The key to understanding the mind and how it works
is to know ourselves. However, who we are is much deep-
er than what we think, or what society tells us we are. Just
as most of our potential consciousness is unknown to us, so
most of our potential self-identity, which ultimately
includes the entire universe, is not known to us. This igno-
rance of our true Self is the basis of all our problems in life,
whether psychological or spiritual. As we examine the
mind and how it works, we are led to the deeper issue of
the self and who we are.
126 Ayurveda and the Mind
Composition
Energy
Function
Energy
Composition
Functions
The Supreme Self exists beyond both God and the indi-
vidual soul. It transcends all beings, all worlds, and all
three gunas. While conditioned consciousness (Chitta) is
composed of thoughts, the true Self is thought-free aware-
ness (Chit). The Self is the real light that illumines the
modifications of the mind and is never affected by them. It
is the unity behind both the soul and God, which includes
all the world of Nature in the formless Absolute. It is the
immutable peace at the core of the mind, through which
we immediately transcend all psychological problems.
Through setting aside the ego and awakening our soul
(Jiva), we bring ourselves gradually into contact with this
higher Self. Any contact with our true Self lifts us beyond
all human and creaturely problems. Because the purpose of
this book is more psychological, we will not examine this
Self in depth. This occurs in the teaching of Vedanta.46 To
calm psychological disturbances, it is often enough to
restore the proper usage of the conditioned mind. Yet to go
beyond all sorrow we must know our true Self, and any real
healing of the mind benefits from even the slightest con-
tact with our true nature.
All the methods given in this book for psychological
healing also aid in the higher goal of Self-realization.
Removing negative conditioning from the mind is neces-
sary for both psychological harmony and for Self-realiza-
tion. The difference is that, to perceive our true Self, a
much deeper level of deconditioning has to be achieved
than is necessary for resolving our psychological problems,
like fear, anger or depression. The Yogi's concern is devel-
oping consciousness to create the appropriate vessel for the
perception of the Self, which is always present but
obscured by our shifting thoughts. The Ayurvedic physi-
cian's concern is developing consciousness to counter our
Ego and Self
Manas — subconscious
Buddhi — conscious
Ahamkara — self-conscious
Exercises in Consciousness
The Chakras
Part III
Behavioral Modification
pied with what others think about us. We lack the proper
self-image and passively reflect our immediate environ-
ment. Such people often end up being taken care of by oth-
ers and are unable to function on their own.
However, stronger Kapha types can suffer from greed
and possessiveness, which renders the mind heavy, dull and
depressed. They want to own and control everything and
look upon people as their property as well. Once they lose
control or ownership, they become psychologically unstable.
Kapha emotional disturbances result from excess plea-
sure, enjoyment, or attachment in life. Lifestyle factors like
too much sleep, sleep during the day, or lack of exercise
contribute to these. Kapha-aggravating diet, like too
much sugar or oily food, is another factor. Emotional prob-
lems combine with Kapha physical conditions like over-
weight and congestion. Educational factors include being
overly indulged as a child or emotionally smothered by
parents.
Vata
Pitta
Pitta types think that they already know who they are
and what they are doing. If they have problems, they usu-
ally have someone or something to blame, or attribute
their problems to not being able to achieve their goals.
They are most disturbed by conflict with other people,
which they often exaggerate or exacerbate. The drama of
interpersonal struggle colors their minds and emotions.
These conflicts can be internalized and result in self-con-
flict. Pitta types are prone to be at war with themselves
and easily internalize external conflicts.
Having a fiery nature, they tend to be aggressive, crit-
ical, sometimes contentious, and can be destructive. They
may question the qualifications of their therapists. They
are the most likely of the different types to tell the thera-
pist what he or she should do for them. They are the most
likely to respond with anger or criticism if the treatment
does not go as well as they expect.
160 Ayurveda and the Mind
Kapha
Vata-Pitta
Pitta-Kapha
Vata-Kapha
Vata-Pitta-Kapha Types
Physical — Food
Subtle — Impressions
1) Earth smell
2) Water taste
3) Fire sight
4) Air touch
5) Ether sound
Causal — Gunas
Mental Digestion
The gunas are the core level of matter and are inde-
structible. There is no release of the gunas from conscious-
ness (Chitta) but they can be transformed. Toxic accumu-
lations of the gunas (excess Rajas and Tamas) can be
changed into Sattva. This occurs through mantra or sound
therapy. Sattvic mantras like OM help change the Rajasic
and Tamasic patterns in our deeper consciousness and
make it Sattvic. They change the fabric of the Chitta and
make it receptive to higher influences.
Sensory Impressions
Vata-reducing Impressions
Sensory:
1. sound — calming music and chanting, classical
music, chanting, peaceful silence
Pitta-reducing impressions
Sensory:
1. Sound — cooling and soft music like the sound
of flutes, sound of water
2. Touch — cooling, soft and moderate touch and
massage with cooling oils like coconut or sun-
flower
The Cycle of Nutrition for the Mind 185
Kapha-reducing impressions
Sensory:
1. Sound — stimulating music, strong and ener-
gizing sounds, singing
2. Touch — strong, deep body massage with dry
powders or stimulating oils like mustard
3. Sight — bright and stimulating colors like yel-
low, orange, gold and red
4. Taste — light diet emphasizing pungent, bitter
and astringent tastes with liberal use of spices,
occasional fasting
5. Smell — light, warm, stimulating and penetrat-
ing fragrances like musk, cedar, myrrh, camphor
and eucalyptus
Pancha Karma
Diet
The food that we eat affects not only our body but our
entire state of mind. As is the quality of our food, so
becomes the quality of our consciousness. Similarly, unless
we change our diet, we are unlikely to be able to change
our consciousness. We can all easily observe how different
foods affect us. Food that is heavy, like steak, makes the
mind heavy and can cause irritability, dullness and depres-
sion. Food that is light, like fruit or salads, makes the
mind light, and in excess causes lightheadness and insom-
nia. Food that is balanced and full of the life-force, like
whole grains and cooked vegetables, improves sensory
function and promotes mental harmony and clarity. If we
want to calm our emotions or raise our state of conscious-
ness, we cannot ignore the food we eat or our dietary
habits.
188 Ayurveda and the Mind
Element In Nourishes
Earth Solid food Internal organs, muscles, skin,
bones and other earth predomi
nant tissues
Water Liquid food Mucous membranes, secretions,
plasma, fat, And drink nerve,
reproductive and other liquid
predominant tissues
Fire Heat, sunlight and Blood, digestive fire, and fire
fire element in food predominant enzymes and
digestive juices
Air Breath and the air Vitalizes nervous system, promotes
element in food discharge of impulses and
secretions
Ether Space in breath and Clears and nourishes mind
in food and senses
Sattvic Diet
Herbs
Bitter Taste
Pungent Taste
Sweet Taste
Salty Taste
Astringent Taste
Sour Taste
Taking Herbs
Tinctures
Sesame oil can be put into the nose for its calming
and nurturing action. Ghee is especially good for
soothing the nerves and for countering allergies.
Coconut can be used in a similar manner. Apply a
few drops of these oils with an eye dropper while the
head is tilted. Or put some oil on the tip of your lit-
tle finger and apply gently inside the nose.
Oil Massage
Pancha Karma
Color Therapy
Vata
Vata does best with colors that are warm, moist, soft
and calming, opposite in qualities to its cold, dry, light
and hyperactive nature. This is accomplished by combin-
ing warm colors like gold, red, orange and yellow with
moist and calm colors like white or whitish shades of green
or blue.
Excessively bright colors, like flashy yellows, reds or
purples aggravate the nervous sensitivity of Vata types.
Too strong color contrasts overstimulate Vata, like red ver-
Subtle Therapies 207 ~
L \j...
sus green or black. Too many dark colors like gray, black
or brown devitalize Vata, although under certain condi-
tions they may help ground it. Iridescent or rainbow col-
ors, as long as they are not too bright, are very balancing
for Vata. Colors for Vata are best given in shapes and tex-
tures that are round, soft, square or balanced, not thin,
narrow, rough or harsh. Generally Vatas do better with
more color in their lives.
Pitta
Pitta does best with colors that are cool, mild and calm-
ing, opposite its hot, light and aggressive tendencies.
These are primarily white, green and blue. Pittas should
avoid colors that are hot, sharp or stimulating, like red,
orange and yellow.
However, very bright colors, like neon tints, tend to
derange Pitta, including too much green or blue. Pittas do
best with mild shades, like pastels, or with neutral colors
like gray or white. Pitta types do well having less color
around them or by the absence of color. For example, med-
itating upon the dark night sky with the stars is good for
them. Yet they should avoid jet black color, although gray
is fine. Pitta types should avoid colors in angular, sharp
and penetrating forms and angles. They need round, soft
shapes. They generally do better being more restrained in
their use of color.
Kapha
Kapha does best with colors that are warm, dry and
stimulating to counter its properties of coldness, damp-
ness, heaviness and lack of movement. Kapha types do well
with bright shades and strong color contrasts. They do
best with warm colors like orange, yellow, gold and red.
Ayurveda and the Mind
Application of Colors
Gem Therapy
Middle fmgerSaturn
Planetary Colors
Moon white
Marsdark red
Mercury green
Rahuultraviolet
Ketuinfrared
Aroma Therapy
Incense
Usage
Mantra
Energetics of Sound
Mantra Therapy
Application of Mantra
Prime Mantras
In each case the 'a' sound is short, just like the vowel
sound in our word 'the.' These mantras also strengthen the
systems they govern.
7) Reproductive SAM
Intelligence (Buddhi)
Consciousness (Chitta)
Caution
PartIV
Psychology:
Importance of Devotion
Surrender
Compassion
Forms of Devotion
Developing Devotion
Rituals
for water, a ghee lamp for fire, incense for air and a flower
for ether. It is a well-organized ritual for purifying the
body and mind. Rituals are the most basic devotional prac-
tices. We should offer them to God in whatever form we
choose to worship. They set the stage for all other prac-
tices.
Formless Devotion
Developing Compassion
Self-knowledge
Developing Self-Knowledge
Outer Practices:
Pranayama
1) non-violence (ahimsa)
2) truthfulness (satya)
4) non-stealing (asteya)
5) non-possessiveness (aparigraha)
1) contentment (santosha)
2) purity (shaucha)
4) self-discipline (tapas)
So'ham Pranayama
The Nadis
Inner Practices:
Transformation of Consciousness
Find an open area where you can have a clear and unob-
structed view of the sky. Lie down on your back and gaze
into the sky for at least twenty minutes, being careful not
to look near the sun. Meditate upon your mind as being
like the sky. When you return to your ordinary perception,
you will find your mental field cleansed and renewed.
You can practice the same method at night, preferably
a moonless night in an area where there is no interference
from city lights. You can start right after sunset and grad-
ually watch the stars come out. This takes about two
hours. Or you can wait until the sky is dark and gaze at the
stars continually for about twenty minutes. This will cool
and calm the mind and open up higher perceptual and
intuitive faculties. This meditation is best done on the
ether or throat chakra and aids in its unfoldment.
Find an open area where you can have a clear and unob-
structed view of the sky, avoiding looking at the sun.
Choose a day that is partly cloudy, where you can watch
both white and dark clouds in their formation and move-
ment. Meditate upon your thoughts and feelings as being
like the movement of the clouds in the infinite space of
awareness. Again, take at least twenty minutes. This med-
itation is best done on the air or heart chakra and aids in
its unfoldment.
Particular Colors
Mantras
Inner Sounds
When you close your ears you can hear various inner
sounds. Some are physiologically produced, while others
spring from deeper levels of consciousness. One can con-
centrate on these sounds and the vibrations that come
through them. Sounds occur like the ocean, a drum, a flute
or other musical instrument. Listen to these sounds and try
to connect with the higher forces and energies coming
through them.
Inner Light
Affirmations
81
Samadhi — the Eighth Limb of Yoga:
1) deluded (mudha)
2) distracted (kshipta)
3) imaginative (vikshipta)
5) calmed (nirodha)8'
Schizophrenia
Primary Yantra
307
Appendix 1
Table a
The Three Bodies
Table b
The Five Sheaths and the Mind
Table c
The Seven Levels of the Universe
1. MATTERAnna
2. ENERGYPrana
3. EMOTION Manas
4. INTELLIGEN CE V ij nana
5. BLISSAnanda
6. CONSCIOUSNESS Chit
7. BEINGS at
Table d
The Seven Chakras
Table e
The Five Pranas and the Mind
Table f
Functions of the Mind
Consciousness Chitta
Element Air aspect of Subtle Air and Ether
Guna Source of the Gunas
Sheath Bliss Sheath in general
Functions Memory, Sleep, Samadhi
Sense Instinct/Intuition
State of Time Past
State of Awareness Deep Sleep
Kingdom of Nature Plant (lower), God or angel (higher)
Nature Love, Desire
IntelligenceBuddhi
Element Fire aspect of Subtle Air and Ether
Guna Sattva
Sheath Intelligence Sheath
Functions Perception, Reason, Determination
SenseSense Organs, particularly hearing
Ayurveda and the Mind
State of TimePresent
State of Awareness Waking
Kingdom of NatureHuman (Sage when fully activated)
NatureKnowledge, Higher and Lower
Mind Manas
ElementWater aspect of Subtle Air and Ether
Guna Rajas
Sheath Mind Sheath
Functions Sensation, Volition, Imagination
Sense- Organs of Action, particularly hands
State of TimeFuture
State of AwarenessDream
Kingdom of Nature Animal
Nature Action
Ego Ahamkara
ElementEarth aspect of Subtle Air and Ether
Guna Tamas
Sheath Physical body
Functions Self-sense, ownership
Sense Self or ego
State of TimePast
State of Awareness Deep sleep
Kingdom of Nature Elemental
Naturelgnorance
319
Appendix 2
Footnotes
Bhakti Yoga.
36 Some Yogis classify Manas as tamas compared to Buddhi as Satt-
va because Manas has an outgoing and Buddhi an ingoing ener-
gy. Manas does have a component of Tamas, and Rajas generally
leads to Tamas. Classical Samkhya makes Manas a product of
Ahamkara or ego, deriving it from its Sattvic and Rajasic sides.
This reflects the relationship between Manas and the sensory
and motor organs, which are related to Sattva and Rajas respec-
tively. All the functions of the mind need some Sattva in order
to function clearly.
37 Sanskrit kriya.
38 Vara people, however, have the most active and generally most
disturbed minds. This is because they are most sensitive and
because their consciousness (Chitta) is most exposed through the
actions of both body and mind.
39 Sanskrit samkalpa and vikalpa. Yet here it is ordinary samkalpa,
or intention to action, with the body and senses, not rhe higher
will or samkalpa, the will to truth, which requires alignment
with the Buddhi and the Self.
40 This is called Samkalpa Shakti in Sanskrit, the power of will or
intention. Cultivating it means that we set spiritual goals for
ourselves, like controlling our anger, and then accomplish these,
whatever the effort it may take.
41 This is called Aham-dhi or Aham-buddhi in Sanskrit, showing
that it is a mistake or misconception of intelligence or Buddhi.
42 This has been a Vedantic criticism of certain Buddhist systems.
43 These are called ahamtva and mamatva in Sanskrit.
44 These two factors are discussed in the chapter on Spiritual
Methods of Treatment.
45 Ayurvedic literature contains extensive discussions of the indi-
vidual soul and Supreme Soul and their relationship. Note
CARAKA SAMHITA, SARIRASTHANA I.
46 Note particularly the teachings of the modem teacher Ramana
Maharshi and the ancient teacher Shankara for the teachings of
Advaita or non-dualisric Vedanta. Other Vedantic approaches
exist as well, like the integral non-dualism (Pumadvaita) of Sri
Aurobindo, the qualified non-dualism (Visishtadvaita) of
Ramanuja, and the dualistic Vedanta of Madhva.
Appendix 2
47 Chitta-shuddhi in Sanskrit.
48 In ordinary Ayurvedic terminology, the Doshas of Vata, Pitta
and Kapha in excess damage the tissues or dhatus of the body,
which is the dushti or damaged factor. In Ayurvedic psychology,
Buddhi-dosha causes Chitta-dushti, wrong functioning of intel-
ligence damages the substance of our consciousness.
49 For an extensive examination of these different functions of the
mind and their states according to the three gunas note SCI-
ENCE OF THE SOUL by Swami Yogeshwaranand Saraswati,
pages 96-115.
50 Note YOGA SUTRAS II. 33-34.
51 Please examine the section on intelligence for more information
on the right function of the Buddhi.
52 These three states relate to Vaishvanara, Taijasa and Prajna in
Vedantic thought. Vaishvanara is the digestive fire in the physi-
cal body. Taijasa is the digestive fire in the subtle body. Prajna is
the digestive fire in the causal body. Taijasa, the power of Tejas,
being the digestive fire in the subtle body or mind is most
important in the digestion of impressions or mental digestion.
Sanskrit Glossary
Samadhi - absorption
Samana - balancing vital force
Sattva - quality of hamony
Sattvic - of the nature of Sattva
Shakti - power, energy, particular of the deepest level
Shiva - Divine power of peace and transcendence
Ayurveda and the Mind
Herbal Glossary
Bibliography
English
Sanskrit Texts
Satapatha Brahmana
188 Upanishads
Vedantasara
Ayurveda and the Mind
Resources
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Ayurveda and the Mind
Abhyanga, 201
Affirmations, 288-289
Agm, 172-173,233,316
Ahamkara, 126, 141-142, 318
Air
Element, 12-13, 62, 190
Types, 25, 154-155
Ananda, 311
Anandamaya Kosha, 84, 99-100, 309-310
Annamaya Kosha, 84, 99-100, 309-310
Aroma Therapy, 216-221
Aromas, 216-221
Ashtanga Yoga, 263
Association, (Right), 151-152
Astral Plane, 297
Astringent Taste, 192, 198
Astrology, 211
Atman, 98, 126
Awakened Prana, 100-101
Awareness, 8-10, 49, 75
Being, 311
Being-Consciousness-Bliss, 311
Bhakti Yoga, 142
Bitter Taste, 192, 195-196
Bliss, 60, 311
Brahman, 244, 311
Brahmacharya, 266-268
Breath, 25, 100, 270-273
Breathing
Alternative Nostril, 276
Buddha, 93
Buddhi, 93, 113-116
Ayurveda and the Mind
Buddhism, 4, 253
Causal, 171, 176, 307-312
Chakras, 312-313
Chit, 76,81,98, 136
Chitta, 76-79,81-87, 97-100
Christ, 250- 297
Coconut Oil, 202
Color Therapy, 205-206, 209-210, 213, 287
Compassion, 248, 254
Conscience, 96-97
Consciousness (see Chitta)
Pure, (see Chit)
Constitutional Types, 15-24, 154-165
Cosmic Consciousness, 80-81, 89, 98, 288
Life, 182, 231,259, 289
Mind, 39, 117, 252
Person, 311
Counseling, 149
Death, 102, 253,291,308
Deep Sleep, 88, 174
Deities, 252-253
Desire, 122
Detoxification, 174-176, 192, 234
Devotion, 244-245, 248, 250
Dharana, 283-284
Dhanna, 263-264
Dhannic Living, 259
Dhyana, 289-290
Diet, 150, 170, 186-192, 194-195,268
Vegetarian, 39, 191, 268
Divine
Consciousness, 90, 25 1
Father, 81
Mother, 6
Index
Name, 250-251
Self, 82
Word, 98
Dreams, 88, 174
E.S.P., 121
Earth Element, 64, 190
Ego, 125-133
Elements, 170-171, 190
Emotion, 113-114
Faith, 91
Fire Elements, 13, 190
Fire Types, 13, 18-19, 59-66, 110
Five Senses, 1 10, 172, 250
Foods, 187, 191, 193-194
Gem Therapy, 205, 21 1
Gems, 147, 182, 205, 21 1-216, 333
Ghee, 200-201, 209, 251, 284-285
God, 248-251
God-realization, 134
Goddess, 234, 244, 249, 253
Gods, 32, 117, 250-252
Gunas, 29-35,41-42, 171
Gum, 98, 104, 154, 128, 250, 289
Hamsa, 273
Hanuman, 253
Heart, 67, 82-83, 90-91
Herbs, 176, 183-186, 195-199
Hessonite, 214
Hinduism, 252-253
Homa, 210
Honey, 200
Ida, 274-276
Incense, 182-201,216-218
Individual Nature, 86
Insanity, 1 55, 297
A342 Ayurveda and the Mind
Instinct, 90
Intellect, 94-96
Intelligence, 62, 63, 69, 93-99
Ishvara, 133, 244, 267
Ishvara Pranidhana, 134, 267
Jiva, 132-133, 135-136
Jivatman, 132, 317
Jupitor, 212-214
Kali, 186, 250, 253
Kapha, 11-15,20-25
Kama, 6-7
Ketu, 213
Krishna, 184, 250, 253
Kundalini, 274, 313
Kwan Yin, 250
Lakshmi, 185, 253
Logos, 98
Love, 90
Mahadeva, 252
Manas, 109-111, 116-117, 119-120, 137-142
Mandalas, 210, 287
Manomaya Kosha, 117, 309
Mantra, 176, 224-226, 230-235, 251
Mannas, 219
Mars, 212-214
Matter, 311
Meditation, 229-230, 285-287, 289-292
Memory, 87-88
Mercury, 212-214
Metals, 215-216
Mind (see Manas)
Mind-Body Medicine, 1, 4, 6
Moon, 184,212-214
Mustard Oil, 202
Nadis, 231,273-276
Index 343
Nasya, 201
Negative Emotions, 89
New Age, 312
Niyamas, 267, 274, 302, 320
Non-possessiveness, 265-266
Non-violence, 265
Oil Massage, 165, 201-203
Ojas, 25-28
OM, 225,231-233
Organs (Motor), 110-111
Pancha Karma, 203
Paramatman, 135
Perception, 67-68
Pingala, 274-276
Pitta, 11-15, 18-19, 22-25
Planets, 211-213, 244
Prakriti, 128, 171
Prana, 25-28, 100-101, 111-112, 298-299,314
Vayus
Apana, 131, 314, 316
Prana, 314, 315
Samana 314, 316
Udana, 314, 316
Vyana, 314, 316
Pranamaya Kosha, 309-310
Pratipaksha-Bhavana, 165
Pratyahara, 176, 272, 280-283
Prayer, 251
Psychoanalysis, 5, 300
Puja, 250
Pungent Taste, 196
Rahu, 213
Rajas, 30-36, 38-41
Rama, 184, 253
Reason, 63, 67
A344 Ayurveda and the Mind
Rejuventatives, 199
Relationships, 245-246
Rituals, 250-251
Rudra, 186, 253
Salty Taste, 197
Samadhi, 88-89
Samskaras, 86
Samyama, 264
Sarasvati, 234
Satsanga, 153
Sattva, 30-36, 38-42
Sattvic Diet, 190-192, 194
Prana, 100, 299
Samskara, 301
Saturn, 212-214
Sedatives, 199
Self
Discipline, 122
Esteem, 214
Higher, 66, 136-137
Inquiry, 142, 257
Realization, 5
Sense, 131
Study, 268
Sense Mind, 66-69, 109, 112, 119
Sesame Oil, 201-202
Sex, 265-266
Shakti, 244, 274
Shiva, 6, 185, 233
Soul, 65-66, 132-137
Sound, 227-228, 288
Sour, 198
Speech, 105,223-224
Surrender, 247
Sushumna, 273-274
Index 345
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