monica's blog

Yoga and Meditation Techniques for Balance

Meditations are most effective when consistently performed. For this reason I believe, one minute meditations for all individuals is best. Everyone can meditate for one minute! Early morning upon awakening is best. If unable to meditate upon awakening, choosing the same time each day to meditate is best. After the habit is established I would increase the meditation and possibly change the time to suit proper doshic dinacharya. (Daily Routine based on doshas)

Vata in Satva is creativity and Joy. Meditation to deepen the expression of joy – Mantra – I am Ananda

Vata in Rajas is anxious and fearful. Meditation with mantra – Om Tara tu tare ture soha -to promote idea of speech, body and mind free of fear.

Vata in Tamas is Sadness and Grief.

Meditation with mantra –

Lokah samasta sukhino bhavantu.

May all beings everywhere be happy. To keep mind centered on others. Ultimately happiness for all will include person with Vata in Tamas. Can use Vanilla aromatherapy during meditation to dispel grief.

Pitta in Satva is spiritual and logical. Meditation, that includes alternate nostril breathing to keep balance of Ida and Pingala and maintain Pitta in Satva.
Pitta in Rajas is aggressive and competitive.

Meditation with mantra – I am Samtosha – I am content. In order to dispel rajas and induce feeling in mind of non-competitiveness because all is ok as is. Can use lavender aromatherapy during meditation to dispel aggression.

Pitta in Tamas is anger and Jealousy. Meditation with pranayama focused on Ida nadi to reduce pitta and Tamas. Cooling energy that flows through Ida will help dispel anger of Pitta.

Kapha in Satva is Love and compassion. Meditation with Kapalbhati to help promote drying and lightness in kapha and maintain Satva.

Kapha in Rajas is Greedy and sentimental. Meditation emphasizing practice of releasing greed. Mantra - I am Aparigraha (greedlessness).

Kapha in Tamas is depressed and lethargic. Moving meditation (Hatha Yoga) emphasizing practice of releasing the physical body. You are not the physical body. The physical body is merely a vehicle for the meditation. Can use Ylang Ylang, aromatherapy during meditation to dispel depression.

Ultimately, meditations for each dosha can be simple as long as:

Satu dirgha kala nairantarya satkara asevitah dridha bhumih

The practice is attained to for a long time with great effort, no interuption and with consistency and devotion. (rough translation)

To learn Meditation and Yoga, you can contact Susan at Haven Yoga in San Diego.

Please note that these are the personal views of the student, and, does not necessarily reflect the view of the college.

By Susan Connor, RYT, AWP(Haven Yoga)
Teacher- Yoga Therapy, Ayurvedic Nutrition, Meditation

Ayurveda and the Mind

By Dr. Nandini Daljit

In the Bhagvad Gita, Krishna tells Arjuna “Surrender to me your mind and understanding(Bhagvad Gita, 8:7)”. It is here we see the Ayurvedic distinction of the mind as “that aspect of consciousness which receives impressions. For ease of example, the mind could be thought of as the equivalent of the central processing unit (CPU) of our computer which not only takes external energy (electricity) to sustain itself as the mind takes in prana and nutrients to sustain itself. but has the dual The experiences we encounter are processed (as though a software program sifts and sorts the experience) and this new input is now compared against and organized according to previous impressions (previous data) to so we can achieve and understanding of the experience. Once the experience is recognized as similar to a previous experience we achieve understanding. Our previously imprinted feelings and emotions of experiences of the experience are then attached to further elaborate our perception of the experience to our senses and our perceptions. “Understanding is that which defines impressions and gives them meaning (Kriyananda, p. 348)”.

Whereas in the Western view the mind is often determined to be located in the brain. According to Ayurveda the mind is a conscious flow of energy that originates in the heart and flows to the brain which creates thought and pervades the body which facilitates sensation, perception and experience. When the mind receives the impression the energetic experience of the event evolves from the heart where “the heart’ is used in a Western context to mean evolving from one’s feelings, true being or soul. The next logical question would then be what is the soul?

It is our identification with the encasement of our body which gives us our sense of self or ego. “The jiva, or soul , is individualized consciousiness: the infinite limited to, and identified with, a body (Kriyananda, p.305)”. Swami Yogananda explains that in the Bhagvad Gita, Krishna tells Arjuna “Such is My lower nature (Aparaprakriti). Understand now, O Mighty-armed (Arjuna)! that My other and higher nature (Paraprakriti) sustains the soul (jiva), which is individual consciousness, and sustsans also the life-principle of the universe.” (Kriyananda, p. 305). If we accept that the soul, which is the true heart of the being, is the essence of the true being then we understand that the mind of the being emanates from the heart.

Continuing with the analogy of the computer, once the experience comes to the attention of the mind in the CPU it must now be deciphered through software. The mechanism for the software is Sadhaka Pitta. Sadhaka pitta gives momentum to the Manovaha srotas which are the channels of consciousness of the mind. When an experience is recognized in our mind, it has touched our heart and gained momentum from our Sadhaka pitta to move the energy of the experience through the Manovaha srotas. Mano vaha srota--the channels which carry thoughts, ideas, emotions, and impressions. In the analogy of the computer this could be considered data. Our mind then asseses the data for familiarity, determines level of understanding and then releases an emotional, perceptual or cognitive reaction.

When the Manohava srotas are insufficient, the affect of an individual can be reduced with lack or absence of emotion, energy and motivation that could result in depression. When the Manohava srotas are in excess, the mind and affect of the individual can become more animated, agitated or even anxious with thoughts and emotions ceasing to rest to the point where insomnia may be provoked. With the Manohava srotas being located in the heart and circulating in the heart, imbalances could affect heart fuctioning and cause imbalances in circulation of both blood and oxygen.

Analysis of Ayurvedic Herbs

By Jennifer Salvo,

Student

Using plants as medicine has been a mainstay of traditional societies around the world for dealing with health problems for thousands of years.

The Ayurvedic approach to harmony- using diet, lifestyle, and drugs (plants, minerals, and animal origins) was first written in the Caraka Samhita roughly 3000 years ago. It details preventative health and therapeutic measures to treat disease. Ayurvedic drugs were first chosen by experiment, intuition, and discussion among scholars and the therapeutic findings can be read in sutras. It is very important to take into account the dosage of the Ayurvedic drugs given. These herbs, minerals and animal products can be safe and very effective when taken correctly.

The patient must also understand that these drugs are not a “quick fix” and must be taken correctly over a period of time for the desired effects to be achieved. Also, they are most effective when combined with proper diet and lifestyle as well. Some drugs may be taken alone, but most will be given in formulations which promote and harmonize their respective actions. This results in a greater therapeutic effect then taking herbs alone.

Even though there are modern equivalent medicines for many Ayurvedic diseases and symptoms, the popularity of alternative medicine is growing in the west. Most are seeking different strategies for health care driven by the inadequacies of modern medicines to treat disease and chronic conditions.

The Three Doshas in Ayurveda

By Dr. Nandini Daljit,

Student- San Diego College of Ayurveda

At the cosmically determined time when Parusha meets the destined Atman our Prakruti is determined. Our individual Prakruti is our unique combination of the Pancha Mahabutas within our constitution - that is to say each of us as our own unique combination of the five elements of the Pancha Mahabhutas - those being ether, air, fire, water and earth. "Doshas are bio-energies composed of two of the great Five Elements (Pancha Mahabhutas) that govern our mind, body and spirit" (San Diego College of Ayurveda, Block 1 Module - Ayurveda 101, p.5/56). The three doshas are Vata, Pitta and Kapha.

There are seven combinations of the doshas i.e., Vata-Pitta, Vatta-Kapha, Pitta-Kapha etc. The three Doshas can be considered as the three 'models' of body structure. In class we learned that dosha means fault and that our prakruti is our 'fault-line'. From a strengths-based perspective I would said our dosha or Prakruti is our state of natural balance and any deviation from that natural balance will result in dis-ease.

The Vata dosha (Vaya & Akasha) offers energy through movement and thus holds the Pancha Mahabhatus of Ether and Air. From the elements of ether and air the body is empowered with the energetic force of movement. Vata moves blood through the body (circulation), movement of the limbs and organs (mobility, respiration, pulse) and the movement of communication (nervous system, thought, perception). In terms of communication Vata informs the Tanmatra speech.

The Pitta dosha (Teja & Apa) brings transformative energy to the body through the Pancha Mahabhatus of fire and water. Pitta assists the body in converting raw energy and is tied to metabolism. Pitta brings fuel to the digestive fire through this conversion. Pitta informs the tanmatra of taste through the saliva and conversion of food to digestive enzymes.

The Kapha dosha (Prithivi & Apa) brings cohesion to the body and is resonsible for the buliding of muscle, connective tissue and fat. Kapha brings the Pancha Mahabhuta elements of earth and water to the body which contributes to form and mass. The Tanmatra of Kapha in terms of action is excretion which allows the body to elmininate those solids that no longer solve the body.

All bodies are in fact Tridoshic. We all hold elements of all of the Panch Mahabutas in our natural constitution of our Prackruti. The Vedas teach us that there are three potential sources of disease and suffering: Klesas (mind/body), Adhyatmakika (suffering caused by other living things) and, Adihidaivika (seasonal changesa and natural disasters). In maintaining balance of our Tridosha it is advantageous to consider all of these sources of imbalance collectively.

Often the quest for Tridoshic balance involves identification of obvious stressors that are external. As Vata is the primanry dosha of life - often it is through deep internal self-reflection that our doshas can acheive balance. In this regard

Yoga is an important part of Ayurvedic practice. "Yoga views of anatomy, physiology and psychology were originally formed by doshas (Frawley, 1999, p. 39). As we understand our doshas we also come to understand the specific practices of nutrition, sleep, physical activity, climate, nature, interaction and spirituality that connects our dosha and prakruti as a microcosm to the the universal macrocosm.

Turkish Lentil Balls with an Ayurvedic Twist

Turkish Lentil Balls with Bulgur with an Ayurvedic Twist – Mercimek Köftesi

This vegetarian ball is one of the most popular appetizers of Turkish cuisine. This well loved Turkish dish is healthy and delicious especially for Vata and Pitta people. As a very easy vegetarian recipe, you just combine cooked red lentils and bulgur with special spices and seasoning and shape into balls. Perfect for entertaining a crowd.

Ayurvedic Chart
• Dosha Effect : VP – K+
• Rasa: Sweet, Astringent
• Virya: Cooling
• Vipaka: Sweet
• Qualities: Heavy, Soft
• Actions on the Doshas: Tridoshic (if cooked with a little oil and bitter spices good for Kapha too)
• Action on the mind: Sattvic

Ingredients

• 1 cup red lentils- washed and drained
• 1.5 cups dinkel bulgur- cracked wheat washed and drained
• 3 cups hot water
• 1 bunch fresh parsley, finely chopped
• 6-7 green pepper, finely chopped
• 2 tbsp tomato paste
• 1 tbsp pepper paste (not hot)
• 1 tsp freshly grounded black pepper
• 1 tsp cumin
• 1 tsp fenugreek powder
• 1 tsp turmeric powder
• 1 tsp ginger powder
• 1 tsp hingu powder
• 1 tsp coriander seed
• 1 tsp black mustard seed
• 2 tsp Vata churna -including fennel seed, anise seed, cumin seed, turmeric powder, ginger powder
• 1 tbsp cow ghee oil
• 1 tbsp pure olive oil – cold press
• 1 cos lettuce leaves separated

Cook's notes
• Oven temperatures are for conventional; if using fan-forced (convection), reduce the temperature by 20˚C.
• As a traditional touch you can add fresh scallion and onion, finely diced and fried in olive oil, but I do not use it in my any traditional and Ayurvedic recipes because they are Tamasic and not appropriate for a Yogic diet.

Instructions
1. Put cow ghee into the pan and heat. Add Vata churna helping digestion and gas especially for Vata people. Mustard seed, coriander seed, turmeric powder and ginger powder. Stir them for 20 seconds to uncover their specialties. Add washed red lentil and dinkel bulgur into the pan and stir them for a few seconds.

2. Boil the red lentils and dinkel bulgur in the water for about 20 minutes or until soft because dinkel bulgur is harder than conventional bulgur and needs to be boiled longer.

3. If you use conventional bulgur, it does not need to be boiled long and you can add the bulgur to the boiled red lentils in the last 2 minutes. Then cover with a kitchen paper allowing it to absorb the remaining water and to let the bulgur expand.

4. Heat olive oil in a pan and add tomato and pepper pastes into another pan and add fresh green peppers chopped, black pepper, cumin, fenugreek powder. Stir and cook until soft adding half cup of hot water. Put this sauce into the dough balls. Let it cool off. Add fresh parsley chopped and mix through well.

5. Form into thick cigar-shaped patties and roll as balls, -Take walnut size pieces and give them ball or cigar shape in your hands. Keep a little bowl of water close by to wet

4 your hand frequently during this process since the balls mixture will get stuck on your hands.

6. You can either place cos lettuce leaves on a serving plate and put balls on top as in the last picture, or serve balls and lettuce leaves separately as garnish, or skip lettuce leaves completely; however, they really go well together.

By Çağan Cinmoyii Gün Işıklı
Turkish Ayurvedic Counselor & Yoga Instructor

The Three Doshas and the Mind in Ayurveda

By Sarah Moore May 7, 2018

We are able to draw parallels of the metaphorical illustration from the Bhagavad Gita with Krishna and Arjuna riding in a chariot to the ways in which the subdoshas relate to the mind.

In the illustration, Atma is the owner of the chariot, the chariot is the Body, the driver is Buddhi, the reins Mind, and horses Indriyas.

To an effect, all the Vata subdoshas associated with mind (Prana Vayu, Udana Vayu, Vyana Vayu and Apana Vayu) are linked with all these layers of existence: Atma, Mind, Buddhi, Body and Indriyas. Prana Vayu located in the head, where the Sahasrira Chakra resides, is all pervading. It is the life force, (Atma), it governs all movements (body), the link between body and mind (Buddhi), makes decisions and actions happen (Mind), and controls senses, indriyas (horses).

Udana Vayu resides in the throat, with the Vishuddha Chakra. It governs expression of emotions (Mind and Buddhi). Vyana Vayu lives in the heart, it holds the Mind (Reins) and keeps the Body (Chariot) moving at an even pace, connecting the Mind and Body. If a wheel is broken, the chariot cannot roll forward; likewise if there is no connection of mind to body the horses will cease, they will have no direction. Apana Vayu is seated in the pelvic region, with Svadhisthana Chakra, it is related mainly in a physical way as it is responsible for shedding waste product, it keeps the Body (Chariot) clean of waste so it can continue functioning properly, so our body (the chariot) is not weighed down by waste product—physical or emotional. If the chariot is weighed down, or Apana vayu is blocked—physically or emotionally—it affects emotions, that is, the mind.

Subdoshas affected by the Mind and vice versa

Vata: Prana, Udana, Vyana and Apana (Atma, Mind, Body)
Pitta: Sadhaka (Buddhi)
Kapha: Avalambaka, Tarpaka (Body)

The Pitta subdosha associated to the mind is Sadhaka Pitta. This subdosha of Pitta resides in the heart with Anahata Chakra, which is the home of the mind in Ayurveda; it also resides in the head or brain as grey matter with Sahasrira Chakra. It is responsible for turning sensations, actuality, truth and reality into feelings and memory, it realizes the I am in Ego. Prana Vayu is closely related to Sadhaka Pitta, together they record emotions that create the intellect, which is then stored in the brain by Tarpaka Kapha (subdosha of Kapha that resides in the head as white matter and in the myelin sheath). Prana Vayu carries the emotions to Sadhaka Pitta and writes or imprints it on Sadhaka Pitta’s grey matter, then Tarpaka Kapha holds that information in white matter. Sadhaka Pitta develops information or intellect (buddhi and driver) from the indriyas (the horses). Sadhaka pitta is the Intellect. It metabolizes information from the Indriyas (horses) to make knowledge, which is the Intellect, Buddhi (driver).

The Kapha subdoshas associated with the mind are Avalambaka Kapha and Tarpaka Kapha. Avalambaka Kapha resides in the heart. It nourishes the cardiovascular organs (body or chariot) and holdw emotions (Buddhi or Driver). It hugs the heart and lunges with nourishment, support, love and compassion, so the mind, intellect, body and atma has courage to move forward. Without Avalambaka Kapha our emotions cannot be carried by Vata to Sadhaka Pitta for metabolization. The lungs can become a seat for negative tamasik emotions of sadness, grief and depression, which can affect the mind, body, intellect and atma. Without Avalambaka Kapha we dry up in the cardiovascular area, we cannot feel compassion or love, only tamasik tendencies—this can be shown in diseases such as bronchitis or asthma.

Tarpaka Kapha is seated in the brain as white matter and seated in the myelin sheath, which is essential for the proper functioning of the nervous system. It is responsible for subconscious thinking, emotions and memory—as mentioned above, it stores and records emotions, experiences, etc. metabolized by Sadhaka Pitta, provided by Vata. It stores protective memories that control our reactive impulses—it nourishes and provides information to Buddhi (the driver) that helps direct oneself in a safe way, such as learning from one’s mistakes or other’s mistakes through the indriyas (horses), so the Buddhi or Driver can control and steer its chariot and owner (Body and Atma) in a safe way along its physical life journey.

--Sarah Moore is studying Ayurveda Counselor from Narayana Ayurveda and Yoga Academy.--

Unmada in Ayurveda

By Conner Severson, AP Student

An example of Majja Dhatu Imbalance- Unmada

Unmada is a big topic. Science still doesn't fully understand the inner workings of many mental illnesses.

In Mental illness, western medicines allow the person to live out a heavily pharmaceutically altered life. It is hard for such people to relapse, so they cant get off their medicine. Statistically, 1 out of 10 patients commit suicide) :

Unmada in Ayurveda includes.

Delusions –false ideas--individuals may believe that someone is spying on him or her, or that they are someone famous (or a religious figure).
Hallucinations –seeing, feeling, tasting, hearing or smelling something that doesn’t really exist. The most common experience is hearing imaginary voices that give commands or comments to the individual.
Disordered thinking and speech –moving from one topic to another, in a nonsensical fashion. Individuals may also make up their own words or sounds, rhyme in a way that doesn't make sense, or repeat words and ideas.
Disorganized behavior –this can range from having problems with routine behaviors like hygiene or chosing appropriate clothing for the weather, to unprovoked outbursts, to impulsive and uninhibited actions. A person may also have movements that seem anxious, agitated, tense or constant without any apparent reason.

Other symptoms include

Social withdrawal
Extreme apathy (lack of interest or enthusiasm)
Lack of drive or initiative
Emotional flatness

As usual, those who understand even an inkling of Ayurvedic theory/philosophy can see that Unmada (Hallucinations or Delusions)is not a simple mental illness, but an elemental (akasha) imbalance: a Vataja condition affecting Majja Dhatu and that Vata has also entered most if not all other Dhatus as well.

In my opinion Hallucinations could be categorized at Vata pushing Pitta into Alochaka/Ocular tissue and creating perhaps a very detailed and not seldom terrifying experience for the person. Vata imbalance in majja is indicated by twitching, walking differently, and using strange jumpy gestures.

It is seen that the person does not shift personality, but rather becomes HYPER stressed. They percieve their unmada as being VERY real. A person with an Unmada issue maybe eating breakfast at a cafe, and have a vision of bees and spiders jumping and flying everywhere.

Vata is pushing out of the subconscious and blending into present physical reality to understand the underlying mechanisms of trauma of such persons.

PAST LIFE issues are a huge part of Unmada along with spiritual possession.

Hetus include brain trauma, genetics, drug abuse, socio-economic factors all come into play.

There are three types of Unmada

Vata Unmada : (vayu)
Texts give examples of a Vata unmada as someone who is very thin, lameting, s houts, laughs, smiles, dances, or sings and talks to themselves. May immitate others, and sputum comes outof their mouth. They may also posture. Swami Sada Shiv Tirtha notes, “Vayu insanity is also caused by fasting or an excessive intake of dry or cold foods. This affects the heart and mind with worry, passion, and anger which results in distortion of memory and perceptions.” Swami Sada Shiv Tirtha, (1998).

Frawley states that when high vata, as excess ether, makes us ungrounded, spaced-out and unrealistic. We may have various wrong imaginations, hallucinations or delusions, like hearing voices. High vata in the mind manifests as fear, alienation, anxiety and possible nervous breakdown. There is insomnia, tremors, palpitations, unrest and rapid shifts of mood. Insanity of the manic depressive type or schizophrenia is an extreme vata imbalance”. Frawley, (1996).

Pitta Unmada

Choler gives rise to threatening behavior, fury, and charging at people with fists stones,
and the like. The patient craves coolness shade, and water. He goes naked, and has a
yellow color. He sees thing which are not there, such as ire, flames, stars, and lamps.
Pitta insanity results from indigestion, excess of hot, pungent, sour, or burning foods and
liquids, excesses pitta afflict the heart of the person lacking self-control. Wajastic (1988).
Frawley notes that the “fire and heat of pitta cause the mind to be narrowed and contentious, fighting either with others or with themselves. High pitta in the mind causes agitation, irritation, anger, and possible violence. The overheated body and mind seek release in venting the build-up tension. Pitta types can become domineering, authoritarian or fanatic. When disturbed they many have paranoid delusions, delusion of grandeur or can become psychotic.” Frawley, (1996).

kapha Unmada:

Phlegm causes the patient to lose any desire for food. It causes vomiting, and a reduction
in motivation, appetite, and conversation. It causes a lust for women. It causes the patient
to enjoy solitude. He dribbles mucus and snot, and is very frightening. He hates being
clean. He sleeps, and has puffy face. This insanity is stronger at night, and just after
eating. This is caused by the overeating and excessive use of oily foods. This is
aggravated kapha afflicts the heart, troubling the mind and memory. Wajastic, (1988)

Frawley stated that kapha type evolves attachment and lack of motivation lading to depression, sorrow, and clinging. The mind may be incapable of abstract, objective or impersonal thinking. There is lack of drive and motivation along with passivity and dependency”. Frawley (1996).

Creation of Dhatus in Ayurveda

By Cagan Cinmoyii Gun Isikli -

We need to eat food everyday to grow, to be strong, to be healthy and to live a long life. Whatever we eat, it can be helpful for the creation of our dhatus in a positive or negative way in the body. Dhatu means construction elements as tissues for the structure, and growth of the body. There are 7 types of dhatus (Sapta Dhatus) in the body ; rasa, rakta, mamsa, meda, ashti majja, and sukra . All these need time to be formed respectively. Each of them takes 5 days. For instance, the food that we eat becomes ahara rasa and it can transform as the last dhatu, i.e. reproductive tissue after 35 days.

Digestion process starts in Bodhaka kapha in oral cavity. Then Udana Vata helps to masticate and Prana Vata sustains to swallow the food. Kledeka kapha provides moisture in Amasaya (stomach). Pachaka pitta also helps and Samana vata press and sustain agni to function properly. They work together to continue breaking ahara rasa down with digestive enzymes. Now, jatharagni on duty to break down the Ahara rasa into Chyle for digestion which is a milky white fluid including lymph and fats.

In the meantime, to clarify the object in a better way, I should cite that there is 3 stages of Gross Digestion. Briefly,

1-Madhur Avasthapak (Sweet Stage) with the symptoms of reduction in activity, having earth and jala mahabhuta, started in mouth and stomach and related with the Kledak Kapha Dosha.

2-Amla Avasthapak (Sour Stage) with the symptoms of thirst and perspiration, having fire mahabhuta, located in small intestine and related with Pachak Pitta Dosha.

3- Katu Avasthapak (Pungent Stage) with the symptoms of desire for movement, having Air and Ether mahabhutas, placed in large intestine and directed by Saman Vayu.

After processed through gross digested, food is divided into 2 parts; one is Sara (essense), which will form different dhatu elements later and other is Kitta (refuse) which will be divided as urine and stool as mala, waste product of the body.

The nourishment of dhatus occurs with Sara in stages. Sara is pure essence and the pure stabilized mature tissue. Each of the tissue functions properly. Every dhatu is precursor of the next dhatu working with their own Dhatu Agni. In other words, unstable dhatu is always digested by the next dhatu agni. As a result of this, each dhatu has a potency to receive its nutrients properly. At this point Acaryas have put to subject into the light to understand thoroughly with the help of 3 different laws.

1- Kshir -Dadhi Nyaya -Law of Transformation –Milk curd theory

Kshir means milk and dadhi means yogurt. Milk has a great potency to transform step by step from inside to out. In this example first milk could be transformed as yogurt, then buttermilk, butter and ghee. To succeed this, physical and chemical changes take place when turning milk into yogurt, cheese, butter, ice cream, whip cream and other dairy products. The processes for making many dairy products can only start with milk “curdling”. Although there are different ways to start milk curdling, the simple technics are to add some previous yogurt or specific acid or to heating as well as by letting the milk age long enough, with specific enzymes (which are proteins that perform a specific chemical reaction).

With the help of this perspective we can imagine that how ahara rasa and chyle transform as different dhatus in the body. At first Ahara rasa completely changes to Rasa Dhatu, following this is the changing of Rasa Dhatu to Rakta Dhatu and so on. This is one of the ways of nutrition of different Dhatus.

2- Kedar -Kulya Nyaya - Law of Irrigation / Transmisson

Kedar means parts of lands and kulya means drain. Crops in the field get irrigated by creating Kulya (drain) and Kedar (small pieces of land). The Kedar get irrigated one by one through Kuliya in sequence. Like wise different Dhatus of the body get nutrition one by one in sequence through vessels.

3- Khale – Kapot Nyaya - Law of Selectivity- Pigeon Picking Theory

Based on requirement each dhatu get nourished through Chyle. They pick from Chyle according to their need. Chyle, milky alkaline product is the precursor of all dhatu formation. It is carried from the intestine through the lympatic system and in the blood stream.

Weight Gain and Mamsa Dhatu (Muscle gain) in Ayurveda

by Cagan Cinmoyii Gun Isikli

Mamsa Dhatu in Ayurveda is the muscle tissue. The muscular system has nearly half of the body weight. If a person weighs 120 pounds, we could assume that nearly 60 pounds belong to mamsa dhatu. Muscles have special bhoutic (There are five bhutas are basic elements air, space, fire, water and earth) composition derived from Earth and Water elements. These two elements are both heavy and exist ninety percent of muscular tissue. There is also fire element in mamsa dhatu to move muscles and to give them mobility, which is amount of about 10 percent of mamsa dhatu.

Producing well mamsa body needs to enough ahara rasa. The transformation from ahara rasa to sthayi mamsa (Theory of creation of dhatus) takes about 15 days. Well-developed muscle, mamsa sara, creates a handsome body which Dr. Vasant Lad describes as like a Roman statue. It is also responsible the appearance of the body. Besides, it provides covering, maintaining body posture, gives strength. It is also functioning as lepana, plastering or holding.

When we asess out how mamsa dhatu and meda dhatu(fat tissue) are vitiated we could easily differ that causes are nearly same.

· Intake of heavy gross food such as cheese, yogurt, milk, meat, food with deliquescent properties, heavy meals

· Excessive sleeping especially day time and after meals,

· Lack of exercise

· Potato coach life style habits

At the same time these are Kapha provoking hetus. In weighting gain Kapha dosha vitiation is on chart because bhoutica composition are same with meda dhatu and mamsa dhatu governed by Kapha itself. That is why when weight gain is on consideration, an Ayurvedic Counselor also needs to take into account mamsa dhatu for analysis. If one wanting to gain weight, eating four meals a day, sleeping and resting too much, and not even washing the dishes helps too much. This absolutely increases mamsa and meda dhatus.

As a yoga teacher, I would like to underline the subject here about movement like exercise and sport and the relation with mamsa dhatu vitiation and gaining weight.

Every tissue is created with the purpose of being beneficially used in the body. But if they are not used, then remains idle. These gives rise to Dosha imbalances, malfunctions, irregularities, diseases, and vitiations.

For example, when a person eats too much, excessive amount of ahara rasa is produced. Metabolic wisdom interprets this as thinking that manas knows best and decrees this person needs more meda dhatu because of busy lifestyle and heavy body works. Otherwise s/he doesn’t take such much amount of foods. So, with the help of bhuta agni it transforms ashtayi rasa into rakta and then excess mamsa dhatu produced, body keeps it as reserve.

But if person carries on a life style between the kitchen, television and bed and does not have enough physical activity like intensive sporting activities, workouts, weight lifting, athletics, or a busy life style including bodily activities in the extent of s/he has eaten, the excess meda dhatu will automatically be idle. The body puts it in fat storage and turns it into excess adipose and meda dhatu. This not also results with weight gaining, enlarged and degenerated physical appearance, but also important diseases and disorders like cysts, myomas, fibromas, fibrocystic changes in breast, uterine, congestions, breathing difficulties, cholesterol, blood pressure problems etc.

This is just as much of our houses with full of unused furniture, materials and clothes in wardrobes. We have liked them once, bought many, but use very less. The result is chaos at home, cluttered, excess dust, too much cleaning work, more ironing and so on.

This also indicates the violation of the famous Yama rule, Aparigraha. Everything that is more than we need leads to deterioration, less prana and spiritual development difficulties. For Chikitsa, a reducing Kapha Dosha protocol is quite needed, but more spiritual practices, yoga therapy, meditation, fasting, moderate and humble lifestyle and eating habits are necessary and beneficial in the long term.

Image:By Victovoi [Public domain], from Wikimedia Commons

Kitchari and Spice Mix- by Henri Parviainen

A kitchari and Spice Mix for Pitta Kapha

1/2 cup basmati rice
1 cup mung dal (split yellow)
6 cups (approx.) water
1/2 to 1 inch ginger root, chopped or grated
A bit of mineral salt (1/4 tsp. or so)

2 tsp. homemade ghee (Video attached below)

1/2 tsp. coriander seeds

1tsp fennel seeds

1/2 tsp. whole cumin seeds

1 tsp cumin powder
1 tsp turmeric powder
1 cup of sweet potatoes

Henri Parvianen is a Yoga enthusiast, and, is studying Ayurveda Counselor program from Narayana Ayurveda.

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