Birth and Death in Vedic Scriptures

This is a transcript for the podcast

WHAT IS DEATH? by Vedic Arts

So let's talk about the cultural perception and the regional perception culturally and regionally, depending on what part of the world you come from. Some people are very comfortable talking about death and others are not. So let me put it out to our resident philosopher.

What is death and why do people don't like to talk about it? Well, that's a great question. We can start with the existential question. What is death according to Krishna in the Bhagavad Gita (the primary Hindu text)

Just as we are the same person in this body? We go from being a baby to being a child, to being a young person, and then we become an adult and we become old, but we're the same person. The body has changed completely, but we are the same. And when the body dies, we just go all into another existence. That is the really the important essential thing.

Death is a transition from lung physical body to the next. All right. That, that does answer my question. So death doesn't mean everything is ended, it is simply a transition from one physical body to another. Yes, that's correct. And the way that transition happens is in our subtle body or our, which is consciousness.

Mind intelligence and ego. They are the carriers of the soul or atma that take it onto another body. And Krishna has also given the example in the just as the breeze carries different fragrances. Soul body or the sok is also carrying the soul onto another physical body. Thank you. What about why is it that culturally it is, people don't wanna talk about death?

It's kind of shrub under the rug. Well, think about it. You know, death is scary. It's the end of everything that we know. We are born in this world and we come into this world as a little baby and wow, I want attention. Pick me up, love me. Look at me, feed me. And we get attention and this becomes our whole world.

And when we're small babies, we think that the world centers around us. And then as we grow older, we try to find different ways to interact with the world, to find happiness, and to avoid pain. And death is something that you could think of. It's kind of like the sun of all pain. Everything that we know is taken away from us.

If we come face to face with death, if we see someone close to us dying, especially if it's a violent death, it can be very traumatic. It's not a natural thing. Well, you know, I've heard people who have been given certain terminal diagnosis, the diagnosis of terminal illness seems to be worse than death itself.

Yes. They, they start identifying with the illness, they start identifying and then there is this fear, oh, I am going to die. Isn't there, a story of, uh, Uh, do you wanna tell that story? Yes. It's a very interesting story from the Mahabharata about it. And this is a very interesting point. So there is an incident where Emperor Yuddhistar and his brothers are kind of lost in the forest.

They're in a part of the forest where there's no water to be found, and they go looking and find the lake. To make a long story short, Is the last one left. And he goes and finds the guardian of the lake is a yaksha, a kind of supernatural being. And the Yaksha challenges Yudhhistara to a contest of riddles. And of course, Yuddhistara being the incarnation of dharma as he totally ACEs that competition.

One of the questions is, what is the most amazing thing? And Yuddhistaras answer is memorable. He says-

"Every day we see our relatives and our neighbors marching off to the house of death. But those of us who are left behind think that somehow we'll find a way to live forever. What could possibly be more amazing than this? And if you think about it, the person who has passed on, they've moved on, they're out."

They have gone to the other side. Death is more painful for the people who are left behind. That's correct. And the anticipation of death. And the anticipation of pain. Those are often more difficult than the thing itself. That is right. I wanted to talk about, I mean, we are talking about death and so don't be scared of death.

We are all gonna die. You're gonna die. I'm gonna die. Everyone who's listening you, we are all gonna die one day. So there's no point being scared of it, but we need to make our life more meaningful. And also during the Covid, when people realized, you know, when people the relatives and friends and neighbors, it was so tragic.

Everybody had an aha moment, didn't they? Absolutely. Yes. Well, you know, really, this is what it comes down to, this is the Vedic perspective, is that our human life is a precious gift. And we should use it for meaningful things. We shouldn't use it for animalistic pursuits. Now we're not animals, but there are four things where humans and animals do the same things, and those are eating, sleeping, defending themselves, and mating.

And if our human life is spent doing these things, we are not really better than animals. Now that just means that we're wasting an opportunity to find a higher meaning to our life because you enter this world naked and you leave this world naked. We won't take anything with us. The only thing that will follow us is whatever merit we've acquired, whatever good things we've done, those will follow us into our next life.

That is the essence. As you sow, so shall you reap. Right now. We've talked about you. You know, you become naked in this world and we will go naked. Let's talk about coming into this world. We've talked about what is death. What is birth? Well, that's another very interesting question. Sage Capla has a discussion with his mother, David, in the p in the third canto.

And he says,

the living being entered the will of the mother at the time of conception, and this is by fate. So there is an element of fate there. And the, uh, the atma (soul) is then taking shelter and the body is gradually forming. And gradually after about, um, usually seven months or so of pregnancy, then the, uh, fetus becomes aware often, and in that state of awareness, there's an awareness that I am confined in this dark place and I want to get out.

And it is a difficult position to be in for the child. And the child wants to, um, get out and the child may also have remembrance of their past life or lives. And I've heard that, you know, people who have done some spiritual activity, they actually, uh, get a What is a realization? They get the realization of, uh, God, of divine.

And sometimes they even get they can see God. So the seventh month, you know, even in Avera, that's when OJ starts coming in because they're connecting to the divine and they promised the divine, oh, I will not let this birth go to waste. You know, I, I remember my previous lives, I've been a man, a woman, an animal, um, you know, and, uh, It just goes on and on.

It's a nonstop circle. And this time when I come in, Hey, I'm gonna make this human form of life count. And while I, as soon as the, you know, feeders, the baby is out, the, uh, uterus, it's out and boom, it forgets. That's right. Well, that's a, it's a very powerful thing because we become overwhelmed by our sensory perceptions.

Sages have said that the child who's within the womb and they've become aware, you know, we usually refer to the fetal stage when there's not a development of consciousness. The Optima is there, but there's no consciousness. Consciousness has not really awakened. It's kind of like as much conscious as, as a, uh, you know, a piece of, of a wood or a tree or something.

And then when consciousness awakens, it is around the sixth or seventh month. Now there's this awareness and then when the baby comes out, the process of birth is also difficult. The baby is being squeezed out and it's traumatic. It is traumatic, yeah. It's, it's traumatic for the mother. It's traumatic for the baby.

But now, oh wow. We're through this and we have a baby and you know, we're welcoming the baby into the world. And now the baby has, is being exposed to all of these. Incredible sensory perceptions and they can see things now they can't really focus on yet. It takes about, uh, I think a few days to a week for the baby to be able to begin, start resolving kind of blurred images cuz they're seeing things for the first time and it's such an overwhelming experience.

But, you know, the baby gets on the mother's breast and the baby is feeling contact with the mother's vital force. And this has been proven to be an essential thing for babies, for newborns. Yeah. And the baby forgets. I have come to this life and I made a promise just a couple of months ago in the seventh month through the Divine that, you know, I will, I will connect, I will try to have a higher life.

Um, and, uh, now that we, we have established, we are all in a die one day, there's no point being scared. It is scary and it is tragic and it is sad, but it is the fact. How do we make the human form of life successful? One is divine resides in our heart. We call . We can close our eyes. And shut down all those sensory overload, the eyes, the ears, shut down the phone, shut down all those electronic devices.

Get off the social media, close your eyes and meditate on that divine who has been with us in our heart through every single birth, millions and. Trillions of birds that we had before and meditate on that person. Yes. So the heart, this is exactly how it is. The heart is sometimes compared to a tree, and there are two birds sitting on the branch of the tree of the heart.

One is our friend, a friend who loves us so much that they've been with us since the beginning of time. Since before we can remember, and they're just waiting for us to turn to them and to ask us what is the way, what is, what am I meant to do with my life? We should be asking these questions and we should be seeking meaning, we should be seeking meaningful things to do with our lives.

That's the important thing, not what car we have, how much money we have in the bank. And all these other things, but one of the things that I can do that will make my life meaningful and that is what gives meaning to life. You know, when we say death is not something to be afraid of, well of course we'll find death traumatic, we'll find it fearful.

We should be careful. We shouldn't be foolish and, you know, take, do risky things. But at the same time, we should know that life is precious. It's temporary. It's an opportunity. It's an opportunity to do something that lasts. Interestingly, uh, you know, talks about four kinds of life. meaning auspicious, inauspicious, happy, uh, unhappy life, miserable life, and, uh, a mixed bag.

So the idea is, even Ave is saying that if you are born, you know, try to move on to that auspicious life where you live for others life of service, you do connect with divine in, you know, in irrespective of whatever religion it may be. That connection, that spirituality with divine and let's. Elevate ourselves.

Our even objective in life is to elevate ourselves, to get to hitayu- the highest kind of life lived.

Well, thank you very much. I'm gonna end, uh, here. Do you wanna say something before we conclude? Thank you. Well, no, I think that's it. That really does wrap it up. You know, we've gone from the. Kind of western view of death of, oh my God, there was somebody killed, let's cover them up with a white sheet and whisk 'em away because we don't let to face it to, uh, you know, the, the VAD approach, which is death is inevitable.

It's a part of life, and let's make the life meaningful before death comes. All right. Well, thank you so much. .

Three categories of food-Three gunas

Ayurveda has a unique perspective on food and its impact on human health. According to a Ayurveda, food is classified into three categories, based on their inherent qualities or Gunas - Sattva, Rajas and Tamas. These Gunas are said to affect the mind and body in different ways, and choosing the right foods can help maintain a healthy balance of these qualities.

Sattva is the purest of the three Gunas, representing balance, harmony, and purity. Sattvic foods are those that are fresh, light, and easy to digest and are considered to be the ideal diet for maintaining good health and spiritual growth. Examples of Sattvic foods include fresh fruits and vegetables, whole grains, nuts, seeds, and dairy products such as milk, ghee, and yogurt. Freshly made, no processing--whole grains, plant based is considered sattvik diet and is best for those with mental health imbalance or emotional wellbeing.

Rajas represent the quality of passion, energy, and activity, Rajasic foods are spicy, salty, or sour, and I said to stimulate the mind and body. While Rajasic foods can provide energy and vitality, consuming them excessively can lead to restlessness, anxiety, and over activity. Examples of Rajasic foods include spicy foods, caffeine, onions, garlic, and fermented foods.

Tamas represents the quality of inertia, darkness, and dullness. Tamasic foods are those that are heavy, oily, and difficult to digest, and are said to weigh down the mind and body. Consuming tamasic foods in excess can lead to lethargy, depression, and lack of motivation. Examples of tamasic foods include meat, fish, eggs, processed foods, and alcohol.

In Ayurveda, it is believed that a balanced diet should include a combination of Sattvic, Rajasic, and Tamasic foods in appropriate portions. For example, a meal consisting of fresh vegetables, whole grains, and a small amount of spicy chutney or pickles can provide a balanced combination of all three gunas.

The concept of Gunas in Ayurveda is not just limited to food, but also extends to other aspects of life, such as relationships, activities, and environments, by understanding the qualities of different foods and making conscious choices, we can make a healthy balance of these Gunas in our bodies and minds.

The concept of Sattva, rajas, and tamas classifications of food in Ayurveda offers a unique perspective on the impact of food on human health and well-being. Choosing the right foods in appropriate proportions can help maintain a healthy balance of these qualities and promote physical, mental, and spiritual health. By incorporating these principles into our diet and lifestyle, we can achieve a state of balance and harmony in all aspects of our lives.

Blog By Lori

What is a lunar calender?

By Monica Groover

Hello! We are reading from page 263 of the book ESSENTIAL GUIDE TO AYURVEDA
available on amazon.

I will be talking about the five parts of Panchangam or Five tenets of the Lunar calendar that make up the basis for Vedic Astrology called Jyotish.

These are Tithi (lunar date), Nakshatra (group of stars), Yoga (angles), Karana, and Vara (day). We will understand the Vedic unit of measurements- muhurta-kala, vara, etc. This is a small introduction of about 8 minutes. Hope you enjoy it.


If you are a gardener, healer or a spiritualist, or a student of any Vedic arts like Ayurveda or Jyotish-the MOON -Chandra is very important to you. If you tend to live on mental platform, moon is important to you. If you tend to be anxious or stressed, moon cycles are important to you. Listen to this short and sweet podcast to learn why.

What is karma?

Think of karma as a line of credit from an issuing bank—except where the issuing bank is higher grahas/planets—and it is an exhaustive
source. We also have a negative line of credit. In this podcast, we will talk about the modern mainstream meaning of karma vs the philosophical meaning of karma. We will talk about three types of karma mentioned in Jaiva Dharma and Bhagavad Gita. How can we get rid of this bad karma--some ideas will be shared.

Karma has become a mainstream word. I have heard people say"karma is ..ich" so many times. It is now a common phrase used by everyone—in movies, in tv.

It seems that the concept of karma is created by a very judgmental superior person waiting around to punish us as soon as we do something bad.
I think in this world of instant reaction—when everything is instant—we want result of karma also instantly. In reality, it is not really like that.

You took my parking spot—just as I was about to park in that spot and did not even apologize—now Providence will punish you and take away your parking spot—no, nope—that is simply rude—not karma.

What is a Ghost?

How many of us have seen ghosts, believe in ghosts? Have you ever had a paranormal experience? How does someone become a ghost? What are the mechanics of becoming a ghost from a Vedic Perspective? According to Vedic literature or Hinduism, why, what and when does someone become a ghost and for how long? Is the appearance of sightings of ghosts different in different countries?

DISCLAIMER: The information in this Podcast is spiritual and Vedic in nature. It is based on Vedas, and principles of Hinduism. This is a spiritual lifecoaching podcast.

How Do I meditate?

By Monica Groover

Meditation is a practice that can help you cultivate mindfulness and inner peace. There is a common misconception that meditation means emptying our minds. Ah huh? No. That's not the aim and object of meditation. The word meditation stems from meditatum, a Latin term that means 'to ponder.

To think very deeply, to focus very deeply on anything--focusing on a person, a thing, a word, a phrase, or anything really is meditation. When a person is in love and they are suffering from separation from this loved one, because you are unable to meet, all your attention is only on that person that you are in love with--we can say you are meditating on that person.

When we are thinking deeply about a book, a topic, or a place that we loved when we were kids--and we are totally engrossed in this place--this is a meditation. However, cultivated meditation can be used to help balance our doshas, mind, and spirit. Let's talk about meditation for peace, and, wellness. Let's talk about the three stages of meditation that I follow.

I do a meditation called mind traveling-I taking my mind to the same place every day--that I am actually there. That is a story for another time. Another meditation I follow is a body scan meditation to help with mind-body balance. I also use this to teach nadi pariksha (pulse) to my Ayurveda students.

1. Warm-up

Find a quiet and comfortable place to sit or lie down without being disturbed. If you can light a lovely fragrant candle, or use a rose or lavender essential oil that's a plus. I use sandalwood incense or masala agarbatti before I meditate. I also make sure I am not in a well-lit room. It should be slightly dark.

Set a timer for the desired length of your meditation session (start with 5-10 minutes and increase as you get comfortable).

Here we breathe and ground ourselves and get ready to go deeper if we want to. We can also do some yoga asanas or some cardio--then sit down and breathe not deeply, but consistently.

2. Second stage is the actual meditation

Before we move forward--let's talk about different meditation techniques. I do not do Shavasana (corpse pose) and close my eyes while lying down--chances are my mind will wander or I will fall asleep. I want my meditation to heal my mind and spirit. Allow me to witness myself, divine and so I do a body scan and do some loving and kind invocations.

I start by focusing my breath for 5 to 10 seconds. Bring the focus to the center of the forehead to the third eye. Now move to the heart area and then back to the forehead. Staying in this area, we start our word or phrase. I like to say HARI OM or RAM. You don't have to, but if you want to practice with me, you can repeat it now.

Let us start our body scan.

Let us bring our attention to the area around above our heads. As you breathe in --and say OM--visualize healing light entering the top of the head or hovering there.

On our second OM, gently guide this healing light from the top of our head to our third eye.

Now breathe in this light, rub your hands, and visualize the light entering your palms. Breathe out and put your warm palms to your eyes. Stay there. OM. OM. OM.

Put your hands on your throat and say OM again. Visualize the energy from your hands and the healing light vibrating the throat. OM. OM. OM.

Put your hands on the heart and say OM three times. Just let the vibration OM reverberate through your heart. OM. OM. OM.

Put your hand on your navel area. Again, we say OM three times. Visualize a fire or a light that represents your vitality and digestive fire in the navel area. OM. OM. OM.

Now bring your hands back to a prayer position or namaste. Imagine a healing hoola hoop vibrating with the sound of OM moving from our head to toe. This time we will do a quick body scan from the head, to the forehead to the eyes to the heart and stomach--then down to thighs, knees, legs, and feet three times. OM. OM. OM.


Take a few breaths and slowly open your eyes.

Remember, When your mind wanders (which it will), gently bring your attention back to your breath or your chosen point of focus.

Be patient and persistent with your practice. The benefits of meditation come with regular exercise over time.

Remember that there is no "right" way to meditate, and it's okay if your mind wanders during practice.

The key is to be gentle with yourself and bring your attention back to your chosen point of focus whenever you notice your mind wandering.

Monica Groover is the director of Narayana Ayurveda and the author of ESSENTIAL GUIDE TO AYURVEDA; A Textbook for Students & Counselors and AYURVEDA AND THE FEMININE.

Why choose to learn from Narayana Ayurveda

Ayurveda is an ancient form of holistic healing from India that has been around for centuries, 3000 BC to be more precise. It is continuosly gaining popularity in the West.

In the last decade of teaching Ayurveda, we have seen many health professionals and people from all kinds of life joining our Ayurveda school to learn more about this powerful practice.

But why should you learn Ayurveda as an Ayurveda Counselor, where you will be taught about practicing Ayurveda professionally from the ground up? Let’s take a look at some of the benefits.

Benefits of Joining Narayana Ayurveda School

Recognition and Accreditation

Narayana Ayurveda is one of the 13 schools whose Ayurveda Counselor is recognized by the National Ayurvedic Medical Accreditation Council*.
(See below)

We are one of 12 schools whose Ayurveda Practitioner is recognized by the National Ayurvedic Medical Association Accreditation Council. See links:

*"The National Ayurvedic Medical Accreditation Council is a programmatic accrediting agency for clinically focused Ayurvedic medical programs. As such, it serves to ensure the high quality of Ayurvedic medicine education in the United States through the granting of accreditation to programs in Ayurvedic medicine that voluntarily seek NAMAC accreditation and meet NAMAC’s standards. NAMAC’s accreditation standards cover a range of educational and organizational aspects necessary to support the delivery of quality programs, including faculty, student services, information services, finances, and administration".

National Exam Results

Our graduates have consistently performed very well at the NAMACB (National Ayurvedic Medical Associations-Certification Board) Exams for Ayurveda Counselor certification and Ayurveda Practitioner board certification.

Flexible Training Delivery

Our Training Delivery is flexible. A student can choose to join the ONLINE track and complete their entire training online*. Or, join o our hybrid model-where you attend mostly online and come in person for the internship.

Content Driven

Our curriculum is based on ancient Ayurvedic Texts (Caraka Samhita, Astanga Hrdyam, Susruta Samhita) written in Sanskrit that we have simplified and presented in simple English. We have created a content-driven system that breaks down every concept, and, then each concept builds on one another. Training is experiential.

Not only do the students gain a deeper understanding of theoretical philosophy and principles, but also learn the practicum and labs where they may learn to use spices, herbs, oils, and other natural remedies.

Training is delivered via lectures, podcasts, labs, internships, and client appointments, case discussions and practicums. Students may work in teams or individually for projects and community work is part and parcel of the final exam.

Students learn the practicum portion-whether cooking in their own kitchen, or basic knowledge of how to assess dosha imbalances in the body using traditional methods using marma, nadi, threefold biofeedback etc. This knowledge can be invaluable for those working in alternative medicine or wellness fields.

Meditation and Spiritual GrowthAnother benefit of attending our Ayurveda school is that our focus is to provides a space to explore different aspects of spirituality and meditation and different modalities like yoga, Vedic Astrology, Qigong, chanting etc.

Many people find that taking part in these practices helps them to become more aware of their own bodies and minds, leading to greater self-awareness and insight into their own physical and mental health. Furthermore, learning about the spiritual aspect of healing can help deepen our understanding of how energy works within the body, allowing us to better assist our clients journey toward wellness.

Like Minded Community

Finally, when you attend Narayana Ayurveda either online or via a hybrid track, you will become part of a supportive community of friends, students, and teachers where you can share ideas with like-minded individuals interested in furthering their knowledge of alternative medicine.

This network can be beneficial if you ever need advice or want to discuss new techniques with experienced practitioners who have used them before.

Joining our Ayurveda college can provide many benefits for those seeking a deeper understanding of holistic healing practices such as herbalism, yoga, meditation, Ayurvedic pulse (energetic) assessment, pranayama exercises, nutrition counseling, aromatherapy, and more.

Not only will you gain valuable knowledge about how to best serve your community, family, friends and clients but you will also become part of a supportive community dedicated to furthering its members’ knowledge in alternative medicine practices.

We have two levels of training

Level 1- 600 Hour Ayurveda Counselor
Level 2- 900 Hour Ayurveda Practitioner

Ayurvedic view of menstrual cycle

By Jen Dexter (Ayurveda Counselor Student)

The Ayurvedic view of the menstrual cycle is far more holistic and encompassing, and also personal/individualized than the conventional view.

For example. Ayurveda recognizes the correlation and connections of the lunar cycle with the female menstrual cycle. The lunar cycle is 28 days, as is (roughly) a woman’s internal cycle.

The moon affects our estrogen levels energetically, and it is recommended to sync our menstruation with the full moon. The full moon is the time of letting go of the old energies, just as menstruation is a time of shedding not only the uterine lining but also our emotions and energies that are ready to be released. The moon balances our feminine energy, and being in harmony with her cycles creates inner balance in our lives.

Ayurveda also considers the unique dosha of women, and how each of the doshas affects the menstrual cycles differently. A vata, pitta, and kapha woman will each have a different type of period, with other pms states, and therefore need different ahara and herbs to support their cycles. For example, a vata woman may just have light bleeding for around 3 days, irregular periods, and experience back pain, aches, cramping, dry skin, constipation, and dehydration. She may feel light-headed, anxious, and flighty.

Whereas a pitta woman may have excessive bleeding for 7 days or more, and experience a lot of heat, sharp cramps, headaches, and diarrhea. She may be prone to anger, irritation, and impatience. And a kapha woman may bleed for around 5 days, have a slow metabolism, experience skin breakouts, and have heaviness in her breasts. She may feel sentimental, sad, and clingy, and want to sleep and/or cry a lot.

Knowing what type of menstrual cycle a woman has can determine the support she needs for pms and during her moon cycle.
Ayurveda also characterizes the menstrual cycle (for all women) into vata, pitta, and kapha time periods. The first 15 days after a woman’s last period is the kapha phase, or build-up phase, where the uterine lining is re-forming and building up.
The Pitta phase is day 14/15 – day 28, where the elements of fire and water are more dominant, and progesterone is high. The vata phase is where apana-vayu is strong, causing the uterine lining to break down and shed, resulting in bleeding (excretion of menstrual blood).

Ayurveda considers women’s emotional and mental (and physical) health much greater than conventional views. During menstruation, it is advised from an Ayurvedic perspective to slow down, to avoid heavy physical activity, to rest, self-care, and retreat inwards. To love, honor and respect this sacred time.

Some Herbs that support Menstrual Imbalances.

Vata – Shatavari
Pitta – Rose, shatavari, Ashoka, pomegranate
Kapha – Ashoka, ashwagandha, kumari


Pacifies doshas: Pitta, Kapha
Aggravates: Vata
Imbalance: Heavy Uterine Bleeding, PCOS, Uterine tonic
Supports fertility, lactation, helps sleep, calms mind, balances hormones, good nerve tonic, nourishing, good nerve tonic.
Pacifies : vata and pitta
Aggravates: kapha (can do)


Supports amenorrhea, leucorrhoea, acts as an anti-inflammatory, supports bladder and UTI’s, and conjunctivitis. Helps liver and kidneys
Pacifies: kapha and vata and pitta
Musta (‘nut grass’)
Supports breast milk purification, lactation, post -partum. Also gastritis, treats ama and diarrhea, IBS.
Pacifies: kapha and pitta
Aggravates: Vata


For female (and male) libido and fertility (vajikara), adaptogen, rasayana, balya,
Pacifies: Tridoshic, though may aggravate pitta in excess.


Regulates menstruation, balya (adds strength), beneficial for rasa and rakta dhatus, kindles agni (dipana), pachana (removes ama)
Pacifies: Tridoshic, though may aggravate vata and pitta in excess


Increases milk production in breast-feeding (galactagogue), increases sexual desire (vajikara), helps with painful menstruation and uterine issues, improves estrogen production, reduces ovary cysts, improves blood flow during menstruation, controls blood sugar, weight-reducer
Pacifies: vata and kapha
Aggravates: pitta


Regulates periods, cleansing for uterus and stomach. Helps with indigestion in pregnant women. Enhances digestive enzymes and gut health. Strengthen uterus wall. Helps constipation
Pacifies: vata and kapha
Aggravates: pitta

Divine feminine herb, inner beauty and radiance, balances the heart (sadhaka pitta), enhances connection between sadhaka pitta and prana vayu. Enhances agni, helps all 7 dhatus.
Pacifies: Trodoshic. Esp beneficial for pitta.


Rich in antioxidants, increase blood flow of uterus/promotes healthy uterine lining. Vitamin C, E and folic acid are good for trying to get pregnant/conceive, and for healthy pregnancy.
Sweet pomegranate – natural aphrodisiac. Digestion. Good for heart, intelligence, immunity, strength.
Sweet/sour pomegranate - digestion

Sweet pomegranate – Tridoshic
Sour pomegranate – pacifies vata and kapha, aggravates pitta.

Three doshas walk into a bar.....

Three doshas walk into a bar....

An Ayurveda blog entry about doshas and the mind connexion by Nina Elliot.

Vata, Pitta and Kapha decide to try out a new restaurant downtown, called Triguna, which promises to be a unique visit, as it is a multisensory fine-dining experience. Patrons have been marveling at how great the food is, as well as how such sophisticated technology has been able to access the mind so deeply.

Prana, the host, greets them at the door, and explains the evening’s events. The doshas will visit three rooms, each representing a Universal quality of the Mind. Together, accompanied by key Subdoshas at their service, they will be transported into spaces which will reflect their inner selves, much like a mirror.

Prana continues:

Should you need help in articulating your emotions, Udana will be there.

If you need to get motivated to move along, Vyana’s got you.

Apana will be laying low, but will spring into action if needed.

Need help in making a decision or supporting you emotional intelligence? Sadhaka Pitta’s your guy.

Perhaps you need support returning to calmness…Tarpaka Kapha will be there.

Should you just need a hug, reach for Avalambaka Kapha.

Prana adds that it will not be joining the doshas personally, but will be back in the control room - ensuring a smooth journey for them all. Buzzing with excitement, they hop onto a conveyor belt and follow the sounds of drum beats getting louder… They have reached the first room, Rajas. A blazing fireplace in one corner illuminates the room’s red walls. Movement is everywhere one looks, and although very interesting, a chaotic current runs throughout. One side of the room showcases a window into an ocean, with waves constantly rising and falling, the other side has an interactive wall, filled with activities, rides, puzzles, etc…

After they have explored the room, they sit down to eat.

Rajas’s menu consists of chicken with chili-garlic tapenade, dark chocolate bites, and wine or coffee.

Vata’s mind is racing, between the overload of the senses and their nervous energy, anxiety is building. Pitta, onto a second glass of red wine….looks over at Vata and muses “it looks like I will come out of this a whole lot saner than you, my friend’. Kapha is too busy popping chocolates in their mouth and into their coat pocket to say anything.

When it is time to leave, Tarpaka Kapha provides them with a warm towel for the face and hands, and sprays them with a soothing cleansing mist to clear the energy.

The group is then blindfolded, and led into the Tamas room. Though they can’t see, soft, luxurious fabrics pad the walls and the floor to soften any unsure footing. Elevator music lulls in the background, and a heaviness in the air permeates throughout.

They make their way to the table and are told the menu:

Assorted sweet pastries, potato au gratin, animal-based (dead foods).

Wilted spinach & arugula salad with balsamic vinaigrette

Miso soup

Vata is suffering, as they are unable to choose between the salad or the pastries. This indecisiveness starts to escalate into grief and shame, until Sadhaka Pitta whispers a recommendation for the soup, to which Vata gratefully agrees. Pitta, despite not being able to see, suddenly becomes enraged as they believe Vata and Kapha were seated in more desirable seats and shouts in protest. Kapha doesn't notice Vata fretting or Pitta fuming…but does get enticed by how comfortable a couch feels before them and sinks into it, falling into a deep sleep.

After a while Vyana wakes up Kapha, and nudges the others to prepare for the next room.

Avalambaka Kapha gives them each a flower and forgives Pitta for their outburst.

‘How is your night so far?’ Udana asks.

‘Well, ahem, it is, it’s been, um….’ Vata starts…

‘A powerful and practical experience which will help you understand and navigate life?’, Udana offers...

‘Exactly!’ exclaims the group in unison, taking off their blindfolds.

They continue on together and they find themselves in an outdoor garden pathway, which they walk through with bare feet. Following a trail of sweet incense and pure light with increasing radiance, they come upon a serene lake before them, and they know they have reached the Sattva room. It is perfect.

As they snack on an ornate spread of fresh fruits, seeds, dates, honey and ghee, the group is able to see things as they really are, and they revel in this clarity. Vata finally feels joy and wonder, Pitta already longs to come back, and Kapha affectionately praises his friends, even offering to pay the night’s bill.

Prana returns and gives the group a gift. It is the parking validation, as well as a voucher for free, unlimited visits to the Sattva room at Triguna, providing that the doshas take care of each other and keep their own Rajas and Tamas rooms well kept. So pleased with their night, they make reservations to visit the sister restaurants Atma and Sarira, also equally popular.