naya'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,


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.

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.

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