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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.

Understanding Samkhya in Ayurveda


By Monica Bhatia, PhD, PK

One of the most difficult and esoteric topics to grasp in Ayurveda is the Samkhya Philosophy. Our co founder and teacher prepared this 3d video to illustrate the Samkhya, in order to explain the creation of universe, mind, ego, the senses. Our co founder and teacher prepared this 3d video to illustrate the Samkhya, in order to explain the creation of universe, mind, ego, the senses.

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.

What is Ayurveda and the best lifestyle?

By Monica Bhatia, PhD
Students of San Diego College of Ayurveda

We asked our students to give their interpretation on the four types of lifestyles described in Ayurveda, as well as the three types of sufferings described in Vedas. These four 'lives' are:

Ayurveda is the knowledge of 'life'. There are four life paths that we may choose to live -- Hitayu, Sukha-ayu, dukhha-ayu, and, Ahita-ayu. I will mention them later in this article.

1) hit-ayu: A Life with righteous living, truthfulness, living in harmony with nature
a-hit-ayu: A Self absorbed life, conservative , not living in harmony with nature, other entities and environment
3) sukh-ayu: Good Health with sound body and mind, life with comforts. Partial consideration to the nature.
4) dukh-ayu: Disturbed mental and physical state. Negative Karma Accumulation. Harming the Balance of Nature, environment and other entities.

Vedas, as well as the Bhagavat Gita describe three sufferings -- for all living entities -- caused by environment, caused by other entities, caused by physical and mental suffering.

So, if we look at the above four kind of lives, we can actually say that Ayurveda is the systematic knowledge of life.

A student answered, "We have learned that Ayurveda literally translated means life knowledge. This is fascinating to me as the word Ayurveda brings together two words or concepts that independently each hold definitions that are both quantitative and absolute and qualitative and interpretive. In this way the term Ayurveda can represent both the finite and the infinite depending on the balance of the elements and knowledge being considered at any given moment. In this way Ayurveda encapsulates our level of being by interpreting our level of consciousness with what we understand to be our live environment and the knowledge we access to construct that understanding at any given time.

With this in mind, my understanding of Ayurveda is that it is a way of engaging life that embraces a constructivist approach to engaging our presence through a dynamic interplay with the universe - not through an adherence to structure laws of nature but rather through our adaptive capacity to our metaphysical environments. In this regard I was drawn to Ayurveda for it's dichotomous connections with both systems theory and chaos theory two elements that assist me in understanding disease through Ayurveda.

What is most compelling about an Ayurvedic approach to health is it's acknowledgement of the body beyond it's mechanics and form. Emotion, stress, over attachment, lack of attachment, resistance and even persistence all impact our health. Sun, rain, snow, wind all inform our cell structures. Most strikingly - balance in ourselves lies beyond ourselves in our appreciation of that part of ourselves that we see in others (positive or negative). This initiates the connection between the internal cosmos of humans and collectively amongst human beings and the universal cosmos. More concretely - in order to heal ourselves we can support that in those around us that we have nurtured within ourselves.

Response # 2. Ayurveda, defined as the science or the study of life carries with it a description of 4 different types of Life. These types of life are based on the lifestyle of the individual, and takes into account our existence as mulit-dimentional beings.
I have interpreted the text in the passage as a way of describing causes of illness and disease based on these four types of Life's or "Ayu".

According to Ayurvedic Science, our karmic balance of our exsistance (on all levels), determines our likelyhood to develop disease, as well as the type of disease we will likley develop.

For example, if an individual has a life of Hit-Ayu they are less likely to develop disease of any kind. While a person who has a life of A-Hit-Ayu may be more likley than most to develop mind and body illnesses (Adhyatamika). A person who is more Sikh-Ayu may be at risk to develop diesases caused by other living things (Adibhautika). While a person more on the Dukh-Ayu side may be more likely to experience seasonal or environmental diseases (Adhidaivaka).

This is my understanding of the quoted text. I Believe that it describes very well the connection of our exsistance (Physical, Soul, Energetic, Mind and Intellect) and how it comes into play with our lifestyle and finally the diseases we are likley to encounter throughout that exsistance.

Based on the above statements, Ayurveda, as a holistic philosophy, teaches us quite simply that every thing that we do affects our health. From our life styles to the food we ingest, to the good or ill works we do towards others and the planet.

Response #3. These separate parts of our being; physical, spiritual, intellectual, as well as our behaviors, are often seen by western society as statically separate from one another. Ayurveda, like TCM and other Asian philosophies teaches us that these components of self are deeply interconnected and interdependent on one another.

You cannot possibly be physically well if the mind is out of balance. You cannot be emotionally well if the body is unbalanced and so on.

There is much to be said in this earthly life for the laws of attraction. It can be associated with the Vedic viewpoint on karmic balance. If one is consistently thinking negative thoughts and doing negative deeds, they will in fact create and be more susceptible to disease and negative consequences, whether immediate or in the distant future.

Conversely, if one focuses on balance of body, mind, and spirit, strives to do good works and stay positive, the majority of the time good health and wealth is bestowed upon this person. This is not necessarily because we are being rewarded by some cosmic power but rather because our entire universe responds to this energetic law.

That being said, we still suffer, obviously from things that are outside of our control. No one chooses to be affected by earthquakes or to be accidentally hit by a car. No one wants to be infested by a parasite or even to have allergic reactions to their household pet. Most of these things are outside of our power and have little to do with karmic balance. We can, however, influence the healing process with Ayurveda and return once more to homeostasis to the best of our abilities.

All of our being, physical, mental, emotional wants to work toward homeostasis. When we eat foods that are “anti-doshic”(yes I just made up that term), when we are too sedentary or too stressed, when we think ill thoughts of ourselves and harbor hate, grief, and pain, when we do not forgive, when we are unkind to others, when we do not breath and allow in new experiences and love, when we use drugs or become dependant on mood altering substances, when we ignore divinity; these are all contributors to disease.

Ayurvedic Herbs for Self Healing

By Midori Hatakayama- Ayurveda Wellness Practitioner

I believe that herbal medicines are important to us because they connect us with the very source of our life that is the nature, which is full of vitality and pure energies. Further more, herbal medicines are the time tested holistic and preventive medicines that have least side effects if at all.

It is said that the many of the herbs on the market are wild grown and the destruction of the natural habitats and the growing needs for herbs are inviting the phenomenon of over harvesting which are risking the extinction of potent and popular herbs grown in wild.

By choosing herbal medicine, one must recognize the value of the nature and the five elements within. Herbalists must become aware of the environment that surrounds not only themselves but also the environment that surrounds the very plants that save us from suffering. It is crucial for herbalists to learn about the local cultures and the lives of local people and how the plants are harvested.

It is important that we become aware of the circumstances of the plants and that any suffering of the source we use for the medicine will directly affect the effect of our medicine not to mention the extinction of the source. It is also important that herbalists
and the practitioners of traditional medicines unite themselves in the protection and conservation of the nature.

To protect the future of the herbal medicine, cultivation and certification of herbs must be encouraged and the practitioners of Traditional Medicine and herbalists should make a conscientious choice of correcting cultivated and certified herbs instead of wild grown endangered herbs for their practices.

By choosing the way of herbal medicine, not only we have chosen the holistic health for ourselves but also chosen the holistic way of life in which we must stand aside with the nature and wildlife and participate in a conscientious and ethical practice of collecting herbs.

DOSAGES

In general, low dose restores, stimulates, or cleanses the target system by balancing related dosha; medium dose directory affects the target dosha and counteracts to the symptoms of its imbalance; and high dose dramatically increases or decreases the target dosha whereby causing aggravation of non-target dosha.

If you'd like to use this article, please reprint and give the link to this page, and, give the following credit to Midori Hatekayama, seasonalyoga.net and San Diego College of Ayurveda.

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Regular Bowel Movements (Mala) are the secret to Health

Regular Bowel Movements are the secret to Health

By Monica B Groover, PhD, PK

A chiropractor friend recently told me, that he recently did muscle testing for a patient, and, found out that constipation and irregular elimination increased their symptoms. When his patients have regular bowel movements, their back pain seems diminished.

Ayurveda believes that balanced elimination is KEY to good health.

The definition of Health according to Ayurveda is 'Sama Dhatu (Balanced Tissues), Sama Dosha (Balanced Doshas), Sama Agni (Balanced Digestive Fire) - hence, Balanced Elimination or Mala.

Ayurvedic text books talk about two kinds of Eliminate or Waste Materials.

i Ahara mala or wastes from food
ii Dhatu mala or wastes from the tissues

Ahara Mala:

Ayurveda believes we are not just what we eat – we are also what we digest! Digesting and eliminating whatever we put in our bodies is referred to as Ahara Mala

Ahara Mala is further divided into three types in Ayurvedic Medicine:

Purisha (Faeces) – According to Ayurveda, Purisha or faeces are the elimination of Earth, and, Water element. For a healthy BM(Bowel Movement), we need to eat the earth element(Fibre from whole grains), as well as drink warm or hot water. Cold water is not suggested. Appearance of the stools differ according to the imbalance of dosha, and, dhatus. For example, if the stool is hard, it may suggest a vata imbalance. It may suggest a variable Agni or digestive fire. Constipation or less than 1 BM a day is also suggestive of Vata imbalance. 3-5 Bowel movements that are loose along with acidity and acid reflux may suggest a pitta imbalance. For vata imbalance, and, constipation -- Triphala Ghee for Vata imbalance. For Acidity, Ayurveda suggest avoiding sour foods including fermented foods and drinks, salt, and, as going very easy on hot spices like cayenne pepper, ginger, pungent foods like onions or garlic. Cumin, Coriander and Fennel tea, whey probiotic lassi drink or eating pomegranates is excellent for pitta imbalances with more than 3 or 4 bowel movements, and, acidity.

11 Mutra - Urine – Ayurvedic texts talk about balanced elimination of water element. Drinking regular herbal teas like tulsi tea, vata, pitta or kapha tea, rose tea, or simply drinking warm to hot water is suggested to have a balanced mutra.

111 Sveda – Sweat- If a person is not sweating, or, their sweat is toxic or smells – then this may be a sign of Ama. Sveda or Sweat is induced through regular exercise, walking in the Sun (shade), as well as Steam therapy.

Now, let's move to Dhatu Malas.

There are seven Dhatus and seven Dhatu Malas.

Rasa Dhatu (Plasma)
Rakta Dhatu (Blood)
Mamsa Dhatu (Muscles)
Meda Dhatu (Fat)
Asthi Dhatu(Bones, Teeth, Cartilage)
Majja Dhatu (Bone Marrow)
Shukra Dhatu (Reproductive Tissue)

Each of these seven dhatus have elimination or Mala as well.

Secretions of the nose including nasal crust, tears in the eyes, was in the ears are Mala or waste.

When we exercise and produce lactic acid, or, exhale carbon dioxide, – that is considered a mala as well. Hence, breathing deep and pranayama is suggested in the morning time.

Hair and nails are considered Mala or waste of Asthi Dhatu. Sweat is a waste of Meda or Mamsa dhatu.

Elimination through regular bowel movements, as well as sweating, is key to good health according to Ayurvedic principles.

To be considered healthy – Ayurvedic practitioners check the quantity (pramana), qualities (gunas), and function (karma) of all the above waste products.

When body does not produce enough Mala – it causes imbalance, and Ama. Ama are fat soluble and water soluble Ahara Mala that have not been digested or eliminated by the body.

Just like a compost bin filled with organic waste when not cleaned may start smelling and start producing germs, undigested food particles or Ama gives rise to toxins.

Signs of Ama may include, but, are not limited to waking up tired even with a full nights sleep, low energy, lethargy, fatigue, bloating, flatulence, constipation, or diarrhea, pain while urinating, strong odor in stool, urine and sweat; dark yellow urine, skin breakouts, abnormal discharges, white coating on tongue, colored mucous, congestion.

If you would like to reprint or use this article, please email us at info@ayurveda-california.org. Please give the entire hyperlink, as well as school name – San Diego College of Ayurveda the credit.

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).

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