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.

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.


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, 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 Please give the entire hyperlink, as well as school name – San Diego College of Ayurveda the credit.

Learn to Meditate

Meditation is not just breathing. Its not just being present. Its not just mindfulness. Its not just relaxing. Its SO MUCH more than that.Listen to the podcast on Manasika meditation ....

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. .

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