By Monica Groover

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

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

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

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

1. Warm-up

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

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

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

2. Second stage is the actual meditation

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

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

Let us start our body scan.

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

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

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

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

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

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

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

Conclusion

Take a few breaths and slowly open your eyes.

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

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

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

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

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

https://www.amazon.com/Ayurveda-Feminine-Goddess-%C4%80yurveda-meditatio...
https://www.amazon.com/Essential-Guide-Ayurveda-Part-Counselors/dp/17350...

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

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

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

Benefits of Joining Narayana Ayurveda School

Recognition and Accreditation

Narayana Ayurveda is one of the 13 schools whose Ayurveda Counselor is recognized by the National Ayurvedic Medical Accreditation Council*.
https://www.ayurvedicaccreditation.org/recognized-programs/#AHC
(See below)

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

https://www.ayurvedicaccreditation.org/recognized-programs/#AP

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

https://www.ayurvedicaccreditation.org/

National Exam Results

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

Flexible Training Delivery

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

Content Driven

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

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

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

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

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

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

Like Minded Community

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

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

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

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

We have two levels of training

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

By Jen Dexter (Ayurveda Counselor Student)

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

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

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

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

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

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

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

Some Herbs that support Menstrual Imbalances.

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

Ashoka

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

Punarnava

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

Ashwagandha

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

Tumeric

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

Fenugreek

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

Ajwain

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

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

Pomegranate

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

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

Three doshas walk into a bar....

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

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

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

Prana continues:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wilted spinach & arugula salad with balsamic vinaigrette

Miso soup

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

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

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

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

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

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

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

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

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

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

Ayurveda and Emotions

By Nina Elliot (Ayurveda Counselor Student)

In one of our first classes we were introduced to the Shad Darshan (6 philosophies of Life) as the foundation for Ayurveda. The Sankhya philosophy detailed the journey of Consciousness into Matter. Simply put, Purusha (pure consciousness) just IS, and when Prakruti (latent matter) and its three gunas (Sattva, Rajas, and Tamas) are added, we have our existence as we know it.

The human being is made of three components: Manas-the Mind, Atma-the Soul and Sharira-the physical body, and according to Ayurveda, wellness depends on the balance of these three. We covered our Sharira in the first months, and we are now expanding our knowledge to include the Mind. Just like the Sankhya concept that everything in creation is in movement, the mind is the same thing, in this case it is thoughts moving through consciousness.

The mind is a layer of energy, which, when combined with Ahamkara and Intelligence, form the seat of Consciousness, and makes us knowledgeable. The basic components of the Mind are Atman (soul), Ahamkara (ego), Buddhi (intellect), and Manas (mind). If the mind is disturbed, all the aspects of the mind will not thrive, and functioning normally is not possible.

Manas is our unique door to reality, as well as a unique door in structure. It swings both ways, as it is an organ of both reception and expression, making it an Atindriya, or the 11th Indruya (the others are the 5 knowledge-acquiring senses and 5 working senses). On either side of this Atindrya, we have two more ‘panels’ which make up the door; one side is the subtle Anutva, which makes the mind unmeasurable, yet inferred, while the other is the Ekatva, describing One, but made up of many Ones. All of our perceptions are taking place in the mind and all the actions originate in the mind. This doorway’s location is in the heart, yet its power can permeate throughout our subtle and physical body. Another interesting metaphor for the mind brought up in class, is to think of the mind as the Central Processing Unit, as it connects our external world to our inside through the senses.

Basic functions of the mind are as follows:

To think

To judge

To decide

To keep control of self

To keep control of organs

To set goals

Similar to the concept of the 5 elements creating the doshas, which are the groundwork for our physical bodies, the three gunas (Sattva, Raja and Tama) are the essential components of the mind. And just like we are made up of combinations of Vata, Pitta and Kapha, all three Gunas are needed to provide the mind’s structure. Sattva represents intelligence and light of knowledge, Rajas represents activity and turbulence and Tamas represents darkness and inertia.

The gunas can show up as predominance in the mind; ie much like a person can be Vata dominant, a person can also be considered Sattvik, yet still having Rajas and Tamastic qualities. A person who has cultivated Sattva guna has intelligence, compassion, full awareness and speak with non-offensive truth. People with Rajas tend to overpower others, and show dynamic energy. They can be hot tempered, creative, ambitious. Lastly, one who is considered Tamastic may be lazy, ignorant, excessively indulge in food, sleep and sex, health or hygiene may not be top-priority. Though we should strive to be more Sattvik, we should also honor and witness the Rajas and Tamas part of ourselves. A hopeful aspect is that unlike our physical Prakruti, which tends to be more fixed, is that our Manas prakruti can change and evolve over time.

Emotions can be tasted determined by the mind; these Rasas are associated with mood, personality, or motivation of an individual. Just like the Shad (6) Rasa in our Ahara, there are 9 rasas associated in the mind: Shringara (love/beauty), Hasya (laughter), Karuna (sorrow), Raudra (anger), Veera (courage), Bhayanaka (fear), Bibhatsya (disgust), Adbutha (wonder, awe) and Shantha (peace). When we ‘eat’ our emotions, our mind acts like a digestive enzyme, and can offer either nutrition in good mental health, or destruction if unbalanced.

Ayurveda, in its holistic approach to health, can help with maintaining balance in the soul and body; the mind is no exception.

A Definition of the Mind or Manas according to Ayurveda-

By Liberty Elliot (Ayurveda Counselor Student)

According to Ayurveda, Humans are beings who are layered and multidimensional, comprised of a Triad of Existence which consists of the Body, Mind, and Soul. These parts are inseparable and coexist together in order to maintain our life and consciousness.

Beginning with the Soul, or Atma, there is a spark of Divine Consciousness. The Atma is like the God particle, an inseparable part of us that resides in and is the Universe. This indestructible energy animates our body with Prana (subtle and vital life-force energy) and it also interacts with the external world via our mind and senses. Soul resides in the Heart. This essence can transmigrate from one physical being, carried with the subtle mind and ego, to the next in a progression of reincarnated existence. Bliss is the natural state of the Atma.

Mind is an integral part of humans that interacts with both the soul and physical body and could be likened to the Conductor in a Symphony of Life. Mind, or Manas as it is known in Ayurvedic terms, is our consciousness and becomes both Ego (Ahamkara) and Intellect (Bhuddi) as it evolves. Our Ego is the first layer after the Atma, providing our sense of identity and purpose, it is the doer. Buddhi or Intellect is responsible for our powers of logic, reasoning, and memory, it resides mostly in the head.

The mind is very powerful and permeates both subtle and physical bodies via the circulation of Prana, our vital life force. Residing in the heart and brain, it circulates throughout the body in the Pranavaha and Manovaha Srotas. The mind creates consciousness in connection with the body and senses. It is the command center of the Sensory and Motor Functions, sometimes referred to as our 6th Sense. It also is responsible for thinking, feeling, and being willing. The mind is an organ of both perception and action and it greatly determines our perception of reality. Mind is comprised of the three energies (Gunas) of Sattva, Rajas, and Tamas.

Rajas-a mode of passion or desire, characterized by activity and turbulence, it can relate to ambitious and dynamic action, but if imbalanced also greed and heated temper

Tamas-a mode of darkness, ignorance, and inertia, characterized by inactivity and a depressed state, is responsible for important functions, like sleep, but it can also relate to laziness and indulgence.

Sattva-a state of peace, intelligence, and enlightenment, characterized by traits of compassion, courage, and good intellect. Sattva is a state of pure existence, a balanced and peaceful state of mind where the Gunas are all in a state of balance and harmony.

Mind oversees how we think, feel, and our actions and decisions. It is said that the mind is a powerful servant but a dangerous master.

In Ayurveda, most imbalances arise first in the mind due to its most powerful effect on our behaviors. Suffering and diseases may be caused by Rogas or improper behaviors which arise from our egotistical desires. They are likened to the seven cardinal sins. Actions like lust, gluttony, greed, violence, and anger will lead to inevitable suffering and heavier karmic debt. This is why it is important to make an effort to practice restraints and willpower in such cases to overcome our most basic desires and evolve in a more spiritual way. Practices like Meditation, Mantra Yoga, and Chanting can strengthen our minds. Charitable actions too are very helpful in raising our awareness and can help to achieve great peace and balance in our mind which can flow from consciousness into our life for the benefit of all existence.

By Liberty Elliot

Having first understood the Western Astrology system, I admit that I too considered it to be somewhat of pseudoscience, but that misconception is due to the fact that it is greatly simplified, sometimes just boiled down to a convenient pickup line "What's your sign?" which refers to the Sun Sign in a person's Natal Chart. The first great differentiation which I have learned from Vedic Astrology is that there is a much more complex system of sub-classifications, Planets, Constellations, and Houses, commonly called the Grahas, Rasis, and Bhavas in a person Chart, all of them interact to paint a combined picture of the result of a person's past Karma, and what I understand to be the lessons which we are most seeking in this incarnation in order to better align with our true Soul and purpose.

One major difference between to two systems is the adjustment of the Planetary positions relative to the Constellations or Backdrop of Stars, as we have come to know, this backdrop is not fixed and moves counterclockwise in the Zodiac belt approximately 1 degree every Seventy-two years. At one time the two Systems coincided in their positions but this precession of the Zodiac causes a current discrepancy of around 23 degrees and 51 minutes, called the Ayanamsha.

For me, this was a stark discrepancy because my Natal Sun Sign actually does differ in the two systems. Having always identified as an Aries since my birthday is on March 25th, it was a mind-blowing moment when I discovered that according to my Vedic Chart, my Sun sign is actually in Pisces.

Western Astrology utilizes a more fixed placement of the Constellations which begins always with Aries at the Spring Equinox and therefore the Signs are based on the Sun's position and the Seasons. I appreciate the Vedic system which accounts for the actual position of the Planets in Relation to the Stars and Constellations.

Secondly, what is striking to me is something I mentioned at the beginning. There are complex systems of the different Planets, Constellations (or Signs), and Houses that all interact to paint a full picture.

I never even knew of the Planets in Astrology other than knowledge of the Sun Sign, so it was a great expansion of my understanding to know that we're all these Planets-Seven plus two Shadow-like Nodes of the Moon which are located in both the Houses and the Constellations. Where they are in relation to each other casts great meaning for each individual.

Additionally, there is the Dasa or Planetary period that is determined by when an individual is born. It is super interesting to me how the Current positions affect each individual differently, depending on their particular Dasa as represented in the Vimshottari. Essentially a planet that is ruling over a specific Dasa may gain more power over an individual, influencing them to act per the nature of that Planet.

A planetary effect is also amplified when the current Planetary position crosses over a Constellation in someone's Birth chart, for example, Saturn in Capricorn (current position) for someone with Saturn in Capricorn on their Natal Chart, or is presiding over a current Planetary period that is the same as a person's Dasa, example a current Venus Dasa for someone who is also experiencing their Venus Dasa at this time.

The final difference I will note is the importance of the Moon in Vedic Astrology versus the Sun in Western Astrology. Moon is representative of our Mind and sub-conscious Mind. Tropical Astrology emphasizes the Sun Sign or our outer personality, a sort of "Business Card we present to the World." Vedic Astrology is paying more attention to the Journey and evolution of the Soul, often the transformation of Consciousness occurs when inward work is done and we unplug from the expectations of outer reality.
Moon representing our mind influences our emotions, peace of mind, and general well-being. It casts a shade through which we perceive our external reality and circumstances as they occur. A weak position or an afflicted Moon often means the individual's Peace of Mind may be disturbed.

The Moon also has a separate divisional System in Vedic Astrology called Nakshatras, 27 Lunar Mansions which occupy the Zodiac and are identified by the brightest star in each one. They also occupy the Rasis, each Nakshatra equals 13 degrees, 20 minutes of the Zodiac, and each Constellation 30 degrees, so there is a little more than two Nakshatras per Constellation and one that is split between Constellations.

The Moon travels through all 27 each Lunar Cycle and each Nakshatra adds further meaning to the current placement of the Moon and Planets.

There are so many layers and aspects to this Beautiful Science or "Study of Light", and it is based on a premise that what is happening in the Universe also occurs on a micro level within a person's body, mind, and consciousness, their entire being. Utilizing this subtle information can help us to identify a person's strengths and potential challenges or places where growth is required.

We can then prescribe balancing or remedial measures including the wearing of Gemstones, Mantras performed to a specific Deity or Planet, and Pujas or Ritualistic Practices and Sacrifices which can strengthen or appease the Planets and their energies in order to achieve the desired outcome or to soften the challenges presented by their placements.

By Anand Gopal Krishnan

You went out with your friends to a fancy restaurant for lunch two days ago. Beyond the ambiance, fancy décor, comfortable seating and fun time with your friends, one of the main reasons which would make you come back to the same restaurant some other day would definitely be the taste of the food you had.

Taste plays an important part in the meal we eat day in and day out. It is one of those unsung heroes which is often not taken into account when talking about mainstream nutrition. We humans have up to 4000 taste buds spread across our tongue, mouth, and throat. Modern science shows that when we chew food, the enzymes in our saliva already begin the digestion process.

Ayurveda has known this for a long time and hence the ancient Ayurvedic scriptures have placed a huge emphasis on taste when it comes to nutrition.

If you want to find an Ayurvedic item that suits your dosha, look for the right rasa. The pho and bittermelon soup in Vietnamese cuisine, the mung dal and buttermilk in Indian restaurants, the Thai soup or curry with rice are some examples.

The Sanskrit term used for taste is "Rasa". Rasa is the taste associated with secretions in our mouth. Ayurvedic nutrition has documented six tastes/rasas. These six rasas are formed by various permutations of the five elements (known as Pancha Mahabhutas): Space, Air, Fire, Water, Earth. In accordance with the concept put forth by Ayurveda that everything in the Universe is made up of the five elements and our body is also made up of the same five elements, rasas are also made up of the five elements. The particular permutation of these elements determines the nature of the taste.

The six rasas documented by Ayurvedic nutrition are:

• Sweet (Madhura)--Mango with cooked rice, or coconut rice pudding can be ordered in a restaurant
• Sour (Amla)- Tamarind drink, lemonade or tomato soup
• Salty (Lavana)- sea vegetables, nuts-cashewnut or almond based recipe
• Pungent (Katu)--ginger based recipe-thai curry
• Bitter (Tikta)--bittermelon
• Astringent (Kashaya)--Most beans, plantains

Ayurvedic nutrition suggests a balanced meal to contain all the six rasas. Any Tamil Indian reading this blog post would have been able to automatically connect the six rasas balanced meal concept to the concept of "Arusuvai Virundhu" (Six taste feast) which is prepared for the Tamil New Year celebration connoting philosophically that we should be ready to face different phases of life with the coming year ahead (sweet - happiness, sour - anger, bitter - hatred, salty - sad, pungent - disgust, astringent - active). Also according to Ayurveda, each of these six tastes also have psychological influence on us (either positive or negative).

Let us now look in to these rasas in detail from the perspective of Ayurvedic nutrition and how they are related to the five elements as well as their importance with respect to our body constitution
Sweet (Madhura): The sweet rasa has earth and water as its predominant elements. The taste buds on the tip of the tongue is activated with sweet rasa. The associated organs of our body according to Ayurveda which is related to this rasa is the thyroid and upper lungs. When used mindfully, sweet taste helps in promoting the growth of body tissues, improves complexion and promotes healthy skin, air and melodious voice. On the other hand excessive usage of sweet will lead to cold, cough, congestion, heaviness, loss of appetite and laziness. I am sure many of us would have experienced the heaviness and laziness taking over our body when we have had that large piece of desert. Psychologically, sweet in moderation enhances the feeling of love and compassion. No wonder, we celebrate birthday by cutting cakes and not cutting an eggplant.

Examples of sweet rasa: honey, dates

Sour (Amla): The sour rasa has earth and fire as its predominant elements (probably one of the reasons why sour candies always have a bright logo or packet cover - sour patch for instance. Our mind automatically relates sour with the brightness of fire. This is purely my speculation and has nothing to do with Ayurveda). The taste buds on the upper left and right corner of the tip of our tongue are activated with sour rasa. The associated organs of our body according to Ayurveda which is related to this rasa is the Lungs.

Sour taste used in moderation will energize the body, improves elimination of waste from the body. On the other hand, excessive usage of sour will lead to dryness of membrane leading to congestion. Excessive usage will also have bad effect on liver and can cause inflammatory conditions. Psychologically, sour taste brings ability to comprehend and discriminate.

Examples of sour rasa: yogurt, vinegar

Salty (Lavana): The salty rasa has water and fire as its predominant elements. The taste buds on the lower left and right corner of our tongue is activated with salty rasa. The associated organs of our body according to Ayurveda which is related to this rasa is the Kidneys. Salt taste used in moderation provides hydration, lubricates tissues and stimulates digestion.

On the other hand excessive usage of salt can lead to hypertension and hair loss. Psychologically salt taste enhances spirit and interest. Possibly that's the reason why salt is considered the symbol of loyalty in East and the West. Loyalty can be earned only with the right spirit.
Examples of salty rasa: rock salt, seaweed

Pungent (Katu): The pungent rasa has air and fire as its predominant elements. The taste buds on the upper center of the tongue is activated with pungent rasa. The associated organs of our body according to Ayurveda which is related to this rasa is Stomach and heart. When used in moderation pungent taste cleans the mouth, stimulates digestion and clears sinuses. Over usage can have negative effect on sexual health, can lead to fatigue with thirst. Psychologically, pungent taste brings enthusiasm and vigor.

Examples of pungent rasa: black pepper, chili pepper

Bitter (Tikta): The bitter rasa has air and space as its predominant elements. The taste buds on the lower center of the tongue is activated with bitter rasa. The associated organs of our body according to Ayurveda which is related to this rasa is Pancreas, Liver and Spleen. When used in moderation it kills germs, is anti-inflammatory, reduces excess fat and water. Over consumption can deplete the energy in the tissues, can induce dizziness. Psychologically, bitter taste makes the mind more introvert.

Examples of bitter rasa: bitter melon, turmeric root

Astringent (Kashaya): The astringent rasa has air and earth as its predominant elements. The taste buds on the lower back of the tongue is activated with astringent rasa. The associated organs of our body according to Ayurveda which is related to this rasa is Colon. When used in moderation it cleanses blood and maintains healthy blood sugar level. In excess consumption it can cause spasms and have negative effects on intestines. Psychologically, astringent taste makes us more grounding.

Examples of astringent rasa: chickpeas, green beans

Hope this blog post was informative. We will see the relationship between the tastes and doshas in our next post. Until then, have a balanced and fulfilled life!

By NINA ELLIOT

Let’s have a healthy snack while we talk. We’ll have a sweet red apple, add a little fresh squeezed lemon to it, and finally, let’s sprinkle a bit of cinnamon over it all.

While we snack, let’s take those beautiful tastes: the sourness of the lemon, the heat of the cinnamon and the sweetness of the apple and find out what’s happening from an Ayurvedic perspective.

If you are a kapha person, try a dried apple slice with cinnamon and without the lemon. If you are a pitta, take the apple sauce.

In Ayurveda, its not just healthy snacks, but, how they are eaten and prepared that is as important.

In general, the ‘official’ tastes are sweet, sour, salty, bitter and savory/(unami). Taste provides us with messages that drives what we put into our mouths, in order to survive. We know that apple snacks taste pleasant, provides nutrition, and won’t make us ill. Ayurveda will tell us a deeper backstory.

Rasa, the Sanskrit word for Taste, has many meanings, which can include essence, enthusiasm, experience, etc. Taste is not only in food, but it's also one’s reaction to the food. The Vedic belief that everything physical emerges from a subtle source, that each substance is made up of the 5 elements, thus having different qualities, embodies the concept of Rasa. These tastes have physical, metabolic, spiritual, and emotional effects on the body, to name a few. There are 6 tastes, and their predominant elements are as follows:

Rasa
Sweet (Madura) Earth + Water
Sour (Amla) Earth + Fire
Salty (Lavana) Water + Earth
Pungent (Katu) Fire + Air
Bitter (Tikta) Air + Space
Astringent (Kashaya) Air + Earth

Some SNACKING examples:

Sweet (Madura) fresh farmers cheese, mangoes, pineapple, raisins, dried fruits, dates
Sour (Ama) dried citrus fruits, tamarind drink, lemonade, Citrus fruits, fermented foods
Salty (Lavana) Seaweed, nuts
Pungent (Katu) Ginger candy
Bitter (Tikta) Kale chips, dark chocolate-with monk fruit or low sugar.
Astringent (Kashaya) Pomegranates, plantain chips

As we are munching along our snack, the rasas would be: Sweet, Pungent, Astringent (Cinnamon) / Sour (Lemon) and Astringent, Sour, Sweet (Apple)

Further, there are qualities assigned to each Rasa, all of which affect Doshas:
• Sweet tastes are heavy, moist and cooling, whose nourishing and soothing pacify Vata and Pitta, yet increase Kapha.
• Sour taste is hot light and moist, is most beneficial to Vata, yet its heat will increase Pitta and Kapha (to a lesser degree).
• Salty is hot heavy and moist, whose grounding effects can balance Vata, but increase both Pitta and Kapha.
• Bitter is light, cooling and dry, which balances Kapha and Pitta, but aggravates Vata.
• Pungent is hot dry and light, whose stimulating and doing effects help Kapha, but throw Pitta out of balance because of its heat, as well as Vata because of the air qualities.
• Astringent is cooling and heavy by nature, and when taken in moderation, can balance Pitta and Kapha, yet will aggravate Vata.
All of this is just the beginning of what Rasas means, a deeper dive into the mosaic of Ayurveda would show how all these Rasas affect the mind, body and spirit. For now, just enjoy the snack. Maybe notice how you feel eating, do you feel cold? Warm? Does it give you energy? Maybe you are a Kapha, in which case this is a perfect snack for!
In the end, just remember that Ayurveda wants you to enjoy your food, that it taste delicious, and that it satiates the senses, nourishes from within and stimulates the digestive system. Whenever possible, try to incorporates all 6 tastes in one’s meal, in specific order according to taste (driven by one’s dosha), as this will be a perfect meal.