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Immunity of Mind, Body & Soul By Ayurveda

  • Ayurveda is more than just a popular form of alternative medicine. It is a system of holistic healing unlike any other. Thought to be over five thousand years old, Ayurvedic medicine teaches us to see the world as it relates to the elements — or doshas — of vata, pitta, and kapha.
  • According to Ayurveda, everyone is born with a mixture of these three doshas. Determining your primary dosha is the first step towards finding your optimal state of balanced, natural health.

What Is Ayurveda?

  • The name “Ayurveda” is derived from two words in Sanskrit, “ayuh” meaning “life” or “longevity” and “veda” meaning “science” or “sacred knowledge.” Ayurveda’s definition therefore roughly translates as “the science of longevity” or “the sacred knowledge of life.”

At its root, Ayurveda is a holistic tradition and way of living that can help each of us to claim and celebrate our capacity for wellness. Ayurveda can help us:

  • Sync up with our truest inner nature
  • Honor and develop our strengths
  • Hone in on our challenge areas
  • Redirect detrimental tendencies
  • Maintain balance in the face of adversity

In other words, Ayurveda is not simply about taking an herbal formula and waiting for the results. Instead, Ayurveda encourages you to be an active participant in your own journey toward healing.

This involves learning about your relationship with the elements and the unique combinations they create called doshas, which we will explore below. First, let’s take a look at Ayurveda’s background.

Ayurveda: A Brief History

  • The practice of Ayurveda as a medicine is believed to date back to over five thousand years, during the Vedic period of ancient India. The earliest known references to Ayurveda and its sister science, Yoga, appeared in scholarly texts from the time called “the Vedas.”
  • Ayurveda experienced a period of prosperity as the Vedic texts were taught and shared, but this was followed by an almost thousand-year struggle to remain relevant in the wake of India’s political struggles with various invading countries — most notably the British Empire.
  • Despite this, those who practiced Ayurveda on the fringes of society kept the tradition alive until India gained independence in 1947. Ayurveda then resurfaced as a major system of healthcare that endures in India to this day.
  • During the New Age movement of the 1980s, Ayurveda started to make its way westward, helped along by the expanding popularity of yoga and Eastern spiritualism.

Thanks in no small part to the teachings of respected physicians and herbalists, Ayurveda has gained notoriety among a growing population of health-conscious individuals in the United States and around the world.

Ayurveda’s Definition of Health

  • The Sanskrit word for health, svastha, is a state in which the mind, soul, and senses interact harmoniously to experience a feeling of Self, wellness, and even bliss. Achieving this may seem like a lofty goal, but Ayurveda provides a treasure chest of elegant and insightful tools to help us get there.

Ayurvedic Principles

Before you learn how Ayurveda can help you, you must first learn how to see yourself from an Ayurvedic perspective. The first step is to understand some key Ayurvedic principles, lenses through which Ayurveda views the universe.

These Ayurveda basics are foundational tools for:

  • Interpreting the laws of nature
  • Identifying various states of health or imbalance
  • Charting a course toward improved well-being

Examining these core principles will also help illustrate what makes Ayurveda such a timeless art and science.

The Five Elements

Ayurveda recognizes five elements as the fundamental building blocks of nature:

  • Earth
  • Water
  • Fire
  • Air
  • Ether (Space)

Every substance contains all five of these elements. That said, in a given substance, one or two elements are typically predominant over the others.

The Twenty Qualities

  • Ayurveda also identifies twenty qualities (gunas) that can be used to describe every substance or experience. These qualities are organized into the following ten pairs of opposites:
  • The gunas are essential to understanding the Ayurvedic principle that like increases like and that opposites balance.
  • For example, a person who is particularly cold natured, living in a cold climate, in the middle of winter, is likely to be experiencing an aggravation of the cold quality.
  • The remedy? Heat — in the form of warming foods, hot drinks, heating spices, soothing baths, snuggly warm clothes, and if possible, an abundance of heart-warming experiences.

The Doshas and Your Ayurvedic Body Type

  • Then there are the three doshas (bodily humors): vata, pitta, and kapha. The doshas, or some combination of them, can be identified in various seasons, climates, landscapes, activities, plants, and animals.
  • Each of them embodies a combination of elements and qualities to create a functional entity — an energetic force of nature.
  • All three doshas are present in everyone, but the ratio between them varies a great deal from one person to the next.
  • We will get to that in a moment, but first, here is an overview of the essential nature of each dosha.
  • Each of us has a combination of these three doshas in our bodies at any given time. There is a combination of doshas we are born with, called our constitution, Ayurvedic body type, or prakriti in Sanskrit.
  • We also have a state of balance (vikriti) which represents the doshas that are elevated within our body at a given time. If the doshas accumulate beyond healthy limits (those determined by one’s constitution), they can wreak havoc on our health.

The Difference Between Constitutions and Imbalances

  • Knowing both your Ayurvedic constitution and your current state of balance is incredibly helpful. This knowledge will allow you to adjust the most basic components of your day — like how you exercise or when you eat — to better support your overall well-being.
  • However, there are key differences between the doshas that comprise your constitutional makeup and the doshas that can be imbalanced within you.

Understanding Constitutions

  • As mentioned before, your constitution, prakriti, or Ayurvedic body type, is established within you at conception and remains constant throughout your lifetime. It represents your natural state of equilibrium and your blueprint for perfect health.

Ayurveda recognizes seven basic constitutional types:

  • Vata-Type: A greater amount of vata, lesser amounts of pitta and kapha.
  • Pitta-Type: A greater amount of pitta, lesser amounts of vata and kapha.
  • Kapha-Type: A greater amount of kapha, lesser amounts of vata and pitta.
  • Vata-Pitta-Type (or Pitta-Vata): Greater amounts of both vata and pitta, a lesser amount of kapha.
  • Pitta-Kapha (or Kapha-Pitta): Greater amounts of both pitta and kapha, a lesser amount of vata.
  • Kapha-Vata (or Vata-Kapha): Greater amounts of both vata and kapha, a lesser amount of pitta.
  • Tridoshic (or Vata-Pitta-Kapha-Type): Equal amounts of all three doshas within the body.

Your constitution influences your physiology, your likes and dislikes, your tendencies and habits, your mental and emotional character, and your vulnerabilities toward imbalance and disease. Therefore, learning how to manage your constitution can be truly enlightening.

Understanding Imbalances

Discovering your current state of balance will show you the present level of the doshas in your system. In contrast to one’s constitution, the current state of balance can and does change over time as we move through different climates, different seasons, and the various stages of life.

  • A vata imbalance occurs when vata is in excess. This can cause fear, anxiety, physical and emotional constriction, ungroundedness, poor circulation, constipation, dry skin, cracking joints, emaciation, insomnia, twitches, tremors, and other abnormal movements.
  • A pitta imbalance occurs when pitta is in excess. This can cause anger, jealousy, inflammation, excessive heat, heartburn, loose stools, migraines, rashes, bruising, bleeding disorders, sharp hunger, an overactive metabolism, and difficulty sleeping.
  • A kapha imbalance occurs when kapha is in excess. This can cause attachment, greed, resistance to change, lack of motivation, heaviness in the mind and body, excessive sleep, depression, a sluggish metabolism, congestion, water retention, hardening of the arteries, and the formation of masses and tumors.
  • It is also possible for more than one dosha to be out of balance at a given time, or for all three doshas to be imbalanced.

As mentioned earlier, Ayurveda teaches that like increases like and that opposites balance. (See the twenty qualities table above.)

For example, let’s say your pitta is aggravated. You’ve had a short temper lately, are overly judgmental, and have some acidity in your digestive tract. Which qualities should you be interacting with to find balance?

  1. Qualities that are hot, sharp, light, liquid, spreading, and oily.
  2. Qualities that are cool, slow, heavy, dense, stable, and dry.

If you said “B,” you’re learning quickly! When we know which particular qualities are aggravated, we can be even more precise in our treatment strategies, finding specific practices to incorporate the necessary opposite qualities into our lives to find balance.

Which Dosha Should I Focus on Balancing?

  • Remember, if any of the doshas are out of balance (and for most of us, at least one of them is), your constitution will not tell you the entire story.
  • Your current state of balance may actually be more important because it highlights which doshas you need to pacify in order to return to balance, and it can help you identify the most effective treatment strategies for your particular situation.
  • There are, of course, some universals in Ayurveda: practices that are generally understood to be beneficial for all of us, regardless of constitution or current state of balance.
  • But if you follow only general principles, you may inadvertently limit Ayurveda’s extraordinary ability to specifically support you and your changing needs.

Benefits of Ayurvedic Medicine

  • The beauty of the Ayurvedic approach is that it is as elegant and intuitive to the novice as it is to the seasoned Ayurvedic practitioner. For those relatively new to Ayurveda, the tradition offers a clear path to improved wellness and vitality.
  • The same set of principles guides the skilled Ayurvedic practitioner in directing potent remedies to specific organs, tissues, and channels throughout the physical and energetic bodies.
  • At the heart of the Ayurvedic approach to wellness is the idea that like increases like and that opposites balance.
  • So whether we are attempting to mitigate the effects of certain innate vulnerabilities, or trying to correct an active imbalance, we can apply the energy of opposites in order to steer our bodies in the right direction.
  • The twenty qualities mentioned above provide the most straightforward illustration of how the concept works, and their grouping into ten pairs of opposites makes for a fairly intuitive grasp of how this wisdom can be applied in practical terms.
  • Beyond its traditional roots, there are many other reasons why you might be interested in exploring an Ayurvedic lifestyle. Now that you have familiarized yourself with some of the basic principles of Ayurveda, let’s explore some practical benefits Ayurveda has to offer.

8 Health Benefits of Ayurveda

Integrating Ayurveda into your life can be immensely beneficial to your overall sense of wellness, but what are some specific issues it can help with? Let’s explore eight distinct areas in which Ayurveda can improve your health:

1. Prevention

  • The traditional practice of Ayurveda is used to treat the cause as opposed to the symptom. It is therefore considered to be more preventative in nature than many other forms of medicine. Ayurveda can show you how to support your immune system and minimize the stress that often leads to imbalances and illness, getting to the root of the problem.

2. Daily Routine

  • Learning about Ayurveda can help you establish a dinacharya, or daily routine, to help you feel grounded, stable, and ready to start each day. Your daily routine might involve cleaning your tongue upon waking, practicing some yoga or meditation daily, and soothing your system periodically with a loving oil massage.

3. Ayurvedic Diet and Food Combining

  • Ayurveda has many diet and food combining suggestions to help maximize the agni, or digestive fire. Learning about your constitution and state of balance will help you determine which dietary choices are right for you.

4. Exercise: Ayurveda and Yoga

  • Certain asanas can have a cooling or heating effect on the body. Learning yoga posesfrom an Ayurvedic perspective is helpful for determining which poses would bring you optimal wellness.

5. Ayurvedic Herbal Support

  • Ayurveda has many insights into the world of herbal medicine. While we always encourage reaching out to a practitioner for additional guidance, discovering more about Ayurveda can help you learn more about Ayurvedic herbs, as well as which method of taking herbs is right for you.

6. Ayurveda for Energy and Vitality

  • Ayurveda’s approach to energy and vitality is multifaceted, with a special focus on adrenal health. By supporting your adrenals and finding natural sources of energy, you can stay active and doing what you love without experiencing a crash or depleting yourself afterward.

7. Ayurveda for Beauty

  • The Ayurvedic perspective on beauty focuses on the whole being, body, mind, and spirit. Ayurveda has tips for luscious hair, smooth skin, and more. Its holistic approach will leave you feeling beautiful from the inside out.

8. Ayurveda for Sleep

  • A surprising number of life’s challenges are caused by imbalanced sleep. Whether you need to sleep more or less, Ayurvedic methods can help improve your waking hours by helping you get to bed peacefully and consistently.

Vata, Pitta, and Kapha

  • An Introduction to Three Energetic Forces of Nature

Vata, pitta, and kapha — collectively known as the doshas — are one of the most foundational concepts in the tradition of Ayurveda. But what are they, exactly? In essence, the doshas are energetic forces of nature, functional principles that help us to better understand ourselves, and the world around us.

  • Vata, pitta, and kapha are each essential to our physiology in some way, so no one dosha is better than, or superior to, any other. Each of them has a very specific set of functional roles to play in the body. That said, when the doshas are out of balance, they can wreak havoc on our health. But before we get into the specifics of each of the three doshas, it is helpful to understand their elemental composition, and their broader role in the natural world.

In Ayurveda, the most basic building blocks of the material world are the five elements: ether (space), air, fire, water, and earth.

  • Vata is characterized by the mobile nature of Wind (Air) energy.
  • Pitta embodies the transformative nature of Fire energy.
  • And Kapha reflects the binding nature of Water energy.

The Elements and the Doshas

  • All of the doshas contain all five elements (as do all things in nature), but each is predominantly composed of two elements.
  • As with the elements, all three of the doshas can be found in everyone and everything, but in different proportions. They combine to create different climates, different foods, different species, and even different individuals within the same species. In fact, the particular ratio of vata, pitta, and kapha within each of us provides us with a blueprint for optimal health (otherwise known as our constitution), and garners a significant influence on our individual physical, mental, and emotional character traits — as well as our unique strengths and vulnerabilities. When you do, you will also receive a set of personalized recommendations designed to support you in your journey toward optimal health.

The Qualitative Nature of the Doshas

  • Each dosha is characterized by a collection of qualities that support its particular energetic:
  • These qualities make balancing the doshas very intuitive because, according to Ayurveda, like increases like and opposites balance. When any one of the doshas is aggravated, we can generally promote a return to balance by reducing the influence of that dosha’s qualities, while favoring their opposites. And if we know which specific qualities are aggravated, we can focus on pacifying those qualities in particular, while favoring foods, herbs, and experiences that amplify their opposing energies. The following table shows the ten pairs of opposites most commonly referenced in Ayurveda.

Ayurveda’s Ten Pairs of Opposites

The Doshas and Their Functions

  • Each of the three doshas has a unique personality determined by its particular combination of elements and qualities. At the end of the day, each dosha naturally governs specific physiological functions:
  • Vata governs Movement and Communication.
  • Pitta oversees Digestion and Transformation.
  • Kapha provides Cohesiveness, Structure, and Lubrication.
  • While the doshas can be observed everywhere in nature, they are particularly supportive in understanding living organisms — specifically ourselves. For this reason, we will explore their primary functions in the context of human physiology.

Vata

  • Vata embodies the energy of movement and is therefore often associated with wind (and the air element). Vata is linked to creativity and flexibility; it governs all movement — the flow of the breath, the pulsation of the heart, all muscle contractions, tissue movements, cellular mobility — and communication throughout the mind and the nervous system.

Pitta

  • Pitta represents the energy of transformation and is therefore closely aligned with the fire element. But in living organisms, pitta is largely liquid, which is why water is its secondary element. Pitta is neither mobile nor stable, but spreads — much as the warmth of a fire permeates its surroundings, or as water flows in the direction dictated by the terrain. Pitta is closely related to intelligence, understanding, and the digestion of foods, thoughts, emotions, and experiences; it governs nutrition and metabolism, body temperature, and the light of understanding.

Kapha

  • Kapha lends structure, solidity, and cohesiveness to all things, and is therefore associated primarily with the earth and water elements. Kapha also embodies the watery energies of love and compassion. This dosha hydrates all cells and systems, lubricates the joints, moisturizes the skin, maintains immunity, and protects the tissues.

Understanding Imbalances in the Doshas

  • Imbalances in the doshas are generally caused by unsupportive diet and lifestyle choices, as well as stress or emotional trauma. These disturbances tend to upset the natural state of internal equilibrium represented by one’s constitution. When the doshas become aggravated, each of them disrupts the body in its own unique way. Therefore, vata, pitta, and kapha are each associated with a particular set of health challenges and tendencies toward disease.
  • While we are all susceptible to an excess in any of the three doshas, we also tend to be somewhat predisposed to imbalances in our predominant doshas. In other words, vata-pitta predominant individuals will usually tend toward vata and pitta imbalances before kapha imbalances. If you are just becoming familiar with how the doshas affect your day-to-day life, this awareness can be very helpful.

Imbalanced Vata

  • When out of balance, vata tends to cause fear, anxiety, isolation, loneliness, and exhaustion. It can lead to both physical and energetic depletion, disrupt proper communication, and cause all sorts of abnormal movements in the body, such as tics, tremors, and muscle spasms.

Imbalanced Pitta

  • When out of balance, pitta causes fiery, reactionary emotions such as frustration, anger, jealously, and criticism. Imbalanced pitta is often at the root of inflammatory disorders, which can affect organs and tissues throughout the body.

Imbalanced Kapha

  • When out of balance, kapha triggers emotions of attachment, greed, and possessiveness and can also create stubbornness, lethargy, and resistance to change. Physically, kapha tends to invite stagnation and congestion in organs and tissues throughout the body — including the mind.

Befriending the Doshas in Your Life

  • It is important to remember that we all have innate strengths and gifts, as well as persistent challenge areas. The doshas are a wonderful tool for understanding both, and also for recognizing and correcting any imbalances at work in our systems. Invariably, the doshas shed light on our personal nuances, guide us in improving self-awareness, and can help us to understand how to offer support — precisely where and when it matters most. As a result, cultivating a relationship with each of the three doshas can have a transformative impact on your overall health and well-being. We would love to support you in beginning to befriend the doshas in your life.

Balancing Vata

Simple Guidelines For Decreasing Vata

Signs and Symptoms of Vata Imbalance

Is your vata out of balance? If so, you may be experiencing some of the following signs or symptoms:

  • nervousness, anxiousness, panic, fear
  • twitches, tics, tremors, spasms
  • dry or chapped skin
  • constipation, gas, bloating, dry, hard stools
  • low body weight
  • dislike of cold and wind
  • difficulty tolerating loud noises
  • light, interrupted sleep
  • spacey, scattered feeling
  • excess thinking or worrying

To decrease vata, Ayurveda has given us dietary, lifestyle, and herbal treatment strategies. Here are a few underlying concepts that these strategies are based on:

  • Routine
  • Warmth
  • Serenity
  • Nourishment

General Guidelines for a Vata-Pacifying Diet

  • Foods that are naturally sweet, sour, and salty in taste.
  • Warm foods, both energetically and in temperature. Whole, freshly cooked foods.
  • A limited selection of legumes, including mung dahl, tofu, or tempeh that is well-cooked and warm soy milk spiced with cinnamon and nutmeg.
  • Warming spices like ginger, black pepper, cinnamon, and cumin, but not extremely hot spices like cayenne pepper.
  • Plenty of room temperature or warm drinks.
  • Dairy, as long as it is not very cold. Avoid drinking milk with your meals. It is best to have it warm and spiced with cinnamon and nutmeg, at least an hour before or after other food.
  • A generous amount of high-quality oils or ghee in your daily diet.
  • Routine times for your meals.
  • Taking a deep breath after swallowing your last bite and heading off for your next activity.
  • Eating your meal in a peaceful environment.

Avoid:

  • Foods that are bitter, astringent, and pungent.
  • Foods that are cooling, both energetically and in temperature.
  • Dry and light foods (e.g. popcorn and crackers).
  • Too much raw food, especially in the mornings and evenings (salads, carrot sticks, raw fruit, fresh fruit and vegetable juices, etc.)
  • Most beans, including cold soy products.
  • Highly processed foods (like canned or frozen foods, “TV” dinners or pastries).
  • Cold or carbonated drinks.
  • Caffeine, nicotine, and other stimulants.
  • Overeating or eating very heavy meals.
  • Eating fresh fruit or drinking fruit juice within 1/2 hour of any other food.
  • Foods or drinks that contain refined sugar or corn syrup.
  • Deep-fried foods.
  • Hard alcohol.

Vata-Pacifying Herbal Remedies

Ayurvedic herbs are useful allies when it comes to balancing the doshas. Ayurveda has a long history detailing the use of herbs and herbal combinations. Some Ayurvedic practitioners will customize herbal formulas to suit the unique constitutions of their clients. General formulas based on traditional combinations of herbs are also used. Below are some herbs and formulations that are especially useful for balancing vata.

  • For a broad spectrum vata pacifying herbal formula, consider Healthy Vata
  • To support mental calmness and well-being, consider Tranquil Mind
  • To balance vata in the joints, nerves, and muscles, consider Joint Support
  • For dry or chapped skin, consider Vata Massage Oil or organic Castor Oil
  • To support healthy elimination, consider triphala powder, tablets, or liquid extract
  • To balance excess vata in the digestive tract, try taking haritaki powder or tabletsinstead of triphala
  • To support healthy weight gain consider ashwagandha powder, tablets, or liquid extract
  • For dislike of cold and wind, consider Healthy Vata
  • For difficulty tolerating loud noises, consider Healthy Vata
  • To support a sound, restful sleep, consider Sleep Soundly
  • To support stability and grounded awareness, consider Mental Clarity
  • To support healthy, comfortable digestion, consider Vata Digest
  • For a calming, fragrant soap that soothes the mind, consider using Lavender Soap

General Guidelines for a Vata-Pacifying Lifestyle

  • Live as you would imagine a master would: with calm awareness and a gentle pace.
  • A regular, daily routine with regular times for eating, sleeping, working, etc.
  • A daily 10–20-minute self-massage with 1/2 cup warm sesame oil. Click here for more information on abhyanga.
  • A gentle exercise routine that includes a calm, stretch-focused form of yoga, Tai qi (tai chi), qi gong (chi gong), walking, swimming (but don’t get chilled) about five times per week.
  • Keeping warm, no matter what the weather.
  • Sweet, soothing music, smells, scenes, and company.
  • Vata-reducing oils.
  • Vata-reducing herbs and remedies.

Balancing Pitta

Simple Guidelines For Decreasing Pitta

Signs and Symptoms of Pitta Imbalance

Is your pitta out of balance? If so, you may be experiencing some of the following signs or symptoms:

  • red, inflamed rash, acne, cold sores
  • acute inflammation in body or joints
  • acid reflux, gastric or peptic ulcers, heartburn
  • nausea or discomfort upon missing meals
  • loose stools
  • an uncomfortable feeling of heat in the body
  • frustration, anger, irritability
  • judgment, impatience, criticism, intolerance
  • red, inflamed, or light-sensitive eyes
  • excessive perfectionist tendencies

To decrease pitta, Ayurveda has given us dietary, lifestyle, and herbal treatment strategies. Here are a few underlying concepts that these strategies are based on:

  • Cooling
  • Surrendering
  • Moderation

General Guidelines for a Pitta-Pacifying Diet

Enjoy:

  • Foods that are naturally sweet, bitter, and astringent.
  • Cooling foods, both energetically and in temperature.
  • A balance of whole, freshly cooked foods and fresh, raw foods.
  • Most beans.
  • Cooling herbs and spices like coriander, cilantro, fennel, and cardamom.
  • Dairy, if you digest it well, but avoid drinking milk with your meals. It is best to have it at least an hour before or after other food.
  • A moderate amount of high-quality olive, sunflower, and coconut oils or ghee in your daily diet.
  • Routine times for your meals.
  • Taking a deep breath after swallowing your last bite and heading off for your next activity.
  • Eating your meal in a peaceful environment.

Avoid:

  • Foods that are pungent, sour, and salty.
  • Warming foods, both energetically and in temperature.
  • Chili and cayenne peppers.
  • Highly processed foods (like canned or frozen foods, “TV” dinners or pastries).
  • Eating fresh fruit or drinking fruit juice within 1/2 hour of any other food.
  • Caffeine, nicotine, and other stimulants.
  • Red meat.
  • Deep fried foods.
  • Alcohol, except for an occasional beer or white wine.

Pitta-Pacifying Herbal Remedies

Ayurvedic herbs are useful allies when it comes to balancing the doshas. Ayurveda has a long history detailing the use of herbs and herbal combinations. Some Ayurvedic practitioners will customize herbal formulas to suit the unique constitutions of their clients. General formulas based on traditional combinations of herbs are also used. Below are some herbs and formulations that are especially useful for balancing pitta.

  • For a broad spectrum pitta pacifying herbal formula, consider Healthy Pitta
  • To support healthy skin and a clear complexion, consider neem powder or tablets, Soothing Skin Balm, or our Blood Cleanser formula
  • To balance pitta in the joints and muscles, consider guduchi (Tinasporia cordofilia) or Joint Support
  • To support healthy digestion and a comfortable post-meal experience, consider Pitta Digest
  • For cooling the uncomfortable feeling of heat in the body, consider amalaki (amla) powder or tablets, neem, or Healthy Pitta
  • For frustration, anger, and irritability, consider trying the herb tulsi, Mental Clarityor Healthy Pitta
  • For judgment, impatience, criticism, intolerance consider Mental Clarity or Healthy Pitta
  • To soothe the eyes and support their proper function consider triphala powder or tablets, which also promote healthy digestion
  • For excessive perfectionist tendencies, consider Healthy Pitta

General Guidelines for a Pitta-Pacifying Lifestyle

Enjoy:

  • Surrendering rather than controlling.
  • A regular, daily routine with regular times for eating, sleeping, working, etc. Make sure you have time to play and to relax as well as to work.
  • A 10 to 20-minute self-massage daily with 1/2 cup warm sunflower or coconut oilbefore bathing. Click here for more information on abhyanga.
  • A moderate exercise routine that includes a challenging form of yoga, swimming, or biking, about five times per week. Avoid exercising during the hot part of the day.
  • Keeping your mind and body cool.
  • Sweet and soothing music, smells, scenes, and company.

Balancing Kapha

Simple Guidelines For Decreasing Kapha

Signs and Symptoms of Kapha Imbalance

Is your kapha out of balance? If so, you are probably experiencing some of the following signs or symptoms:

  • excess mucous
  • thick, white tongue coat
  • slow, sticky, sluggish bowel movements
  • high body weight
  • difficulty rising in the morning
  • feeling slow, foggy, dull, lethargic, or heavy
  • easily attached or possessive
  • overly sentimental
  • complacent or stubborn
  • tendency for “emotional overeating”

To reduce or pacify kapha, Ayurveda has given us dietary, lifestyle, and herbal treatment strategies. Here are a few underlying concepts that these strategies are based on:

  • Stimulation
  • Exercise
  • Lightening
  • Warming
  • Drying

General Guidelines for a Kapha-Pacifying Diet

Enjoy :

  • Foods that are pungent, bitter, or astringent in taste.
  • Warm foods, both energetically and in temperature.
  • Heating spices — like chili, black or cayenne pepper, ginger, cinnamon, and cumin.
  • Whole, freshly cooked foods.
  • Light, dry, and warm foods.
  • Honey.
  • Only room temperature or warm drinks.
  • Most beans. Mung dahl, well-cooked tofu or tempeh, or warm soy milk are all okay.
  • Lots of veggies.
  • A minimal amount of high-quality corn, canola, sesame, sunflower oil, or ghee in your daily diet.
  • Routine times for your meals.
  • Taking a deep breath after swallowing your last bite and heading off for your next activity.
  • Eating your meal in a peaceful environment.

Avoid:

  • Foods that are sweet, sour, and/or salty.
  • Cooling foods, both energetically and in temperature.
  • Heavy and oily foods (e.g. cheese, pudding, nuts, cake).
  • Highly processed foods (e.g. canned or frozen foods, “TV” dinners or pastries).
  • Cold or carbonated drinks.
  • Overeating or eating heavy meals.
  • Eating fresh fruit or drinking fruit juice within 1/2 hour of any other food.
  • Red meat.
  • Foods or drinks that contain refined sugar or corn syrup.
  • Deep fried foods.
  • Alcohol, except for an occasional glass of dry red or white wine.

Kapha-Pacifying Herbal Remedies

Ayurvedic herbs are useful allies when it comes to balancing the doshas. Ayurveda has a long history detailing the use of herbs and herbal combinations. Some Ayurvedic practitioners will customize herbal formulas to suit the unique constitutions of their clients. General formulas based on traditional combinations of herbs are also used. Below are some herbs and formulations that are especially useful for balancing kapha.

  • For a broad spectrum kapha pacifying herbal formula, consider Healthy Kapha
  • To support the healthy elimination of excess mucous, consider Lung Formula, Lung Revive liquid extract, or one of Ayurveda’s many potent herbs for lung health
  • Consider triphala powder, tablets, or liquid extract to support natural detoxification and elimination
  • To promote optimal weight management, consider Trim Support
  • For difficulty rising in the morning consider Healthy Kapha
  • For feeling slow, foggy, dull, lethargic, or heavy consider Mental Clarity, Healthy Kapha, or one of Ayurveda’s many powerful herbs for energy.
  • To encourage letting go of attachments, consider triphala and Healthy Kapha
  • To support emotional composure, consider Mental Clarity or the herb tulsi
  • To support mental flexibility and motivation, consider Mental Clarity
  • To support healthy eating habits, consider Trim Support and triphala

General Guidelines for a Kapha-Pacifying Lifestyle

Enjoy:

  • An energetic routine. Avoid stagnation.
  • Stimulating your body and mind on a daily basis.
  • A 10–20 minute self-massage daily with 1/2 cup warm sesame oil before bathing. Click here for more information on abhyanga.
  • A vigorous exercise routine that includes jogging, hiking, biking, vigorous forms of yoga or martial arts, or other challenging forms of exercise, a minimum of five times per week.
  • Keeping warm and dry, no matter what the weather.
  • Lively and invigorating music, smells, experiences, and company.

Glossary of Ayurvedic Terms

abhyanga

  • Full body Ayurvedic oil massage; self-massage is an important component of an Ayurvedic daily routine, but trained professionals also give abhyanga treatments — either as a stand-alone therapy or as part of a deeper cleanse, such as panchakarma.

agni

  • The third of five elements recognized in Ayurveda: the fire element; the principle of transformation; the digestive fire, which is responsible for digestion, absorption and assimilation; that which transforms food into tissues, energy, and consciousness.

ahara

  • Diet or food (as in ahara chikitsa — food-based therapy).

ahara rasa

  • The end result of digested food, yielded within about twelve hours of eating; this “food juice” is the asthayi (raw, unprocessed) form of rasa dhatu (the plasma and lymph) and the nutritive precursor of all seven dhatus (bodily tissues).

ajna chakra

  • The sixth of seven chakras, which is located at the third eye and is responsible for balancing the higher self with the lower self; this chakra is also associated with intuition — our ability to trust our deepest inner knowing — and is symbolized by a two-petaled lotus flower, the color indigo, the bija mantra (seed syllable) “Aum,” and it is often linked to the pineal gland.

alochaka pitta

  • One of the five subtypes of pitta; that aspect of pitta that resides primarily in the eyes and governs visual perception; functionally, it is responsible for the luster, color, and translucence of the eye, the maintenance of an appropriate eye temperature, as well as the perception of color and light.

ama

  • Raw, undigested; a toxic, disease-causing substance that can accumulate in the body when foods, herbs, emotions or experiences are not fully processed, digested, or assimilated.

ambu

  • Water; bodily fluids such as rasa dhatu (plasma and lymph), rakta dhatu (blood), and fluid secretions; one of the four factors affecting fertility, conception, and prakriti — considered an important component of reproductive health; in Ayurveda, ambu vaha srotas is the bodily channel for receiving water and regulating bodily fluids.

ambu vaha srotas

  • The bodily channel responsible for receiving water and regulating bodily fluids such as cerebrospinal fluid, saliva, and secretions of the nose, gastric mucous membranes, and the pancreas; functions of this channel include lubrication, energy, electrolyte balance, and the maintenance of body temperature; ambu vaha srotas is rooted in the pancreas, soft palate and choroid plexus, its pathway is the GI mucous membrane, and its openings are the kidneys, the sweat glands, and the tongue; this channel is closely tied to the liquid, watery tissue of rasa dhatu (plasma and lymph), and to mutra vaha srotas (the urinary channel).

amla

  • The sour taste, which is predominated by the earth and fire elements, and is balancing to vata, but aggravating to pitta and kapha.

anabolic

  • A constructive type of substance or metabolic process; in biology, a category of metabolic processes that synthesizes more complex molecules from simpler ones, builds up organs and tissues, produces growth and differentiation among cells, and that requires energy in order to occur. This term generally corresponds to the Sanskrit word, brmhana.

anahata chakra

  • The fourth of seven chakras, which is located at the heart center and is connected to our capacity for unconditional love; this chakra is said to house our purest self and is also linked to immunity; it is symbolized by a twelve-petaled lotus flower, the color green, the bija mantra (seed syllable) “yam,” and it is often associated with the thymus gland.

anna maya kosha

  • The first of five bodily sheaths, or coverings of the self; because this kosha is made of flesh and is directly nourished by our food, it is also known as the “food body” or the “sheath made of food.” The anna maya kosha is the grossest, most physical of all the koshas.

anna vaha srotas

  • The bodily channel responsible for taking in and carrying food. It is the upper digestive tract, which begins at the lips and includes the esophagus, stomach, and small intestine.

anupan

  • A substance that serves as a medium for taking herbs and other medicines; many anupans are valued for their ability to carry herbs and formulas deeper into specific tissues; common Ayurvedic anupans include water, ghee, honey, milk, and aloe vera juice or gel.

apana vayu

  • One of the five subtypes of vata; that aspect of vata that resides primarily in the colon and the pelvic cavity and governs downward moving energy in the body; functionally, it is responsible for urination, flatulence, defecation, ovulation, the movement of sperm, conception, and it is activated in the mother’s body during birth; apana vayu also absorbs minerals and nourishes the bones through the mucous membrane of the colon.

apatarpana

  • A deconstructive type of substance, process, or treatment therapy (also known as langhana) that is reducing and lightening — catabolic in nature; the process of fasting; the opposite of santarpana.

artava dhatu

  • The female reproductive tissue, including the ovaries, ova, fallopian tubes, uterus, cervix, and vagina; along with shukra (the male reproductive tissue), the deepest dhatu (human tissue) in the Ayurvedic tradition, and the last one to receive nourishment through cellular nutrition; responsible for procreation and emotional release; associated with the production of ojas.

asana

  • A Sanskrit word literally meaning “seat;” a physical yoga posture; the third limb of yoga described in Patanjali’s Yoga Sutras, which define asana as a state of stability, strength, and ease in the body.

asthayi

  • Raw, unprocessed, immature, unstable; refers to a particular stage in tissue formation when nutrients and food precursors have been selected by the tissues, but have not yet been assimilated into mature tissue.

asthi dhatu

  • The fifth of seven dhatus (human tissues) in the Ayurvedic tradition; the bone tissue; responsible for providing structure to the body, supporting movement, and protecting the vital organs; also associated with cartilage, teeth, hair, and nails.

avalambaka kapha

  • One of the five subtypes of kapha; that aspect of kapha that resides primarily in the lungs, respiratory tract, heart, and spine; it governs the delivery of prana to every cell, tissue, and organ, maintains the tone and permeability of the alveoli, protects the heart muscle, and tends to the tone of the muscular portion of the bronchi.

Ayurveda

  • A five thousand year old system of healing with origins in the Vedic culture of ancient India. The Sanskrit word Ayurveda is derived from the root words ayuh, meaning “life” or “longevity,” and veda, meaning “science” or “sacred knowledge.” Ayurveda therefore translates as, “the sacred knowledge of life.”

Ayurvedic

  • Of or pertaining to the Vedic tradition of Ayurveda; see Ayurveda.

basti

  • A therapeutic enema using herbal tea or oil (best practiced under the guidance of a qualified practitioner); an important means of eliminating excess vata from the body via the colon; one of the five cleansing actions involved in panchakarma.

bhastrika pranayama

  • A yogic breathing practice also known as the “bellows breath,” which consists of a deep and active inhalation and a forceful exhalation that causes a slightly exaggerated expansion and contraction of the abdomen — much like a bellows; this breath is heating, kindles the digestive fire, increases circulation, and refreshes the deep tissues.

bhrajaka pitta

  • One of the five subtypes of pitta; that aspect of pitta that resides primarily in the skin; it governs the complexion, color, and temperature of the skin as well as the tactile sense of touch, pain, and temperature perceived through the skin.

bhramari pranayama

  • A very calming yogic breathing practice, also known as “humming bee breath,” that soothes the nervous system and helps connect us with our truest inner nature; this practice consists of inhaling into the belly and exhaling while making a humming sound at the back of the throat — like the gentle humming of a bee.

bhuta agnis

  • Five specific physiological manifestations of agni (one for each element: earth, water, fire, air, and ether) that are housed in the liver; responsible for transforming ingested food into biologically useful substances.

bija

  • Seed; can refer to a plant seed or to the reproductive tissue — specifically male sperm and female ovum; one of the four factors affecting fertility, conception, and prakriti — considered an important component of reproductive health.

bija mantra

  • A seed sound, often associated with the seed syllables that correspond to each of the seven chakras; a sound that supports profound insight (beyond the capacity of the intellect) and helps us to align with — and better understand — certain truths associated with particular frequencies or vibrations.

bodhaka kapha

  • One of the five subtypes of kapha; that aspect of kapha that resides primarily in the mouth; it governs the sense of taste and the immune capacity within the tonsils; functionally, it is responsible for speech, swallowing, salivary secretions, regulating oral bacteria, initiating the first stages of digestion, as well as maintaining an appropriate oral temperature.

brmhana

  • A constructive type of substance, process, or treatment therapy (also known as santarpana) that is tonifying, building, and nourishing — anabolic in nature; the opposite of langhana.

catabolic

  • A deconstructive type of substance or metabolic process; in biology, a category of metabolic processes the breaks down more complex molecules into simpler ones, releasing energy in the process. This term generally corresponds to the Sanskrit word, langhana.

chakra

  • A Sanskrit word for “wheel” or “turning,” but that, in the yogic context, is better translated as “vortex” or “whirlpool”; one of seven primary energetic vortices (or nerve plexus centers) that form part of the subtle, energetic body; the seven primary chakras are found near the spinal cord, where a number of subtle energy channels known as nadis meet and intersect; each chakra is aligned with a particular color, bija mantra (seed syllable), a precise number of lotus petals, and is associated with specific qualities and energies.

channels

  • Physical or energetic pathways that carry substances or energies from one place to another in the body. “Channel” is a somewhat inadequate translation for the Sanskrit term srotas (singular; srotamsi is the plural form); the grossest, most physical Ayurvedic srotamsi largely correspond with the systems of Western medicine: the circulatory system, the urinary system, the digestive system, etc.; see also srotas.

chikitsa

  • Any type of Ayurvedic treatment or therapy intended to correct or manage an imbalance or a specific disease (e.g., ahara chikitsa — food-based treatment; shodhana chikitsa — cleansing therapies; rasayana chikitsa — rejuvenation therapy).

churna

  • A mixture of powdered herbs.

chyavanprash

  • A traditional Ayurvedic herbal jam made primarily of amalaki, but containing a number of other complementary ingredients; chyavanprash is frequently used as a rejuvenative and is particularly balancing for pitta.

dashamula

  • Literally meaning “ten roots,” this traditional Ayurvedic formula is highly revered for its ability to remove excess vata from the system; it is named for the traditional ingredients in this grounding formula (many of which are roots), and it very effectively directs vata in the body downward.

dhatu

  • One of seven tissues identified in the human body: rasa dhatu (plasma), rakta dhatu (blood), mamsa dhatu (muscle), meda dhatu (fat), asthi dhatu (bone), majja dhatu (nervous tissue), and shukra dhatu (male reproductive tissue) or artava dhatu (female reproductive tissue).

dinacharya

  • A daily routine; an important part of an Ayurvedic lifestyle that helps align our bodies with the daily rhythms of nature; the traditional dinacharya includes a wide variety of daily self-care practices including a rich personal hygiene routine, exercise, spiritual practice, meals, and sleep.

dosha

  • One of three functional energies in nature: vata, pitta, and kapha. In the body, it is the unique ratio of these three humors that determines an individual’s prakriti(constitution). When the doshas are present in appropriate quantities, they support the health and integrity of the body; when they are out of balance, they can cause illness and disease.

ghee

  • Clarified butter (made by gently heating unsalted butter until the milk solids can be removed); a highly revered substance in Ayurveda that is used in cooking and for therapeutic purposes; also considered an important anupan, capable of carrying herbs deeper into specific tissues.

guna

  • A quality or characteristic; most commonly referring to one of twenty primary gunas used in Ayurveda to describe different substances, and to predict their effects on the body.

hingvastak

  • A traditional Ayurvedic formula designed to pacify vata in the digestive tract.

ida nadi

  • One of the three most important nadis in the subtle body (along with pingala nadi and sushumna nadi); all three are responsible for carrying the flow of prana and awakening higher states of consciousness. Ida nadi is the lunar, feminine channel associated with the left side of the body; it is situated to the left of the spinal cord, travels from the base of the spine to the crown of the head, and is associated with the left nostril.

jathara agni

  • One specific physiological manifestation of agni that is responsible for overseeing the digestion and absorption of food; the central digestive fire that nourishes all forms of agni throughout the body.

kapalabhati pranayama

  • An active yogic breathing practice, also known as “skull shining breath,” which consists of a rapid succession of forceful exhalations and passive inhalations. This practice is cleansing, invigorating, and balancing to vata, pitta, and kapha; it purifies the pranic channels (srotamsi) without creating heat.

kapha

  • One of the three doshas (functional energies in nature); kapha is predominated by the earth and water elements and governs structure and cohesiveness; it is heavy, slow, cool, oily, smooth, dense, soft, stable, gross, and cloudy.

kashaya

  • The astringent taste, which is predominated by the air and earth elements, and is balancing to pitta and kapha, but aggravating to vata.

katu

  • The pungent taste, which is predominated by the fire and air elements, and is balancing to kapha, but aggravating to vata and pitta.

khavaigunya

  • A weak or defective space in the body typically caused by past injury, illness, trauma, or familial genetic patterns; khavaigunyas are especially vulnerable to frequent or chronic imbalance because they tend to attract ama and excesses in the doshas.

kledaka kapha

  • One of the five subtypes of kapha; that aspect of kapha that resides primarily in the stomach and gastrointestinal tract; it is liquid, soft, oily, slimy, and it maintains the gastric mucous membrane, provides the liquid medium in which digestion occurs (in the stomach), hydrates the cells and tissues, and is absorbed via the stomach wall to nourish rasa dhatu and kapha everywhere in the body.

kosha

  • One of five sheaths, or coverings of the self — both gross and subtle — that together comprise the physical and energetic aspects of who we are.

kshetra

  • Field; womb; one of the four factors affecting fertility, conception, and prakriti — considered an important component of reproductive health.

langhana

  • A deconstructive type of substance, process, or treatment therapy (also known as apatarpana) that is reducing and lightening — catabolic in nature; the process of fasting; the opposite of brmhana; langhana is one type of shodhana chikitsa — a cleansing therapy.

lavana

  • The salty taste, which is predominated by the water and fire elements, and is balancing to vata, but aggravating to pitta and kapha.

lekhana

  • Scraping action; a food, herb, or treatment therapy that “scrapes” or removes accumulated fat and toxins from the body; lekhana is one type of shodhana chikitsa — a cleansing therapy.

madhura

  • The sweet taste, which is predominated by the earth and water elements, and is balancing to vata and pitta, but aggravating to kapha.

maha guna

  • “Great quality;” usually referring to one of three universal attributes — or qualities of consciousness — from which all phenomena arise: sattva, rajas, and tamas. All three of these qualities together are generally referred to as the “maha gunas.”

majja dhatu

  • The sixth of seven dhatus (human tissues) in the Ayurvedic tradition; includes all nervous tissue, connective tissue, and bone marrow; responsible for filling spaces in the body, and for communication and sensation; also associated with the endocrine system and with hormones.

mamsa dhatu

  • The third of seven dhatus (human tissues) in the Ayurvedic tradition; includes all muscle tissue in the body; responsible for form, movement, support, protection, and plastering (cohesiveness); also gives strength, courage, and confidence.

manas prakriti

  • The mental constitution; each individual’s unique proportion of sattva, rajas, and tamas in the mind; manas prakriti is established at conception, but can change over time, reflecting our capacity to develop more (or less) evolved states of consciousness over the course of our lives.

mano vaha srotas

  • The bodily channel associated with the mind and responsible for mental functions such as thinking, feeling, inquiry, discernment, communication, and memory; this channel is rooted in the heart and the ten great vessels (ten subtle energetic pathways also rooted in the heart), includes the entire body, and opens to the five sense organs (the eyes, ears, nose, tongue, and skin).

mantra

  • A sacred word, sound, or phrase, often used in meditation to focus the mind.

marga

  • The pathway, or passage through the body, for any given Ayurvedic srotas(channel system).

marma

  • An energy point on the surface of the body that is connected to the deeper, subtle pathways (nadis) of the body; each individual marma point is associated with specific organs, channels, energies, or emotions and can be useful as both a diagnostic and therapeutic tool; the plural of marma is marmani.

marmani

  • The plural of marma; a set of energy points on the surface of the body that is connected to the deeper, subtle pathways (nadis) of the body; the marmani are each associated with specific organs, channels, energies, or emotions — making them useful as both diagnostic and therapeutic tools.

meda dhatu

  • The fourth of seven dhatus (human tissues) in the Ayurvedic tradition; includes all adipose tissue in the body; responsible for lubrication, insulation, protection, and energy storage; also gives shape and beauty to the body, and sweetness to the voice.

mudra

  • A hand gesture often used in meditation and yoga to channel the flow of energy in the body.

mukha

  • The mouth, opening, or entrance into, any given Ayurvedic srotas (channel system), and sometimes, the point at which one srotas becomes another; the mukha is therapeutically significant because it is often used as an access point for treating the srotas as a whole.

mula

  • The root, or point of origination, for any given Ayurvedic srotas (channel system); the mula often reveals more subtle and developmental connections that can impact the overall health of the srotas.

mutra vaha srotas

  • The bodily channel responsible for urine; mutra vaha srotas is rooted in (and governed by) the kidneys, its pathway includes the ureters, bladder, and urethra, and it opens to the exterior of the body at the external urethral orifice.

nadi

  • A Sanskrit word with many meanings, including “river,” “channel,” and “passageway;” Ayurveda acknowledges thousands of nadis — both gross and subtle — that carry various substances and energies from one place to another throughout the body and the energetic field. Nadi also refers to the pulse, one of the most important tools for clinical assessment in Ayurveda.

nadi shodhana pranayama

  • A yogic breathing practice also known as “alternate nostril breathing,” but that literally means “channel cleansing;” this practice consists of inhaling and exhaling in a particular pattern, through alternate nostrils. Nadi shodhana pranayama is balancing to the left and right hemispheres of the brain, deeply calming to the nervous system, and revitalizing to the mind.

nasya

  • A therapeutic practice of applying plain or herbal oil (or medicinal herbs) to the nasal passages; an important means of eliminating excess vata, pitta, and kapha from the head, neck, throat, and the senses via the nasal passages; one of the five cleansing actions involved in panchakarma.

neti

  • A therapeutic practice of cleansing the nasal passages with saline water (also known as jala-neti); an important means of eliminating excess dust, pollen, mucus, and other blockages from the nasal passages; a neti pot is the vessel used to pour the saline solution into one nostril so that it can flow out through the other nostril.

ojas

  • The positive subtle essence of kapha, which gives the body strength, vigor, vitality, and immunity; the end product of perfect digestion. Ojas shares a subtle functional integrity with tejas and prana.

pachaka pitta

  • One of the five subtypes of pitta; that aspect of pitta that resides primarily in the small intestine and stomach; functionally, it governs the breakdown of ingested food, making the nutrients available for use in the body.

pachana

  • A substance that neutralizes toxins and ama in the body; a treatment (also known as pachana chikitsa) that “cooks” or neutralizes toxins in the body, helping to eliminate ama; one of the practices included in shamana chikitsa (palliative therapy), which is often employed when the more intense approach of shodhana chikitsa (cleansing therapy) is contra-indicated.

panchakarma

  • A Sanskrit term literally meaning “five actions;” a deep Ayurvedic cleanse focused on returning excess vata, pitta, kapha, and ama to the digestive tract in order to be eliminated from the body; panchakarma refers to the five traditional Ayurvedic cleansing actions that are used to eliminate these disturbances from the digestive tract: vamana (therapeutic vomiting), virechana (therapeutic purgation), basti (therapeutic enema), rakta moksha (therapeutic blood letting), and nasya (therapeutic administration of herbs and oils to the nasal passages).

pingala nadi

  • One of the three most important nadis in the subtle body (along with ida nadiand sushumna nadi); all three are responsible for carrying the flow of prana and awakening higher states of consciousness; pingala nadi is the solar, masculine channel associated with the right side of the body; it is situated to the right of the spinal cord, travels from the base of the spine to the crown of the head, and is associated with the right nostril.

pitta

  • One of the three doshas (functional energies in nature); pitta is predominated by the fire and water elements, and it governs transformation; it is light, sharp (or penetrating), hot, oily, liquid, and spreading.

poshaka kapha

  • The physical precursor of kapha dosha that nourishes kapha throughout the body; a natural waste product that forms as rasa dhatu matures.

poshaka pitta

  • The physical precursor of pitta dosha that nourishes pitta throughout the body; a natural waste product that forms as rakta dhatu matures; bile.

prabhava

  • An unpredictable action of a particular substance on the body — one that cannot otherwise be explained by logic; part of the broader impact of each ingested substance on the body, which also includes its rasa (taste), virya (temperature), and vipaka (post-digestive effect).

prakriti

  • Constitution; the unique ratio of vata, pitta and kapha established at conception and resulting in a personally unique set of physical, emotional, and mental tendencies, strengths, and vulnerabilities.

Prakriti

  • Primordial matter; the cosmic womb; according to Sankhya philosophy, the Cosmic Mother, the divine feminine energy behind creation — the feminine potential from which all form emerges.

prana

  • The vital life force that enters the body primarily through the breath, but that can also come from food and water; the flow of cellular intelligence, perception, and communication that is the positive subtle essence of vata; prana shares a subtle functional integrity with ojas and tejas.

prana maya kosha

  • The second of five bodily sheaths, or coverings of the self; because this kosha is made of prana (the vital life force that is connected to the breath), it is also known as the “breath body,” or the “sheath made of breath;” this kosha pervades the entire anna maya kosha (food body) and extends slightly beyond the flesh.

prana vaha srotas

  • The bodily channel responsible for receiving and circulating prana (the vital life-force); functions include respiration, thinking, emotional feeling, and communication with the higher self; this channel is rooted in the heart and the digestive tract, includes the entire respiratory tract and the lungs, and opens to the exterior of the body at the nose.

prana vayu

  • One of the five subtypes of vata; that aspect of vata that resides primarily in the head and that governs the descent of prana and consciousness into the body; functionally, it is responsible for inhalation, higher cerebral function, and the movement of the mind: thoughts, emotions, sensations, and the flow of perception.

pranayama

  • The fourth limb of yoga, as described in Patanjali’s Yoga Sutras; yogic breathing practices that work directly with the vital life energy of prana and that are intended to increase awareness and to prepare the mind and body for meditation. Each individual pranayama has specific indications, contra-indications, and benefits.

purisha vaha srotas

  • The bodily channel responsible for carrying feces. It is the lower digestive tract and includes the function of the colon and rectum.

rajas

  • One of the three maha gunas, universal attributes (or qualities of consciousness) that give rise to all phenomena in nature; rajas is the principle that ignites energy, movement, passion, and the ability to act.

rajasic

  • A substance, experience, or mental state infused with the qualities of rajas: kinetic energy, movement, passion, and action.

rakta dhatu

  • The second of seven dhatus (human tissues) in the Ayurvedic tradition; roughly equated with blood, but more specifically with the oxygen-carrying portion of the blood: the red blood cells, which Ayurveda distinguishes from rasa dhatu (the plasma, lymph and white blood cells); rakta dhatu is responsible for the maintenance of life, oxygenation, and the transportation of nutrients.

rakta moksha

  • A therapeutic practice of blood letting or blood cleansing; an important means of purifying and eliminating excess pitta from the blood; one of the five cleansing actions involved in panchakarma.

rakta vaha srotas

  • The bodily channel responsible for oxygenation and for the circulation of red blood cells throughout the body; this channel is rooted in the liver and the spleen, also includes the red blood cells, the heart, the bone marrow, and the arteries, and opens to the arteriole venous junction.

ranjaka pitta

  • One of the five subtypes of pitta; that aspect of pitta that resides primarily in the liver, spleen, and stomach, and gives color to all of the tissues of the body; functionally, it is responsible for the formation of red blood cells in the bone marrow, bile in the liver, and white blood cells in the spleen.

rasa

  • A Sanskrit word with many meanings, including “taste,” “flavor,” “essence,” “experience,” “juice,” “sap,” and “plasma.” Ayurveda identifies six primary tastes: madhura (sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter), and kashaya (astringent). As taste, rasa is our first experience of an ingested substance; other common uses of this word include ahara rasa (food juice or chyle) and rasa dhatu (plasma and lymph).

rasa dhatu

  • The first of the seven dhatus (human tissues) in the Ayurvedic tradition; includes the plasma, the lymph, and the white blood cells; because it is the first dhatu to receive nourishment from ingested food, rasa dhatu is responsible for delivering nutrition and energy to every cell and tissue in the body.

rasa vaha srotas

  • The bodily channel responsible for cellular nutrition and for the circulation of lymph and plasma throughout the body; rasa vaha srotas is also associated with immunity, faith, and with regulating both blood volume and blood pressure; this channel is rooted in the heart and the ten great vessels (ten subtle energetic pathways also rooted in the heart), includes the venous and lymphatic systems, and opens to the arteriole venous junction.

rasayana

  • A substance that nourishes and tones the entire body; the Ayurvedic practice of rejuvenation therapy (also known as rasayana chikitsa) — a specific process of offering deep nourishment to the cells, tissues, and organs of the body in support of their healing, renewal, and regeneration; this practice is indicated in a number of different situations (e.g., after a deep cleanse like panchakarma) and is believed to enhance immunity, stamina, and longevity.

rejuvenation

  • The therapeutic process of offering deep nourishment to the cells, tissues, and organs of the body in support of their healing, renewal, and regeneration; this therapy is indicated in a number of different situations (e.g., after a deep cleanse like panchakarma) and is believed to enhance immunity, stamina, and longevity.

rejuvenative

  • A substance or experience that nourishes and tones specific tissues, or in some cases, the entire body.

rtu

  • Time; season; one of the four factors affecting fertility, conception, and prakriti — and considered an important component of reproductive health; rtu can also refer to internal cycles such as ovulation and menstruation, as well as to the timing of conception, gestation, and birth.

rtucharya

  • A seasonal routine; similar to the concept of dinacharya, but also accounting for the cycle of the seasons; rtucharya encourages us to adapt our personal routines to align more closely with the rhythms of the natural world, introducing practices and qualities that naturally promote balance all year long.

sadhaka pitta

  • One of the five subtypes of pitta; that aspect of pitta that resides primarily in the brain and the heart; functionally, it governs conscious thinking, knowledge, understanding, appreciation, and the emotions; sadhaka pitta transforms sensations into feelings and emotions, metabolizes and processes them, and regulates neurotransmitters throughout the body; this subtype of pitta is also responsible for the ego (the sense of self and “I am”).

sahasrara chakra

  • The seventh of seven chakras, which is located at the crown of the head and serves as the connection point to higher spiritual consciousness; associated with divine consciousness, expansive awareness, and states of bliss; it is symbolized by a one thousand-petaled lotus flower, the color purple, the bija mantra (seed syllable) “Ah,” and it is often linked to the pineal gland (as is the sixth chakra, ajna chakra).

samadhi

  • A highly evolved state of consciousness invoking profound joy, spiritual bliss, and ecstasy; a state of mind characterized by expansiveness, and choiceless, passive awareness; a state of being in which the body, mind, and consciousness are superbly balanced as one’s individual awareness merges with the ultimate presence — into pure existence.

samana vayu

  • One of the five subtypes of vata; that aspect of vata that resides primarily in the small intestine and navel and that governs digestion, absorption, and assimilation in the body; functionally, it is responsible for the movement of the small intestine, peristalsis, as well as the secretion of digestive juices, liver enzymes, and bile; it also plays a key role in creating hunger.

santarpana

  • A constructive type of substance, process, or treatment therapy (also known as brmhana) that is tonifying, building, and nourishing — anabolic in nature; the opposite of apatarpana.

satsang

  • A Sanskrit word with several meanings such as “true company,” “company in pursuit of the highest truth,” or “spiritual discourse;” satsang typically refers to a group of like-minded individuals who gather in support of one another’s spiritual development; the gathering may involve reading or listening to spiritual teachings, reflecting on their meaning, and meditating — or practicing other means of integrating the teachings into one’s daily experience.

sattva

  • One of the three maha gunas — universal attributes (or qualities of consciousness) that give rise to all phenomena in nature; sattva is the principle that gives rise to equilibrium, clarity, light, intelligence, compassion, insight, and wisdom.

sattvic

  • A substance, experience, or mental state infused with the qualities of sattva: light, clarity, intelligence, compassion, and wisdom.

shamana chikitsa

  • Ayurvedic palliative therapies that gently pacify the doshas in support of a return to balance. These therapies are often employed when the more intense approach of shodhana chikitsa (cleansing therapy) is contraindicated.

sheetali pranayama

  • A yogic breathing practice also known as the “cooling breath,” which consists of drawing the breath in through a curled tongue (as if breathing through a straw) and exhaling through the nose. This breath is cooling, deeply pacifying to pitta, and helps reduce excess heat and inflammation throughout the body.

shirodhara

  • An Ayurvedic treatment of warm herbal oil poured slowly and in a continuous stream over the forehead and the third eye, promoting a deep sense of relaxation that calms the nervous system, expands awareness, and synchronizes thought waves.

sheetkari pranayama

  • Another yogic breathing practice known as the “cooling breath” — an effective substitute for sheetali pranayama for those who cannot roll their tongues; this breath consists of drawing the breath in along the sides of the tongue (and through the corners of the mouth) and exhaling through the nose. Like sheetali pranayama, this breath is cooling, deeply pacifying to pitta, and helps reduce excess heat and inflammation throughout the body.

shleshaka kapha

  • One of five sub-types of kapha found in all of the joints; a fatty substance that lubricates and cushions the joints, protects the bones from deterioration, and allows for freedom of movement.

shodhana chikitsa

  • Ayurvedic cleansing therapies aimed at removing excess dosha, ama, and other toxins from the body. The five cleansing therapies for which panchakarma is named are examples of shodhana chikitsa, but there are others, such as fasting (langhana) and scraping fat (lekhana).

shukra dhatu

  • The male reproductive tissue; along with artava dhatu (the female reproductive tissue), the deepest dhatu (human tissue) in the Ayurvedic tradition, and the last one to receive nourishment through cellular nutrition; responsible for procreation and emotional release; associated with the production of ojas.

sitopaladi

  • A traditional Ayurvedic formula that promotes immunity and fosters overall health and wellbeing; sitopala literally means “rock candy,” an important ingredient in this formula that soothes pitta and calms vata; the suffix adi means “etcetera” and refers to the fact that this formula is a mix of several different complementary ingredients.

sneha

  • A Sanskrit word meaning both “oil,” and “love” — which is noteworthy, given the regularity with which Ayurveda uses oil as a therapeutic substance; the connection between the two meanings is particularly significant to the practice of abhyanga, which involves the therapeutic application of oil (and love) to the entire body.

snehana

  • The therapeutic practice of applying oil to the body — both internally and externally; an important part of the Ayurvedic cleanse known as panchakarma. Snehana softens the tissues, lubricates the srotamsi (channels of the body), and supports the release of deep-seated doshas, ama (toxins), and unresolved emotions from the tissues.

soma

  • Lunar energy; cosmic plasma; the subtlest form of matter; the subtle essence of ojas, which feeds the cells, RNA/DNA molecules, and eventually becomes consciousness; in the body, soma is related to the pineal gland, serotonin, and feelings of bliss. In the Vedic texts, soma refers both to a mysterious sacred plant, and to a drink made from the juice of that plant; the drink is said to be an elixir of life, giving immortality to anyone who drinks it.

srotas

  • A physical or energetic pathway or channel that carries substances or energy from one place to another in the body; one of the innumerable physiological and energetic systems in the body. The plural of srotas is srotamsi. The grossest Ayurvedic srotamsi largely correspond with the systems of Western medicine: the circulatory system, the urinary system, the digestive system, etc.

srotamsi

  • The plural of srotas; a set of physical or energetic pathways that carry substances or energy from one place to another in the body; the grossest Ayurvedic srotamsi largely correspond with the systems of Western medicine: the circulatory system, the urinary system, the digestive system, etc.

stanya vaha srotas

  • The bodily channel responsible for the lactation system in women.

sub-dosha

  • Each of the doshas (vata, pitta, and kapha) has five sub-doshas (or sub-types), that have specific actions, overseeing the mind and emotions as well as the functions of specific organs.

subtle body

  • The energetic aspects of self that permeate and inform the physical body, but that also extend beyond the physical form; see also, kosha.

sushumna nadi

  • One of the three most important nadis in the subtle body (along with ida nadiand pingala nadi), which are responsible for carrying the flow of prana and for awakening higher states of consciousness; sushumna nadi is the central channel associated with the balance and integration between masculine and feminine forces; it travels from the base of the spine to the crown of the head through the center of the spinal cord, intersecting each of the seven chakras, and opening to sahasrara chakra; sushumna nadi is associated with breathing through both the left and the right nostrils simultaneously.

svastha

  • Health, as defined by Ayurveda: a state of being situated in one’s Self and experiencing bliss throughout the mind, soul, and senses, while sustaining perfect equilibrium among three doshas (functional energies of vata, pitta, and kapha), the seven dhatus (bodily tissues), the pathways of elimination, and agni(the metabolic fire).

svedhana

  • The therapeutic practice of gently sweating, usually after applying oil to the body; an important component of the Ayurvedic cleanse known as panchakarma; svedhana helps loosen ama (toxins), excess doshas, and unresolved emotions from the deep tissues of the body and encourages them to move toward the digestive tract, where they can be easily eliminated.

talisadi

  • A traditional Ayurvedic formula that promotes immunity, healthy respiration, and overall wellness; talisadi contains all of the ingredients in sitopaladi plus a few more that intensify its heat, increase its capacity to kindle agni (the digestive fire), and encourage it to burn ama (toxins). This formula is balancing to all three doshas in moderation but, in excess, may aggravate pitta.

tamas

  • One of the three maha gunas (universal attributes or qualities of consciousness) that give rise to all phenomena in nature; tamas is the principle responsible for inertia, darkness, heaviness, slowness, sleep, and decay; tamas also gives rise to the five elements and their subtle attributes, the five tanmatras (objects of perception): sound, touch, form, taste, and smell.

tamasic

  • A substance, experience, or mental state infused with the qualities of tamas: inertia, darkness, heaviness, slowness, sleepiness, and decay.

tanmatras

  • The five objects of perception: smell, taste, form, touch, and sound; the most subtle energetic form of each of the five elements (earth, water, fire, air, and ether).

tarpaka kapha

  • One of the five subtypes of kapha; that aspect of kapha that resides primarily in the white matter of the brain, is present in the cerebrospinal fluid, and lubricates the sinuses and nasal cavity with a protective layer; functionally it records every psychological, factual, or biological memory or experience and works at both the conscious and sub conscious levels, nourishing and fostering contentment in the nerve cells.

tejas

  • Solar energy; the positive subtle essence of agni and of pitta that governs intelligence, discernment, enthusiasm, and all types of digestion and transformation; tejas shares a subtle functional integrity with ojas and prana.

ten great vessels

  • A set of ten nadis (subtle energetic pathways) described in the Vedic texts that are rooted in the heart, and that travel to the ten gates of the body (the two eyes, two ears, two nostrils, mouth, genital organ, anus, and the crown of the head); the ten great vessels are intimately connected to mano vaha srotas (the channel of the mind) and rasa vaha srotas (the channel of the plasma and lymph) — both of which are also rooted in the heart; of the ten vessels, three are said to be the most important: ida nadi, pingala nadi, and sushumna nadi, which open to the left nostril, the right nostril, and the crown of the head, respectively.

tikta

  • The bitter taste, which is predominated by the air and ether elements and is balancing to pitta and kapha, but aggravating to vata.

tridoshic

  • Pacifying or balancing for all three doshas: vata, pitta, and kapha.

trikatu

  • A traditional Ayurvedic formula composed of three pungent herbs — pippali, ginger, and black pepper; an effective rejuvenative for kapha; traditionally used to kindle agni (the digestive fire), burn excess fat and ama (toxins), while supporting healthy metabolism, clear respiratory channels, and the lungs.

triphala

  • A traditional Ayurvedic formula composed of the powders of three dried fruits: amalaki, bibhitaki, and haritaki; triphala is revered for its unique ability to gently cleanse and detoxify the digestive tract, support regularity, and simultaneously offer deep nourishment to the tissues.

udana vayu

  • One of the five subtypes of vata; that aspect of vata that resides primarily between the diaphragm and throat and governs upward movement in the body; functionally, it is responsible for speech, expression, exhalation, and the movement of the diaphragm and intercostal muscles; udana vayu is also related to memory, creativity, and the maintenance of normal skin color and complexion.

udvartana

  • The practice of massaging the skin with dry powders; frequently recommended following abhyanga or snehana because it is so helpful in removing excess oil from the skin; this practice reduces kapha, increases circulation, bolsters the health of the skin, helps liquefy fat, and lends strength, stability, and cohesiveness to the tissues of the body.

ujjayi pranayama

  • A yogic breathing practice also known as “breath of victory,” which consists of inhaling and exhaling through a slight constriction at the back of the throat so that the breath becomes mildly audible; this practice is slightly heating, deeply tranquilizing, pacifying to all three doshas, and is generally appropriate for anyone, and commonly encouraged throughout the practice of yoga asana.

vajikarana

  • One of the eight branches of Ayurvedic medicine, this one dealing with all types of sexual dysfunction; vajikarana chikitsa (therapy) is aimed at improving the overall functioning of the reproductive channels in both men and women; the root of the word vajikarana is “vaji,” meaning “stallion;” these therapies are intended to bestow upon their recipients the virility of a horse.

vamana

  • The practice of therapeutic vomiting (best practiced under the guidance of a qualified practitioner); an important means of eliminating excess kapha from the stomach and lungs; one of the five cleansing actions involved in panchakarma.

vata

  • One of the three doshas (functional energies in nature); vata is predominated by the ether and air elements and governs movement and communication; it is light, cold, dry, rough, mobile, subtle, and clear.

vayu

  • The second of five elements recognized in Ayurveda: the air element; wind; the principle of movement; an alternate name for vata.

Vedic

  • Of or pertaining to the Vedic period in ancient India, from approximately 1750–500 BCE; the time during which the Vedas were composed, including the oldest ancient texts of Ayurveda and Yoga.

vikriti

  • An individual’s current state of health; the specific ratio of vata, pitta, and kaphathat currently exists within one’s body — as opposed to the natural ratio of the three doshas represented by one’s prakriti (constitution).

vipaka

  • The post-digestive effect of an ingested substance, experienced in the final stages of digestion — after the rasa (taste), and virya (heating or cooling energy of a substance) have been experienced; this stage of digestion affects the excreta and nourishes individual cells.

virechana

  • The practice of therapeutic purgation of the digestive tract (best practiced under the guidance of a qualified practitioner); an important means of eliminating excess doshas (especially pitta) from digestive tract and, in particular, from the small intestine; one of the five cleansing actions involved in panchakarma.

virya

  • The heating or cooling nature of an ingested substance, experienced after rasa (taste), but before vipaka (the post-digestive effect); while there is a broad spectrum of variance between hot and cold, most substances can be described as being either heating or cooling in nature.

vyana vayu

  • One of the five subtypes of vata; that aspect of vata that resides primarily in the heart and circulatory system and that governs circular movement in the body (as in circulation); functionally, it is responsible for maintaining cardiac activity, circulation of the blood and lymph, cellular nutrition and oxygenation, as well as movement in the joints and skeletal muscles.

yoga

  • A Sanskrit word that literally means “to yoke” or “to bind” together — “to unite;” the practice of yoga is a collection of physical, mental, and spiritual disciplines intended to transform and liberate the mind-body organism. In the West, the word yoga usually refers to the third limb of yoga, as described in Patanjali’s Yoga Sutras: the practice of asanas (physical postures).

yogic

  • Of or belonging to the Vedic tradition of yoga.

Immunity of Mind, Body & Soul By Ayurveda was originally published in Wellness As HealthCare 2.0 on Medium, where people are continuing the conversation by highlighting and responding to this story.

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