Category Archives: GENERAL

Ayurveda & the Three Doshas

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Ayurveda is a holistic science of health, focusing on maintaining a physically and emotionally balanced state. Ayurveda began about 5,000 to 6,000 years ago when Indian sages were looking for new ways to be healthy. Revering their bodies like temples, the sages believed that preserving an optimal state of health would help them meditate and develop spiritually. Over thousands of years of observations, they gathered all their conclusions and advice and preserved it for future generations. Since the term itself, Ayurveda, is a combination of the Sanskrit words ayur (life) and veda (knowledge or science), which means “the science or knowledge of life,” this collection of knowledge came to be known as “the science or knowledge of life” – Ayurveda.

Ayurveda is based on the principles of three Doshas. It is difficult to translate the precise meaning of Dosha and it is commonly translated as “biological type”, “humor” or physical constitution. This definition presents a simplistic understanding of the concept. However, the original Sanskrit definition of Dosha is more complex, being defined as “doosyati iti doshah.” The literal translation of this is “that which contaminates is called Dosha.” So in this sense, Doshas may be considered pathogenic factors, or disease causing agents in the body. Imbalance of Vata, Pitta and Kapha Doshas cause diseases in the body.

So Doshas are the energies (or types of energy) that make up every individual and each Dosha performs different physiological functions in the body:

The 3 Dosha types:

1.    Vata Dosha: The energy that controls all the bodily functions associated with motion, including blood circulation, breathing and your heartbeat, even blinking your eyes…

  • –      In balance: Results in creativity and vitality.
  • –      Out of balance: May produce fear and anxiety.
  • –      A dominant Vata is thought to make you susceptible to certain conditions, heart disease, insomnia, and rheumatoid arthritis.

2.    Pitta Dosha: The energy that controls all the body’s metabolic systems, including digestion, absorption, nutrition, and bodily temperature…

  • –      In balance: Leads to contentment and intelligence.
  • –      Out of balance: May cause anger resulting in ulcers.
  • –      A dominant, Pitta can lead to rashes, heartburn, excessive body heat and indigestion

3.    Kapha Dosha: The energy that controls growth in the body. It supplies water to all body parts, moisturizes the skin, and maintains the immune system.

  • –      In balance: Expressed as love and forgiveness.
  • –      Out of balance: May lead to insecurity and envy.
  • –      A dominant Kapha may predispose you to diabetes, cancer, obesity and asthma.

Because one or two of these Doshas usually dominate in each person, the various Dosha proportions determine one’s physiological and personality traits, as well as their general likes and dislikes.

The ancient seers also declared each Dosha represented different elements and attributes…

Elements of the Three Doshas

Vata

Pitta

Kapha

Air + Ether

Fire + Water

Earth + Water

Attributes of the Three Doshas

Vata

Pitta

Kapha

Dry
Light
Cold
Rough
Subtle
Mobile
Clear

Oily
Sharp (penetrating)
Hot
Light
Mobile
Liquid

Heavy
Slow
Cold
Oily
Slimy (smooth)
Dense
Soft
Static (stable)
Cloudy (sticky)

Dispersing
(attribute, not a guna)

Fleshy
(attribute, not a guna)

Hard, Gross
(guna but not a classical attribute)

Astringent, Bitter
(taste)

Sour, Pungent
(tastes)

Sweet, Salty
(tastes)

We are most susceptible to imbalances related to our predominant Dosha, and you are probably wondering which Dosha (or Doshas) dominate you. There are many books and websites online that will offer questionnaires that can be used to determine predominate Dosha. A comprehensive one can be found by clicking on: Dosha Diagnostic Test

Summary: Ayurveda offers specifically personalized recommendations for every individual which range from general lifestyle changes to the treatment of disease. For this reason, Ayurveda can truly be called a system of individualized health care, something remarkably different from the Western approach of “one-pill for all.” Since the Doshas are used to detect imbalances before the manifestation of disease, Ayurveda is also considered a complete system of preventative medicine.

Recovering from Antibiotic Use (or over-use?)…

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Antibiotics, it seems as if practically everyone is taking them now. Ironically, in developed countries such as the United States and Canada, the average child gets 10 to 20 courses of antibiotics by the time they reach age 18. Furthermore, studies have shown that doctors all too often prescribe antibiotics before they even know whether an infection is viral or bacterial. If the illness is due to a virus, antibiotics can’t and won’t help.

Antibiotics were introduced more than 50 years ago and at that time they were thought to be a cure all. However, recent studies show that antibiotic overuse doesn’t just lead to the emergence of drug resistant “superbugs;” it may also permanently wipe out the body’s beneficial bacteria.

Antibiotic treatment for colds and other viral illnesses not only doesn’t work, but it has also developed a dangerous side effect. Over time, this practice helps bad bacteria grow and even flourish becoming more of a challenge to kill because of their resistance to the drugs.

So it has been scientifically established that frequent and/or inappropriate treatment with antibiotics causes bacteria (and other microbes) to resist the effects of the treatment. So it has become common practice to treat these resistant bacteria with higher doses of medicine or stronger antibiotics. And, now we’ve reached a point where because of antibiotic overuse, certain bacteria have become resistant to many of the most powerful antibiotics available today.

This antibiotic (or bacterial) resistance is a widespread problem, and one that the Centers for Disease Control and Prevention (CDC) calls “one of the world’s most pressing public health problems.” Bacteria that were once highly responsive to antibiotics have become increasingly resistant. Among the many ailments and diseases that are becoming harder to treat are the “pneumococcal infections” (which are the cause of pneumonia, ear infections, sinus infections, and meningitis), plus many types of skin infections, and even tuberculosis.

So, let’s take a look at what an antibiotic really is?

  • – Anti = “against”, “opposed to.”
  • – Biotic = “pertaining to life”, “of or relating to living organisms.”

The word antibiotic comes from the Greek anti meaning ‘against’ and bios meaning ‘life’ (a bacterium is a life form).’ An antibiotic is also known as antibacterial, and as we all know antibiotics are drugs intended to be used to treat infections caused by bacteria.

But here’s the hitch; some bacteria are not harmful, and many are not only good for us, but necessary for our health and survival.

The ideal balance between the bacteria in your body is 85 percent good and 15 percent bad. This ratio between the “good” bacteria and the other bacteria is one of the critical factors determining your optimal health, as the good bacteria are essential for:

  • – The proper development of your immune system
  • – Protection against over-growth of other microorganisms that could cause disease
  • – Digestion of food and absorption of nutrients

Antibiotics do not discriminate between good bacteria and bad. As a human being, you have three to four pounds of beneficial bacteria living within your intestines along with a variety of yeasts (including Candida). All these microbes compete for the nutrients in the food you eat. In a healthy organism, the strength in numbers that beneficial bacteria enjoy keeps the ever-present yeasts in check, which causes them to produce nutrients such as the B vitamins.

However, every time you ingest antibiotics, you kill off some of the beneficial bacteria in your intestines. As these good bacteria die, the delicate balance of your intestinal terrain is upset. Yeasts grow unchecked into large colonies and take over, becoming parasitic, in a condition called dysbiosis.

Research directed by the Human Microbiome Project (which aims to catalogue and understand the microorganisms that live in the body), has shown that a bacterial environment that’s out of balance in the esophagus, stomach and intestines leads to inflammation, causing undue changes in cells that are suspected to be contributing to rises in other chronic health conditions such as obesity, asthma, and cancer.

Now on to probiotics…

  • – Pro = “for”,  “in favor of.”
  • – Biotic = “pertaining to life”, “of or relating to living organisms.”

The word probiotic is a composite of the Latin preposition pro (“for”) and the Greek adjective (biotic), the latter derived from the noun bios (“life”).

The probiotics in your stomach and intestines play an important role in helping numerous functions throughout the body, such as:

  • – Digesting and absorbing certain nutrients and carbohydrates.
  • – Producing vitamins, assisting the body in absorbing minerals and eliminating toxins.
  • – Keeping bad bacteria in check.
  • – Preventing allergies…These friendly bacteria train your immune system to distinguish between pathogens and non-harmful antigens, and to respond appropriately.
  • – Providing essential support to your immune system. These beneficial bacteria have a lifelong, powerful effect on both your gut’s immune system, and your systemic immune system as well.

One Washington University professor compared the functioning of this intestinal microflora in your body to that of an “ant farm that works together as an intelligence to perform an array of functions you’re unable to manage on your own.”

Natural Ways to Get Probiotics?

In the distant past and continuing today, people have used (and still use) fermented foods like sauerkraut to support their digestive health, as these foods are rich in naturally beneficial bacteria.

Fermented foods have been part of nearly every traditional culture. As far back as Roman times, people ate sauerkraut, not only because they liked its taste but because of benefits to overall health. In Asian cultures, pickled fermentations of cabbage, turnips, eggplant, cucumbers, onions, squash and carrots still exist today.

If you were to eat a diet rich in unprocessed fermented foods that have NOT been pasteurized (which kills the probiotics), then you will likely enjoy great digestive health.

On the other hand, if you eat a lot of processed foods or rely on mostly cooked foods, the balance of bacteria in your digestive tract will have a hard time remaining at an optimal level. Sugar is also an incredibly efficient fertilizer for growing bad bacteria and harmful yeasts in your intestinal tract, so if you indulge in a lot of it you’re fueling the bad bacteria. In addition to taking antibiotics, stress, pollution and other environmental factors can further upset the balance in a negative way.

Since helpful bacteria are increasingly absent in most people’s diets, it is important to purposely include foods that contain live probiotic bacteria in your diet, or take a good probiotic supplement.

Make your own Probiotics…

*Excerpted from “The Colon Health Handbook” by Robert Gray

“CABBAGE REJUVELAC:”

“Cabbage is a vegetable that is teeming with lactobacteria. No starter is needed for making rejuvelac. Just start one morning by blending together 1 3/4 cups (420ml) distilled or purified water plus 3 cups (720ml) coarsely chopped, loosely packed fresh cabbage. Start the blender at low speed and then advance the blender to high speed and blend for 30 more seconds. Pour into a jar, cover, and let stand at room temperature for 3 days. At this time, strain off the liquid rejuvelac. The initial batch of cabbage rejuvelac takes 3 days to mature, but succeeding batches take 24 hours each.

“Each morning after straining off the fresh rejuvelac, blend together for 30 seconds at high speed 1 1/2 cups (360ml) distilled or purified water plus 3 cups (720ml) coarsely chopped, loosely packed fresh cabbage. Pour into a jar, add 1/4 cup (60ml) of the fresh rejuvelac just strained off, cover, shake and let stand at room temp. until the next morning.

“You can also make cabbage rejuvelac without a blender by chopping the cabbage very fine and using 2 1/2 cups (600ml) finely chopped, loosely packed cabbage listed above. The amount of distilled or purified water used should remain unchanged.

“Good quality rejuvelac tastes similar to a cross between carbonated water and the whey obtained when making yogurt. Bad quality rejuvelac has a much more putrid odor and taste and should not be consumed. Always avoid using tap water when making rejuvelac because chlorine has been added to it for the purpose of killing bacteria of any kind.

“Drink each day’s rejuvelac during the course of the day by taking 1/2 cup (120ml) 3x a day, preferably with meals.”

The Five Principles of Yoga…

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The following are the five main general principles of all traditional yoga. As a holistic system, Ayurveda states that each aspect should be done in an individualized manner and according to the season and your current individual constitution (and/or imbalance) to avoid any aggravation of the “Doshas” (bodily humors that make up one’s constitution) and promote or restore health. Ayurveda and Yoga complement each other for an overall balanced and healthy lifestyle.

These Five Principles of Yoga are the basis of attaining a healthy body and mind through the Practice of Yoga.

The Five Principles:

Principle 1: Proper Relaxation

By releasing the tension in the muscles and putting the whole body at rest, you revitalize your Nervous System and achieve inner peace, making you feel relaxed and refreshed. This relaxed feeling is carried over into all your activities and helps you conserve your energy and let go of all worries and fears. Proper relaxation leaves you refreshed like after a good night’s sleep.

Principle 2: Proper Exercise

This principle revolves around the idea that our physical body is meant to move and exercise. Proper Exercise is achieved through the Yoga Postures or Asana which systematically works on all parts of the body – stretches and tones the Muscles and Ligaments, enhances the flexibility of the spine and the joints, and improves Blood Circulation. The asanas are designed to regulate the physical and physiological functions of the body. Practicing these Yoga Poses makes your body relaxed, gives you more strength and energy, and rejuvenates the various systems of the body. The Yoga Posture goes together with Proper Breathing. Each movement and stretch should be guided by your breath, making your movement and your breath coordinated; feeling like one and the same. The execution of the Asana is beneficial to the body, and at the same time contributes to spiritual and mental growth.

Principle 3: Proper Breathing

This means breathing fully and rhythmically, making use of all the parts of your lungs to increase your oxygen intake. Proper Breathing should be deep, slow and rhythmical. To achieve this, you need to be able to regulate the length and duration of your inhalation, exhalation, and the retention of air in your lungs or the pauses between breath. Yoga Breathing Exercises or Pranayama teaches you on how you can recharge your body and control your mental state by regulating the flow of Prana – the life force. This helps you achieve a calmer and more focused mind, and increases your energy level.

Principle 4: Proper Diet

What you eat extremely affects your mind. Improper diet results to mental inefficiency and blocks spiritual awareness. Proper Diet is one that nourishes both mind and body. It should be well balanced and based on natural foods. Proper Diet in Yoga also means eating in moderation and eating only when you are hungry. We sometimes tend to eat when we are upset, using food to fill the gap or the emptiness that we feel. Bad eating habits will cause our senses to be dull that we won’t even notice how much we eat or how it tastes and may result to diet related ailments like Obesity and Diabetes. Food should sustain our body. It should keep the body light and supple, the mind calm, and it should also help in keeping a strong immune system.

Principle 5: Positive Thinking and Meditation

The way we think highly affects our way of life. Practice keeping a positive outlook in life, this will facilitate in having a peaceful mind. Positive thinking and Meditation helps you remove negative thoughts and place your mind under perfect control.

* The first 4 yoga principles mentioned above will strongly support your meditation practice (the 5th principle) by providing you with the necessary tools to attain (and maintain) a healthy body and mind, calmness and peace, as well as discipline and inner strength.

The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)

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Anandamaya Kosha is the fifth and final of the five Koshas (sheaths) and is comprised of a Sanskrit term “Ananda” (bliss – pure joy), Maya, which means “composed of” and Kosha meaning sheath. So, Anandamaya Kosha is the sheath that is composed of bliss.

Anandamaya Kosha is the innermost of the Koshas, the first of the Koshas surrounding the Atman, the eternal center of consciousness. It is also the most subtle body and without its existence life is impossible. It interacts with the other Koshas like the sun affecting our planet. This blissfull body beyond words is generally perceived in flashes of short duration as an undescribable experience where duality ends and “I AM” expresses its unity with the Divine.

This bliss however, is not the emotional bliss that’s experienced at the level of the sheath of mind (Manomaya Kosha). Ananda is a whole different order of reality from that of the mind, for it’s the peace, joy, and love that is underneath (or beyond) the mind, independent of any reason or external stimulus that may cause a happy mental reaction. It is simply “being”; resting in the eternal bliss called ananda.

Yet, even this bliss, however wonderful it seems, must still be recognized as a covering (a sheath); like a lampshade which covers the pure light of consciousness. In the silence of deep meditation, this too needs to be let go of, in order to move beyond the dualistic mind.

When we can transcend the other four sheaths described previously (see links below), we can begin to experience this sense of pure joy which does not need any sensory input or dependance on any of our past experiences or impressions. Anandamaya Kosha is the closest to our true “Self” which is ever pure and ever-unchanging. We can abide in this bliss only as a result of “samadhi”, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.  

To review the other four Koshas, click on the following…

  1. Annamaya Kosha, food (gross body)sheath
  2. Pranamaya Kosha, air (vital energy) sheath
  3. Manomaya Kosha, mind (mind-stuff) sheath
  4. Vijnanamaya Kosha, wisdom (intellect/intuition) sheath

*Through discrimination and inquiry, may you all abandon your identification with all five of these illusory sheaths which has been established by Avidya (ignorance)!

NAMASTE

The Five Koshas (Part 4 – Vijnanamaya Kosha: wisdom sheath)

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Vijnanamaya Kosha is the fourth of the five Koshas (sheaths) and is a Sanskrit terms “jna” (to know), “vi” (apart), together they imply discernment. Maya means composed of, Kosha means sheath. So, Vijnanamaya Kosha is the sheath that is composed of the discerning intellect.

The Vijnanamaya Kosha is also known as the sheath of intuitive knowledge/wisdom. Our intellect gives us the discriminative capability that helps to differentiate between good and evil, between right and wrong etc. The intellect can be looked upon as having two components:

  • One that is controlled by our ego and driven by our past memories and impressions (samskaras).
  • And the other which is controlled by our pure intuition.

The “ego-driven” intellect most often leads to actions which result in pain and suffering, while actions prompted by pure intuition and discriminative knowledge will give us satisfaction, peace and happiness.

When one practices meditation, their mind becomes purified and their intellect can then begin to depend more and more on this pure intuitive wisdom rather than being so influenced by the ego.

This is the sheath of wisdom that lies underneath the processing, thinking aspect of mind, or the sheath of mental activities (Manomaya Kosha). It knows, decides, judges, and discriminates between this and that, between all that is useful and not useful. A major part of Sadhana (spiritual practice) is gaining ever increasing access to this level of our being. It is the level that prompts our “higher wisdom” to seek Truth, to inquire within, in search of the true Self or eternal center of consciousness.

Vijnanamaya Kosha, as the conscious body, lies deeper than the previously described Koshas and it also remains interactive and dependant on them. This sheath is responsible for inner growth, for ethics and morals. It allows us to reach beyond mundane existence into wisdom and subtle knowledge as it actively seeks to move from the exoteric to the esoteric; from the world observed by the eyes to the inner space behind the eyes.

Independent of any specific religion, the studies of holy texts like the Bible, the Torah, the Bhagavad Gita and other texts from the great sages of antiquity, will lead us to the same realization because all religions are based on this same truth. In this sheath we recognize and return to the “real” life, the life that both preserved and outlasts the body.

By meditating on, and exploring the Vijnanamaya Kosha, and then going inward, to and through the remaining and final Kosha (Anandamaya Kosha), thus arriving at the “Self” (Atman).

Stay tuned, next we’ll explore the innermost and final sheath: The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)

The Five Koshas (Part 3 – Manomaya Kosha: mind sheath)

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Manomaya Kosha is the third of the five Koshas (sheaths) and is a Sanskrit term meaning “the sheath of the mind”. Mano or Manas, in Sanskrit, means “mind”, Maya means composed of, Kosha means sheath. So, Manomaya Kosha is the sheath that is composed of the mind (or “mind-stuff”).

This “sheath of mental activities” is the receiver of all sense impressions and from these impressions it forms its own ideas, thereby giving rise to the idea of “I” and “mine”, in turn creating avidya (ignorance, delusion). The organs connected with sight, hearing, smell, taste, and touch, together with the mind, constitutes this Kosha. It enables the individual to identify various objects and perceptions and distinguish one from another. It is subtler than the second Kosha (Pranamaya – the sheath through which vital air, or Prana, circulates throughout the body) and permeates it, so it could be considered the inner self of the Pranamaya Kosha. Swami Sivananda likens it to “the bladder of a football”, in regard to the Pranamaya Kosha.

Manomaya Kosha (the “inner organ”) is also interactive with and dependant of the former two Koshas (Pranamaya & Annamaya). It governs all the faculties of perception and instinctual consciousness. It is the mind which can construct and destroy our apparent reality. It is our sub-consciousness that is formed by both negative and positive experiences and where our self has developed its behavior. Within this sheath actions happen automatically and it can dominate the other two outer shells. Vivekananda says of this Kosha: “Actions are mighty, thoughts are almighty”. To activate this Kosha the former two bodies (Pranayama & Annamaya) should be put at “rest” through a deep relaxation technique (i.e. Yoga Nidra). With this practice, the deep sheath of our mind can be penetrated and our negative types of programming can be replaced with positive and constructive ones, but to succeed, this process needs perseverance.

Manomaya Kosha  receives all sense impressions and from these impressions it forms its own ideas, thereby giving rise to the idea of ’I’ and ’Mine’, in turn creating avidya (ignorance, delusion). The organs connected with sight, hearing, smell, taste, and touch, together with the mind, constitutes this Kosha. It enables the individual to identify various objects and perceptions and distinguish one from another. Thoughts, emotions, feelings, memories are all a part of this Kosha, and since every thought has a great inherent power; it affects our physiology, moods, physical body, responses, work efficiency, relationships, wisdom and especially our breathing. The epidemic of stress in these modern days is basically a problem at the level of mind, where a sense of apprehensiveness prompting negative emotions is commonly allowed to build up without any opportunity for release, unless certain measures are taken.

When this sheath receives clear instructions from the deeper levels, it functions naturally and very well. However, whenever it is clouded over by its own self-constructed illusions, the deeper wisdom is obscured.

After taking care of the food (physical) body and training the energy (vital) body by regulating the flow of prana, the next important part to be trained (in a positive manner) is this level of mind. Through proper meditation, we may become aware of Manamaya Kosha, exploring it, and then going inward, to and through the remaining two Koshas.

As with the former two Koshas, the Manomaya Kosha is also transitory.

Stay tuned, coming up next will be: The Five Koshas (Part 4 – Vijnanamaya Kosha: wisdom sheath)

The Five Koshas (Part 2 – Pranamaya: air sheath)

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Pranamaya Kosha is the second of the five Koshas (sheaths).

Pranamaya Kosha, is a Sanskrit term meaning “the sheath of energy”. Prana, in Sanskrit, means vital energy, Maya means composed of, Kosha means sheath. So, Pranamaya Kosha is the sheath of vital energy within each human being.

The Pranamaya Kosha is more subtle than the Annamaya Kosha (gross physical sheath). The whole of the physical body is pervaded by the Pranamaya sheath. The Pranamaya sheath contains the five Karma Indriyas (Vayus) or organs of action (brief summary below) and along with the mental and intellectual sheaths, forms the subtle body of Linga Sarira (the astral body).

The five Karma Indriyas (Vayus):

  1. 1. Prana: has an upward movement and is responsible for all things taken into the body (food, fluids, air, sensory inputs and mental impressions).
  2. 2. Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions (stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath).
  3. 3. Udana: has an upward movement and is responsible for growth of the body (the ability to stand, speech, effort, enthusiasm and willpower).
  4. 4. Samana: has an inward movement (moving inward from the periphery, working in the gastrointestinal tract to digest food, in the lungs to process air, absorbing oxygen, and in the mind to homogenize and assimilate experiences; sensory, emotional and/or mental).
  5. 5. Vyana: moves from the center outward to the periphery. It governs circulation on all levels, moving food, water, blood and oxygen throughout the body, and keeping emotions and thoughts circulating in the mind. In doing this, Vyana assists all the other Pranas in their work.

In order for the first or outer Kosha (Annamaya) to function it needs to be energized and sustained by the vital Prana available via the Pranamaya Kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements (earth, water, fire, air and ether). The Pranamaya Kosha can be viewed as being responsible for all the physiological functions in the body (breathing, blood circulation, digestion, heartbeat, all hormonal functions, communication between the brain and the cells of the body etc.).

The primary Yoga practice that is used to energize and vitalize the Pranamaya Kosha is Pranayama (control of the breath).

The Pranamaya Kosha is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. It allows the invisible indweller, our true “Self” to be able to animate through the body in the external world. Ironically, at the same time, it allows the eternally still, silent center of consciousness to be mistakenly identified as the moving, visible physical body.

Vedanta philosophy instructs us that for both a healthy life and the proper practice of meditation, it is very useful, even essential that this level of our being be trained, regulated, and directed, so that it flows smoothly and easily.

The Pranamaya Koshasurvives the physical body, but only momentarily, for it is also transitory.

Stay tuned, coming up next will be: The Five Koshas (Part 3 – Manomaya Kosha: mind (mind-stuff) sheath.

The Five Koshas (Part 1- Annamaya: food sheath)

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Annamaya Kosha is the first and outer of the five Koshas (sheaths).

Annamaya Kosha, is a Sanskrit term meaning “the sheath of food” (anna), more specifically, the physical (or gross) body, which is made of food. All of the physical aspects of life come and go (through the cycle of birth and death) and are continually consumed by some aspect of the external (or manifest) reality. Thus, the outermost of the Koshas is called the sheath of food, or Annamaya kosha.

In accordance with Vedanta philosophy and Yoga practice, we train this aspect of ourselves; we take care of it and nurture it so that we can enjoy our external lives and at the same time turn within without it being an obstacle during meditation. In meditation, we can become aware of Annamaya Kosha, exploring it, and going inward and beyond it, to and subsequently through the other Koshas.

Annamaya Kosha is the sheath that represents the physical body and it needs nourishment to survive. As humans being we are a part of the food chain the same as all other sentient beings. This sheath is the visible and recognizable part of our “Self” and therefore we tend to mistakenly identify ourselves with it. It is also the most vulnerable of the five Koshas due to its physical nature and the array of environmental influences it is subject to. It is strengthened and supported by proper alignment with our body type and age along with adequate hygiene. Moderate exercise is recommended to sufficiently activate and enliven this outer and transitory sheath. Asanas which require concentration and pranayama to establish a regular respiratory rhythm will maintain the health, flexibility and strength of this body, as will any type of sport which is not carried to extreme.

Since this Kosha represents our gross body (Sthula Sharira) which is the “touchy” and “feely” part of our being, it includes our musculature, bones, blood, all the fluids in the body etc. This sheath is a composite of the five great elements (or five “mahabhutas”); earth, water, fire, air and ether. Furthermore, it is the false identification of the “Self” with this sheath that has as its consequence “avidya” (ignorance), which results in our suffering. Some examples of this identification are simple statements like, “I’m fat” or “I’m ugly”, etc. If you just take a step back and replace statements like these with “this body is fat” and “this face is ugly”, you have taken an essential step in recognizing the distinction between the “Self” and the physical body. When saying “my body”, we are asserting that we have an enclosure called the body, but “Self” is not that body.

This Kosha, representing our gross physical body can be viewed as the first port of entry in respect to gaining access to all the deeper layers (sheaths), eventually leading us to the recognition of our very core, which is the Atman (Universal Self). It is our responsibility to care for this sheath, keeping it healthy, clean and free of impurities so the access to the inner (or deeper) sheaths is more easily gained. In addition to practicing yoga techniques of asana (and the moderate exercises mentioned above), cleansing kriyas, proper diet and relaxation on a regular basis will help us achieve this goal. It is important to remember that while practicing the asanas we need to be fully and consciously aware of the impact of each pose on every part of the body. This awareness during our practice will help prevent any undue strain or injury that we might provoke due to negligence, overzealousness or competitiveness, which often prompts us to strive for something beyond our body’s normal ability. The awareness of the entire body will also help us greatly in making the connection with the deeper Koshas that will be discussed in upcoming articles.

Final note: The Annamaya Kosha is totally dependent on the Pranamaya Kosha (Vital Energy Sheath), or life force, and will disintegrate as soon as life energy or prana has left the body. Yoga Philosophy teaches us that the real Self is not any of these bodies. In order to attain liberation one must put an end to identifying with these sheaths and identify with the true Self, which is beyond all the sheaths. Each Kosha can in turn, be transcended.

Stay tuned, coming up next will be: The Five Koshas (Part 2 – Pranamaya Kosha: vital energy sheath).

The Five Koshas (Sheaths)

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Kosha a Sanskrit word usually translated as “sheath”, of which there are five, each one representing a covering of the Atman (“Self”, according to Vedantic philosophy). They range from gross to subtle and are often visualized like the layers of an onion. Just as there are layers of an onion or like the series of Russian wooden dolls pictured below, so also these Koshas, lie one within the other as a set of five sheaths.

The five sheaths (aka- Pancha-Koshas) are listed here (each of these individual Koshas will be elaborated upon in future blog articles). From gross to fine they are:

  1. Annamaya Kosha, food (gross body)sheath
  2. Pranamaya Kosha, air (vital energy) sheath
  3. Manomaya Kosha, mind (mind-stuff) sheath
  4. Vijnanamaya Kosha, wisdom (intellect/intuition) sheath
  5. Anandamaya Kosha, bliss (pure joy) sheath

According to Vedanta the wise man should discriminate between the Self and the Koshas, which are non-self.

It is natural for one to identify themselves with the Koshas. But as their intellect becomes pure through meditation they develop the faculty of true discrimination between the real and the unreal, between the permanent and the impermanent. As they acquire this faculty of true discrimination, they abandon the first Kosha and their focus approaches the next level or sheath. By meditation they can resolve each Kosha and go deeper to the one that is behind it, till thay reache the innermost Atman (Self) behind all five Koshas and then they hold on to that Atman alone. Step by step one abandons one Kosha after another dissolving all of them and eventually attaining knowledge of their unity with Brahman and become liberated from karma or the round of births and deaths.

The Koshas (along with the entire world of names and forms) vanishes entirely from the vision of a liberated sage. They are illusions (Maya) that can only be removed by true knowledge. A good analogy is how a rope is mistaken for a serpent, only because of ignorance, so it is only by ignorance (Avidya) alone that the Atman becomes mistaken to be the person of five Koshas, suffering each of them as a result.

When practicing Yoga, some sort of guide is needed, like a map that charts the territory of the self. The five Koshas make up such a map, established by yogic sages over 3,000 years ago. These Koshas are written about in the Upanishads, navigating an inner journey, starting from the outer boundary of the body and moving towards its core (the Self). So the Yogic path of Self-realization is one of progressively moving inward, recognizing and dissolving each of those Koshas, in order to experience the purity and unity of the eternal Divine Consciousness or Self (Atman), while at the same time allowing that Divinity to permeate our individuality. The Koshas have proven to be both a practical and profound contemplative tool that can help you deepen your Yoga practice and improve the quality of your life.

Check back soon for: The Five Koshas (Part 1- Annamaya: food sheath)

The Five Niyamas (Part 5 – Ishvara Pranidhana)

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This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion.  Actively surrender to reality of Life, the Divine and Existence Itself.  As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.