BYG-002

©)?iqnou THE PEOPLE'S Yoga and Health

UNIVERSITY
Indira Gandhi National Open University
School of Health Sciences

Block

4
Yogic Lifestyle
UNIT 12
Life Style — Daily Regimen and Seasonal Regimen 223

UNIT 13
Introduction to Yogic Concept of Diet and Nutrition 240

UNIT 14
Yogic Principles of Healthy Living 252

Glossary 274
BLOCK 4 INTRODUCTION
A large number of factors like the place where we live, our environment, the
genes that we inherit, our income, education level and our relationship with friends
and family help to determine our status of health. A sudden shift in the lifestyle,
reason for which can be development im a society or scientific advancement may
affect the human health leading to a lot of psychosomatic diseases including
diabetes mellitus, primary hypertension and obesity. These are designated as
lifestyle diseases but in deference to the other form of diseases are potentially
preventable and can be decreased with change in food habits, the way of living
and the type of atmosphere. Yoga provides solutions to correct these lifestyle
disorders in its various treatises like Yogavasistha, Bhagvadgeeta and Ayurvedic
texts. Therefore, the present block discusses changes in dinacharya (daily regimen),
ritucharya (seasonal regimen), ahara (diet), achara (established rule of conduct
or discipline), vichara (intra personal awareness), vihara (clothing and material
necessities etc.) and vyavahara (everyday life dealing) as suggested in yogic
texts.

Unit one describes the ways to adopt a healthy, harmonious and happy life as
stated in Yoga and Ayurveda. Unit two elaborates what kind of yogic diet one
should eat to lead a healthy life. In unit three, students can learn about the various
aspects of life where the concept of yoga needs to be embraced.

The three units in this block cover the following topics.

e@ Life style-Daily regimen and seasonal regimen with respect to natural hygiene.

e@ Introduction to Yogic concept of diet and nutrition

@ Yogic principles of healthy living

UNIT 12 LIFE STYLE — DAILY
REGIMEN AND SEASONAL
REGIMEN
Structure
12.0 Objectives

12.1 Introduction

12.2 Dinacharya (Daily Regimen) (feat)

12.3 Ritucharya (Seasonal Regimen) GEGaat)
12.4 Let Us Sum Up

12.5 Answers to Check Your Progress

12.6 Further Readings and References

12.0 OBJECTIVES
Dear learners, in the previous units we have learnt about various concepts of
Yoga, stress Management through Yoga etc. In this unit, students will learn
about

e —_ prescription for healthy, happy and harmonius yoga as well as

e howto lead a life style in dinacharya

e _ the types of life style to be followed in ritucharya.

12.1 INTRODUCTION
Whether people are healthy or not, is determined by many factors. To a large
extent, factors such as where we live, the state of our environment, genetics,
our income and education level, and our relationships with friends and family
all have considerable impacts on health. These factors which can influence the
health of an individual or a population are known as determinants of health.
According to the World Health Organization followmg are the major
determinants of health in the person’s living pattern or lifestyle of an individual
which contribute to his/her status of health. Lifestyle, balanced eating, keeping
active, smoking, drinking, and how we deal with life’s stresses and challenges,
coping strategies are some examples in this category. Individuals thinking
pattern is also a major determinant of health.

Lifestyle indicates the way people live, reflecting the whole series of activities,
mind-set of everyday from sunrise to sunset. Dramatic shifts in the way
humans live their lives, often due to developments in a society or its scientific
advancement lead to altered lifestyle which has many implications on human
health and may lead to many psychosomatic ailments including diabetes
mellitus, CHD, primary hypertension, obesity. These diseases are often
termed as ‘Diseases of longevity’ or ‘non - communicable disease’ Diseases
of civilization’. Lifestyle diseases are different from other diseases because 223
Yogic Lifestyle they are potentially preventable, and can be lowered with changes in food
habits, way of life, and atmosphere.

Yoga texts like Yogavasishtha (arvaf8rs), Bhagavadgita (Taq) and

Ayurvedic @rydtecn) texts prescribe Daily regimen and Seasonal regimen for
healthy life style. Now let us go through it.

Dear learners, our body is made up of three natural humors or Tridosha

(Frais). This Zridosha theory is applicable not only for the human beings but
also for all the other living organisms. The 7ridosha theory is based upon the
theory of the Sun, Moon and the Ai. Indicating the relation between the
nature and human body, our Ayurvedic scholars say that Kapha, (#%), Pitta
(fr) and Vayu (a4) are holding the human body like the Moon, Sun and
Aw. These three natural elements are maintaining the 3 basic functions viz.
giving energy, absorbing strength and transfer of one substance from one place
to another. Susruta Samhita, Sutrasthana, (Ga efec, aR) Chapter
21, Sloka 8 says, the same functions are being done performed by the
Tridosha — Kapha (#*) maintains strength, Pitta (ft) produces energy and
consepuently the need of new fuel and Vayu (€TQ) spreads the energy,
excreta etc. from their place of production. Hence our body is considered to
be made with the natural elements which are also responsible for maintenance
of the functional integrity of our body. We should always be cautious to keep
a good relationship with the natural change of the Sun, Moon and Arr. It is a
known fact that, due to the rhythmic changes of the effects of the Sun, Moon
and Air the temperature, humidity and other characters of the surrounding
environment also suffer from a regular change which also affects the life forms
of the earth. This change occurs in connection with the day, night and season.
Considering the change in the environment during the day “Dinacharya”
(fesaal) (The rules to be followed by a person during the daytime — from
sunrise to sunset) are mentioned which include the time and procedures of
leaving the bed, cleaning of teeth, mouth, breakfast, bath, prayer, lunch,
moving out from home to duty etc.
Depending upon the changes in the temperature, humidity and rain the whole
year is divided into six seasons. As the season is a major determining factor
for functioning of human body and mind, our Ayurvedic Acharyas have
prescribed food, dress, living style under the heading “Ritucharya” (eGaa).
Charaka (&X&) says that, food, when taken as per rule it gives strength,
luster and longevity. So, every person should always follow the rules of food
keeping the seasonal changes in mind.

12.2 DINACHARYA (fe-raaf) (DAILY REGIMEN)

Ayurveda is a holistic healing system which emphasizes the importance of a
healthy lifestyle in preventing diseases and maintenance of health. Ayurveda
emphasizes a lot on the systematic daily routine in order to maintain ideal life
style through the following principles:

e Dinacharya ( Daily regimen)

e Sadvritta (AIA) (right conduct in order to lead a harmonious social

224 life as guided by our classic literature)
Dinacharya includes Life Style — Daily Regimen and
Seasonal Regimen
1. Brahma muhurtha utthana (8&1 FE Se) — Rising in Brahma
Mahurtha. Brahma muhurtha is approximately two muhurtas i.e. 96
minutes (almost 1.5 hrs) before sunrise in that region. Period of Brahma
Muhurta is an intermittent duration between respiration and
photosynthesis in plant kingdom. There will be abundance of nascent
oxygen which easily mixes with hemoglobin forming oxy-hemoglobin
reaching to the remote tissues and also boosts the immune system as
oxygen deficient bodies are highly prone to diseases. Also it is the right
time for adhyayana (31-1) (study) and the time when melatonin
synthesis in the body will be optimum. Late rise from bed induces
lethargic mood throughout the day causing inactivity.

Achamana (31ra4=1) means to wash, which will be done after cleaning

the excreta, tears, sneezing. It is helpful for the digestion of food, and
also evacuation of the bowel completely. The Yogic Kriyas like
Kapalabhati, Neti, Dhauti, Basti, Nauli, Trataka (atfres fear
puremifa, act, eife, ae, =i, area) help in internal cleansing.
Dantadhavana (&147) - One should brush in the morning with twigs
of Arka, Vata, Khadira, Karanja, (1%, ad, @fext, Hoi) and
Arjuna (8139). Brushing should be done in vertical direction from
bottom to top. Doing this brings freshness, takes away the bad odor,
coating on the teeth and creates desires for the food. But in modern age
by using chemicals the pastes are prepared.

Jihwa nirlekhana (fstga fretas)- Tongue scrapping is effective in

eliminating the microbes that contribute to bad breath. It also stimulates
taste perception and increases the salivation (saliva contains Ptyalin, which
is bactericidal). It also results in an increased threshold level of the basic
taste perception, Increased stimulation levels of unconditioned reflex in
cephalic phase for gastric secretion hence increase appetite and also
proper digestion.

Nasya (7) is a unique method of delivering drug via transnasal route.

It promotes strength and prevents diseases of head and neck, especially
like that migraine headache.

Gandusha (1°g3) and kavala (#41) are the drugs intended to tone up
jaw and facial muscles along with maintaining oral hygiene. The lipid
soluble constituents present in Kavala and Gandusha get absorbed. They
enhance the sensory and motor functions of tongue, stimulate blood flow,
relieve tension, and improve overall appearance of the face.

Anjana (3isT*) or Collyrium expels the impurities of the eyes derived

from Kapha. It should be applied in lower eyelid from inner canthus to
outer canthus. It improves eyesight and cures eye diseases. It cleans the
eyes, which makes them shine like the bright moon in clear sky

Abhyanga (1&1) (Massage with medicated oils): It increases blood

circulation locally providing better transportation of oxygen and nutrients
in body. It increases nerve stimulation (sensitivity) depending on the area 225
Yogic Lifestyle on which it is done (foot, head, ear and whole body). It relaxes and
softens injured and overused muscles. Other benefits include nourishment
to hair roots and eyes, toning up of the muscles and also increases skin
complexion. It cures tiredness and Vata (41d) disorders and improves
vision, complexion, nourishment, life, sleep etc. Doing padaabyanga
(Glara4), provides strength and stability to feet, improves the vision and
pacifies the Vata.

8. Tambula Sevana (cq 8a) : After taking the food one should take
Tambula (c§e1) (betel leaves and nut) because it improves oral
hygiene, digestion of food, and provides good smell. The essential oil
contained in the leaves possesses antibacterial and antifungal properties.
Therefore, the oil kills or inhibits growth of dreadful bacteria causing
typhoid, cholera, tuberculosis etc that need proper evaluation and
exploration.

9. Dhumrapana ({80M4): Smoking is the procedure to take out smoke

through the nostril and then through the mouth. It gives benefits like
lightness of the chest, throat, head, and liquefaction of the Kapha (#).

10. Veayama (ATM) or Exercises or Yogasanas : It increases the

digestive power, makes body light and able to withstand exhaustion. It
helps in maintaining a healthy state of body and mind, and aids in
maintaining ideal body weight, lipolysis of accumulated excess adipose
tissue, metabolism of carbohydrates, increases oxygen supply to all
tissues, along with enhancement of Basal Metabolic Rate. In addition,
studies that followed large groups of individuals for many years have
documented the protective effects of physical activity for a number of
non-cardiovascular chronic diseases, such as non—insulin-dependent
diabetes, hypertension, osteoporosis, and colon cancer. In contrast, one
can observe a higher rate of cardiovascular events and a higher death
rate in individuals with low levels of physical fitness.

11. Aharasevana (@1eR a4): Ahara is one of the most important sub-
pillars of our healthy life. The pathophysiology of diseases begins with
our improper food and living habits. Ayurveda places special emphasis
on Ahara (31TIX) and states that food is the vital breath of living beings
(that is why) people rush to the food, complexion, cheerfulness, good
voice, life, imagination, happiness, contentment, corpulence, strength,
intellect all these depend on food. In Ayurveda, Ashta Ahara vidhi
visheshayatana (a arer fafet fazrstad) explains various factors
that influence Ahara such as origin, season, preparation, biological
properties, environmental factors, freshness and provides a logical
explanation of how to balance food according to one’s Dosha (813)
and physical needs. According to Ayurveda the reasons for all the
diseases lie within our agni i.e. digestive process. The improper digestion
(Mandagni) (A-aIF*) produces toxins (Ama) (31) which leads to
majority of diseases.

In today's modern era due to lack of knowledge about correct eating habits,
irregular timing, wrong cooking procedure, imbalanceszd diet and not following
226 the prescribed rules for preparing, preserving and eating food we blindly
follow the wrong eating habits and suffer from various life style disorders of Life Style — Daily Regimen and
unknown etiology. These lifestyle disorders are avoidable by following various Seasonal Regimen

regimens described in our Ayurvedic Samhitas. Ayurveda texts in their

separate chapters have clearly described the day, night and seasonal regimen
which are essential for our healthiness through our lifestyle. Acharya Charaka
has described 8 specific factors of method of dieting in a very systematic and
scientific manner which are known as Ashta Ahara Vidhi Visheshayatana.
These are 8 major aspects of food convention that includes compatibility of
food articles which are determinant factors for the maintenance of health.

There are 8 specific factors of method of dieting, which are discussed in

detail furthermore and are summarized briefly below.

1) Prakriti/Swabhava (waft /taTa) - Nature of food/ Qualitative

characteristic of food.

2) Karan (#1) — Processing of food.

3) Samyoga (rT) — Combination/mixing of food.
4) Rashi @f&) - Quantity of food.

5) Desha (&z1) — Habitat of food.

6) Kaala (hci) — Time and seasonal variation.

7) Upayoga Samstha (STarT Gee) — Rules for dieting

8) Upayokta (Svaraq) — The person who consumes the food.

Concept of SHADRASAS (Ssxe) (six types of taste) of Food in
Ayurveda

Taste” means “Rasa” (<¥). It is the sensation perceived by the tongue. Each
taste is due to predominance of two great elements. Each taste has an effect
on the body as well as mind. The basic principle of diet in Ayurveda is that
physical changes as well as mental effects can be observed after consumption
of different food types. In this way, food can directly and indirectly affect the
three Doshas (&S) of an individual. We can achieve a balance in these three
Doshas by regulating diet.

Madhura (FRR) (Sweet)

Madhura means very appealing, pleasant or very sweet. Sweet taste is due
to the Water and Earth elements. The sweet taste shows qualities or Gunas
(JI) such as cooling, heavy and oily. The sweet taste is related to strength
and stability of the body. It pacifies the Vata (aI) and Pitta (ft) doshas
(ary). However, an excess of sweet can aggravate Kapha (@) dosha. It
can lead to many diseases like obesity, diabetes, lethargy, increased
cholesterol etc. Sweet taste is homologous to body since birth; small babies
enjoy the sweet taste of breast milk. Food with sweet taste is wholesome; it
promotes longevity when consumed in moderation. It enhances the growth of
all seven tissue-elements. It is beneficial to the health of skin, senses and
general growth of the body.
227
Yogic Lifestyle Amla (3) (Sour)
Amla means sour taste and is made up of Earth and Fire elements. This taste
has qualities like lightness, hot and unctuous.

Sour taste increases the digestive power. It exhibits a sharp taste, which
stimulates salivation and increases the appetite. It pacifies Vata but increases
Pitta (fa) and Kapha (#%). It promotes strength and stability of tissue-
elements. It regulates peristalsis; downward movement of Vata and helps in
the digestion of food. If a person consumes excess food with sour taste, then
he will experience symptoms like excess thirst, hyperacidity and heartburn. A
number of other diseases like loss of skin tone, hyperacidity, skin rashes,
gastritis and ulcerative colitis are experienced on consumption of excess sour
taste food.

Lavana (aa) (Salty)

Lavana means salty taste and it primarily gives delight to the food. Salty taste
is due to the predominance of Water and Fire element. Salty taste exhibits
qualities like being oily, heavy and hydrophilic in nature. Salty taste pacifies
Vata (alc) but aggravates Pitta (fa) and Kapha (#7).
Salty taste has a laxative effect and it removes obstruction from the channels
(srotas) (Sic). It liquefies mucus and clears the channels. Apart from this, it
improves digestion and increases salivation. This taste also balances the blood
pressure by maintaining electrolytes in the body besides giving muscles
strength. However, excess consumption of salty foods causes ill effects like
premature graying of hair, wrinkles, baldness and inflammatory diseases. It
causes water retention leading to edema and increase in blood pressure. The
excess intake of salt in diet also increases Pitta dosha leading to hyperacidity.

Katu (#<) (Pungent)

Katu means pungent or very hot taste. It shows predominance of Fire and
Air elements. Pungent food shows qualities like hot, dry and light nature.
Pungent food, if consumed in excess causes irritation and inflammation and
leads to aggravation of Pitta (fa). It destroys virility. It can cause diarrhea,
peptic ulcers, giddiness, insomnia and some skin diseases. Pungent taste
pacifies Kapha (@®) but it aggravates Pitta (f) and Vata (atc). Pungent
taste improves digestion. It stimulates the digestive fire (Agni) in the body. It
improves circulations and clears the channels. It has an anti-spasmodic action.
It causes instant watering of eyes and nose if consumed directly. It produces
heat in the body and breaks clots in the circulation.

Tikta (frac) (Bitter)

Tikta meaning bitter taste produces a very unpleasant taste in mouth. Inspite
of its unpleasant taste, it is important to incorporate this taste in our meal.
Bitter taste shows predommance of Air and Ether elements. It is cool, dry
and light in character. It demonstrates a strong wormicidal action. It has
appetizing effects and reduces burning sensation. It gives firmness to the skin
and muscles and reduces skin diseases by its anti-inflammatory effects. It also
demonstrates a cleansing effect.
228
Bitter food consumed in excess will produce adverse effects on the body. Further, Life Style - Daily Regimen and
this taste exhibits spermicidal effects. Excess consumption of bitter taste leads to Seasonal Regimen

loss of strength and energy and increased Vata dosha (amd &YS).

Kashaya (#78) (Astringent)

Kashaya means astringent taste that occurs due to the predominance of Air
and Ether elements. It is heavy, dry and cooling in nature. It gives an
immediate drying sensation in mouth on consumption. By its drying property,
kashaya absorbs water and helps in binding stools. It constricts the different
channels of the body. It purifies blood by its anti-inflammatory effects. It
reduces Pitta (ff) and Kapha (#%) but it increases Vata dosha (aid @9)
in the body. Excess use of astringent food causes choking sensation and
difficulty in speaking. It causes constipation along with distension of abdomen.

Vastra dharana (A RM) - Wearing of proper clothes according to the

season.
Table 12.1 : Showing Dinacharya (Daily regimen)
Prataruthana Waking up at early moming / brahmamuhurata
Shaucha Vidhi Elimination of body waste
Dantadhavana Brushing of teeth
Anjana Collyrium application
Nasya _ Nasal drops
Gandusha & Kavala Retention of water or medications in the mouth
DhumaPana Inhalation of medicated fumes
Tambulasevana Chewing of beetle leaves
Abhyanga Oil massage
Vyayama Physical exercise, yoga, chankramana
Udvartana Powder massage
Snana Bathing

SADVRITTA (4qqq)
Ayurveda defined health as an equal balance of body, mind, social and
spiritual well-being. To achieve this, Ayurveda prescribes certain codes of
conduct and this is known as Sadvritta (Code of conduct). Sadvritta
(aqgu) originates from two words “Sad” (Aq) means good and “Vritta”
(qc) which means conduct or behavior or habits includes in our daily
regimen. In Charak samhita, Acharya Charak mentioned the importance of
Sadvritta as the person who follows the entire code of good conduct, will
get healthy life without suffering from any type of disease. If someone ignores
to follow the above mentioned code of right conducts, then it leads to
Prajnaparadha (S311) which is the main cause of manifestation of the
various diseases. Therefore one who desires to promote his or her own
wellbeing should strictly follow the entire code of good conduct fully
invariably and cautiously.
It is the right conduct in order to lead an ideal social harmonious life as
guided by the classics.

229
Yogic Lifestyle © Madhura bhashana (AYR ATS) - Sweet and Pleasant speech
e Indriya Nigraha (ssa fre) - Control of Senses
© Gamana vidhi (74 fafe) — Following the proper protocol of any
action

e Dharma acharana (4 rar) - Being in the Righteous path

e Shareera chesta vidhi (SRR ast fafel) - Taking care of the body with
proper daily regimen

e Achara rasayana (VAR YAR) — Being role models with Ethics and
Values
Check Your Progress-1

1. What is Dinacharya?

2. Write about the importance of rising in Brahma Mahurta.

12.3 RITUCHARYA (aeqGaal) — SEASONAL

REGIMEN
Ayurveda, the age old science of life, has always emphasized to maintain the
health and prevent the diseases by promoting proper diet and lifestyle regimen
rather than treatment and cure of the diseases. The basic principle followed in
the Ayurvedic system of medicine is Swasthyashya Swasthya Rakshanam
(KARAT TARANTO] ), which means to maintain the health of the healthy,
rather than Aturashya Vikara Prashamanancha @IGRSI fraR WAM),
means to cure the diseases of the diseased.

Dear learners we have understood, that for this purpose the Dinacharya
(feral) (daily regimen) and Ritucharya (FeqeAl) (seasonal regimen) have
been mentioned in the texts of Ayurveda. With the change in season, the
change is very evident in the environment we live in. We see various changes
in bio-life around us, such as flowering in spring and leaf-shedding in autumn
in the plants, hibernation of many animals with the coming of winter, and so
on. As human being is also part of the same ecology, the body is greatly
influenced by external environment. Many of the exogenous and endogenous
rhythm have specific phase relationship with each other; which means that they
interact and synchronize each other. If body is unable to adopt itselfto
230
stressors due to changes in specific traits of seasons, it may lead to Dosha _Life Style — Daily Regimen and
Seasonal Regimen
Vaishamya (&18 49") (increase in particular Dosha) which in turn may
render the body highly susceptible to one or other kinds of disorders.
As adaptations according to the changes, is the key for survival , the
knowledge of Ritucharya (regimen for various seasons) is thus important.
People do not know or ignore the suitable types of food stuffs, dressing, and
others regimen to be followed in particular season, this leads to imbalance of
homeostasis and causes various diseases, such as obesity, diabetes,
hypertension, cancer, and so on. Ritucharya consists of lifestyle and
Ayurvedic diet routine to deal with the bodily and mental changes caused by
the particular season as recommended by Ayurveda. Ritucharya facilitates us
to build our physical strength and mental capability to prevent the ailments that
may happen due to seasonal changes. In addition to this, it balances all the
three Doshas — Vata (aid), Pitta (fa) and Kapha (©) in our body and
keeps us fit and healthy throughout the year.

In Charaka Samhita, it is said

“Tasya Shitadiya Ahaarbalam Varnascha Vardhate. Tasyartusatmayam

Vaditam Chestaharvyapasrayam,” which means ‘the strength and
complexion of the person knowing the suitable diet and regimen for every
season and practicing accordingly are enhanced. Central theme of this chapter
is to make people aware about the methods to enable them to live in
accordance with the environment.

Classification of season: According to Ayurveda season is divided into two

periods Ayana (4) (solstice) depending on the direction of movement of
sun that is Uttarayana (SRTa") (northern solstice) and Dakshinayana
(afer) (southern solstice). Each is formed of three Ritus (eq)
(seasons). The word “Ritu” means “to go.” It is the form in which the nature
expresses itselfin a sequence in particular and specific in present forms in
short, the seasons. A year consists of six seasons, namely, Shishira (RIRT)
(winter), Vasanta (41) (spring), and Grishma (41) (summer) in
Uttarayana (Stk) and Varsha (A31) (monsoon), sharata IRA)
(autumn), and Hemanta (@4a1) (late autumn) in Dakshinayana. As Ayurveda
has its origin in India, the above seasonal changes are observed predominantly
in Indian subcontinent.

Uttarayana (30X71) and its effect: Uttarayana indicates the ascent of the
sun or northward movement of the sun. In this period the sun and the wind
are powerful. The sun takes away the strength of the people and the cooling
quality of the earth. It brings increase in the Jikta (fda) (bitter), Kashaya
(PST) (astringent), and Katu (#¢) (pungent) Rasa (Xe) (taste),
respectively, which brings about dryness in the body and reduces the Bala
(fel) (strength). It is also called Adana Kala (14M ici).
According to modern science, this can be compared with the gradual
movement of earth around the sun to the position, in which the rays of the
sun falls perpendicularly at 30 degree meridian of the North Pole on June
21st every year, called as summer solstice. The northward journey of the Sun
from Tropic of Capricorn to Tropic of Cancer happens. During Uttarayana 231
Yogic Lifestyle the seasonal changes in Indian subcontinent is from Shishira (ff) (winter)
to Vasanta (48-1) (spring) and to Grishma (4Y™) (summer). The period
can be compared to mid-January to mid-July, when warmness and dryness in
weather increases. It has an overall debilitating effect on environment of which
human being is also a part.

Dakshinayana (afer) and its effect: Dakshinayana indicates the descent

of the sun or movement of the sun in southern direction. In this period, the
wind is not very dry; the moon is more powerful than sun. The earth
becomes cool due to the clouds, rain, and cold winds. Unctuousness sets in
the atmosphere and Amla @F) (sour), Lavana (eq) (salty), and
Madhura (ARR) (sweet) Rasa (RA) are predominant, so the strength of
person enhances during this period. It is also called Visarga Kala (fart
tIet). According to modern science, this can be compared with the gradual
movement of the earth around the sun to the position, in which the rays of the
sun fall over 30 degree meridian of the South Pole perpendicularly on
December 21st every year, called as winter solstice. The southward
movement of the Sun occurs from Tropic of Cancer to Tropic of Capricorn.

During Dakshinayana, the seasonal changes occur in the Indian subcontinent

from Varsha (at) (monsoon) to Sarata (@R&) (autumn) and to Hemanta
(@4=q) (late autumn). This period can be compared to mid-July to mid-
January, when cool sets, and due to which anabolic activity dominates over
the catabolic activity in the environment. State of strength in the beginning of
Visarga Kala (ferent @ref) and ending of Adana kala (1&4 re), that is,
during Varsha (a5!) and Grishma (UT), weakness occurs. In the middle of
the solstices, that is, during Sharata (RG) and Vasanta (@€-0), strength
remains in moderate grade and in the end of Visarga Kala and in the
beginning of Adana Kala, that is, during Hemanta (@4) and Shishira
(Rite), maximum strength is seen.
Seasonal Regimen for Shishira (RI) (winter)
Mid-January to mid-March (approximately) is considered as Shishira Ritu
(Rif&R aq) (winter). During this season, the environment remains cold,
along with cold wind. The predominant Rasa (A) and Mahabhuta
(Herm) during this season are Tikta (bitter) and Akasha (@T@TRI),
respectively. The strength of the person becomes less, deposition of the
Kapha Dosha (®& 8) occurs and Agni (aiff) (catabolism) remains
in a higher state. Foods having Amla (Fe) (sour) as the predominant
tastes are preferred. Cereals and pulses, wheat/gram flour products, new
rice, corn, and others, are advised.
Massage with oil/powder/paste, bathing with lukewarm water, exposure to
sunlight, wearing warm clothes are mentioned to follow. Vata aggravating
lifestyle like exposure to cold wind, excessive walking, sleep at late
night, are to be avoided.
Seasonal Regimen for Vasanta (aad) (spring)
The approximate time is from mid-March to mid-May. This season is
232 considered as season of flowering and origin of new leaves. Predominant
Rasa (#) and Mahabhuta (Arye) during this season are Kashaya (@9T4) Life Style — Daily Regimen and
Seasonal Regimen
(astringent), and Prithvi (Y241) and Vayu (TY), respectively. Strength of the
person remains in medium degree, vitiation of Kapha Dosha (#® Ys)
occurs and Agni @if>) remains in Manda (Hq) state.
One should take easily digestible foods. Among cereals, old barley, wheat,
rice, and others are preferred. Among pulses, lentil, Mugda (al), and
others, can be taken. Food items tasting Tikta (fad) (bitter), Katu (@¢)
(pungent), and Kashaya (p44) (astringent) are to be taken. Besides these,
honey is to be included in the diet. One should use warm water for bathing
purpose, may do exercise during Vasant Ritu. Udvartana (34a)
(massage) with powder of Chandana (Aq), Dhooma (A) (smoking),
Anjana (313) (collyrium), and evacuative measures, such as Vamana (444)
and Nasya (8) are advised. Day-sleep is strictly contraindicated during this
season.
Seasonal Regimen for Grishma (4154) (summer)

Mid-May to mid-July (approximately) is considered as Grishma (summer)

season. Climate is of intense heat and unhealthy wind. The river-bodies dried
and the plants appear lifeless. The predominant Rasa (€4) is Katu (@¢)
(pungent) and Mahabhuta (Her) are Agni (sft) and Vayu (arg). The
strength of the person become less, deposition of Vata Dosha (am @Y5)
occurs, but the vitiated Kapha Dosha (@® 3&9) is pacified during this
season. Agni (8if*41) of the person will remain in mild state.
Foods which are light to digest—those having Madhura (A¥R) (sweet),
Snigdha (Ra) (unctuous), Sheeta (ita) (cold), and Drava (R21) (liquid)
Guna (JN), such as rice, lentil, etc, are to be taken. Plenty of water and
other liquids, such as cold water, buttermilk, fruit juices, soups, mango juice,
churned curd with pepper, must be drink. At bedtime milk with sugar candy is
to be taken. Lavana (eid) and food with Katu (<) (pungent) and Amla
(1-1) (sour) taste and Ushna (8™1) (warm) foods are to be avoided.
Staying in cool places, applying sandalwood and other aromatic pastes over
the body, adorning with flowers, wearing light dresses and sleeping during day
time are helpful.

Seasonal Regimen for Varsha (a5t) (monsoon)

Mid-July to mid-September (approximately) is considered as Varsha Ritu
(ast J). During this season the sky is covered by clouds and rains occur
without thunderstorm. The ponds, rivers, etc., are filled with water. The
predominant Rasa (€4) and Mahabhutas (Ae"{e) during this season are
Amla (31) (sour), and Prithvi (geal) and Agni (sif*4), respectively. The
strength of the person again becomes less, vitiation of Vata Dosha (ald @I5)
and deposition of Pitta Dosha (fa <8) occurs, Agni also gets vitiated.

Foods having Amla @1*1) (sour) and Lavana (eld) (salty) taste and of
Snigdha (f14) (unctuous) qualities are to be taken. Among cereals, old
barley, rice, wheat, etc., are advised. Besides juices, Yusha (¥5) (soup), etc. 233
Yogic Lifestyle are to be included in the diet. It is mentioned that one should take medicated
water or boiled water. Intake of river water, churned preparations having
more water, excessive liquid and wine are to be avoided. The foods, which
are heavy and hard to digest, like meat, etc., are prohibited. Use of boiled
water for bath and rubbing the body with oil properly after bath is advised.
Medicated Basti (Si) (enema) is prescribed as an evacuative measure to
expel vitiated Doshas. Getting wet in rain, day-sleep, exercise, hard work,
sexual indulgence, wind, staying at river-bank, etc are to be prohibited.

Seasonal Regimen for Sharat (21¥q) (autumn)

The period between mid-September to mid-November is Sharat Ritu
QR / Rg Aq) (autumn). During this time the Sun becomes bright, the
sky remains clear and sometimes with white cloud, and the earth is covered
with wet mud. The predominant Rasa is Lavana (salty) and predominant
Mahabhutas (AETYq) are Apa (314) and Agni (if). The strength of the
person remains medium, pacification of vitiated Vata Dosha (aid @YS) and
vitiation of Pitta Dosha (fa a5) occur, and activity of Agni (f=)
increases during this season.

Foods having Madhura (A8R) (sweet) and Tikta (ft4d) (bitter) taste, and
Laghu (ef) (light to digest) and cold properties are advised. Foods having
the properties to pacify vitiated Pitta are advised.
Habit of eating food, only when there is a feeling of hunger is recommended.
One should take water purified by the rays of sun in day time and rays of
moon at night time for drinking, bathing, etc. It is advised to wear flower
garlands, and to apply paste of Sandal on the body. Day-sleep, excessive
eating, excessive exposure to sunlight, etc are to be avoided.

Seasonal Regimen for Hemanta (@4=a) (ate autumn)

Mid-November to mid-January is considered as Hemanta (late autumn) Ritu.

Blowing of cold winds starts and chillness is felt. Predominant Rasa during
this season is Madhura (AR) and the predominant Mahabhutas (Aer) are
Prithvi (G24) and Apa (19). The strength of a person remains on highest
grade and vitiated Pitta Dosha gets pacified. Activity of Agni is increased.
One should consume unctuous, sweet, sour, and salty foods. Among cereals
and pulses, new rice, flour preparations, green gram, Masha, etc. are
mentioned to be used. Exercise, body and head massage, use of warm water,
Atapa-sevana (@1I—Aa4) (sunbath), application of garu (TS) on body,
heavy clothing, sexual indulgence with one partner, residing in warm places is
recommended. Exposure to strong and cold wind, habit of day sleep, etc. are
mentioned to be avoided.
To sum up, Hippocrates, has told “Whoever wishes to investigate medicine
properly should proceed thus in the first place to consider the seasons of the
year and what effect each of them produces.” Even in Tibetan system of
medicine, seasons are regarded as one of the fundamental factors in etiology
and pathology, and a powerful instrument in the prevention of diseases.

With the knowledge of Ritucharya (3eg74l) we can surely avoid these by

practicing regimen in accordance with the Ritu to maintain the harmony of the
234 Tridoshas (f7@rs) and to stay healthy ever.
With global warming and variations in the advent of season, the importance of Life Style — Daily Regimen and
Seasonal Regimen
Ritucharya (EGaal) in the present scenario can surely be emplasised. It is
to be understood that the background on which Ritucharya is based is the
Dosha (&18) and Panchamahabhuta (TAA) theory. Although today
Ritus do not follow uniformity, the level of Dosha and Panchamahabhuta
can be analyzed accordingly, to decide the regimen, to which this knowledge
of Ayurveda holds as a pioneer.
Table Showing Recommended Diet and Contraindicated Diet for the Season

Table 12.2: Table summarizes the seasonal Do’s and Don’ts

Season Wholesome diet Unwholesome diet

Sisira Ritu | Rice (Oryza sativa), Wheat
(winter) (Triticum aestivum), Tila,
sugarcane (Saccharum
officinarum) etc., Milk and milk |
products,
jaggery, etc., fats, edible oil,
green vegetables, Sunthi
(Zingiber officinale),
Lahsuna (Allium
sativum), Haritaki (Terminalia
chebula), Pippali (Piper
longum), etc.
Cold drinks, Vata aggravating
foods like Bengal gram/Chana
(Cicer arietinum),
etc. Too much of foods having
sour, bitter,
and astringent taste.
Light foods like puffed rice,
etc.

Vasanta Rice (Oryza sativa), wheat Cold drinks, too much of sweet
Ritu (Triticum aestivum), maize foods like sweets prepared from
(spring) (Zea mays), barley (Hordeum milk. Sour foods like curd, etc.
vulgare), green gram (Vigna Fatty and oily foods.
radiata), lentil (Lens Heavy foods like meats (in
culinaris), red gram (Cajanus excess), new grains, black gram
cajan), etc. Honey, Khadir (Vigna mungo), etc.
(Acacia catechu), Musta
(Cyprus rotandus), ginger
(Zingiber officinale), Haridra
(Curcuma longa), Tulsi
(Ocimum sanctum), Neem
(Azadirachta indica) leaves,
etc.

Grishma Rice (Oryza sativa), green Heavy and warm foods like Urad/
Ritu gram (Vigna radiata), etc. black gram (Vigna mungo),
(summer) Fruits such as mango mustard (Brassica compestris), etc.
(Mangifera indica), water Excess of meat, salt, chilli, etc.
melon (Citrulus vulgaris),
fruit juices, coconut water,
Takra(E®R1) (buttermilk),
curd with pepper (Piper
nigrum), meat juices, Jaggery
(Gur) (Ts), fennel
(Foeniculum vulgare), etc.

235
Yogic Lifestyle Old barley (Hordeum
Varsha Excessive liquid and wine, river
Ritu vulgare), tice (Oryza water, churned and fermented
(monsoon) sativa), wheat (Triticum preparations, etc. Heavy diet,
aestivum), etc. Meat soup, excess of salts, etc.
Yusa (soup), Panchakola
(Gaalen) (Piper longum,
Piper chaba, Plumbago
zeylanicum, Zingiber
officinale), Saindhav (a)
Lavana (rock salt), etc.
Sharat Ritu Easily digestible cereals and.
Sour and fermented foods, such
(autumn) whole pulses, green gram
as curd, etc. Fats and oils, meat
(Vigna radiata), etc. Sarkara
of aquatic animals, ete.
(@I@XI) (sugar candy), mesh
(Jangala mamsa), vegetables
like Patola (Trichosanthes
diocia), fenugreek (Trigonella
foenum), etc., fruits, such as
Amlaki (Phyllanthus emblica),
dates (Phoenix sylvestris),
grapes (Vitis vinifera), etc.

Rice (Oryza sativa), wheat Cold drinks, Vata aggravating foods,

Hemanta (Triticum aestivum), black gram such as Bengal gram/Chana (Cicer
Ritu (Vigna mungo), etc. arietinum), etc.
(late Milk and milk products, sugar Light foods, such as puffed rice,
autumn) cane (Saccharum officinarum) etc.
juice and its products, fats and
oils, fermented preparations,
Sunthi (Zingiber officinale),
Lahsuna (Allium sativum),
Haritaki (Terminalia chebula),
Pippali (Piper longum),
fenugreek (Trigonella foenum),
Tila (Sesamum indicum), etc.

Dinacharya and Ritucharya in context of hygiene

As you have understood Dinacharya (f&aal) gives us the daily routine

that’s meant to maintain physical health. According to Ayurveda, establishing a
regular healthy routine allows the body to be in tune with the nature and
promotes optimal state of Wellbeing. Ritucharya (equal) essentially
supports living one’s life according to the course of the seasons. As human
beings are also part of the ecosystem, our bodies are affected by these
environmental changes. We have to adapt to these specific changes as a
preventive measure, protecting ourselves from lifestyle disorders.

The word hygiene comes from a Greek word hygiea that means ‘Goddess
for health’. \t is defined as various practices which help in maintaining good
health. The components of hygiene are i) proper nutrition, ii) physical exercise,
ili) rest iv) sleep, v) cleanliness and vi) good health care facilities. Ayurveda
and Yoga provide us a holistic system to maintain both physical and mental
hygiene. Yoga provides us tips to maintain hygiene by following social
discipline (Yama) (24) and Personal discipline (Niyama) (4); Asana
(INA) (Physical Postures), Pranayama (ATTA) (Balancing the flow of
236
Vital energy), Pratyahara (UcaTeR) (Withdrawal of senses); Dharana Life Style — Daily Regimen and
Seasonal Regimen
(RM) (Concentration), Dhyana (1) (Meditation), Samadhi (AAT)
(Complete Absorption) Kriyas (far) (Internal cleansing).
In Yoga, mental impurity is regarded as a great obstacle in reaching the goal
of Yoga. A person whose mind is filled with arishadvargas @RTTeet)
kama (#7) (lust), krodha (st) (anger), lobha (ei) (greed), moha
(ag) (delusory emotional attachment or temptation), mada (4&) (pride) and
matsarya (Alc) (envy, jealousy)] cannot enjoy peace of mind and the bliss
of Yoga. These arishadvargas are the cause of many mental health problems.
To get rid of these impurities of the mind, various Yoga practices are
prescribed in Yoga. Yamas and niyamas, are lifestyle regulatory principles for
a Yoga sadhaka so that these impurities do not arise in the mind and can
avoid mental health problems. Hence yamas and niyamas can be regarded as
a mental hygiene in Yoga.
Check Your Progress-2

1. Write about the classification of seasons.

2. Write about Ritucharya and its importance.

12.4 LET US SUM UP

Dear learners, through this unit
principle is ‘Prevention is better
and daily regimen we can avoid
Yoga Vasistha, one of the Yoga
lifestyle corrections:
Avoid actions such as:
we have understood the main Ayurvedic
than cure. By adapting the proper seasonal
many non-communicable lifestyle diseases.
treatises also gives the following tips for

1. Eating of unwholesome food

2. Living in unhealthy places
3. Doing things at unseasonable hours
4. Association with the wicked.
5. Longing after improper things
6. Evil desires and bad thoughts 237
Yogic Lifestyle
12.5 ANSWERS TO CHECK YOUR PROGRESS
Check Your Progress-1

1. Dinacharya is the systematic daily routine in order to maintain ideal life

style as prescribed in Ayurveda.

Brahma muhurtha is approximately two muhurtas 1.c. 96 minutes

(almost 1.5 hrs) before sunrise in that region. Period of Brahma
Muhurta is an intermittent duration between respiration and
photosynthesis in plant kingdom. There will be abundance of nascent
oxygen which easily mixes with hemoglobin forming oxy-hemoglobn
reaching to the remote tissues and also boosts the immune system as
oxygen deficient bodies are highly prone to diseases. Also it is the right
time for adhyayana (study) and the time when melatonin synthesis in the
body will be optimum. Late rise from bed induces lethargic mood
throughout the day causing inactivity.

Check Your Progress-2

1. Ritucharya consists of lifestyle and Ayurvedic diet routine to deal with

the bodily and mental changes caused by the particular season as
recommended by Ayurveda. Ritucharya facilitates us to build our
physical strength and mental capability to prevent the ailments that may
happen due to seasonal changes. In addition to that, it balances all the
three Doshas — Vata, Pitta and Kapha in our body and keeps us fit
and healthy throughout the year.

According to Ayurveda if is divided into two periods or Ayana (solstice)

depending on the direction of movement of sun that is Uttarayana
(northern solstice) and Dakshinayana (southern solstice). During
Uttarayana the northward journey of the Sun from Tropic of Capricorn
to Tropic of Cancer happens. The seasons Shishira (winter), Vasanta
(spring), and Grishma (summer) come in Uttarayana.

During Dakshinayana, the southward movement of the Sun occurs from

Tropic of Cancer to Tropic of Capricorn. The seasonal changes occur in
the Indian subcontinent from Varsha (monsoon) to Sarata (autumn) and
to Hemanta (late autumn) in Dakshinayana.

12.6 FURTHER READING AND REFERENCES

Dilip KG (2017). Nature in Ayurveda., Journal of Natural & Ayurvedic

Medicine, Vol. 1 (2).

Hiremath Parameshwar et.al. (2013). Effect of Dinacharya for Healthy

Living., International Ayurvedic Medical Journal., IAMJ: Volume 1; Issue 6.

238
Dr. Priyanka Kaushik and Dr. Namrata Khobragade ( 2108).,
CONCEPTUAL STUDY OF ASHTA AHARA VIDHI
VISHESHAYATANA: ejpmr, ,5(7), 226-230

Jayesh Thakkar, S Chaudhari, Prasanta K Sarkar (2011). Ritucharya :

Answer to the lifestyle disorders., AYU. Volume : 32| Issue : 4 Page :
466-471

Vinaya TM et al. (2012). Ideal Lifestyle- The Ayurveda Way. IRAP

3(4), Jul-Aug 2012

239
 UNIT 13. INTRODUCTION TO
YOGIC CONCEPT OF
DIET AND NUTRITION
Structure
13.0 Objectives

13.1 Introduction

13.2 Yogic Diet and Healthy Living

13.2.1 Classification of Food
13.2.2 Yoga and Vegetarianism

13.3 Concept of Ayurvedic Diet

13.4 Let Us Sum Up

13.5 Answers to Check Your Progress

13.6 Further Readings and References

13.0 OBJECTIVES
Dear learners, in the previous unit you have learnt about Daily regimen and
seasonal regimen. In the daily regimen you have learnt about the Ashta (I=)
Ahara Vidhi Visheshayatana @rer fafet fastsrads), which is the method
of dieting, an important factor in maintaining good health. In Ritucharya
(eGaal), seasonal regimen, we have got the knowledge of recommended
diet and contraindicated diet for the particular season which is based on the
Concept of Shadrasas (sXe). We have understood that the important
component of hygiene is balanced Diet. In this unit we are going to learn
about Yogic diet and Healthy living.

13.1 INTRODUCTION
Various Yogic treatises say that, he who begins the practice of yoga without
controlling the diet suffers from many diseases and does not make progress in
Yoga. The whole subject of Yoga deals with the realization of our true nature
by stopping the modifications of Chitta (fer). While interacting with the
external world, mind responds to the input through sensory organs. The mind
carries on its different functions such as perception Manah (441), memory
(chittah) (Ferd), and ego (Ahankara) (EPR). The thought circulates in mind
and chitta which soon goes on recycling — causes emotions. This ‘going
against cosmic laws’ leads to imbalances called Stress. Through proper diet,
physical activities, attitude of life and thinking, one is expected to reduce this
state of disturbed awareness and experiences a state of equilibrium.

We will go through in detail, the concept of Diet according to

Bhagavadgitha, Hatha Yoga texts and Ayurveda.

240
 Table 3.1: Nutritional Requirement for Different Age Group and Genders Introduction to Yogic Concept
of Diet and Nutrition
Age Category Body Requirement
Group Weight
(kg) (kcal\d) | (Kcal/kg/day)
Man Sedentary work 60 2320 39
Moderate work 60 2730 46

Heavy work 60 3490 58

Woman Sedentary work 55 1900 35

Moderate work 55 2230 41

Heavy work 55 2850 52

Infants 0-6 month 5.4 500 92

6-12 month 8.4 670 80

Children 1-3 years 12.9 1060 82

4-6 years 18.1 1350 75
7-9 years 25.1 1690 7567

Boys 10-12 years 34.3 2190 64

Girls 10-12 years 35.0 2010 57

Boys 13-15 years 47.6 2750 58

Girls 13-15 years 46.6 2330 50

Boys 16-17 years 55.4 3020 55

Girls 16-17 years 52.1 2440 47

According to modern view, balanced diet is necessary to get all the required
nutrients in proper proportions. The quantity of the nutrients depends on the
age, gender, health status and physical activity. The nutritional requirement
can be obtained by consumption of a mixture of four basic food groups. An
ideal balanced diet should have 50-60 % of total calories from
carbohydrates, 10-15% from proteins and the remaining 20-30% from fats.
In addition to this a balanced diet should have adequate amount of fibre,
antioxidants, vitamins, minerals and phytochemicals.

1) Fibre: Fibre are those part of our foods which are not digestible but
help in digestion of food, movement of food in the digestive tract,
reduction of serum cholesterol and disease prevention. It is also known
as roughage.

i) Antioxidants: They are molecules which can prevent cell damage due to
free radicals released during oxidation.

241
Yogic Lifestyle ii) Vitamims: They are organic compounds which are essential for normal
functioning of the body. Few of them are synthesized in the body but
some are consumed through our diet.

iv) Minerals: They are inorganic elements such as calcium, potassium iron
etc., which are essential part of our diet.
v) Phytochemicals: These are biologically active compounds derived from
plants. They do not provide nutrients but help in disease prevention.

Our concept of diet is based on our knowledge about the world around us.
The matter-based approach has only looked at the gross ‘material’ content of
the foods that we eat i.e. proteins, carbohydrates, fats, iron, calcium, vitamins-
A, B, B,, B,,and vitamin-C etc. With a total of 3,500 calories, a modern
American diet consists often of Hot Dogs, Coke, Cornflakes, Oreo Cookies,
Cheese, Whiz and Chips. The modern urban palate has become so
acclimatized to a barrage of these brash tastes that it is no longer satisfied by
the more subtle flavors of the traditional cuisine. In this, there are more empty
calories of total fats, saturated fats, cholesterol, refined sugar, and salt. The
result - the ratio of nutrients to calories is reducing, leading to obesity,
diabetes, etc.

The new trend

Dieting is catching up among the affluent, even in India - for the looks, of
course; much less for sound health. High calorie junk foods are shunned. A
struggle between the palate and the desire to slim down continues. The big
dairy business of the U.S.A. is collapsing.

Research has shown that a vegetarian regimen of non-excesses can reverse

coronary diseases and even the cholesterol deposits can be drastically
reduced. Here we can understand the need of Yogic diet.

13.2 YOGIC DIET AND HEALTHY LIVING

The yogic concept of food takes into consideration the total dimension of
human existence. Apart from the atoms and molecules with which our gross
physical body is made of, we all possess Prana (41), Mind, Intellect,
Emotions and the Spiritual Dimension featured by Freedom. Yoga is that
process by which we bring an integration of the entire personality at all these
levels. The stamina of the body is to be developed, the Prana (4™) should
be brought to a nice balance, the mind should be calmed down, the emotion
should be stabilized and the intellect should be under total control. A
‘Balanced Diet’, therefore, according to Yoga, is that diet which restores
balance at all levels. Only such diets can aid in a Holistic Way of Living.
How to choose such a balanced diet, the right way? Dear learners, let us see
how the ancient sages arrived at the concept of healthy diet and describe its
general characteristics.
13.2.1 Classification of Foods
Yoga classifies food into 3 categories (similar to the classification of human
beings) into predominantly Tamasik ((TaRTH), Rajasik roti) and
Satvik (afta) food.
242
TAMASIK FOODS (arate aren) Introduction to Yogic Concept
of Diet and Nutrition

area Raed ofr gafad a aq) sfasccafy aeaed ator

aaa 111011
(B.G.17.10)
yata-yadmaA gata-rasaA piiti paryuchitaA cha yat uchchhichmam api
chamedhyaA bhojanaA témasa-priyam

That which is stale, tasteless, stinking, cooked overnight, refuse and

impure is the food liked by the Tamasiks.

Yatayamam and Gatarasam (cold food devoid of taste and essence):

One Yama (44) is 3 hours. Food that gets cold is stale. In these days of
canned foods, preserved fruits, stored vegetables and refrigeration facilities,
almost a substantial majority of us have come to love stale foods. Ancient
Indian writings on diet did not include taking a diet containing preservatives,
insecticides, emulsifiers, artificial colourings and other chemicals.

Pooti (git) (foul-smelling): Men of inertia have a natural liking for stinking
food that has intolerable smell for others.

Paryutitam (14d) (Stale): Food cooked overnight or kept for days

together comes under this category. In south India, there is a peculiar
appetite for taking rice that has been kept soaked in water through the
previous night. The next morning it becomes both stale and tasteless
(gatarasam) (TEXSA). Some in north India like old rotis @Yé1). We can
include all the fermented drinks which the Tamasik people love to drink
under this category.

Ucchistam (Sf) (Leftover): That which is leftover by others, is

commonly liked by the Tamasik persons.

Amedhyam (3274) (impure): Impure and filthy food i.e. that which is not
fit for human consumption.

Those foods which are ‘dead’, partially spoiled, which have lost their
essence, which have been processed a great deal, which have been
preserved in some way having no spark of life about them, or which lack
the vitality of food that is alive, are the ones liked by the Tamasik
(ari). The innate personality structure of the Témasik is reflected in
their liking for such foods. Hence, all such foods are classified as Tamasik
foods. These foods may add ‘matter’ to the physical body, may nourish the
grossest aspect of the body but they create a feeling of heaviness and
lethargy.

Due to external circumstances like busy work schedule, high-tech

advertisements etc. even when a Sdtvik (aifeqh) man resorts to such diets
(as canned foods, etc.), mentioned above, consistently, his taste also changes
and he slows and grows Tamasik. Energy and vitality are almost absent in
such foods and hence the functioning gets sluggish and diseases of
degeneration and accumulation of excessive toxic matter are likely to occur
leading to illness like obesity, arthritis, hardening of the arteries, etc. 243
Yogic Lifestyle When food is spoiled, its chemical structure breaks down, and because of the
acidity that results, some nutrients are destroyed. Rather than being useful,
they may break down into products which cannot be used by the body, but
must be excreted. In the meantime, they are under circulation and may act as
irritants to the nervous system as well as to the other cells, tissues and
organs. Eating Tamasik food makes one less alert. One may vacillate
between an irritating restlessness and a tendency to fall asleep.

Fermentation is essentially a process of decomposition, especially when it is

poorly controlled and overdone. Alcoholic drinks, especially the poorer quality
ones, belong to this category.

Meat is also likely to be Tamasik especially when it is not fresh. Once the
animal cells die, the process of degeneration and decay begins. Most meat
marketed is not freshly slaughtered and is treated to destroy the toxic
components or improve the taste. Unless this process is carried out carefully
with a total knowledge of what is happening, the result is likely to be
Tamasik.

The way in which the animal lives and grows may also affect its properties.
Animals that are sluggish, heavy and unhealthy are more likely to yield a
Tamasik effect. Wild game and fish freshly killed and properly prepared were
not regarded by the ancient Indians as detrimental. The effects of such fresh,
wholesome meat were said to be Rajasik.

RAJASIK FOODS rate aier)

HCA AAI MAN Tweadane: |
ATER WORARIT | RAM HTAAVST: | 117.9 11
kamyv-amla-lavaGaty-uchGa- tikchGa-riikcha-vidahina%
Ghaéré rajasasyechmaé du%kha-uhokémaya-pradé%

Foods that are too bitter, too sour, salty, very hot, pungent, dry, and chilly,
are dear to persons in the mode of passion. Such foods produce pain, grief,
and disease.

Foods that are Katu (@¢) - bitter, amla @F1) - sour, lavaia (eTa™) -
saline, ati Ushna (afers™1) - steaming hot, tikshan (le) - burning, are the
ones liked by Rdjasiks (Tait).
That which stimulates the nervous system, speeds up metabolism and
activates, is called Rdjasik. e.g.: coffee, tea, tobacco. Green chillies and
pepper are considered Rajasik but dried red chillies tend to be more
Tamasik (TART). High quality wines are Rdjasik.
These Rdjasik @TsiRt#) foods will energies but not in the sense of lending a
clear balanced energy. They tend to stimulate and push the organism to
increase its speed and to indulge more in physical activity, sensual pleasures
and comforts. Spiced and cooked to perfection with lots of rich sauces, it
tempts one to eat more and leads the attention to the taste of the food and
away from internal signals.

Rdjasik RTs) food is rich and tasty and meant for the Kings (Rajas)
244 (<ToMl). It is recognized that a pushing, aggressive worldly kind of activity is
appropriate for rulers, for the military forces and for those who concern Introduction to Yogic Concept
themselves with political matters - who deal in the area of domination, of Diet and Nutrition
forcefulness and warfare. In fact, in some of the Indian traditions, the caste
which filled such roles - the Rajput (literally “son of the King”), was especially
pressly permitted to take meat and wine, whereas the Brahmin, who is not a
tuler, but a scholar, teacher and spiritual seeker, has always been forbidden
these Rajasik foods.

Such a diet, no doubt, creates in brilliant energies in an individual and keeps

all vigorous men restlessly striving to fulfil their uncontrolled passions and
desires; hence, in their final reactions, they lead the eater towards a life
productive of ‘Pain, grief and disease’.

SATVIK FOODS (aca aire)

ag: UearinreRpfataaray :
vem: fee feet East seri ~alfcanfrar:

ayu-sattva-balérogya-sukha-priti-vivardhana
rasya% snigdhé™ sthira% hridya ahara sattvika-priya%

Persons in the mode of goodness prefer foods that promote the life span, and
increase virtue, strength, health, happiness, and satisfaction. Such foods are
juicy, succulent, nourishing, and naturally tasteful.
Those foods which increase the Ayum (319) (Life and vitality), Sattva (4)
(purity), Bala (Sef) (Strength stamina), Arogya (RPA) (health), Sukha
(eq) (happiness) and Priti (ife) (cheerfulness and good appetite), are
termed Satvik. These foods are Rasydh (€&:) (savoury), Snigdhdh (2)
(oleaginous), Sthirah (R&R) (substantial), Hridyah (€<4) (agreeable) and are
liked by the Sétviks (enfeae)
In contrast to Tamasik and Rajasik foods, those foods, which are fresh,
wholesome, natural, of good quality, yet mild in spices, neither over nor
undercooked, are experienced as lending a calm alertness and at the same
time a state of quite energy. Such foods are called Satvik. They are said to
nourish the consciousness. They not only provide nourishment for the body,
but they do not adversely affect the overall energy state. They add vitality to
the total system by bringing a perfect, harmonious balance of energy states in
the food itself. They don’t pull energy from the body or weigh it down; they
don’t make it heavy; neither do they irritate nor push it beyond its capacity.
Rather, they provide a precise balance of nourishment and create no undue
waste. Such foods are the ones which are most likely to be experienced as
Satvik, They are the ones which are likely to give the body lightness,
alertness, energy and create a clear consciousness.
Satvik foods give strength from within. In contrast, Rajasik foods supply
strength to the muscles and give a feeling that his energy is coming from the
food he has eaten. Fresh fruits, wholesome grains and the fresh milk of the
cow are Satvik foods. Raw milk just drawn from a healthy cow is
considered ideal. If, however, it is kept for some time, then it is to be heated
to its boiling point before it is consumed. Milk of the buffalo is considered
more Rajasik since it is heavier and more fattening. Any milk which becomes
sour or spoiled, of course tends to acquire a Zamdsik property. 245
Yogic Lifestyle In describing the natural taste of particular types of food that is accepted
and liked by good men of spiritual urges (Satva) (€icd), it is said that they
like only such diets which increase the vitality (Ayuh) (@1T9), and not sheer
bulk; which supplies the energy (Virya) (4) for meditative purposes; which
increases and unfolds the secret strength (Bala) to resist temptations for
sense- objects; which provides good health (Arogya) (IR) so that they
may not fall ill and suffer a break in their regular sadhana. Such people will
have a natural inclination to take food which will augment joy (Priti) (fd)
and inner cheerfulness (Sukha) (Ge). In short, such creative men, by their
own choice, enjoy only food that is clean and wholesome.

The emphasis in Bhagvadgita is on the Gunas (71) of the persons and the
corresponding types of food they like, meaning thereby, that the mind plays
the most important part in nutrition. The right attitude is to have a proper diet
as a means to the end - the mind control and not diet schedule as an end by
itself. Often, one can get stuck with too much of emphasis on diet almost to
the detriment of the goal itself.
Bhagavadgitha gives the solution moderation :
yuktahara-viharasya yukta-cestasya karmasu
yukta-svapnavabodhasya yogo bhavati duhkha-ha

Ahara vihara (318 fae) key is He, who is moderate in his habits of
eating, sleeping, working and recreation can mitigate all material pains by
practising yoga.

He who is moderate in his habits of eating, sleeping, working and recreation

can alleviate all material pains by practicing the yoga. Yukta-ahara-viharasya,
(Gad—sTeR—-faERVR]) means one whose eating and movements are
regulated-ahara (@1TI) (lit. food) means all that is gathered in the form of
food, includes mental ‘food as well’ and the impressions we draw through our
sense organs, and the people whom we associate with. Vihara (fer) means
moving around. Yukta-chestasya (Yai—ATeQ), refers to one whose efforts
(chesta) (<1) are moderate, who does not over exert. Karmasu (4%),
refers to one who does work but it not workaholics; similarly, yukta-svapna-
avabodhasya, refers to one whose sleep (svapna) (41) and wakefulness
(avabodha) (1484) are moderate. Such a person can overcome all worldly
pains and sorrows.
13.2.2 Yoga and Vegetarianism
Dr. Brena, in his book “Yoga and Medicine’ describes several factors that go
in favor of vegetarianism.
1. Man is not a carnivore structurally. In a genuine carnivore, the canine
teeth are very long to enable the animal to sink into its prey and
immobilize it; the molar teeth are pointed so that the animal can separate
the meat from the bone and chew various fibers. The intestine is about 3
to 5 times longer than the body. Man is more herbivorous because of
more developed incisors, reduced canine teeth and flatter molar teeth and
the intestine barely double the length of the body.

246
2. Man gets the energy directly when he feeds on vegetables and fruits as Introduction to Yogic Concept
they are the primary producers. Whereas in non-vegetarian food the vital of Diet and Nutrition

energy is of second hand and essentially you consume “dead second

hand food”.

3. Apperson in Yogic principles, follows Ahimsa (@fee)- cause least

disorder and least destruction possible in nature; fruits, vegetables, nuts,
milk, etc., involve least destruction of living creatures.

4. Apperson in Yogic principles, follows Asteya @FR) and Aparigraha

@raftze)- learns the art of using the least for himself. Unnecessary and
useless waste of energy is cut down. For better efficiency, he changes his
body structure by harmonizing the breathing pattern and removing mental
and emotional imbalances. His body learns to function efficiently requiring
lower calories that can be obtained by simple wholesome vegetarian diet.
With progress a yogi learns to manage his metabolism with hardly any
food; the sign of progress is to move from high calorie meat diet to low
calorie vegetarian diet and proceed on to hardly any calorie in the diet.

Why Vegetarian?
e Vegetarian food helps Satvik quality —
Spiritual journey is to move from tamas (CR) to
rajas RTS), rajas to satvik (alfa) and then transcend all
these.

. It promotes Ahimsa (fee) and compassion.

. To produce one pound of meat, it requires over
16 pounds of grain and many gallons of water
— ecological and economic reasons.

Purity of food is very important in yoga. Here purity does not only mean
cleanliness of the food but should nourish the body and at the same time
should have the quality to purify the mind. The nature of the food that we
consume can influence our physical and mental personality. Hence in the
Chandogya Upanishad (o-<r4 Safiy4) the connection between the food
and the mind is described as “when the food that we consume is pure, the
mind becomes pure. A pure mind has strong memory. When memory
become stronger all knots of the heart are open and one can be liberated
from Avidya” (ifeem)
(Chandogya Upanishad, 7.26.2). From this description we can understand
the importance of pure food. Let us now discuss what are pure foods and
impure foods. Lord Krishna in his teachings in the Bhagavad Gita gave
clear distinction between three types of food (Chapter, 17, Verse 8-10).

In the hatha yoga literature also, importance has been given to the type of
food the yoga practitioner consumes. Overeating has been mentioned as one
of the causes for failure in yoga practice (HP, Chapter 1, Verse 15). To
understand what is overeating according to yoga, we need to know about the
concept of Mitahara (fae)(controlled diet). In the Hathapradipika
mitahara is defined as “food which are palatable, sweet and the portion size
of the food should be such that one fourth of the stomach is free after the
247
Yogic Lifestyle meal” (HP, Chapter 1, Verse 58). Description of mitahara according to the
Gheranda Samhita (OR°S fect) is “food which is pure, sweet and well
lubricated and a meal should fill only half the stomach. Half the stomach
should be filled by food, one quarter by water and the fourth quarter should
be reserved for the movement of air” (Chapter 5, Verse 21-22).

Apart from this concept of mitahara (Prater), specific food has been
recommended for yoga practitioners so that they can be physically and
mentally healthy.

Foods recommended (Pathya ahara) (424 Tél) by HathaYoga

pradipika (HYP)

Good grains such as wheat, rice, barley, milk, ghee (ei), jaggery, sugar
candy, honey, dry ginger, patola (elem) fruit, five vegetables, mung dal (4
Gel) and pure water. Food should be nourishing and sweet foods should be
mixed with ghee and milk so that it can nourish the dhatus (aq). (HP,
Chapter 1, Verse 62-63)

Foods prohibited (Apathya ahara) (U2 STE) by HathaYoga

pradipika (HYP)

Foods which are bitter, sour, pungent, salty, heating, green vegetables other
than which are recommended, sour gruel, oil, sesame, mustard, alcohol, fish,
flesh foods, curds, buttermilk, horse gram, fruit of jujube (red date), oil cakes,
asafoetida and garlic. Foods which are reheated, devoid of natural oil,
excessively salty or acidic, stale or which have too many types of vegetables.

Foods recommended (Pathya ahara) (G24 Te) by Gheranda

Samhita (GS)

A yoga practitioner should eat food prepared from rice, flour or barley and
wheat, green gram, horse gram etc., after removing their husk. Patola,
jackfruit, certain roots vegetables and berries, bitter gourd, cucumber, figs,
banana and its stem and root, brinjal, medicinal roots and fruits. Five leafy
vegetables a) balasaka (aletahl) b) kalashaka (@iet8ilh) ¢) patolapatraka
(qelet Wah) d) vashtaka (aIgteTH) and e) himalochika (feacitfee). Apart
from this it is also recommended to take fresh butter, ghee, milk, sugar,
sugarcane, jiggery, ripe banana, cocoa fruit, pomegranate, grapes, lavali,
myrobalan (haritaki), juices which are not sour, cardamom, nutmeg, cloves,
paurusa, rose apple, Jambhal (sisTct), dates. Food should be easily
digestible, agreeable, soft and sticky, which nourishes the elements of the
body and which is desirable.

Foods prohibited (Apathya ahara) (424 3TeIX) by Gheranda

Samhita (GS)

Bitter, sour, salty, pungent, overcooked or burnt foods, curds, buttermilk,

vegetables which give heaviness, liquor, palm nuts, jack fruit, horse gram,
lentils, pandu fruit, pumkin, gourds, berries, lime, garlic, asafoetida are
prohibited.
In addition to this, food which is hard, polluted, putrid, heat producing, stale,
248 of extreme temperature should be avoided.
Check Your Progress-1 Introduction to Yogic Concept
of Diet and Nutrition
1. Write in brief about the Yogic concept of food according to Bhagavadgitha.

13.3. CONCEPT OF AYURVEDIC DIET

According to Ayurveda, when the food is taken properly and according to
rules of food taking, then only the benefits of Ahara (TER) OR food can be
achieved. Ayurveda places special emphasis on “Ahara” (diet) and “Anna”
(1) (food) as a means to good life, health and wellness. Healthy and
wholesome food nourishes the mind, body and soul. Ayurveda asserts that
although the digestive capacity of each person may be different, the quality
and appropriate quantity of food are necessary for a healthy life. Any defect
in diet and even in their preparation leads to ill disease. The faulty dieting
habit is an etiological factor for Dosha (@1S). When an individual takes
different types of food articles without paying due regards then the Doshas
(Vata (atc), Pitta (fra) and Kapha (@®)) get disturbed which are
responsible for all the diseases. Ayurveda states that a diet can be vegetarian
(plant based) or non-vegetarian (animal based) and portion size should be
customized for each individual according to

© One’s own Prakruti (veefa) or Constitution

@ Mode of Preparation
e Combination of Food

© Quantity
e Desha (&21) (Place)
e Kala (#1) (Time)
e Dietetic Rules
e Wholesomeness

Ayurveda emphasizes that a diet must be properly selected and wisely

formulated, not only according to the physical conditions of a person, but 249
Yogic Lifestyle taking into consideration the body type (Pitta, Kapha, or Vata) and should
complement the seasonal and daily changes and other natural factors that
surround an individual. According to Ayurveda the use of wholesome food
promotes health, while unwholesome food manifests disease.

Due to innumerable varieties of food and food substances, food is

characterized according to its action on the individual and is determined by
its unique qualities: rasa (8) (taste), virya (4R4) (active component or
potency), vipak (faa) (post digestive effect) and prabhav (HATA)
(pharmacological effect). Hence, food is classified on the basis of its
properties and its effect(s) on the digestion.

Since taste (Rasa) (8€) plays a major role in proper digestion, classification
of food and food group are developed according to taste. The six tastes
(rasa) of the food constitute: sweet (madhura) (AYR), sour (amla) @Fe),
salty (lavana) (a1), pungent (tikta) (feraci), bitter (kat) (HE) and
astringent (kasaya) (3). These six tastes also correspond to the six stages
of digestive process.
Each taste plays an important role in the stimulation of the digestive and
immune systems. These six tastes are received on the different anatomical
locations on the tongue and correspond to specific digestive organs of
metabolites. The sense of sweet is perceived by the tip of the tongue and is
related to the corresponding organs, thyroid glands and apical areas of lungs.
Pungent relates to the stomach and head; bitter to the pancreas, liver and
spleen; astringent to the colon; sour to the lungs; and salt to the kidneys.

Tastes (Rasas): Each taste stimulated by the food contributes to the

nourishment of the body when consumed in appropriate quantity.

Sweet promotes life as a whole, provides overall strength, luster to the skin
and is beneficial for the throat (Charaka) (aXh). However, excessive use will
aggravate Kapha (&%) and contribute to obesity, congestion and other
diseases. Sour taste stimulates “agni” (314) (proper digestive forces),
provides energy, awakens the mind and stimulates salivation. Yet, excessive
use will cause heartburn, indigestion, and water retention.

Salt is heavy and oily and when consumed in moderation is antispasmodic,

promotes energy and helps maintain water and electrolyte balance. However,
when used in excess salt induces water retention, elevates blood pressure and
induces vomit. Ayurveda recommends the use of rock salt in the diet due to
its mineral content.
Pungent, in moderation, improves digestion, absorption and allows cleansing
of sinuses, aids in circulation, and helps in elimination. It acts as a blood
thinner and contributes to the vitality and vigor of the body. Yet excessive use
may cause sterility, fatigue and excessive thirst.
Bitter foods, like turmeric, Dandelion, Aloe vera, and Fenugreek stimulate all
other tastes. They act as antipyretic, tone the pancreas and reduce fat. Over
consumption may cause dizziness.
Astringent foods like unripe bananas, pomegranate, and chickpea aid in
absorption and are binding. Excess use will induce griping, constipation and
250 blood coagulation.
When different foods are taken in combination and their properties are not Introduction to Yogic Concept
complimentary, indigestion, flatulence, and acidity can arise and toxins are of Diet and Nutrition

formed in the body. Yet the same food when taken separately may be easily
digested and may promote “Agni.” (3if*=1) Ayurveda provides a guide on how
to combine food for optimum nutrition and proper digestion. In addition, it
recommends spices and herbs in cooking (Ayurvedic cooking) to help the
food become more compatible for digestion. Thus, Ayurveda cooking is a
great science of properly combining foods and food substances to maintain
optimal health.

Ayurvedic Diet: Ayurveda asserts that every root is a medicine so there is

no good or bad food and provides a logical approach to designing balanced
foods for optimal nutrition by formulating food groups that work in harmony,
induce proper digestion and promote maximum absorption of essential
nutrients. When food is similar to one’s Dosha (81S) it will aggravate the
Dosha. Therefore, one must select the proper food group to balance the
Dosha. Ayurveda recommends:

(a) minimal consumption of raw food and vegetables,

(b) knowledge of herbs and their effects prior to use, and

(c) to avoid food combinations that are antagonistic such as bananas with
milk
Ayurveda believes that the plants and plant products that constitute our diet
have a strong influence on the physical and mental states of the individual. In
order to have proper digestion Ayurveda recommends not to consume too
many raw foods and to avoid leftovers. Fresh, homemade food is
recommended for proper nutritional assimilation. Spices are used to make the
food compatible and balance its adverse actions. Eating warm food stimulates
Agni (aif) and digestive enzymes therefore warm food is recommended.

Time for intake of food is also taken into consideration such as Vata. People
may go for smaller quantity and eat more frequently. Most suitable time to eat
is dawn and dusk. Pitta (f™) individual may take his/her largest meal at
noon (maximum of three times) while Kapha (@%) individuals may skip
breakfast and may make the lunch as their largest meal. Age and gender are
also factors to be considered. Elderly persons should have anti-Vata diet,
middle-aged person must comply with anti-Pitta diet, and children should be
given anti-Kapha diet. Similarly, men may consider more anti-Pitta diet as
opposed to women favoring more anti-Kapha diet.

A relaxed and calm mind is recommended to have optimal digestion. It is

recommended not to eat with overpowering emotions such as stress, anger
and grief etc. as these factors produce irregular and anomalous digestive
process and have negative impact on the mind, the center for all sensory
control and perceptions.
The Role of Spices in Ayurvedic Diet: Herbs and spices play an important
role in Ayurvedic nutrition, for they are used to bring humoral balance in the
food. For example, ginger neutralizes the heavy quality of the food thus
adding ginger will convert the property of heavy food into a lighter state.
Similarly, when combined with different food agents it will change its mode of
251
Yogic Lifestyle action such as ginger when taken with rock salt will reduce vayu/Vata
(a¥ /aIe) symptoms, with rock candy it will reduce Pitta (fa) and when
used with honey it will reduce Kapha (&®). With its versatile qualities ginger
is used for treating indigestion, flatulence, colic, vomit, stomach spasm, cold,
cough and asthma. In addition to their medicinal qualities herbs and spices
enhance the taste and flavor of the food and aids digestive secretions. Herbs
and spices also provide mineral and vitamin supplements. Five of the
commonly used spices are described below.
Table 13.2

Common Sanskrit Properties Properties

Name

Cumin Jira (RD) Bitter- Promotes digestion and

Pungent-astringent relieves diarrhea

Turmeric Haldi/harida Bitter- Promotes digestion,

(eect /exiat) | Pungent-astringent Anti-inflammatory

Ginger Adrakh pungent-sweet-sweet | Stimulant, carminative,

(ax) decongestant, nervine,
analgesic, anti-emetic

Black pepper | Kali Mirch Pungent-hot-pungent | Stimulant, decongestant,

(rel fre) expectorant, digests fat

Coriander Dhania Sweet-astringent-sweet | Balances vitiated

aren)
Influence of food over mind and emotions:

Ayurveda asserts that the mind is directly influenced by the quality of food
eaten, food preparation, appearance, aroma and freshness of the food. These
factors influence all the five senses and regulate proper digestion. Based on
above basic principles, Ayurveda promotes selection of fresh food, preparation
of food by combining compatible foods and use of herbs and spices to
enhance flavor and taste of the food. It advocates that the quality of the food
also regulates emotion, mental agility and mental vigor.
Ayurveda also has classified the food category in three basic groups:
e Satva (Ac4) or light food such as fresh vegetables, rice, milk, butter,
honey, fruits, nuts when eaten in right quantity will balance all three
doshas, bring mental harmony and evoke conscious awareness.
e Rajas (&<18) or Rich food such as garlic, coffee, and wine, fried food,
too spicy or too hot will stimulate fantasy, jealousy, and ego. Although
these emotions may appear as negative aspects, some of these emotions
are needed to lead a normal life. Rajasic (Toth) food should be
included in the diet with modesty.
e@ Tamas (8) or Dull and sluggish food list contains frozen food, certain
root vegetables, peanut, left- over and meats that may need more energy
to digest. Such food may enhance emotions like ignorance, greed and
laziness. This food category must be included in the diet with caution.
Food Source: In addition to basic qualities of the food, origin and source of
the food should also be taken into consideration. Milk in general is a Satvic
252
food and can come from various sources such as human, cow, goat, sheep, Introduction to Yogic Concept
of Diet and Nutrition
buffalo, camel and horse and each will have its own property. The properties
of milk coming from different sources will influence people differently
according to their tridoshas (frets). Human milk promotes longevity and
nourishment

Cow milk is sweet, cold, soft, unctuous, viscous, smooth, slimy, heavy, dull
and clear. It is wholesome, rejuvenating and strength promoting. It

promotes intellect longevity and virility (1). Thus cow milk is nourishing,
healing, remedial and is used as Rasayana TAA). Warm milk of the cow
immediately after milking (dharosna) promotes strength. It is like ambrosia
and alleviates all three doshas and stimulates digestion. However, cold milk
(dhara sita) (RIRId) aggravates all three doshas. Thus milk should be
taken warm. Yogurt (dadhi) (af) prepared from cow’s milk is an excellent
promoter of strength. It is sweet in vipak (faurh), is an excellent appetizer,
digestive and nourishing and it alleviates Vata (atc). The first stage of dadhi
(afel) is called manda (H&) (has no manifested taste). At its second stage
dadhi is sweet and is called svadu and obstructs the channels, reduces
medas (4@) (fat), Kapha (®%) and Vata (ad). The third stage of dadhi is
sweet, sour and astringent and is called Svadvamla (CaTe3Fc1). At its fourth
stage dadhi (af€l) is called amlaki (Tm). It stimulates digestion and
aggravates blood Pitta (ff) and Kapha (@*). At fifth stage, the dadhi
becomes exceedingly sour and is called atiamla @iftiat*a). It stimulates
digestion relieves diarrhea

Goat milk is astringent, sweet, cooling and light, it cures atisara @IRTAR)
(diarrhea), ksaya (4), (constipation) jvara (fever), and could be taken
under all disease conditions. Sheep milk is sweet, unctuous, heavy and hot. It
alleviates Pitta (fa) and Kapha (#%). Buffalo milk is sweet, heavy and
abhishyandi (Cul diel) (obstructs channels) and suppresses digestion but is
good for insomnia and people with strong digestive power.
Table 13.3

Body Cereals Vegetables Spices Nuts, Dairy

constit and and seeds, products
ution Pulses fruits and
oil

Vata | Use: cooked Use: cooked | Use: all Use: all Use: Lactose
rice, wheat, carrots, Spices in nuts and | intolerance to
ragi @Tfijand | beetroots, moderate oils in be taken into
moderate sweet quantity, moderation, consideration,
amount of potato, coriander, almond, u-se milk,
pulses (toor green beans, curry leaves,
cashew, butter, ghee, apricot, cheese, yogurt
dal (cTet), soya | onion, jeera, gingili in moderation
bean, moong capsicum, cinnamon, | (fsifsref)
dal) Avoid: banana, ginger, garlic| ajwan,
maize, white berries, cardamom,
bread, raw grapes, mustard,
pulses, horse mango, | citrus,
253
Yogic Lifestyle gram. papaya, turmeric.
pineapple
Avoid:
uncooked
vegetable
salads,
moderate
use of greens
and sprouts,
restrict
dbrous and
highly sour
fruits, dry
fruits and
pomegranate.

Pitta Use: rice, Use: leafy Use: only | Use: no | Use: unsalted
wheat, oat, greens, small nuts butter, ghee,
barley, all cucumber, red| quantities of] except milk, sweet
legumes pepper, coriander, coconut, | yogurt Avoid:
Avoid: horse} potato, green| cardamom, | pumpkin, | sour cream,
gram. beans, cinnamon, suntiower, | yogurt
broccoli, turmeric, olive, (sour),buttermilk,
knol-khol, fresh ginger. | groundnut, | cheese
apple, Avoid: soy,
avocado, strong coconut
sweet orange, | spices, oil Avoid:
papaya,mango| chilies, sesame oil,
mosambi, mustard, safGower
melons, dry ginger | oil, corn
pineapple oil.
and all sweet
fruits. Avoid:
all pungent,
brinjal, radish,
onion/ garlic,
spinach,
banana,
grapes,
lemon,
orange,
peaches,
plums and
sour fruits
are restricted
Use: rice Use: raw Use: alll Avoid: Use: no dairy
Kapha | (small vegetables, spices fried food, | product, non-
quantity), bina adi, ate allnuts, | fatbuttermilk
corn, dry oats, |capsicum, good, restrictoil | Avoid:
barley, all spinach, black tosmall yoghurt

reined—(fetngent | chilies,
pulses Avoid: mushroom, all pepper, seasoning.

cereals, soya | fruits, apple, ginger,

products pears, berries, | ‘meric,
cherries, dry coriander,
Fig, prunes, cinnamon,
guava Avoid: and hing
sweet and Avoid:
sour fruits, °
banana, salt
avocado,
grapes, lemons,
melons,
oranges,
254 papaya
Incompatible food and diet: Ayurveda recommends that diets, which Introduction to Yogic Concept
aggravate Dosha (@¥§), and are antagonistic in respect to season, place, time, of Diet and Nutrition
and combination, are harmful and should be avoided. For example, rough and
cold food in the winter is antagonistic in terms of time & season. Honey and
ghee (Et) in equal quantity is antagonistic in dosage and milk with melon is a
bad combination of food. Drinking too hot or too cold is not favorable for
the digestive system and eating too many nuts in summer aggravates pitta

Hunger and Nutrition: Modern science supports Ayurvedic principles that

there is a close connection between food and mind as hunger (feeding) and
satiety both are regulated by the hypothalamus in the brain. According to
Ayurvedic principles there is a close connection between smell and hunger.
Taste, salivation, chewing, and swallowing all influence hunger and satiety and
aid in digestion. Activities of the feeding center are regulated by nutritional
need such as low blood glucose level. However, feeling of hunger when the
stomach is empty is due to the stimulation of the Vegas nerve, which causes
stomach to contract, referred to as hunger “pains”, is regulated by the blood
glucose level, amino acids, and fatty acid metabolism. Bypassing any of these
regulations may lead to digestive problems.

Ayurveda recommends eating only when one is hungry and only one-third
capacity of ones stomach, so that body is at optimal condition for proper
digestion. As body temperature, feeding and emotions are regulated by the
limbic system, there is a close relationship amongst these physiological
functions. When the food intake increases, the metabolic rate becomes faster
and the production of heat is intensified. In order to maintain a physiological
balance, Ayurveda asserts not to consume too hot or too cold food and to
restrict other activities during food intake, including too much talking.
Additionally, since emotions are processed by the limbic system, Ayurveda
recommends maintaining a state of calm while eating to maximize the digestive
process and recommends to avoid eating when emotions such as anger,
anxiety, worry or grief sets in.

Thirst and water intake: Water intake is regulated by the neurons in the
hypothalamus in the thirst center. Ayurveda describes eight groups of water
depending on its source and views it as a necessary part of nutrition for life.
As water is considered to be essential for sustaining life, water is never
prohibited under any circumstances.

e Warm water is light, digestive, stimulating and alleviates all doshas (&15).
It is good for Kapha dosha, asthma, kasa (Bronchitis), Jvara (Sa)
(fever).
e Water taken before eating induces Kapha dosha (®® <5) and
suppresses the power of digestion.

e Cold water takes more time to be digested and is recommended only

during murcha (HST) (fainting) vitiation of Pitta (fd), ushna (87)
(excessive heat), madatyaya (Aqca) (alcohol consumption), bramara
(4X) (giddiness), physical fatigue and vomiting.
e Cold water should not be used in pratisyaya (AfeaTs) (cold), flatulence,
aruchi (@Rfa) (anorexia), hiccups and immediately after oileation therapy. 255
Yogic Lifestyle e During the process of eating, water taken in small quantity stimulates
digestion, and when taken after meal causes sthaulya (eeu) (obesity).

e Water taken in excess fetters digestion and dilutes nutrients. Therefore

frequent intake of water in small quantities is recommended.
e During meals only one-third capacity of stomach should be filled with
water.

The consumed food is digested by “jathar agni” (si6% afta) (gastric fire).
The nutrients ingested from the food undergo the process of absorption,
assimilation and then are finally transformed into energy or consciousness.
According to Ayurveda, agni (3iF*4), the fire principle of the body governs
this process. The vital breath (Prana), positive immune system (Ojas) (sista)
and the cellular intelligence (Tejas) (AST) are all expressions of nutrition via
the means of Agni.

The end product of food, after digestion, runs through the circulatory system
and bathes (irrigates) the tissues in the form of ultimate nutrients. Water plays
a critical role in the trafficking of nutrient. These nutrients are selected and
transported to the tissues and other specific places in the body, which are
then transformed into energy.

Check Your Progress-2

Write about the concept of Ayurvedic diet in brief.

13.4 LET US SUM UP

Traditional knowledge about processing of food, its preservation techniques,
and their therapeutic effects has been established for many generations in
India.
e A ‘Balanced Diet’, according to Yoga, is that diet which restores
balance at all levels or dimensions - gross physical body, Prana, Mind,
Intellect, Emotions and the Spiritual Dimensions.
@ Yoga classifies food into 3 categories (similar to the classification of
human beings) into predominantly Tamasik, Rdjasik and Satvik food.

e Satva or Light food such as fresh vegetables, rice, milk, butter, honey,
fruits, nuts when eaten in right quantity will balance all three doshas,
bring mental harmony and evoke conscious awareness.

e Rajas or Rich food such as garlic, coffee, and wine, fried food, too
spicy or too hot will stimulate fantasy, jealousy, and ego. Although these
256 emotions may appear as negative aspects, some of these emotions are
 needed to lead a normal life. Rajasic food should be included im the diet Introduction to Yogic Concept
with modesty. of Diet and Nutrition

@ Tamas or Dull and sluggish: food list contain frozen food, certain root
vegetables, peanut, left- over and meats that may need more energy to
digest. Such food may enhance emotions like ignorance, greed and
laziness. This food category must be included in the diet with caution.

e In Hathapradipika mitahara is defined as “food which are palatable,

sweet and the portion size of the food should be such that one fourth of
the stomach is free after the meal” (HP, Chapter 1, Verse 58).
e Description of mitahara according to the Gheranda Samhita is “food
which is pure, sweet and well lubricated and a meal should fill only half
the stomach. Half the stomach should be filled by food, one quarter by
water and the fourth quarter should be reserved for the movement of air”
e Ayurveda also recommends eating only when one is hungry and only
one-third capacity of ones stomach, so that body is at optimal condition
for proper digestion.

13.5 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
1. @ Yoga classifies food into 3 categories (similar to the classification of
human beings) into predominantly Tamasik, Rajasik and Satvik food.
e Satva or Light food: such as fresh vegetables, rice, milk, butter,
honey, fruits, nuts when eaten in right quantity will balance all three
doshas, bring mental harmony and evoke conscious awareness.
e Rajas or Rich food: such as garlic, coffee, and wine, fried food, too
Spicy or too hot will stimulate fantasy, jealousy, and ego. Although
these emotions may appear as negative aspects, some of these
emotions are needed to lead a normal life. Rajasic food should be
included in the diet with modesty.
@ Tamas or Dull and sluggish: food list contain frozen food, certain
root vegetables, peanut, left- over and meats that may need more
energy to digest. Such food may enhance emotions like ignorance,
greed and laziness. This food category must be included in the diet
with caution.

2. Inthe Hathapradipika mitahara is defined as “food which are

palatable, sweet and the portion size of the food should be such that one
fourth of the stomach is free after the meal.

Check Your Progress 2

1. Ayurveda emphasizes that a diet must be properly selected and wisely
formulated, not only according to the physical conditions of a person, but
taking into consideration the body type (Pitta, Kapha, or Vata) and
should complement the seasonal and daily changes and other natural
factors that surround an individual. The faulty dieting habit is an
etiological factor for Dosha. When an individual takes different types of
food articles without paying due regards toward their Prakruti, mode of 257
Yogic Lifestyle preparation, combination, quantity, Desha, Kala, dietetic rules and
wholesomeness for the individual then the Dosha get disturbed, and these
dosha are responsible for all the diseases.

13.6 FURTHER READING AND REFERENCES

e@ Amala Guha (2006). Ayurvedic Concept of Food and
Nutrition. University of Connecticut School of Medicine and Dentistry.

e Dr. Borakhade Vasundhara R. , Dr. Rokade Reshma., (2018). AHARA

VICHARA: AYURVEDIC CONCEPT OF DIET, International Journal of
Research GrantalayaH. Vol.6 (Iss.2):

e Nagendra H R and Nagaratna R (2008). Yoga for Promotion of positive

healt Swami Vivekananda Yoga Prakashana. Bangalore.

e SatyavatiG Ayurvedic concepts of nutrition and dietary guidelines for?

258
UNIT 14 YOGIC PRINCIPLES OF
HEALTHY LIVING
Structure
14.0 Objectives

14.1 Introduction

14.2 Achara (STAR)

14.3. Vihara (fier)

14.4 Vichara (far)

14.5 Vyavahara (ATER)

14.6 Let Us Sum Up

14.7 Answers to Check Your Progress

14.8 Further Readings and References

14.0 OBJECTIVES
In the present unit students will study about:

e Achara which is the established role of conduct or discipline;

e Vichara, the intrapersonal awareness; and

@ Vyavahara or everyday life and dealing.

14.1 INTRODUCTION
Dear learners, we have understood that Yoga is life style modification. In this
unit we are taking you through the various aspects of life where the concept
of Yoga needs to be adapted. The first aspect being the Ahara, is discussed
in detail in our previous unit of diet.

Yoga as a lifestyle means far more than performing difficult poses or practicing
breathing techniques. Yogic scriptures are in essence a guide on how to
achieve balance and harmony between the mind, body, and spirit, both
individually and in relationship with the world around us. Applying Yoga
principles to daily life means adopting healthy practices and attitudes,
ultimately leading to enlightenment or Moksha (8). Yoga is a mind body
medicine. It encompasses Yogic lifestyle, Yogic diet, Yogic attitudes and
various Yogic practices with values and beliefs. It helps the man to reinforce
himself and develop positive health thus facilitating him to withstand stress of
modern lifestyle better. Yoga helps to match our internal attitude with that of
the external action (psycho-social environment) which Patanjali prescribes as
Yama (34) and Niyama (fT) that includes tuning to the Universal principle
by imbibing divine qualities and dissolving the demonic qualities and correcting
the negative thought pattern with that of positive thought with Self-analysis and
259
Yogic Lifestyle Self-reflection. Through Self Analysis, we have a better understanding of our
thought pattern which helps to create a harmony in our body, and mind
whose disharmony is the main cause of ‘aadhi — vyadhi’ or psychosomatic
disorders. Let us understand the Life style modifications through Yoga.

14.2 ACHARA (ara) (YAMA AND NIYAMA)

All the Yamas (44) and Niyamas (fYa4) stated in Hatha Yoga constitute
twenty mental disciplines and self-restraints which were originally designed to
help a Sadhaka conserve and build up his store of pranic (uifT#) and
psychic energy. Although they were formulated by exponents of Yoga, they
can also be found in many religions. Those who had higher revelations found
these disciplines helpful for preparing aspirants for spiritual experiences.
However, they should not be considered as mere religious practices; they are
a part of the Yogic science.

In the Yoga Sutras of Patanjali, only five Yamas (34) and five Niyamas are
specified: non-violence, truthfulness, honesty, abstinence and non-
possessiveness; cleanliness, contentment, austerity, self-analysis and resignation
to the Supreme Being.

However, the Hatharatnavali (@%“1dcil) says there are fifteen Yamas (34)
and eleven Niyamas (144): mental pleasure, contentment, keeping silence,
control of the senses, compassion, politeness, belief in the Supreme,
straightforwardness, forgiveness, purity of thought/emotion, non-violence,
abstinence, patience and forbearance; bathing, cleanliness, truth, repetition of
mantras, oblations of water, austerity, self- restraint, endurance, reverential
salutations, observance of vows and fasting.
Yama means control over sense. It is a social discipline or code of behavior.
It cultures our mind by removing negative thoughts. These are the codes of
self-restraint and there are five yamas which are also called Mahavratas
(Hels).
Ahimsa (aféen)
The Ahimsa should be observed in all the three levels viz. Kayika (wife)
(body), Vachika (atfae) (speech) and Manasika (Afi) (mind).
Ahimsa (3ifée) means Non-violence, inflicting no injury or harm to others or
even to one’s own self, it goes as far as nonviolence in thought, word and
deed. Ahimsa is the composition of numerous virtues like that of — Peace,
Love, compassion, fearlessness, cheerfulness, equanimity, Selflessness,
sacrifice. When we imbibe these qualities we never harm anyone or even to
one’s own self.
Satya (<1ca)
Truthfulness must be practiced in totality - Kayika (IRI) (body), Vachika
(afer) (speech) and Manasika (ARI) (mind). An act of deceit or even
an idea of misleading is a breach of the Yama of satya. It should be
observed on all the three levels as mentioned above. It means strict avoidance
of all exaggerations, crookedness and pretence of any kind. Any effort to
keep falsehoods and false appearances causes emotional disturbances.
260
Whatever we speak should be beneficial; Truthful; agreeable, PYS says, it Yogic Principles of Healthy
must be as seen, inferred and heard; it should not be falsehearted and Living
meaningless; It should be beneficial and not harmful; Contemplation on
Paramartika Satya (ea Ua) or the Absolute reality is giving up day
dreaming and brooding over the past.

Asteya (areca)

Steya (14) means unlawfully taking things which belongs to others. Asteya is
abstinence from such tendencies. It is not limited to not depriving others of
their belongings, but it also means not keeping an intention or desire to
possess things belonging to others.

Brahmacharya (aera)
Usually translated as continence or abstinence from sex, celibacy, chastity etc.
Thus, the broad meaning of Brahmacharya is a mode of behavior, which will
be conducive for reaching the highest goal of Yoga Sadhana. Walking in
awareness of the highest reality, remembering the divine, practicing the
presence of God. Brahmacharya is to rise above the basic instincts of Fear,
Eating, Sleeping and Mating i.e. to rise above the Body Consciousness and
attain God Consciousness. It is giving up all form of lust — Not just gross
indulgence but thinking, willing, seeing, talking and observing.

Aparigraha (ara)
Aparigraha refers to non-possessiveness; non-hoarding, accumulation of
things more than you need. It requires hard labor to acquire the desired
object while further worries and anxiety is involved in preservation and
protection. It leads to attachment which is detrimental to the principle of
Yoga. Possessions not only occupy the space in the house, they also occupy
the space in the mind.
NIYAMAS (fz) mean “observances”. The five niyamas — shaucha,
santosha, tapa, swadhyaya and ishwara pranidhana — constitute the
“personal discipline” of the practitioner. They are intended to prepare the
Yoga Sadhaka for the tedious yogic path that lies ahead. The niyamas ease
mental and emotional conflicts and render the individual’s mind tranquil for
concentration and meditation.
Shaucha (zit4) Shaucha, the first of the Niyamas in Patanjala Yoga
Sutras, is translated as cleanliness. In the 40th Sutra of Sadhana Pada,
Maharishi Patanjali says Shaucat svangajugupsa pariah asamsargah -
Cleanliness of the body and mind develops disinterest in contact with others
for Sense - gratification. Further in his Sutra 41 he said that- When the body
is cleansed, the mind purified and the senses controlled, joyful consciousness
needed to realize the inner self, also comes. Right away we understand that
cleanliness is of body, emotions and mind, a necessary prerequisite to perfect
all other Niyamas.
Shaucha is threefold — Kaya (#1), Vacha (arat), and Manasa (Ae),
Kaya (#1) Shuddhi (gif) can be brought out by internal cleansing (Kriyas)
and intake of Satvik (aifti@) food. Vak shuddhi (are =xyfe) comes when
the mind is filled with good thoughts. Manasika Shaucha (AMRta ira) 261
Yogic Lifestyle (Purity of Mind) comes through development of Satvaguna (Act"1) which
gives emotional balance and Karma Yoga (@4 UY) brings to Chitta
shuddhi (Fert &e); Bhakti Yoga (afea Urn) aims at purification of our
love and attachment; We should live in the present not to brood over the past
and good association (Satsanga) (Ac) also helps in purification of our
thought patterns.

Santosha (Gat) : Santosha is contentment or comfortable acceptance

irrespective of you material comfort or status. Buddha (§€), Dhammapada,
(4uT¢) has distinguished between worldly happiness which is dependent on
sensuality, and spiritual happiness which is derived from being virtuous and
gradually freemg the mind. Happiness has an important role in meditation in
that it assists in the development of a stable and effortless concentration.
Buddha said: “The mind that is happy becomes concentrated.” Bhagvadgita
highlights the importance of satisfaction and ways of being satisfied. Lord
Krishna says the state of happiness (satisfaction) which is irrespective of
material existence leads to effortless concentration.
Contentment is to renounce all craving for what is not obtained unsought and
to be satisfied with what comes unsought, without being elated or depressed
even by them. Maharishi Vasistha says contentment is the supreme gain and
is one of the gate keepers to liberation.

Tapah (4): The word Tapas (A¥) is derived from the Sanskrit root
‘Tapa’ (71) to suffer pain, to repent, to undergo Self mortification, to purify
by austerity. Just as by heating gold its impurities are removed and it shines
forth in all its brightness, similarly mental impurities are destroyed by Zapas.
Impurities like attachment to sense pleasures, strong body consciousness and
other evil tendencies caused by the evil kKarmas (#4) or past misdeeds
cannot go away without Japas. Through training of the senses, there comes a
destruction of mental impurities and an ensuing mastery over the body and the
mental organs of senses and actions.

Svadhyaya (4RA): Swadhyayayat ishtadevata samprayogah. (2:44)

By Swadhyaya, union with the desired deity is brought about. Svadhyaya

means Self-Study or studying of the scriptures.
According to Vyasa Bhashya, Swadhyaya is:

(i) Japa (S19), or repetition, of purifying mantras (Aa) such as the sacred
syllable Om; and
Gi) the study of scriptures on liberation.
(ai) study of one’s own personality in its totality; and
(iv) some form of meditation practice involving self-observation or Self-
reflection.

Patanjali has raised Svadhyaya (CARAM) to a very superior type of spiritual

practice. It is not easy to meditate; an untrained mind is liable to wander.
Study of scriptures, therefore, is a more effective means to tie down such a
disobedient mind to one idea. Besides, study improves the quality of
262 meditation also.
Although the company of holy men, Satsanga (Ac), is extremely important Yogic Principles of Healthy
Livi
for keeping our mind spiritually elevated, it may not always be possible or
available. Svadhyaya (€aRATA) fills this gap and allows us to go into the
presence, as it were, of God.

e Meditation leads to the flow of thought in one direction- Chitta

ekatanata (fad Hara),
e Svadhyaya or study makes the speech flow in one stream- vak
ekatanata (TR Whar),
e Svadhyaya fills our mind with good thoughts, drives away the evil ones.

Ishwara-Pranidhana (g2aX frat):

Ishwara-Pranidhana may also be translated as surrender to God. The
aspirant loses his identity in the Divine and functions as a joyous instrument in
His hands. Naturally, he becomes the channel through which great missions
get executed. The sense of fulfillment is spontaneous and need not to be
striven for. Ishwarapranidhana is

e to feel the presence of God,

e Living in the present

e Not worrying or brooding over the past.

e Working without expectation of the fruit

e Living in reality and accepting things as they are

Check Your Progress-1

Write a brief note on Svadhyaya.

14.3 VIHARA (faer) (RECREATION)

Everything we do and every aspect of our life, including diet, clothing,
company, material necessities, conversations etc., should be conducive to
Yoga Sadhana.

Krishna says in Bhagavadgitha,

ndtyauhnatastu yogo ‘ti na chaikéntam anauhnata%

na chdti-svapna-uhilasya jagrato naiva chaérjuna (BG 6.17)
263
Yogic Lifestyle O Arjun, those who eat too much or eat too little, sleep too much or too
little, cannot attain success in Yoga. Accordingly, Shree Krishna says that
overeating or not eating at all, extreme activity or complete mactivity, etc. are
all obstructions to Yoga. Spiritual practitioners should take good care of their
body, by eating fresh nutritious food, doing daily exercise, and getting the right
amount of sleep every night.

yuktahGra-vihdrasya
yukta-cesotoasya karmasu
yukta-svapndvabodhasya
yogo bhavati duhokha-haé ( BG 6.17)

He who is regulated in his habits of eating, sleeping, recreation and work can
alleviates all material pains by practicing Yoga.

Lavishness in the matter of eating, sleeping, defending and mating—which are

demands of the body—can block advancement in the practice of Yoga. As far
as eating is concerned, it can be regulated only when one is practiced to take
and accept prasadam (WETe4), food which is offered to the Supreme Lord.

Hatha Yoga Pradeepika says Mitahara (fide) is defined as agreeable

and sweet food, leaving one fourth of the stomach free, and eaten (as an
offering to please Shiva) (f814). ‘Sweet food’ means fresh, pleasant tasting
food, not particularly that which has extra sugar. Food which is disagreeable
means that it is either bad tasting, poisonous to the system or not agreeable
to one’s metabolism. The stomach should never be overloaded; it should be
half filled with food, one quarter with water and one quarter with air. Eating
‘to please Shiva’ means that when taking food the yogi (arf) should not feel
that he is eating for himself: He should cultivate the attitude that he is
nourishing the body for its maintenance so his consciousness can continue its
process of unfoldment and spiritual evolution. Shiva (14) is the inner
consciousness, the atma (SII). Everything the yogi eats should be
considered as prasad (W4Te) or an offering to the Supreme Being within.
This is very important for eradicating the sense of ego: ‘I’ want and ‘I’ eat.
Food is not taken for sense gratification but to sustain the vehicle of the
indweller, the atma (II). Therefore, eating should be considered as part of
one’s sadhana (ARM).
The Brihadaranyaka Upanishad states:

ayam agnir vaiuhvadnaro yo ‘yam anta% puruche

yenedam annaA pachyate (5.9.1)

“God is the fire inside the stomach that enables living beings to digest food.”

In Bhagavadgitha the Supreme Lord says,

ahaA vaiuhvanaro bhitva praGinéA deham duhrita

praGdpana-samdyukta pachamy annaA chatur-vidham

It is I who take the form of the fire of digestion in the stomachs of all living
beings, and combine with the incoming and outgoing breaths, to digest and
assimilate the four kinds of foods.
264
Life itselfis a sadhana (AeA). Many people indulge in food as a means of Yogic Principles of Healthy
Livi
escape for the mind. When they are tense, frustrated or insecure they eat to
relieve the problem. A Yogi should always regard food as a medicine which
will purify and fuel the body and mind for the maintenance of life and
progress in Sadhana (ARPT).
Thus at all times he will eat cautiously, with awareness and with a higher
purpose than sensual pleasure.
Mitahara (Pare) means ‘sattvik (iftap) food,” light food which is easy
to digest. As Swami Sivananda of points out, “Heavy food leads to a
tamasic (AMIRI) state and induces sleep only. There is a general
misconception that a large quantity of food is necessary for health and
strength. A lot depends upon the power of assimilation and absorption.
Generally, in the vast majority of cases, most of the food passes away
undigested along with faeces. Almost all diseases are due to irregularity of
meals, overeating and unwholesome food.’ His maxim is that through
overeating you become a Rogi (TM) while through satvik diet a Yogi (arf).
As far as sleeping is concerned, a person in Yoga is always alert in doing his
Sadhana and therefore any unnecessary time spent sleeping is considered a
great loss Avyartha-kalatvam (@e7ef sreted4). A person who has the
highest goal of Moksha (*l€) or freedom from miseries cannot bear to pass
a minute of his life without being engaged in the Yoga Sadhana. Therefore,
his sleeping is kept to a minimum.
As far as work is concerned, a Yogi’s (Vf) work is always regulated and is
untainted by sense gratification. Since there is no question of sense
gratification, he is regulated in all his work, speech, sleep, wakefulness and all
other bodily activities, there is no material misery for him.
niyataA saEga-rahitam
ardga-dvecata% k[{tam
aphala-prepsuné karma
yat tat sdttvikam ucyate (18.23)
Regulated duties, performed without attachment or proprietary rights and
therefore without any love or hatred, and performed for the satisfaction of the
Supreme, without self-satisfaction are called actions in the mode of goodness.
The ‘Yoga which destroys all sorrows,’ i.e., unknots bondages, is successfully
practiced by him who is moderate in eating and recreation, moderate in
exertion, and moderate in sleep and vigil. Lord Krishna uses the compound
words yuktahara-viharasya meaning one who is moderate and regulated in
their eating habits so that the efforts to feed one are minimized allowing the
effort to achieve perfection in Yoga and Meditation to be maximized.
Check Your Progress-2
Write the concept of Mitahara according to Hatha Yoga Pradeepika.

265
Yogic Lifestyle
14.4 VICHARA (fear) (INTRA PERSONAL
AWARENESS)
maitri karuna mudita upekshanam sukha duhka

punya apunya vishayanam bhavanatah chitta prasadanam (PYS 1.33)

In relationships, the mind becomes purified by cultivating

e feelings of friendlmess towards those who are happy,

@ compassion for those who are suffering,

e goodwill towards those who are virtuous, and

e Indifference or neutrality towards those we perceive as wicked or evil.

vitarka badhane pratipakshabhavanam (PYS 2.33)

When these attitudes are inhibited from being practiced due to stubborn,
unwholesome, troublesome, or deviant thoughts, principles in the opposite
direction, or contrary thought should be cultivated.

When thinking of anger or hatred, for example, it can seer that one
should cultivate love, which is a good idea. However, you may have
noticed how hard it is to cultivate love for one with whom you are
intensely angry. The word opposite is used here to suggest that rather
than going into, or getting caught up in that anger, we move away from it,
in the opposite direction, which is not quite the same as saying we should
cultivate love.

Other Solution for wrong thought patterns or to stop the

modifications of the mind

abhyasa vairagyabhyam tat nirodhah (1.12)

The wrong thought patterns (vrittiis) (gf) are mastered through practice
(abhyasa) (87°478) and non-attachment (vairagya) (ART).

There are two directions that one can go in life as well as individual
actions, speech, or thoughts. One direction is towards truth, reality, Self,
or spiritual realization. The other direction is opposite, and involves those
lifestyles, actions, speech, and thoughts that take one away from the
higher experiences.

Abhyasa (114) means cultivating the lifestyle, actions, speech, and

thoughts, as well as the spiritual practices that lead in the positive direction
(rather than going in the opposite direction, away from the positive, and
towards the negative).

Vairagya (&XF2) is the practice of gradually getting detached from worldly

affairs that leads one away from the spiritual path.
266
Check Your Progress-3 Yogic Principles of Healthy
Livi

Write about the solutions prescribed by Patanjali to stop the modifications of

the mind.

14.5 VYAVAHARA (eiqder)

Dear learners, our scriptures speak about the four aims of life which are
Dharma (84): Righteousness, Duty; Artha (312i): Wealth; Kama (#14): Desire;
Moksha (ate): Liberation. Purusharthas (Ge). Purusha means an
individual or person, and Avtha means objective, meaning, or pursuit. The
purpose of Purusharthas is to ensure that people would not neglect their
obligatory means duties in their deluded state by becoming obsessed with
particular desires that may lead to moral and social decadence and
destruction of value system. Dharma and Moksha are the one that man ought
to seek while Avtha and Kama are the one that man is naturally inclined to
seek.

Dharma (4) is knowing that Kama (TA) and Artha (af) are means and
not ends. Dharma (4) provides direction to the acquisitive and emotional
drives in man and by enjoying life in this manner; Dharma brings about
harmony between temporal interest and spiritual freedom. It provides a code
of conduct through which man has to conduct his day-to-day life.

Kriya Yoga (fat art) of Patanjali

“Kriya” (fal) means: “Purificatory action, practice, exercise, or rite;

movement; function”; skill. Kriyas purify the body and nervous system as well
as the subtle bodies to enable the yogi to reach and hold on to higher levels
of consciousness and being. And Kriya Yoga as: “The Yoga of Purification:
Austerity (tapasya) (TTR), self-study (swadhyaya) (CAR), and offering
of the life to God (Ishwara pranidhana) ($848 Ufter) are Kriya Yoga
(Yoga Sutras 2:1).

Svadhyaya (ateqr4)

The following five pomts emerge regarding the meaning, Sadhana and
outcome of Svadhyaya:

e Study of scriptures

e Study of one’s own self

267
Yogic Lifestyle Mantra japa (7A “)

Some form of meditation practice

Attainment of the Ishta Devata

These points will be considered in further depth.

a. Study of scriptures

The study of sacred scriptures such as Srimad Bhagavad Gita, Srimad

Bhagavata, Patanjali Yoga Sutra, Yoga Vasistha constitute a great
support to Sadhana. Abroad intellectual background is necessary for
achieving success in any sphere of scientific endeavour. The scriptures
are meant not only for rational, intellectual, logical understanding. The
value of their teaching lies in being able to apply what we have
understood in everyday life. Our study will have no benefit if we do not
make an effort to live up to the teachings. Practical application of
material suitable for our temperament and relevant to our mode of life is
necessary if we wish to derive any permanent, substantial benefit from
our study. Hence the three principles of Jnana Yoga (S14 41) are

e@ Shravana (a1) (Hearing or Reading),

e Manana (AAA) (Recalling) and

e Nidhidhyasana (Meare) (contemplating and application).

Studying the scriptures does not mean just scanning the pages, but trying
to understand every word, studying with heart. The more often we read,
the more we understand. We see things in a new light. That is the
greatness of the Yogic scriptures. We gradually rise upwards. This implies
elevation of the mind and expansion of its horizon, which further implies
a better understanding of everything within and around. We are attuned
to the authors who were realized souls, great saints, seers and gurus
(=) who trod the path of truth, and encountered and removed
difficulties. Thus they give us hope and liveliness. Such study also
provides us the right direction and keeps us on the right track.
Sometimes we are on the wrong path and sometimes deceiving ourselves
or pretending that we are domg incredible Sadhana. These illusions are
kept away by a regular and systematic study of spiritually inspiring texts.

Daily reading is one of the most powerfull methods of keeping the mind
fully alive to one’s ideal. A host of powerful, positive ideas rushes to the
mind and the mental powers are at once sharpened. The reader is
inspired and uplifted, and enabled to conquer the lower forces in
everyday life. Therefore, a Sadhaka should not give up Svadhyaya, even
for a single day.

By reading inspiring sentences over and over again, they become indelibly
engraved in the heart and a part of one’s inner nature. Such repetition
gives strength and pushes an idea into the innermost chambers of the
268 heart and mind. Then the idea percolates into the subconscious mind. As
a result, the negative thoughts lurking there are gradually annihilated. In Yogic Principles of Healthy
Livi
the inspiring words of Swami Shivananda: “Spiritual books act as
consoling companions under all vexing circumstances, ideal teachers in all
difficulties, as a guiding light in the nights of nascence and folly, as a
panacea for evils and as shapers of destiny.”

Study of one’s own self

Studying one’s own personality is another equally valid and widely

accepted view of Svadhyaya. In other words, it is the analysis of our
own personality, bemg aware of our individual qualities, strengths and
weaknesses, in order to know what and who we are. The spectrum of
Satwa (acd), Rajas (st) and Tamas (778) Gunas will help us to
know where we stand. Thus, it means efforts to perceive our own self
in different perspectives. This includes the detailed study of the entire
structure of our personality, i.e., the physical, mental, emotional and
spiritual aspects. In this way, Svadhyaya (FAIR) becomes a process
of seeing our own consciousness.

Svadhyaya implies continually watching our actions and reactions in

different situations, circumstances and events with more awareness. We
should try to know the reasons for our happiness and sorrow, anger,
greed and attachment. As a result, we will gradually find out how our
mind works and will become more aware of the things that disturb our
mind. With an understanding of our weaknesses in particular, we can
chart out a multi-faceted program to weed them out, and thus prepare
the ground for our gradual progress. Thus this type of self-analysis is of
great value in our life.

Mantra japa (AA 4)

Mantra repetition must be an important part of our daily sadhana. If we

enquire into the nature, the composition, the why and the wherefore of
the sound picture of the mantra, then it becomes Svadhyaya. Routine
and mechanical repetition of any mantra cannot be said to be
Svadhyaya.

For an aspirant who has been initiated into Bija mantra (@ts1 43) by
the guru, regular practice of the guru (1%) mantra is regarded as
Svadhyaya because it helps to explore the inner recesses of
consciousness. Such a sadhana harmonizes the lower vehicles of
consciousness, makes them sensitive to the subtle vibrations, and
ultimately brings about a partial fusion of the lower and higher
consciousness. Each mantra (Aa) has a deity, or a name and form.
Mantra sadhana done with faith and intensity leads to Ishta devata
(gs acl) sampra yogah (ASAT), which means that the ishta
devata appears before the Sadhaka in a human form, a sound vibration
or a light.

Mananat (a"1d) trayate (Ari) iti (Sft) mantrah (FA) is the

definition of mantra. It means that as a result of regular and intensive
mantra Sadhana, the distractions, deviations, fluctuations, turbulence and 269
Yogic Lifestyle disturbances of the mind slowly cease. The mind is relatively harmonized,
calm and quiet. Such a mind is capable of focusing, looking within, and
communing with the ner nature.

Meditation practice

Another relevant view of Svadhyaya (€4RATA) relates to meditation

experiences. Accordingly, if an aspirant sees visions in meditation, he
should let them come. They should not be suppressed as they will tell the
aspirant a lot about the things that are embedded in the subconscious
mind: memories, deep-rooted problems, etc. Many may be causing
persistent problems without the aspirant’s knowledge. By conscious
observation, the aspirant may easily face them and get rid of them. In the
context of meditation, Svadhyaya also means closing the eyes and
observing one’s own self, as is done in antar mouna (idx A)
practice. This gives rise to a faculty by which one is able to focus deeply
on the god or goddess of one’s choice. Meditation, as understood in the
usual sense of the term, may also be regarded as Svadhyaya. When we
meditate on a mantra, an image or a thought, or a form this is
Svadhyaya. This type of meditation deepens our understanding and
brings us closer to our nature.

Attainment of the ishta devata (gs @aat)

Study of the scriptures is a sadhana of Bhakti Yoga (afea arm)

(Bhagavata Saptaha) (414 WT) as well as jnana Yoga (314
41). It purifies the emotions and also brings about mental clarity.
Mantra japa (Ha “) is a bhakti Yoga sadhana as well as a Raja
Yoga sadhana. Similarly, Dhyana (fA) is the most important tool of
Raja Yoga (13417). In the same way, Self-analysis is a great tool of
Jnana Yoga. It can be concluded that if these approaches and techniques
are practiced with faith, sincerity and regularity, and under the right
guidance, they will lead to mental peace, emotional harmony and bring
the aspirant closer to the inner nature. Ishta devata darshan (&\*), or
experience of the self, may not remain too distant a goal.

Ishwara pranidhana (§&% YfKT), is complete self-surrender to God

and feeling the presence of God every moment. There is a story about a
dedicated monk deep in meditation in his cave. Suddenly there was a
freak flood and the town nearby was filled with gushing water. Some
good-natured people paddled laboriously on their little raft to try and
save the monk. But when they reached his cave, the monk said, “Do not
worry. I am a pious man who has been serving God all his life. God will
not desert me now. Never fear, He will come and save me with His own
hands.”

A few minutes later a yacht with five men arrived. They attempted to
rescue the monk, but received the same reply. Finally, a rescue helicopter
arrived and hovered outside the cave, but the monk sent them away.

270
 The water rose, flooded the monk’s abode and he drowned. When he Yogic Principles of Healthy
reached heaven he said to God, “I’ve been worshipping you all my life Living
and yet you didn’t come and save me when I needed you the most!”
And God replied “Well, I don’t know what you expected. First I sent
you a raft, then a yacht, then a first class helicopter, and you only said
silly things like ‘God will save me with His own hands.’ The raft, yacht
and helicopter were my hands.”

Ishwara Pranidhana is seeing the spark of supreme in every one

around us. Sage Patanjali brought in the concept of Ishwara, hence
Yoga is called as Saishwara Sankhya (RX Ui). Ishwara is the
Universal Consciousness which is unchanging, ever-uniform reality, while
nashwara (AR) is the changing, decaying, creative aspect in the cycle
of (our) evolution. Feeling the presence of the Lord each and every
moment and complete surrender to Him is Ishwara Pranidhana.

Tapas (a7)

The third niyama is tapas or austerity — depending upon one’s capacity.

The word Tapas is derived from the Sanskrit root ‘Tapa’ (@74) to
suffer pain, to repent, to undergo Self mortification, to purify by austerity.
The main purpose of attaining tapas is to be able to meditate properly.
It helps in withdrawal of sense organs (pratyahara) (Ucalel), able to
bring in one pointed awareness, which eventually leads to meditation.

In Bhagavad Gita it is mentioned that there are three types of

austerities:

(i) austerity of the physical body,

(i) austerity of communication and speech (mouna) (A), and

(ii) austerity of the mind.

Tapas includes control over one’s thoughts in order to avoid unnecessary

talking.

As a sculptor chips away all the unnecessary bits of rock to make a beautiful
sculpture, so the hardships through which the body goes strengthen the mind
and chip away all the unnecessary bits, leaving only the true essence of your
real self. Similarly gold when it comes in contact with fire the impurities in it
gets melted away. By practicing tapas, the body becomes immune to
extensive heat, cold and even poisons and other hardships. According to
Swami Satyananda Saraswati, there are five types of tapas:

) exposure to the sun to harden the skin,

exposure to fire to make one’s body slim and brown,

doing pranayama (STATA) to heat the body,

accumulating the fire of concentration at one point, and

the fire of fasting. 271

Yogic Lifestyle These are the five fires which remove the toxins to make the body fit for
meditation.

Check Your Progress-4

What is the meaning of Zapas and its types?

14.6 LET US SUM UP

Dear learners, in this unit we have learnt about

e Achara (Established rule of conduct or discipline) which are prescribed

by Patanjali as Yamas ( Social Discipline) and Niyamas ( Personal
discipline);

e Vichara ( Intra personal awareness) prescribed by Sage Patanjali for

Calm disposition of mind — Maitri ( friendliness with those who are
happy), Karuna ( Compassion for those who are in distress), Mudita
(to be happy for those who are happy), Upeksha (Non judgmental
attitude towards the wicked.

e Vihara (Recreation) - to have moderation in sleeping, eating etc. and

other worldly pleasures as prescribed in Bhagavadgitha.

e@ VWyavahara ( everyday life and dealing) — to bring in Austerity, Self Study

and Surrender to the Will of the world, feeling the presence of the Lord
each and every moment.

14.7 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress-1

Ans. Svadhyaya means Self— Study or studying of the scriptures.

According to Vyasa Bhashya, Svadhyaya is:

i) japa, or repetition, of purifying mantras such as the sacred syllable Om;

and

it) the study of scriptures on liberation.

il) study of one’s own personality in its totality; and

iv) some form of meditation practice involving self-observation or Self

reflection.
272
Check Your Progress-2 Yogic Principles of Healthy
Living
Ans. Hatha Yoga Pradeepika says Mitahara is defined as agreeable and
sweet food, leaving one fourth of the stomach free, and eaten (as an offering
to please Shiva). ‘Sweet food’ means fresh, pleasant tasting food, not
particularly that which has extra sugar. Food which is disagreeable means that
it is either bad tasting, poisonous to the system or not agreeable to one’s
metabolism. The stomach should never be overloaded; it should be half filled
with food, one quarter with water and one quarter with air. Eating ‘to please
Shiva’ means that when taking food the yogi should not feel that he is eating
for himself.

Check Your Progress 3

Ans. abhyasa vairagyabhyam tat nirodhah (1.12)

The wrong thought patterns (vrittis) are mastered through practice (abhyasa)
and non-attachment (vairagya).

Abhyasa means cultivating the lifestyle, actions, speech, and thoughts, as well
as the spiritual practices that lead in the positive direction (rather than going in
the opposite direction, away from the positive, and towards the negative).

Vairagya is the practice of gradually getting detached from worldly affairs that
lead one away from the spiritual path.

Check Your Progress 4

The word Tapas is derived from the Sanskrit root ‘Tapa’ to suffer pain, to
repent, to undergo Self mortification, to purify by austerity. In Bhagavad Gita
it is mentioned that there are three types of austerities:

i) austerity of the physical body,

i) austerity of communication and speech (mouna), and

ii) austerity of the mind.

14.8 FURTHER READINGS AND REFERENCES

1. Swami Satyananda Saraswati. Four Chapters on Freedom, Yoga
Publications Trust, Munger, Bihar, 2000

2. Swami Vivekananda. Raja Yoga, Advaita Ashram, Kolkata, 1978.

3. Swami Brahmeshananda. Yoga in day-to-day life, Sri Ramakrishna

Math, Mylapore, Chennai, 2013

4. Dr.HR Nagendra. The path of Will Power (Raja-Yoga), Swami

Vivekananda Yoga Prakashana, Bengaluru, 2005

5. Dr. H R Nagendra. The Secret of Action, Swami Vivekananda Yoga

Prakashana, Bengaluru, 2011

273
Yogic Lifestyle
GLOSSARY
Aadhis — Psychological troubles
Abhinivesha — Fear of death.
Abhyasas — Practices.
Achara — Established rule ofconduct or discipline.
Adhibhautika — Perception of sorrows caused by other living
beings.
Adhidaivika — Perception of sorrows caused by Daiva, unseen
forces or fate.
Adhija Vyadhi — The diseases caused by disturbance in the
Manomaya Kosha.
Adhyatmika — Misery one experiences due to ignorance about
Atman, body and/or the mind.
Ahamkar — The ego.
Ahamkara — It is asense of ‘I’ ness, or the faculty of identity. It
is the identification of ourselves with the outer world,
this comes with identifying ourselves with the body.
Ahimsa — Non-violence
Ajna Chakra — Chakra situated between the eye brows.
Aja — Unborm
Aklishtavrtti — Auspicious thoughts.
Akrodha — Non-anger.
Alabdhabhumikatva — Not achieving the state of Samadhi.
Alasya — Desire for rest due to heaviness in body and mind
and as aresult becoming lazy.
Anadhija Vyadhi — It is caused by harming the physical body directly.
Anadi satya — Eternal truth ie. Ishwara, Jeeva and Prakriti.
Anandamaya Kosha — The blissful sheath.
Anantha — Infinite, endless i.e. it has no end in other words, it
is neither born nor does it die.
Anavasthitva — Inability of the mind to be permanently established
in Samadhi even after attaining it.
Anitya — Temporary or impermanent.
Annamaya Kosha — The physical sheath; literally the “food sheath.
Antahkarana Chatustya -— Four facets or functions of mind.
Antahkarana — Inner faculty.
Apana —One of the panchapranas and responsible for
functions like defecation, urination, mensuration,
ejaculation, parturition etc.
Aparigraha — Non-accumulation.
Aparinaami — That which remains unchanged from Prakriti’s
qualities or gunas — illumination, disturbing energy

274
 and inertia and/or qualities of objects made of
nature. (Sativa, Rajas and Tamas).
Apathya ahara — Prohibited Foods.
Artha — Means.
Asana — Posture .
Ashtanga yoga — The eight fold path of yoga as defined by
Patanjali: yama, niyama, asana, pranayama,
pratyahara, dharana, dhyana and Samadhi.
Asmita — I-ness.
Asteya — Nor-stealing.
Astika Darshana — Are those Indian philosophies which accept the
teachings of Vedas.
Atman — Soul.
Atma-sakshatkar — Self-realization (Atma-darshan / Atma-bodh)
Atmatattva — Similar type of Atman consciousness.
Aum — The universal mantra; cosmic vibration of the
universe; represents the four states of
consciousness
Avidya — Ignorance.
Avirati — Having desire to indulge in worldly enjoyments.
Bahiranga Yoga — External Yoga or preparatory Yoga.
Bhaktiyoga — Pure devotion.
Bhrantidarshana — Having wrong knowledge i.e. believing mortal
objects as immortal and immortal as mortal etc.
Brahma-charya — Celibacy, the broad meaning of brahmacharya is
a mode of behavior, which willbe conducive for
reaching the highest goal of Yoga Sadhana.
Brahmanda — Macrocosm
Brahmavidya — Supreme knowledge/ knowledge regarding
Brahman.
Buddha — Enlightened.
Buddhi — The decision-making faculty.
Buddhi — Intellect/ it is a faculty of discrimmation, which
distinguishes between the right and wrong.
Calyces - Acup like cavity or structure
Chakra — Literally meaning circle or wheel, in yoga this
refers to the energy centers lying along the
confluence of the nadis (energy channels) .
Chaturangayoga — Yoga with four limbs.
Chitta — The storehouse of samskaras/ the things perceived
through the five senses of cognition is stored into
the Chitta/ Memory as impressions. Hence Chitta
is the storehouse of Karma and samskaras
(impressions).
Chitta Vikshepa — The nine obstacles in the path of Samadhi.
Chittavrttis — Mental modifications/ thoughts arising in the mind.
275
Glossary Citta — Mind or all that is mutable in human beings; mind/
thoughts.
Condyle — Arounded protuberance at the end of some
bones forming an articulation with another bone.
Conus medullaris — It is tapered lower end of the spinal cord.
Dama — Restraining the mind.
Dana — Charity.
Darshit vishaya — The objects are shown to it by the mind.
Dehatma bhava — When we think we are the body.
Desha — Location or auspicious place.
Dharana — Focus on the object of meditation.
Dharma — Righteousness.
Dhi — Intelligence.
Dhrti — Patience.
Dhyana — Meditation; single-pointed focus of mind on either
a form, thought or sound.
Dinacharya — The rules to be followed by a person during the
daytime ( Daily regimen)
Dosha — Three humours of the body; i.e. kapha, pitta,
vata.
Drashta — Seer.
Drshya — Seen.
Dukha — (Sorrows)
Dvesha — Repulsions.
Ekagra — One pointed state when the student (sadhaka) is
ready to enter into a yogic state of mind or yoga
bhumi. Yogi is able to cognize distinction between
Soul and Matter.
Endothelium — Tissue which forms a single layer of cells lining
various organs and cavities of the body.
Filum terminale — An extension of the pia mater that extends from
the terminal end of the spinal cord to the tailbone.
The filum terminale helps to anchor the spinal cord
in place.
Fundus — The part ofa hollow organ (such as the uterus or
the gall bladder ) that is farthest from the opening.
Guru — Spiritually enlightened soul, who can dispel
darkness, ignorance and illusion from the mind
and enlighten the consciousness of a devotee/
disciple.
Gurushushrusha — Service and obedience to the Guru.
Hatha yoga — Branch of yoga which purifies the whole physical
body by means of shatkarma, asana,
pranayama, mudra, bandha and concentration.
Its aim is the attainment of Rajayoga.
Havana — Offerings made m fire.
276 Hetu — The cause.
Hilum — Anotch in or opening from a body part suggesting
the hilum ofa bean especially when it is where the
blood vessels, nerves or ducts leave and enter as
in the case of indented part of'a kidney.
Hiranyagarbha — The preceptor ofall the ancient preceptors,
known to be all pervading and is accepted as the
first propounder of Yoga in the Mahabharata.
Homeostasis — It is the tendency towards a relatively stable
equilibrium between interdependent elements,
especially as maintained by physiological
processes.
Hridaya Chakra or — Chakra situated near heart.
Anahat chakra
Ida nadi — One ofthe main energy channels running on the
left side of the spine from the mooladhara
chakra to the ajna chakra in the head.
Indriya-nigraha — Restraining the Indriyas (Senses) from sensual
pleasures.
Jagratavastha — Wakeful state.
Japa — Continuous chanting i.e. repetition ofa mantra/
name of God.
Jeevanmukti — State of absence ofall Kleshas during one’s lifetime.
Jnana yoga — Pure knowledge/ the yoga of knowledge -
attained through spontaneous self-analysis and
examination of abstract and theoretical ideas.
Jnanedriyas — The five sense-organs.
Karmendriyas — The five motor organs.
Kaivalya — The state where the Purusha is not attached to
Prakrti and remains alone.
Kala — Time,
Kama — Desire.
Kanda — Section
Karana Sharira — Causal body.
Karma yoga — Pure action/ the yoga of action as discussed in
Bhagavad Gita.
Karmakanda — Rituals.
Karuna — Compassion for those who are in distress.
Klesha — The root cause of suffering and are obstacles in
the path of Yoga/total bliss.
Klishtavrtti — Inauspicious thoughts.
Kriya Yoga — Yoga of mental purification consisting of tapa
(disciplined effort), svadhyaya (self-analysis) and
ishwara pranidhana (surrender to the Divine
will)
Kshipta — Disturbed state of mind where
there is a dominance of
fluctuating thoughts in the student (sadhaka‘s) mind.
Kshma — Foregiveness
277
Glossary Lakshanas — Characteristics.
Maitri — Friendliness with those who are happy.
Manas — The synthesizing faculty/ is the perception or
gathering information from the outer world through
five senses of cognition or Jnanedriyas.
Manas Chakra — Bindu ot lalata Chakra.
Manipura Chakra — Chakra situated at naval region
Manomaya Kosha — The mental sheath.
Mauna — Silence.
Moksha — Liberation/ total absence of all kinds of sorrows.
Mudha — Stupefied state of mind where the student
(sadhaka) is predominantly in a dull state of mind,
due to dominance of inertia.
Mudita — To be happy for those who are happy.
Mukta — Liberated.
Mukti — Salvation - freedom from Kama (Lust), Krodh
(Anger), Lobh (Greed), Moha (attachment),
Mada (Arrogance) and Matsarya (Jealousy).
Mula — unmanifested.
Mulabandha — Restraining root (Root Lock).
Muladhara Chakra — Pelvic Plexus i.e. Root Plexus vis-a-vis
Reproductory System. It is situated at the base.
Nadis — Subtle channels/ energy pathways related to Prana.
Nastika Darshana — do not accept the teachings of Vedas completely
Nidra — The object of void-ness.
Nimitta — Instrument.
Nirodha — To find tranquilityor to control fluctuations/
thoughts of chitta/ mind.
Niruddha — Restrained state of mind that is free from any sort
of thoughts good or bad. In this state all the
modifications of mind and all type of knowledge
achieved till the state of cognitive trance is
restrained.
Nitya- — Permanent.
Niyamas — Personal discipline.
Orbicularis oris muscle | — Acomplex ofmuscles in the lips that encircles the
mouth
Panchatattwa — The five elements - earth, water, fire, air and ether.
Paramatma — The supreme power/ God.
Paravidya — The highest knowledge.
Pathya ahara — Recommended Foods.
Pavitrata — Purity.
Perichondrium — The comnective tissue that envelopes cartilage
where it is not at a joint.
Pingala nadi — One of the main energy channels running on the
278 right side of the spine from the mooladhara
 chakra to the ajna chakra in the head by
intersecting various chakras on the way.
Prakriti — Nature.
Pramada — Not pursuing Abhyasas of Samadhi even after
having the potential.
Pramana — Knowing correctly/Proofs.
Prana — Vital life force. It is the basic fabric of this universe
both inside and outside our body
Pranamaya — The vital sheath.
Pranavopasana — The worship of Pranava
Pranayama — Control ofprana (energy).
Prasupta — Dormant state.
Pratyahara — withdrawal ofthe senses.
Punya Karmas — Auspicious actions
Purusha — Pure consciousness.
Raga — Attachment.
Raja yoga — Init the union is achieved through concentration of
mind.
Rajas — Kriyashil or Dynamic.
Ritucharya — Seasonal regimen.
Sadhana — Tool.
Sadhana — Yoga is the discipline
Sadhya — Objective
Sadvritta — Right conduct in order to lead a harmonious social
life as guided by our classic literature
Sahasrara Chakra — Endocrine system, crown plexus
Saksahtkar — To know things as they truly are
Sakshatkar — Astate of Enlightenment
Sakshi Bhavana — Passive observation of self.
Samadhi — Complete absorption.
Samadhi — Intense concentration/ the final stage of Ashtanga
yoga in which attentiveness becomes one with the
object of concentration; supreme union.
Samana — One of the panchapranas and responsible for
proper digestion and balancing prana and apana.
Samattva buddhi — Equanimeous state of mind.
Samatvam — Mental and emotional equanimity.
Sambodhi — Enlightenment.
Samnyasa — Renunciation.
Sampradayas — Sects.
Samshaya — Not being able to take a decision or
indecisiveness.
Samskara — Impressions stored in the mind that form the
foundation of our beliefs, outlooks and
personality. 279
Glossary Samskriti — Culture.
Sankalpas — Actions.
Santosha — Contentment.
Saralata — Simplicity.
Sarvajna — Knower ofeverything.
Sarvavyapaka — Omnipresent
Satkarma — Noble actions.
Sattva — Prakashshil or Illuminating.
Satya — Truthfulness.
Serous membrane — A mesothelial tissue which lines certain internal
cavities of the body forming a smooth,
transparent, two layered membrane lubricated by
a fluid derived from serum. The peritoneum,
pericardium and pleura are all serous membranes.
Shauch — Purity ofbody and mind.
Shaucha — Purity,
Shishya — Disciple/student.
shuddha — Pure.
Smrti — Recollection or memory.
Soham — Literally means, ‘I am That’. Represents the
Psychic sound with the sound ‘so’ during
inhalation and ‘ham’ during exhalation.
Srshti — Universe.
Sthula sharira — Gross Body.
Stitha Prajna — The even minded, balanced human being.
Styana — Dislike of the mind for the Abhyasa or yogic
elements.
Sukshma Sharira — Astral body.
Supra pleural membrane _ - It refers to a thickening ofconnective tissue that
covers the apex of each lung.
Suptavastha — Dormant state.
Sushumna nadi — Central energy channel in body, in the center of
the spinal cord through which kundalini shakti
flows.
Svadhishthana Chakra — Hypogastric Plexus vis-a-vis excretory System.
Svadhyaya — Self-study
Svaroopa — True form.
Swapnavastha — Dream state.
Tamas — Sthitishil or Rest.
Tanu — Weak state.
Tapas — Austerity.
Tapatraya — Three kinds of duhkas.
Tattvadarshis — Knower’s of the truth.
Tattvajnana — True knowledge.
280
Teja — Brightness.
Tendinous — Relating to, possessing or resembling tendons.
Turiyavastha — Deep sleep state.
Tyaga — Renunciation.
Udana — One of the panchapranas and responsible for
upward activities like vomiting
Udara — Fully operative state.
Upeksha — Non-judgmental attitude towards the wicked.
Vedas — Four earliest texts- Rig, Yajur, Sama, Atharva,
which are further divided into Samhita,
Brahmana, Aranayaka and Upanishads.
They were revealed to the sages and saints to
explain and regulate every aspect of life from
supreme reality to worldly affairs. These are the
oldest texts known to mankind.
Vichara — Intra personal awareness.
Vichchinna — Alternated state.
Videhamukti — Attaining Mukti after death, when Atman leaves
the physical body.
Vidya — Knowledge.
Vigyanamaya Kosha — The intellectual sheath.
Vihara — Recreation.
Vikalpa — Fantasy or imagination.
Vikshipta — Distracted state of mind, where the student’s
(sadhaka) mind is filled with fickleness caused by
Rajas and stability caused by Sattva
simultaneously in the student’s (sadhaka) mind. In
this state, mind is occasionally steady.
Viparyaya — Incorrect knowing.
Visuddhi Chakra — Carotid Plexus vis-a-vis Respiratory System.
Situated in neck.
Vritti —Thought-wave; mental modification; mental
whirlpool;in the chitta. A vritti is a false perception
or a misconception, just as a ripple in the ocean.
Viscera — The internal organs in the main cavities of the
body especially those in the abdomen.
Vyadhi — Disease Le. fever etc. due to disequilibrium of
various constituent elements of the body/ physical
deformities
Vyana — One of the panchapranas and responsible for all
activities in the periphery like nerves impulses, blood
circulation, and cellular activity m all cells.
Vyavahara — Everyday life and its dealing.
Yajna — Is asystematic process of offering and the best means
to express gratitude, as discovered, designed,
developed and propagated by our Rishis.
Yamas — Social Discipline.
Yonis — Species. 281
Notes
 BYG - 002 YOGA AND HEALTH ©) ignou
UNIVERSITY
MPDD/IGNOU/P.O. 1K/January, 2020