Mikhail Baranov - Yogic nutrition in the middle zone. Principles of Ayurveda in yoga practice. Yogic nutrition in the middle zone (M. Baranov) Main characteristics of yogic nutrition

The goal of hatha yoga as one of the stages of the path to the heights of raja yoga is mastery of the universal life force - Prana. Prana is everywhere, manifesting itself in various forms and qualities, filling and permeating living and inanimate matter, it connects the body, mind and spirit. We receive Prana from the atmosphere and from food. Daily correct practice of shatkarmas, asanas and pranayama develops and strengthens the body’s ability to absorb, process and accumulate Prana reserves. This is especially true in a modern metropolis, where environmental and social factors lead to faster contamination of the entire body structure and increased energy costs. Not every yoga practitioner is able to assimilate Prana only from the air and sunlight, in quantities sufficient for active life. For the vast majority, food remains the main source of energy. A person who begins to practice regularly and intensively, at some point comes to understand the fact that many old habits negate the effect obtained from practice. This also applies to eating habits. The desire to eat “correctly” is common to many, both beginners and “advanced” practitioners. The diet associated with the practice of Yoga is inseparable from the practice itself, and contributes to the acquisition and development of qualities that accelerate the process of evolution of consciousness.

Habits and addictions. Gunas and emotions.

Consciousness is not only the mind and intellect, but also the ability to feel and sense. The mind that feels the separateness of its self is called Ahamkara in the Indian tradition.

Rooted in the body, Ahamkara may forget its true, essential nature, identifying itself with the false self - a personality consisting of a set of habits and automatic reactions. Indulging in play with sensual pleasures maintains contact only with the physical body. Habits and addictions arise as a consequence of attachment to certain states of the mind and body. At the subconscious level, everything that supports habitual attitudes and patterns of perception of reality is accepted.

Any food affects consciousness in one way or another. For example, when consuming food stimulants (sugar, coffee, chocolate, some spices, etc.), which increase the level of activity, the illusion of prosperity and “fullness of life” may arise. Sugar, as a strong stimulant, brings immediate satisfaction to Ahamkara, temporarily neutralizing sharp fluctuations in the psyche. An addiction to sweets often arises as compensation for the bitterness of disappointment and a feeling of dissatisfaction. As a result of the biochemical effects of food, we become excited or passive, focused or distracted. The state and perception changes. Of course, food is not the only or primary factor, but it is a constant. A conscious choice of foods and diet helps to create a stable psycho-emotional background, favorable for the practice of yoga. It is worth remembering that all attachments are temporary, they disappear as the limited perception that is characteristic of our personality in everyday life expands.

The properties of products according to the nature of their impact on consciousness are divided into three categories, called gunas.

Tamas- waves of potential energy. It manifests itself in consciousness as inertia. Its predominance causes a lack of activity - weakening the ability to distinguish.
Rajas- waves of kinetic energy. Manifests itself as movement. A condition in which excessive mental activity impairs the ability to discriminate.
Sattva- balance. A harmonious state of consciousness in which the mind discriminates correctly.

Tamas is darkness, inability to perceive, ignorance and fear of the lethargic mind. Tamas manifests itself in states of lethargy, laziness and dullness, subordinating the mind to external or subconscious forces. Tamas is the passivity of consciousness, “floating on the waves of a dream,” the sleep of the mind, instinctiveness.

Excess rajas gives rise to restlessness, dissatisfaction with what is, an agitated mind, carried away by the pursuit of pleasure, passion, inflaming the thirst for desires. Emotional manifestations of rajas are anger, stubbornness, the desire to manipulate others. Tamas and rajas are necessary in nature, mutually compensating each other. The energy and vitality of rajas complement the stability and constancy of the forms of tamas.

Sattva arises when rajas and tamas are in balance. Sattva is the quality through which Ahamkara creatively expresses itself through the mind and senses. Sattva means clarity, literally something of the same nature as truth (Sat). The state of sattva is clear understanding, balanced, unclouded perception. With the development of this quality, control over the impulses of the mind towards rajas or tamas increases.

Sattvic nutrition

“(The most auspicious food for a yogi): good cereals, wheat, rice, barley, milk, ghee, brown sugar, crystallized sugar, honey, dried ginger, patola (cucumber spice), five vegetables (local leafy vegetables), beans (and other types of legumes) and clean water.

The yogi should take nutritious and sweet food mixed with ghee and milk; it should nourish the dhatu (the essential components of the body) and be pleasant and suitable.”

(Hatha Yoga Pradipika, 1.62-63)

The foods listed in shloka 62 have a common property - they are sattvic. In addition, they taste good and are nutritious. When planning a diet, it is important that you like the new food. You should not suddenly exclude familiar foods from your diet without finding a suitable replacement for them. The main requirement for food is that it must nourish the dhatu, all tissues and components of the body, creating favorable conditions for the development of the mind (mental body) and spirit (causal body).

Mitahara is “sattvic food”. Sattva carries the qualities of purity, lightness, tranquility and harmony. The sattvic diet is originally intended for yogic practice with the goal of improving consciousness. Its balancing effect on the mind also helps in the treatment of mental disorders. Sattva promotes wholeness of mind, body and spirit. Sattva guna is increased by eating sweet foods, which does not mean having too much sugar. Grains and fruits, some vegetables and dairy products have a naturally sweet taste. Its properties are described in detail in another authoritative text on Hatha Yoga - Gheranda Samhita: “Sweet taste is of the same nature as the human body, the tissues of which have a sweet taste, and therefore promotes the growth of all tissues of the body and Ojas.”

(Ojas is the quintessence of the body’s energies. Literally “that which gives vitality.” It is the subtle essence of the body’s reproductive and hormonal systems, supporting the immune system)

Helping to achieve longevity, the sweet taste has a calming effect on the five senses and the mind, giving strength and a good complexion. It is nutritious, has a revitalizing effect, causes a feeling of satisfaction, strengthens the body, and increases its weight. In other words, it nourishes the body, promoting tissue renewal and regeneration. In terms of energy, the sweet taste is cooling, moist and heavy, therefore, for its full assimilation, strong Agni is required - digestive fire. Intensive practice of asanas and pranayamas significantly enhances Agni, and if its excess is formed, the body, having processed Ama (waste), begins to use tissue reserves, which can unnecessarily “dry out” the body. In this case, the moisturizing, cooling and nourishing properties of food are necessary to maintain balance in the body.

The sattvic diet includes only pure foods rich in life force (prana). Food associated with the killing of living beings is contraindicated. Although fish and meat have a sweet taste, the energy they bring activates the instinctive programs, stimulating the mind towards tamas and rajas. Products grown in a contaminated environment or using excessive amounts of fertilizers, or genetically modified, are undesirable. The sattvic diet is a reasonably balanced diet. You should not eat too little or too much. Malnutrition is a path to exhaustion, leading to body weakness and infirmity. When overeating, excess energy is spent on digestion, which pulls it away from other centers, and as a result causes the formation of Ama from underdigested food. The ideal quantity ratio, described in Pradipika, is when the stomach is half full of food, a quarter with liquid and a quarter with air. When overeating, even the most sattvic food plunges you into a state of tamas.

Sattvic food is initially intended to “open” the mind, so during active life or physical activity it may not be nutritious enough for the body, which is especially true for people with the Vata constitution.

Food of different quality and taste has different effects on the doshas, so you need to create a diet taking into account your individual constitution. Balance in body and mind is a single interconnected process; not only the composition and properties of products are important, but also the state of consciousness in which the food is prepared and eaten.

An important point for complete cleansing and functioning of the body is drinking enough clean water. Its amount is individual for everyone, the minimum is a glass of raw spring or well-filtered water in the morning (on an empty stomach), a certain amount before each meal and a glass before bed. In the cold season, warm is better, in hot weather, cool. Tea, compote, juice and other liquids are not a complete replacement for clean water, as they are digested like food, causing the release of gastric juice.

Strategic Products for a Mid-Range Yogi

Based on all of the above, let us briefly consider the foods most suitable for feeding a hatha yoga practitioner in the middle zone. Products are listed in descending order of sattva and include those available in our region or suitable replacements.

Fruits.

Fruits are sattvic in nature and easy to digest. You can use any local fruits and berries (not local ones either) without restrictions in their appropriate season. Fresh or in the form of freshly squeezed juices. Less often baked. Stale and rotten fruits are tamasic. In the form of jams and canned compotes, fruits lose most of their vitamins and, with excess sugar, become rajasic. It is better to replace them with dried fruits (soaked or with tea). Any dried berries in the form of fruit drinks are good (pour boiling water over them and leave in a thermos). We rarely have the yellow (or brown, cane and palm) sugar recommended by Pradipika, and it is definitely better to replace white refined sugar with honey.

Vegetables.

Less sattvic than fruits and heavier. Any sweet and non-spicy vegetables are suitable, such as: cucumbers, pumpkin, carrots, beets, celery, zucchini, turnips, tomatoes, eggplants, etc. Heavier ones - potatoes, okra. Sattvic are not spicy salads and young tops, greens, including wild ones (wort, plantain, nettle) - they cleanse the blood and contain many useful microelements. Cabbage in excess is rajasic and promotes gas formation - this is compensated by stewing with the addition of ghee. Sauerkraut, radish, radishes, hot peppers, onions and garlic are rajasic and tamasic. All other vegetables, fresh, baked or steamed, are healthy.

Cereals.

Cereals are the basis of a sattvic diet. The most sattvic is rice (basmati, brown, black and other varieties), preferably unpolished. Grinded, polished and steamed rice is not healthy; useful substances have been removed from it along with the shell (perhaps basmati rice is an exception; before processing it is doused with boiling water and some of the substances from the shell are shifted to the center of the grain). Sprouted wheat is a superfood that is most suitable for our climate and contains a whole range of vitamins and microelements. It nourishes the body well, literally charging it with energy (restores strength after illness and during physical activity). However, in its raw form it may be too heavy for many. You can avoid this by consuming it in smaller quantities and chewing it thoroughly (heat 1-2 tablespoons in ghee, add honey to taste) or in the form of flatbreads (which are also more tasty and easier to digest). Rye is also prepared, and less commonly, oats and barley (this is technically more difficult, since the coarsest shell of the grain has not been removed). Oats are superior in protein to all other grains. Of course, not muesli, but whole grains. The enveloping and nutritional properties of oatmeal broth are successfully used in cases of excess Agni (for example, in case of milk allergy). Buckwheat, barley, millet, corn are also favorable, but are used less often. Bakery products made from premium flour obtained from grains devoid of shells, germ and prana are undesirable. Grain bread is more suitable, even better if it is without yeast (there is an opinion that thermophilic yeast suppresses microflora when consumed regularly). In the capitals this is sold in supermarkets. Unleavened flatbreads made from wholemeal flour, prepared in the style of Indian chapatis, are a good alternative to traditional bread, if you have time to prepare them.

Legumes.

A good source of protein, but heavy and causes gas. The exception is tofu (soy cheese obtained by fermentation). These are followed in order of increasing severity: red lentils, small green lentils, large lentils, chickpeas. Even heavier are small and white beans, red beans, peas, and black beans. The “explosiveness” of legumes is significantly reduced by pre-soaking them, or better yet, by sprouting and removing the shell. Adding spices during cooking also helps.

Products made from soy flour (“chicken flavored”, etc.), soy milk (“enriched”), mayonnaise, chocolate and mushroom soy pastes and other similar ones, usually containing preservatives, excess salt and spices, are not particularly trustworthy. Tofu produced in violation or lack of knowledge of technology is too hard and difficult to digest (often called “soy cheese”). High-quality tofu - well fermented, soft and tender. Mung beans and chickpeas germinate within a day (pre-soaked in warm water for 4 hours) and then stored in the refrigerator for up to 4-5 days.

Nuts.

Seeds and nuts are a valuable component of the diet and are sattvic in nature. It is better to eat them fresh or soaked, as well as lightly fried (but not overcooked or salted - otherwise they lose their beneficial properties, acquiring tamas). Since they are heavy and do not combine well with other foods, it is better to eat them little by little as an independent dish, or in combination with juicy vegetables, salad greens, and soaked dried fruits. Easier to digest in the form of cocktails (the husks are removed from the soaked nuts, ground and blended with water in a blender at high speed). Among those available to us, almonds and pine nuts are especially useful, as well as cashews, walnuts, hazelnuts, Brazilian seeds, hazelnuts, pumpkin and sunflower seeds, and apricot kernels. Nuts are buttery and nutritious, and their warming properties are well suited to cold climates.

Dairy products.

Yogis have a particularly warm attitude towards cooling dairy products. Fresh milk, not boiled, not pasteurized, not homogenized, from a good, healthy cow (or goat) that has not been fed antibiotics or animal feed has the greatest sattvic content and the amount of useful substances. Milk subjected to various processing acquires tamasic properties and promotes the production of Ama. Antibiotics fed to cows are a common cause of allergies to industrial milk. The usefulness of various milks fortified with vitamins and other things is questionable. It is much easier with fermented milk products, they are stored longer and, in the presence of various strains of bifidobacteria and freshness, are easier to digest. They are less sattvic, and with the rapid growth of bacteria and souring they become tamasic. From those available on sale, it is better to look for higher quality ones, made from a fresh product, rather than powder. Any natural homemade products are always preferable. When consumed in moderation, homemade unsalted cheeses, such as paneer, Adyghe (salted ones such as Suluguni or feta cheese, can be pre-soaked), and fresh cottage cheese are good. Hard varieties of cheeses, in the preparation of which enzymes obtained from the stomachs of slaughtered cattle are used, are very heavy food, “fashionable” blue cheeses are a wonderful dose of tamas. Of the fats, the ideal product is ghee - butter purified by heating. Its numerous nutritional and medicinal properties are extolled in treatises on yoga and Ayurveda. Regular butter is less suitable for constant use (industrial butter contains additives that “come out” when it is overheated), and sour cream and cream are even less suitable.

Milk is an independent food. It is best to use it separately, or with the addition of ghee and honey, with spices. Honey and spices such as saffron, ginger, cardamom, cinnamon and cloves improve its absorption, eliminating excess kapha. The body usually does not fully absorb more than 350 ml of milk at a time.

Oils.

Most oils are usually heavy and undesirable in large quantities. However, ghee can be used without restrictions by adding it to various dishes. Sattvic are sesame and coconut; among the more accessible for everyday use are unrefined olive, flaxseed, and sunflower. Oils from wheat germ, pumpkin, pine nut, walnut, hemp, and camelina have high nutritional and medicinal properties.

Sweets.

In moderation, honey and raw jaggery are sattvic. All refined sugars and products containing them should not be used. When heated, honey becomes toxic and tamasic.

Spices.

Sattvic spices - ginger, cardamom, cinnamon, fennel, coriander, turmeric (haldi). The rest are mostly rajasic. They can be used sparingly as an option when rajas counteracts tamas, indirectly increasing sattva. It is better to minimize the amount of salt; some people prefer table sea salt.

Beverages.

Pure spring water, brewed sattvic herbs (local herbs can be used if you can track their effects). You can consume various types of green tea and mate; they are sattvic in moderation and are believed to improve the functioning of the mind. Black tea is heavier and a more powerful stimulant.

Basic rules of yogic nutrition

Food should be predominantly sattvic.
When cooking, it is advisable to retain the maximum amount of prana in food. For this, the food must be simple (minimal heat treatment without culinary frills, using no more than two operations, but simple - not necessarily primitive).
It is advisable to prepare and eat food in an emotionally balanced state (which is facilitated by observing yama and niyama, consecrating food with a mantra during preparation and before eating). Without being distracted by conversation, reading or TV, and maintaining a state of conscious presence.
Do not overeat (filling the stomach no more than half the volume). Saturation is determined not by “how much”, but by “how”.
Chew thoroughly, mixing food with saliva (adhering to the rule - “eat liquid food, drink solid food”). The subtlest components of prana are absorbed in the mouth.
Drink water before meals. Do not drink during meals and an hour or more after (depending on the quantity and composition of food), so as not to “flood” the digestive fire. It is acceptable to drink green tea if the food is too dry.
Create a diet based on your constitution, climatic conditions and real needs. Do not go to extremes of asceticism. Be attentive to the current state and capabilities of the body.
Maintain a good “inner fire” - Agni. This is facilitated by performing shatkarmas, asanas and pranayamas. Agni is strongest in the afternoon, when the solar channel is active (breathing through the right nostril is one way to strengthen it, to open it; immediately after eating, you can lie down for a while on your left side).
Don't eat without feeling hungry. And also heavy food before bedtime (it’s better not to eat at all 2-3 hours before bedtime).
Think through the combination of products. Do not mix too heterogeneous foods at one time. Different foods secrete different gastric juices and enzymes, and also require different amounts of time to digest them in the stomach.
You should not engage in physical labor or exercise immediately after eating. Intellectual activity is not very productive in the first hour or two.

Transcript

1 Yogic nutrition in the middle zone The goal of hatha yoga as one of the stages of the path to the heights of raja yoga is to master the universal life force Prana. Prana is everywhere, manifesting itself in various forms and qualities, filling and permeating living and inanimate matter, it connects the body, mind and spirit. We receive Prana from the atmosphere and from food. Daily correct practice of shatkarmas, asanas and pranayama develops and strengthens the body’s ability to absorb, process and accumulate Prana reserves. This is especially true in the conditions of a modern metropolis, where environmental and social factors (environmental pollution, population density, information overload of space) lead to faster contamination of the entire structure of the body and increased energy costs. Not every yoga practitioner is able to assimilate Prana only from the air and sunlight, in quantities sufficient for active life. For the vast majority, food remains the main source of energy. A person who begins to practice regularly and intensively, at some point comes to understand the fact that many old habits negate the effect obtained from practice. As a result, there is an awareness of the need to replace them with others that are more favorable for maintaining the new state. This also applies to eating habits. The desire to eat “correctly” is common to many, both beginners and “advanced” practitioners. It would not be superfluous to clarify how a desire differs from a real need. The need to change arises from the conditions that we create for ourselves, forcing ourselves to develop or degrade. Desire is akin to imagination, based on the belief that by replacing one addiction with another, you can “change your life for the better.” The diet associated with the practice of Yoga is inseparable from the practice itself, and contributes to the acquisition and development of qualities that accelerate the process of evolution of consciousness. HABITS AND PASSIONS. GUNAS AND EMOTIONS Consciousness is not only the mind and intellect, but also the ability to feel, sense. The mind that feels the separateness of its self is called Ahamkara in the Indian tradition. 1 Ahamkara (lit. “Creator I”) is an individual self-awareness, an aspect of the personality that constantly reminds that I am I. See Robert Svoboda, “Prakriti Your Ayurvedic Constitution,” Introduction. Rooted in the body, Ahamkara may forget its true, essential nature, identifying itself with a false self, a personality consisting of a set of habits and automatic reactions. Passion for playing with

2 sensual pleasures maintain contact only with the physical body. Habits and addictions arise as a consequence of attachment to certain states of the mind and body. At the subconscious level, everything that supports habitual attitudes and patterns of perception of reality is accepted. Any food affects consciousness in one way or another. For example, when consuming food stimulants (sugar, coffee, chocolate, some spices, etc.), which increase the level of activity, the illusion of prosperity and “fullness of life” may arise. Sugar, as a strong stimulant, brings immediate satisfaction to Ahamkara, temporarily neutralizing sharp fluctuations in the psyche. An addiction to sweets often arises as compensation for the bitterness of disappointment and a feeling of dissatisfaction. As a result of the biochemical effects of food, we become excited or passive, focused or distracted. The state and perception changes. Of course, food is not the only or primary factor, but it is a constant. Conscious choice of foods and diet helps to create a stable psycho-emotional background, favorable for the practice of yoga 2. It is worth remembering that all attachments are temporary, they disappear as the limited perception that is characteristic of our personality in everyday life expands. The properties of products, according to the nature of their impact on consciousness, are divided into three categories, called gunas 3. 2 This is also achieved by the practice of yama and niyama. 3 The three gunas are the primary qualities of Prakriti of the Great Nature, the life-giving power of manifestation. Purusha, the primordial spirit, the principle of sensitivity of consciousness, uniting with Prakriti energy, the principle of creation, gives birth to all things. Tamas waves of potential energy. It manifests itself in consciousness as inertia. Its predominance causes a lack of activity that weakens the ability to distinguish. Rajas waves of kinetic energy. Manifests itself as movement. A condition in which excessive mental activity impairs the ability to discriminate. Sattva balance. A harmonious state of consciousness in which the mind discriminates correctly. Tamas is darkness, inability to perceive, ignorance and fear of the lethargic mind. Tamas manifests itself in states of lethargy, laziness and dullness, subordinating the mind to external or

3 subconscious forces. Tamas is the passivity of consciousness, “floating on the waves of a dream,” the sleep of the mind, instinctiveness. Excess rajas gives rise to restlessness, dissatisfaction with what is, an agitated mind, carried away by the pursuit of pleasure, passion, inflaming the thirst for desires. Emotional manifestations of rajas include anger, stubbornness, and the desire to manipulate others. Tamas and rajas are necessary in nature, mutually compensating each other. The energy and vitality of rajas complement the stability and constancy of the forms of tamas. Sattva arises when rajas and tamas are in balance. Sattva is the quality through which Ahamkara creatively expresses itself through the mind and senses. Sattva means clarity, literally something of the same nature as truth (Sat). The state of sattva is clear understanding, balanced, unclouded perception. With the development of this quality, control over the impulses of the mind towards rajas or tamas increases. IMPACT OF TASTE. GUNAS AND TASTES Depending on the composition, quality and quantity, food has different effects on the mind and body. Any food has taste; in the Ayurvedic tradition, six “pure” tastes are described: sweet, sour, spicy, salty, bitter and astringent. Sweet taste is considered sattvic. However, its excess can have a tamasic, dulling effect. Sweets of artificial origin are practically devoid of prana. Refined sugar, concentrated sweetness in small quantities, is rajasic, and with constant consumption promotes tamas. Sour, pungent and salty tastes are stimulating and therefore rajasic. Spicy irritates nerve fibers, and sour and salty, heating the blood, “heat up” emotions. Bitter and astringent are tamasic, their prolonged use causes rigidity and inflexibility. As with everything, there are exceptions. Some spices with a sweet aroma (ginger, fennel) are sattvic. Bitter herbs (brahmi and calamus) are used in special Rasayana therapy, with the aim of “opening” and rejuvenating the mind (Brahma Rasayana). It should be noted that there are practically no products with a “pure” taste. All tastes are necessary to some extent. Using various cooking methods (heat treatment, adding spices), you can change and adjust the initial properties of the product, both for the better and for the worse. For example, cooking in one pan “equalizes” the energy, making food easier to digest. Various herbs and

4 spices that have one distinct taste are essentially medicines; their use requires special knowledge and an individual approach. If the body is sufficiently sensitive and there is a state in which the “mind clearly discerns,” it is not difficult to create a healthy diet that suits your lifestyle. But unfortunately, objectivity regarding one’s condition is a rare accident. To understand the issue in more detail, let us turn to the authoritative source “Hatha Yoga Pradipika” written by the Nath yogi Swatmarama, which includes, in addition to a description of yogic techniques and nutritional recommendations. “Mitahara is defined as pleasant and sweet food, leaving the stomach one-quarter empty and eaten (as an offering to Shiva)” (1.58) What does Mitahara, pleasant sweet food mean? The most complete explanation is given in the borderline Yoga science of Ayurveda. SATTVIC FOOD Mitahara is “sattvic food”. Sattva carries the qualities of purity, lightness, tranquility and harmony. The sattvic diet is originally intended for yogic practice with the goal of improving consciousness. Its balancing effect on the mind also helps in the treatment of mental disorders. Sattva promotes wholeness of mind, body and spirit. Sattva guna is increased by eating sweet foods, which does not mean having too much sugar. Grains and fruits, some vegetables and dairy products have a naturally sweet taste. Its properties are described in detail in another authoritative text on Hatha Yoga, Gheranda Samhita: “Sweet taste is of the same nature as the human body, the tissues of which taste sweet, and therefore promotes the growth of all tissues of the body and Ojas.” (Ojas is the quintessence of the body’s energies. Literally, “that which gives vitality.” This is the subtle essence of the body’s reproductive and hormonal systems, supporting the immune system. It is not a physical substance. It is like a concentrate of our vital energy, existing on a subtle plane in the heart chakra. If there is enough of it, the person is healthy, if not, disease occurs. We can say that it is a kind of energy of the immune system. Located in the heart, it permeates the whole body, giving it stability and support. When it is destroyed, the person dies, while it is preserved, a person lives. Ojas decreases under the influence of factors such as anger, hunger, anxiety, sadness, overwork. Then a person feels fear and loss of strength, is in constant restlessness, his senses are excited. He turns pale, withers, weakens in mind, such qualities as patience and faith desert him. Excessive sexual activity, drug use and

5 stimulants, insufficient naturalness of the environment and lifestyle, worries, stress, as well as food devoid of vitality - all this depletes the reserves of Ojas, which can be replenished with the help of special food (see recipes), as well as special tonic herbs. But it can be made stable only by eliminating or significantly reducing the influence of the above factors. Systematic full-fledged practice of hatha yoga and meditation, reduction of sexual activity, contribute to a faster accumulation of Ojas, enhancing the very ability to accumulate it and eliminating the causes of uncontrolled waste). Helping to achieve longevity, the sweet taste has a calming effect on the five senses and the mind, giving strength and a good complexion. It is nutritious, has a revitalizing effect, causes a feeling of satisfaction, strengthens the body, and increases its weight. In other words, it nourishes the body, promoting tissue renewal and regeneration. In terms of energy, the sweet taste is cooling, moist and heavy, therefore, for its full absorption, a strong Agni digestive fire is required. Intensive practice of asanas and pranayamas significantly enhances Agni and if its excess is formed, then the body, having processed Ama (waste), 4 begins to use tissue reserves, which can unnecessarily “dry out” the body. In this case, the moisturizing, cooling and nourishing properties of food 5 are essential to maintain balance in the body. 4 Ama wastes, toxins, etc. A consequence of poorly digested and unassimilated food by the body. Cause of diseases. It is formed not only in the physical body, but also in the psyche, as a result of contamination of consciousness with excess information, emotions, and impressions. The inability to “digest and assimilate” all this qualitatively leads to complexes, fear, laziness, depression and other diseases. 5 Typical “cooling” foods are whole fresh milk and clarified butter (ghee), which neutralize excess heat and are also special foods that replenish Ojas. The sattvic diet includes only pure foods rich in life force (prana). Food associated with the killing of living beings is contraindicated. Although fish and meat have a sweet taste, the energy they bring activates instinctive ABOUT THE PROPERTIES OF FOOD. HEAVY AND LIGHTNESS Food, according to its effect on the body, is divided into light and heavy. Most products are heavy. Light foods are those that are easily digestible and require less energy during digestion. Severe conditions require more blood flow to the digestive organs, and there is less of it left for brain function. Light food is good for

6 intellectual activity and meditative practices. Heavy nourishes the body better. You can make food lighter by eating it in smaller quantities or adding suitable spices. Depending on the strength of Agni, the heaviness and lightness of food is purely individual for everyone. Ayurveda includes milk, raw vegetables and fruits, black beans, beef and pork as heavy foods. For light foods: honey, rice, mung bean, game (listed in descending order of lightness). There is no clear division, since the properties of products can be changed by the way they are prepared. For example, cooking rice in milk or adding ghee makes it heavier. Warmed (but not boiled) milk with the addition of honey and spices is lighter. Food combinations have a strong impact on digestion capabilities. Food of different composition requires the release of different juices and enzymes and different times for digestion. Incompatible foods eaten at one time will “fight” each other for the body’s attention, which can lead to indigestion. In dishes where all the ingredients are cooked together, the food changes its original properties, turning into a single substance, making the food easier to digest. In general, animal foods are heavier than vegetables, beans and grains, and raw foods are heavier than cooked foods. Canned food is practically devoid of Prana and the body is forced to spend its own Prana to assimilate it. Refined foods are stripped of their original structure, making them low in nutrition. The lack of natural oils, fiber and microelements makes food dry and indigestible. The result of their frequent use is the formation of toxins and blood pollution. Due to the lack of Prana, such food does not give a natural feeling of fullness, and, eaten in large quantities, it only causes a feeling of filling the volume of the stomach. Its regular use overloads the digestive organs. Our energy is spent on cleansing from toxins and illness. The deficiency of microelements is replenished by internal reserves, which prematurely ages the body. In addition, the body forms low-quality tissues from low-quality material. ENERGY From the point of view of energy expenditure for digesting foods: raw vegetables, fruits and dairy products are refrigerated. Fats and carbohydrates (such as ghee and honey) provide warmth. Since the temperature of food is generally close to the ambient temperature, its thermal effect on the body is insignificant. You can feel its warming or cooling properties only by taking the same product for a long time. The energetic (warming or cooling) effect is more characteristic of spices. Their competent use requires not only practical and culinary skills, but also basic knowledge in the field of Ayurveda. In general, cooking over a fire and adding spices makes food hotter. Very cold or very hot is not useful

7 food: both require additional energy expenditure for thermoregulation. To all of the above, it should be added that the largely similar systems of yogic and Ayurvedic nutrition have slightly different goals. Ayurveda emphasizes on achieving health of the physical body. Yoga aims to expand consciousness beyond the limits limited by the physical body. In Ayurveda, balance is achieved through diet and special medications, in hatha yoga through the practices of asanas, pranayama and meditation. 1 1 For more details, see David Frawley’s book “Yoga and Ayurveda”. Recommendations for practitioners of Hatha Yoga Pradipika, “Foods that are forbidden (for yogis): bitter, sour, spicy, salty, green (unripe author’s note) vegetables (except those prescribed), sour porridges, vegetable oils, sesame and mustard, alcohol, fish, meat, cottage cheese, buttermilk, small peas, jujube fruits, cakes cooked in oil (fried), asafoetida (vegetable resin) and garlic. Do not eat unhealthy food, that is, food that is reheated after it has cooled, that is dry (does not contain natural oils), that is excessively salty or sour, that is stale, or that contains too many (mixed) vegetables.” The effects of bitter, sour, pungent and salty have already been discussed. It should be added that in addition to excessively stimulating digestion, these substances create in the mind a desire to eat more. It makes sense to use them only when Agni is weakened, as a medicine, in medicinal doses. This also includes mustard and asafoetida (as hot spices), alcohol. Salt consumed in excess quickly ages the body, weakens muscles and joints, causes blood diseases, reducing stamina and performance. Leafy vegetables like spinach are prescribed. In principle, you can and should eat all non-spicy vegetables and herbs of local origin. There is a reasonable theory that plants growing in the region where you were born and live have energy and a set of microelements more suitable for the local climate. In Ayurveda there is such a concept as Vatakasya, this is the food that generations of ancestors ate; it is believed that the body is genetically predisposed to it. Due to the same climatic features, products grown in different latitudes may have different tastes and properties, for example, in India there are practically no sour varieties of apples (as you know, sweet taste cools, sour taste warms). Until recently, in hot climates

8 In India, due to the lack of refrigerators among the majority of the population, the processes of fermentation and souring of products occurred very quickly. Food exposed to bacteria is poorly digested, causing putrefaction and the formation of Ama in the intestines. For this reason, the Hatha Yoga Pradipika does not recommend cottage cheese (especially sour) and buttermilk, considering it a heavy and tamasic food (although as a source of protein, cottage cheese, of course fresh, is preferable to meat). Reheated food loses the remaining Prana and nutritional value, turning into dead weight for the stomach. Cakes are also not distinguished by their high content. At the time the treatise was written in medieval India, only sesame and mustard vegetable oils, which were hot and heavy in properties, were mainly found. Hence the warning against using them for food. Since they are hard on the liver when consumed frequently, it is beneficial to use them for nutrition through the skin, in the form of a massage (especially in cold climates). All unrefined vegetable oils used in the West (olive, sunflower, pumpkin, flaxseed, cedar) are certainly useful, but not all were available to ancient practitioners. Fried food stimulates all three doshas. 2 2 Vata is aggravated due to the dryness increased during the frying process, Pitta due to the heat and rancid fat content of the finished dish, and Kapha due to the heaviness of the oil and the stickiness of the food after frying. In addition, fried foods weaken vision and should not be consumed regularly. (Robert Svoboda. “Prakriti”) Few people will experience the impact of the mysterious jujube fruits, unlike cakes. Garlic has many beneficial medicinal properties but is very tamasic and rajasic. Being a strong aphroditic, it increases the amount of semen while simultaneously irritating the reproductive organs, which does not contribute to a balanced mind and observance of brahmacharya. However, it can be used as a medicine if necessary. “The most auspicious food for a yogi: good cereals, wheat, rice, barley, milk, ghee, brown sugar, crystallized sugar, honey, dried ginger, patola (cucumber spice), five vegetables (local leafy vegetables), beans ( and other varieties of legumes) and clean water. The yogi should take nutritious and sweet food mixed with ghee and milk; it should nourish the dhatu (the essential components of the body) and be pleasant and suitable.” (Hatha Yoga Pradipika,) The products listed in shloka 62 have a common property: they are sattvic. In addition, they taste good and are nutritious. When compiling

9 diets it is important that you like the new food. You should not suddenly exclude familiar foods from your diet without finding a suitable replacement for them. The main requirement for food is that it must nourish dhatu 3, all tissues and components of the body, creating favorable conditions for the development of the mind (mental body) and spirit (causal body). 3 Dhatu bodily tissues. There are seven types in total: Rasa tissue fluids (including chyle, lymph and blood plasma), Blood, Flesh (skeletal muscles), Fat, Bone, Bone marrow, Shukra (male and female reproductive fluids). For more details on the properties, see Robert Svoboda “Prakriti”. Another important point for the complete cleansing and functioning of the body is the use of sufficient amounts of clean water. Its amount is individual for everyone, at least a glass of raw spring or well-filtered water in the morning (on an empty stomach), a certain amount before each meal and a glass before bed. In the cold season it is better to drink warm water, in hot weather it is cool. Tea, compote, juice and other liquids are not a complete replacement for clean water, as they are digested like food, causing the release of gastric juice. STRATEGIC PRODUCTS FOR A MIDDLE-STANDING YOGI Based on all of the above, let’s briefly consider the foods that are most suitable for feeding a middle-stripe Hatha Yoga practitioner. Products are listed in descending order of sattva and include those available in our region or suitable replacements. Fruits By their nature, fruits are sattvic and easy to digest. You can use any local fruits and berries (not local ones either) without restrictions in their appropriate season. Fresh or in the form of freshly squeezed juices. Less often baked. Stale and rotten fruits are tamasic. In the form of jams and canned compotes, fruits lose most of their vitamins and are rajasic with excess sugar. It is better to replace them with dried fruits (soaked or with tea). Any dried berries in the form of fruit drinks are good (pour boiling water over them and leave in a thermos). The yellow (or brown, cane and palm) sugar recommended by Pradipika is not very common in our country, and it is definitely better to replace white refined sugar with honey or sweet dried fruits such as dates. Vegetables are less sattvic than fruits and are heavier. Any sweet and non-spicy vegetables are suitable, such as: cucumbers, pumpkin, carrots, beets,

10 celery, zucchini, turnips, tomatoes, eggplant, etc. Heavier potatoes, okra. Sattvic are not spicy salads and young tops, greens, including wild ones (wort, plantain, nettle), they cleanse the blood and contain many useful microelements. Cabbage is rajasic in excess, it promotes gas formation, which is compensated by stewing with the addition of ghee. Sauerkraut, radish, radishes, hot peppers, onions and garlic are rajasic and tamasic. All other vegetables, fresh, baked or steamed, are healthy. Grains Cereals are the basis of a sattvic diet. The most sattvic rice (basmati, brown, black and other varieties), preferably unpolished. Grinded, polished and steamed rice is not healthy; useful substances are removed from it along with the shell (perhaps basmati rice is an exception; before processing it is doused with boiling water and some of the substances from the shell are shifted to the center of the grain). Sprouted wheat is a superfood that is most suitable for our climate and contains a whole range of vitamins and microelements. It nourishes the body well, literally charging it with energy (restores strength after illness and during physical activity). However, in its raw form it may be too heavy for many. You can avoid this by consuming it in smaller quantities and chewing it thoroughly (heat 112 tablespoons in ghee, add honey to taste) or in the form of flatbreads (which are also more tasty and easier to digest). Rye is also prepared, and less commonly, oats and barley (this is technically more difficult, since the coarsest shell of the grain has not been removed). Oats are superior in protein to all other grains. Of course, not muesli, but whole grains. The enveloping and nutritional properties of oatmeal broth are successfully used in cases of excess Agni (for example, in case of milk allergy). Buckwheat, barley, millet, corn are also favorable, but are used less frequently 4. Bakery products made from premium flour obtained from grains deprived of shells, germ and prana are undesirable. Grain bread is more suitable, even better if it is without yeast (there is an opinion that thermophilic yeast suppresses microflora when consumed regularly). In the capitals, such bread is sold in supermarkets. Unleavened flatbreads made from wholemeal flour, prepared in the style of Indian chapatis, are a good alternative to traditional bread if you have the time and desire to prepare them. 4 For more information about this, see Anastasia Semenova and Olga Shuvalova “The healing properties of cereals and cereals.” Legumes are a good source of protein, but are heavy and cause gas. The exceptions are tofu (soy cheese obtained by fermentation) and mung bean 5. These are followed in order of increasing severity: red lentils, small green lentils, large lentils, chickpeas. Even heavier is small and white

11 beans, red beans, peas, black beans. The “explosiveness” of legumes is significantly reduced by pre-soaking them, or better yet, by sprouting and removing the shell. Adding spices during cooking also helps. 5 Kichari, a dish made from shelled mung beans and basmati rice, is one of the main ones in the yogic diet. It is used after Shankh Prakshalana (rinsing the digestive tract in Hatha Yoga), and also in Ayurveda as the basis of a mono-diet for cleansing therapy during the recovery period. Products made from soy flour (“chicken flavored”, etc.), soy milk (“enriched”), mayonnaise, chocolate and mushroom soy pastes and other similar ones, usually containing preservatives, excess salt and spices, are not particularly trustworthy. Tofu produced in violation or lack of knowledge of technology is too hard and difficult to digest (often called “soy cheese”). Quality tofu is well fermented, soft and tender. Mung beans and chickpeas germinate within a day (pre-soaked in warm water for 4 hours), after which they are stored in the refrigerator for up to 4-5 days. Nuts Seeds and nuts are a valuable component of the diet and are sattvic in nature. It is better to eat them fresh or soaked, as well as lightly fried (but not overcooked or salted, otherwise they lose their beneficial properties and acquire tamas). Since they are heavy and do not combine well with other foods, it is better to eat them little by little as an independent dish, or in combination with juicy vegetables, salad greens, and soaked dried fruits. Easier to digest in the form of cocktails (the husks are removed from the soaked nuts, ground and blended with water in a blender at high speed). Among those available to us, almonds and pine nuts are especially useful, as well as cashews, walnuts, hazelnuts, Brazilian seeds, hazelnuts, pumpkin and sunflower seeds, and apricot kernels. Nuts are buttery and nutritious, and their warming properties are well suited to cold climates. Dairy products Yogis have a particularly warm attitude towards cooling dairy products. Fresh milk, not boiled, not pasteurized, not homogenized, from a good, healthy cow (or goat) that has not been fed antibiotics or animal feed has the greatest sattvic content and the amount of useful substances. Milk subjected to various processing acquires tamasic properties and promotes the production of Ama. Antibiotics fed to cows are a common cause of allergies to industrial milk. The usefulness of various milks fortified with vitamins and other things is questionable. Much easier with fermented milk

12 products, they are stored longer and, in the presence of different strains of bifidobacteria and freshness, are easier to digest. They are less sattvic, and with the rapid growth of bacteria and souring they become tamasic. From those available on sale, it is better to look for higher quality ones, made from a fresh product, rather than powder. Any natural homemade products are always preferable. When consumed in moderation, homemade unsalted cheeses, such as paneer, Adyghe (salted ones such as Suluguni or feta cheese, can be pre-soaked), and fresh cottage cheese are good. Hard cheeses, in the preparation of which enzymes obtained from the stomachs of slaughtered cattle are used, are very heavy food, “fashionable” blue cheeses are a wonderful dose of tamas. The ideal fat product is ghee, purified butter by heating. Its numerous nutritional and medicinal properties are extolled in treatises on yoga and Ayurveda. Regular butter is less suitable for constant use (industrial butter contains additives that “come out” when it is overheated), sour cream and cream are even less suitable. Milk is a food in itself. It is best to use it separately, or with the addition of ghee and honey, with spices. Honey and spices such as saffron, ginger, cardamom, cinnamon and cloves improve its absorption, eliminating excess kapha. The body usually does not fully absorb more than 350 ml of milk at a time. Oils Most oils are usually heavy and undesirable in large quantities. However, ghee can be used without restrictions by adding it to various dishes. Sattvic are sesame and coconut; among the more accessible for everyday use are unrefined olive, flax, and sunflower. Oils from wheat germ, pumpkin, pine nut, walnut, hemp, and camelina have high nutritional and medicinal properties. Sweets In moderation, honey and raw jaggery are sattvic. All refined sugars and products containing them should not be used. When heated, honey becomes toxic and tamasic. Spices Sattvic spices: ginger, cardamom, cinnamon, fennel, coriander, turmeric (haldi). The rest are mostly rajasic. They can be used sparingly as an option when rajas counteracts tamas, indirectly increasing sattva. It is better to minimize the amount of salt; some people prefer table sea salt.

13 Drinks Pure spring water, brewed sattvic herbs (local herbs can be used if you can track their effects). You can consume various types of green tea and mate; they are sattvic in moderation and are believed to improve the functioning of the mind. Black tea is heavier and a more powerful stimulant. BASIC RULES OF YOGIC NUTRITION Food should be predominantly sattvic. When cooking, it is advisable to retain the maximum amount of prana in food. For this, the food must be simple (minimal heat treatment without culinary frills, using no more than two operations, but just not necessarily primitive). It is advisable to prepare and eat food in an emotionally balanced state (which is facilitated by observing yama and niyama, consecrating food with a mantra during preparation and before eating). Without being distracted by conversation, reading or TV, and maintaining a state of conscious presence. Do not overeat (filling the stomach no more than half the volume). Saturation is determined not by “how much”, but by “how”. Chew thoroughly, mixing food with saliva (adhering to the rule “eat liquid food, drink solid food”). The subtlest components of prana are absorbed in the mouth. Drink water before meals. Do not drink during meals and an hour or more after (depending on the quantity and composition of food), so as not to “flood” the digestive fire. It is acceptable to drink green tea if the food is too dry. Create a diet based on your constitution, climatic conditions and real needs. Do not go to extremes of asceticism. Be attentive to the current state and capabilities of the body. Maintain a good “inner fire” of Agni. This is facilitated by performing shatkarmas, asanas and pranayamas 6. Agni is strongest in the afternoon, when the solar channel is active (breathing through the right nostril is one of the ways to strengthen it, to open it, immediately after eating you can lie down for a while on your left side). 6 Kriyas associated with cleansing the digestive tract (vamana dhauti, shankh prakshalana, etc.), asanas and practices affecting the abdominal area (mayurasana, yoga mudra, twists, agnisara, nauli), “warming up” pranayamas such as kapalabhati, bhastrika, surya bhedana pranayama. After eating, the only pose considered beneficial for digestion is Vajrasana. Don't eat without feeling hungry. And also heavy food before bedtime (it’s better not to eat at all 2-3 hours before bedtime).

14 Think through the combination of products. Do not mix too heterogeneous foods at one time. Different foods secrete different gastric juices and enzymes, and also require different amounts of time to digest them in the stomach 7. 7 Entire volumes have been written about the correct combinations of foods, sometimes with somewhat divergent opinions; their reliability is verified only in practice individually. Although books on Ayurveda by such authors as Vasant Lad, Robert Svoboda and David Frawley inspire the most confidence in the author of the article. You should not engage in physical labor or exercise immediately after eating. Intellectual activity is not very productive in the first hour or two. PREPARATION OF GHI At the end of this article, we are opening a section of yoga recipes, which, if readers are interested, will be present in every issue. Let's start with the most “strategic” ghee product. The higher the quality of the original product, the better the ghee. Cheap butter, and even more so margarine counterfeited to look like butter (so-called “soft butters”), will not make good ghee. There are several ways to prepare it. Let's look at the fastest and easiest one step by step. 1. Dishes are most convenient with a non-stick coating or with a wide, thick bottom. In principle, any utensil will do, but this will complicate the process a little, because... the oil will burn more. 2. Melt, bring to a boil. Next, adjust the heat so that the oil does not boil, but only slightly bubbles rise from the bottom. Depending on the amount of oil and the diameter of the bottom of the dish, this process lasts from 30 minutes to 2 hours. 500 grams, depending on the variety, are reheated in 1-1.5 hours. 3. During the process, water is evaporated, milk protein and other substances are separated, which rise in the form of foam; it must be removed. Reheat until the oil becomes completely transparent, without foreign inclusions, with a smell reminiscent of fried pop corn. 4. There is no point in further heating. It is advisable to filter through cheesecloth if there are floating, burnt particles. 5. Can be stored without refrigeration. If the oil is melted well, it will not spoil for a very long time even at warm temperatures.

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Mikhail Baranov

Yogic nutrition in the middle zone. Principles of Ayurveda in yoga practice

I express my gratitude to Galina Pei, Irina Krebs, Andrey Golovinov, Tatyana Veretenova, Dmitry Preobrazhensky, Anastasia Ignatova for their help in preparing this book for publication

The life of modern urban yogis is similar to the life described in medieval treatises, like a “stylish sticky reinforced mat” on a tiger skin. Many books on Ayurvedic nutrition have already been published, but they lack information on how nutrition relates to the practice of hatha yoga in a metropolis. Filling this gap is one of the goals of this book. It is not tied exclusively to traditional Ayurvedic cooking, but contains important recommendations on the technology of preparing truly tasty and healthy food, as well as ready-made recipes, the purpose of which is to clearly demonstrate the basic principles of Ayurveda in the context of “yogic” nutrition and stimulate the creative imagination of the reader.

Main characteristics of yogic nutrition

Yogic cooking is based on the Ayurvedic concept of seasonal nutrition, taking into account the characteristics of the individual constitution and the influence of the external environment. But a hatha yogi, unlike a patient of an Ayurvedic doctor, actively trains his digestive fire, and his diet is largely determined by his practice. Any person, starting to practice yoga, sooner or later shows interest in the yogic diet. As practice becomes an integral part of life, there is a need to optimize your diet and eating habits. The key concept in yogic nutrition is mitahara– a moderate diet that reflects the real needs of a person, the main role in the formation of which in this case is played by the practice of yoga and the corresponding lifestyle, which is called in one word – vihara. In the context of Ayurveda vihara means activities to support life, creating conditions for health and longevity. In other words, nutrition should correspond to the physical and mental activity of a person. In yoga, the relationship with food is part pits And niyamas. One of the most important rules Yamas - Ahimsa(non-violence), and this is one of the reasons why the yogic diet is traditionally vegetarian. Such extreme forms of nutrition as veganism and raw food diet are distantly related to yogic sadhana and the Ayurvedic approach, and the closest to the yogic diet is lacto-vegetarianism.

The main problem faced by most beginning yoga practitioners who want to “eat right” is the discrepancy between the chosen diet and diet and the actual needs of the body and mind. Self-restraint without a clear understanding of how food affects the constitution and consciousness is often artificial, and violence towards one’s own body contributes to the development of neuroses rather than mental balance. Cleansing the body of “impurities and toxins” does not in itself lead to cleansing the mind of mental impurities. For this reason, abuse of “proper nutrition” leads to physical and mental disorders.

Of course, first of all, it is important that the food corresponds to the season, the strength of the digestive fire, the constitutional type and lifestyle of the person. But it is also important to take into account the fact that for the vast majority of people, food is not only “building material”, vitamins and calories, but also the impressions received from its taste, composition, appearance and social significance. If food tastes good and is eaten in a calm environment at the right time, it is better absorbed. From the point of view of yoga, the reason for food cravings is rooted in the desire to receive pleasure from the contact of the senses with objects of perception. The tongue is one of the organs of perception, the main function of which is to recognize the composition and quality of food, thanks to which we are able to obtain satisfaction from its taste. But you can get satisfaction without forming attachment. There is a difference between enjoying the taste of food that meets the real needs of the body and using taste to gain new and exotic experiences. Food addictions, like any other, are caused not only by the desire for pleasant sensations, but also by the subconscious desire to avoid unpleasant ones. Therefore, limiting food in any way for the purpose of “spiritual growth” is as pointless as making a cult out of it. You just need to keep in mind that taste is one of the channels of perception, and it needs to be used correctly, just like all other senses. To control sensory perception in yoga, with the help of special practices, certain qualities of the mind are cultivated - awareness, balance, equanimity in relation to impressions received through the senses. These qualities are developed throughout life, and they do not arise out of nowhere, but as a result of practice. Therefore, if a state of mental clarity is not yet a part of life, it makes sense to use Ayurvedic recommendations, adjusted for how yoga practice affects physiology.

Yoga and Ayurveda share the same concept: that the body and mind are united by a universal life force - prana. All forms of life are supported by prana. It is not only a source of energy, but at the same time a carrier of information. Therefore, any food affects the body and mind in one way or another. Thanks to prana, all vital processes of the body are carried out: heartbeat and contraction of the respiratory muscles, transformation of food and elimination of waste, transmission of nerve impulses and biochemical reactions. Prana and mind are like communicating vessels: if prana is balanced, then the mind is focused and provides greater clarity of perception; The opposite is also true: concentration balances prana. Depending on activity and balance prana-vayu(“life winds”) a person becomes excited or passive, concentrated or distracted, full of energy or lethargic. Different types of food carry different types of energy and information. A clear example of the relationship between food and psychoenergetic state is the use of food stimulants that increase the level of activity, which leads to dependence on the pleasant feeling of “vitality.” Meanwhile, constant stimulation depletes the nervous system and disrupts natural biorhythms, which leads to anxiety, irritability, accumulation of tension and fatigue. Chronic tension in the body and restlessness of the mind are interrelated phenomena that make the mind unsuitable for yogic concentration. Most people don’t think much about the consequences of daily consumption of relatively harmless stimulants such as refined sugar, coffee, chocolate, strong tea or mate, not to mention Coca-Cola, Sprite and other “energy cocktails”, simply because an excited state is a for them the norm, creating the impression of cheerfulness and success in life. Moreover, the use of alcohol and marijuana (which are also food), which stimulate the senses, first makes the mind excited and distracted, and then inert and dull, fits into the framework of the social norm. Conscious choice of foods and diet is designed to mitigate seasonal climatic influences, minimize the accumulation of toxins in the body and create a stable psycho-emotional background, favorable for successful progress in yoga.

Prana as life force manifests itself in different qualities. External prana obtained from air, water and food is absorbed by the body and is expressed in three types of energy - prana, ojas And Tejas. Internal prana, or prana-vayu, ensures the proper functioning of the body, allowing it to accumulate more vital energy - ojas. Ojas is needed as fuel to maintain metabolic processes in the body. Metabolic processes are tejas. Ojas is the fuel and Tejas is the combustion process; prana is the force through which the combustion process is maintained and ojas is created.

Ojas is a subtle energy that forms the basis of vitality. During life, ojas is formed as a result of the transformation of seven types of tissues. The correct formation of tissues and the formation of ojas depends not only on nutrition and assimilation of food, but also on the work of tissue agni(forms of “fire” that transform nutrients into bodily substances), impressions received through the senses, physical and sexual activity of a person. Ojas provides immunity and the body's ability to adapt; its deficiency is one of the causes of diseases. It contains all the primary elements, so its deficiency not only accelerates the aging process of the body, but also leads to mental disorders.

Current page: 1 (book has 10 pages total) [available reading passage: 7 pages]

Mikhail Baranov
Yogic nutrition in the middle zone. Principles of Ayurveda in yoga practice

I express my gratitude to Galina Pei, Irina Krebs, Andrey Golovinov, Tatyana Veretenova, Dmitry Preobrazhensky, Anastasia Ignatova for their help in preparing this book for publication

Section 1
Theory

Main characteristics of yogic nutrition

Yogic cooking is based on the Ayurvedic concept of seasonal nutrition, taking into account the characteristics of the individual constitution and the influence of the external environment. But a hatha yogi, unlike a patient of an Ayurvedic doctor, actively trains his digestive fire, and his diet is largely determined by his practice. Any person, starting to practice yoga, sooner or later shows interest in the yogic diet. As practice becomes an integral part of life, there is a need to optimize your diet and eating habits. The key concept in yogic nutrition is mitahara– a moderate diet that reflects the real needs of a person, the main role in the formation of which in this case is played by the practice of yoga and the corresponding lifestyle, which is called in one word – vihara. In the context of Ayurveda vihara means activities to support life, creating conditions for health and longevity. In other words, nutrition should correspond to the physical and mental activity of a person. In yoga, the relationship with food is part pits And niyamas1
Yama and niyama are the first of the eight stages of Ashtanga yoga, the rules and restrictions necessary to create conditions in the mind of the practitioner in which control over indriyas- sense organs. Mitahara can be seen as one of the aspects asteya(non-appropriation of someone else's) or shauchi(purity), and therefore it is sometimes referred to as yamas, and sometimes as niyamas.

One of the most important rules Yamas - Ahimsa(non-violence), and this is one of the reasons why the yogic diet is traditionally vegetarian. Such extreme forms of nutrition as veganism and raw food diet are distantly related to yogic sadhana and the Ayurvedic approach, and the closest to the yogic diet is lacto-vegetarianism.

Prana

Ojas is also consumed throughout life. The main items of its expenditure are excessive sex, lack of routine in nutrition, physical activity, sleep and rest (see. dinacharya, With. 41–42), improper use of the senses – overstimulation or understimulation (sensory deprivation). Ojas is depleted by chronic stress, alcohol, drugs, exhausting physical activity, asceticism, uncontrolled or suppressed emotions, and excess of pungent, sour, bitter or astringent tastes. Imbalance dosh2
2 See p. 36 ff.

Leads to disruption of tissue formation and depletion of ojas. Ojas is spent on fighting diseases: excess kapha displaces ojas, excess pittas burns ojas, excess cotton wool dries him out. Ojas is an immaterial substance; in subtle form it accumulates in the region of the heart. The cause of depletion of ojas may be excess tejas.

Tejas (literally “radiance”) is the subtle form of agni(fire), which controls metabolism and ensures the functioning of the enzyme and endocrine systems. Tejas manifests itself in the body (at the level of cellular metabolism) as agni in the broadest sense: agni digests food, participates in tissue formation, and protects the body from the invasion of bacteria and viruses. With excessive stimulation of metabolic processes, which occurs, for example, during intensive pranayama practice, tejas increases and excess tejas consumes ojas - “fire devours the practitioner’s body.” A similar, but more pathological picture occurs with hyperfunction of the thyroid gland (thyrotoxicosis, hyperthyroidism) 3
Excess thyroid hormones lead to an acceleration of metabolism, which is associated with constantly elevated temperature and greatly increased appetite, sharp weight loss with adequate nutrition (nutrients are used to maintain temperature). A person becomes hyperactive and easily excitable, which also causes mental changes: rapid mood changes for no particular reason, outbursts of anger, tearfulness, and insomnia are characteristic. Excessive production of thyroid hormones causes such severe disturbances in the functioning of internal organs that sometimes it has the character of intoxication. Over time, the disease exhausts the body, as a result of intoxication, internal organs fail, skeletal muscles, bones and joints become thinner.

In the formation of each type of tissue (dhatu) Tejas is involved, so it is believed that everyone dhatu has its own tejas. Tejas is directly related to prana, since the body's ability to absorb prana from air, water and food depends on the activity of all seven forms dhatu. If ojas becomes scarce, tejas also fades and prana eventually leaves the body.

One of the global goals of hatha yoga is to control prana to maintain a balance between ojas and tejas. The more a yogi accumulates ojas, the greater the opportunity for its sublimation through tejas in shakti-ojas– subtle spiritual energy.

The effect of food on consciousness

Why don't we always evaluate food products in terms of their potential benefits for body health and mental clarity?

The body and mind are closely interconnected: on the one hand, our well-being determines the process of perception, and on the other, we feel healthy or sick in accordance with our ideas about our condition. Depending on the composition, quality and quantity of food, food has different effects on the mind and body. We differentiate between foods through taste. Tasty is pleasant, but tasteless is not so good. Why? Because taste affects the emotional state; It is no coincidence that in Sanskrit taste and emotion are denoted by one word - race. In turn, strong emotions generate corresponding tastes in the body, provoking changes at the biochemical level and affecting the immune system, so you can literally get sick from grief. It is no coincidence that in any language there are quite a lot of expressions associated with taste sensations: “bitter sadness”, “sour mine”, “fresh life”, “sweet dream”, etc. Food is always a sensory impression. It does not matter through which sense organ we receive it. Taste, tactile, olfactory, visual and auditory impressions are assessed by the mind on a scale of unpleasant - neutral - pleasant. It is obvious that taste preferences are dictated by a healthy instinct, and food addictions are dictated by a craving for pleasant sensations and aversion to unpleasant ones. When the sensual aspect of the mind, in particular the mechanical habit of attraction-aversion, is controlled through the practice of yoga, all violence towards one’s body disappears, and with it food cravings.

Gunas

The mind influenced by impressions manifests itself in three aspects - three gunah. Gunas are three principles that embody the properties of material nature - prakriti. The three gunas are tamas, rajas and sattva, - being in constant interaction, they determine perception, influencing the mind’s ability to control mental processes (vritti), in other words, clearly distinguish the dynamic nature of reality from established mental patterns. Rajas and Tamas represent the interaction of opposites, action and reaction. So, for example, thanks to rajas we begin and continue the implementation of our plans, and under the influence of tamas we stop this process. Control and balance of the mind are established through sattva.

Tamas manifests itself in consciousness as inertia, lethargy, laziness, apathy, weakening the ability to distinguish due to insufficient activity of consciousness. The tamasic state of consciousness is characterized by a reduced ability to concentrate and a predominance of involuntary attention, lack of composure and determination.

Rajas - a state in which excessive mental activity weakens the ability to discriminate. In excess, rajas manifests itself as a desire for continuous action, hyperactivity, overexcitation, and inability to relax the mind.

Sattva manifests itself as a balanced, unperturbed state of consciousness; in this state, the mind discerns clearly. The development of sattva means the development of concentration, sensitivity and equanimity of the mind in relation to any objects of perception - pleasant, unpleasant and neutral, which allows you to perceive the surrounding reality “as it is” - with a mind not clouded by inertia or excitement.

Gunas and Emotions

Emotional states are associated with the manifestation of the gunas in the mind: with rajas - passion, anger, disgust, with tamas - apathy, envy, attachment; The sattvic state of mind allows one to control emotions without suppressing them. From the point of view of Ayurveda, suppressed emotions can provoke the occurrence of diseases. Suppressed aggression, anger, hatred can cause sensitivity to spicy, sour and salty foods, which manifests itself in the form of allergies and a tendency to inflammatory diseases of the digestive system. Fear and anxiety cause disturbances in the functioning of the autonomic nervous system, which is one of the causes of not only digestive, but also hormonal disorders. Suppressed attachment and greed increase sensitivity to heavy, oily, cooling foods, causing a tendency to allergies to such foods, as well as diseases associated with the accumulation of mucus in the body.

Developing sattvicity of mind through yoga practices - namely qualities such as concentration, equanimity, awareness - allows you to observe emotions with equanimity, accepting and not holding them - thereby allowing them to dissipate.

Properties of food and properties of the eater

Sattvic diet and properties of tastes

A diet intended for yogic practice to improve the body and mind is called sattvic. The sensation of taste and the subsequent biochemical effects of food affect both the body and the mind. Ayurvedic texts describe six pure tastes: sweet, sour, salty, pungent, bitter and astringent. Ideally, every meal should include all six.

Cooling Flavors

Sweet, bitter and astringent are cooling tastes, but have different effects on the body.

Sweet

Increased by sweet foods sattva-guna. This refers to the natural sweet taste of foods, which is also called pleasant or neutral. The effect of sweet taste is described in the Charaka Samhita as follows: sweet taste helps to achieve longevity, gives strength, calms all senses; it is nutritious, revitalizing, gives a feeling of satisfaction, strengthens the body and increases its weight. The sweet taste does not excite or dull the mind, and promotes normal growth and tissue regeneration. Overall it tastes like protein. 4
Meat and fish products also have a pleasant taste, but are not considered sattvic foods because they carry coarse vibrations that excite the mind. Eating meat in the context of yogic practices is nonsense; it is incompatible with serious practice (starting from the moment of regular pranayama). Adherents of vegetarianism and meat-eating provide a lot of evidence, respectively, about the harm and benefit of meat products for the health of the body and mind. The arguments of both sides, as well as speculation on this topic, are worthy of each other. Vegetarianism of yogis is based primarily on a practical understanding of spiritual discipline: the experience of many generations of masters suggests that there is no need to eat meat and fish, and when performing full-fledged sadhana it is simply not possible. According to Ayurvedic shastras himsa– violence is the gravest sin; To achieve health and longevity, it is necessary to observe the principle of ahimsa - non-violence - and other ethical norms that lay the foundations of health at the psychophysiological level.

And carbohydrates, in terms of energy, are cooling, moist and heavy, so for its complete absorption a strong digestive fire is required. Sweet, pleasant-tasting food makes you want to try it again. All grains and legumes, most vegetable oils, butter and ghee, and milk have a pleasant taste and the greatest nutritional value. As well as honey, molasses, sugar, meat, fish, nuts and seeds, ripe sweet fruits, licorice, stevia, asparagus and other similar plants.

“Proper” sweet foods do not include refined sugar. Sugar and foods containing it in excess first have a stimulating (rajasic) and then a dulling (tamasic) effect. The body spends virtually no energy on the absorption of sugar, which is the reason for its abuse, which causes various physiological disorders. A healthier alternative to refined sugar is brown cane sugar. In terms of calorie content, it is not inferior to refined, but has a slightly lower glycemic index; it contains many useful minerals and much more B vitamins compared to refined sugar. Ayurveda recommends consuming dairy sweets prepared on its basis. Various types of honey are also suitable for everyday nutrition. Honey is hot in its properties; it should not be subjected to heat treatment (when heated to more than 45 ° C, the content of vitamins and enzymes decreases and carcinogens are formed). Homemade jam can be consumed in moderation - one tablespoon per day. Excess sweet taste causes indigestion, allergies, diseases associated with the accumulation of mucus, diabetes, cancer, and swollen lymph nodes.

Bitter and astringent tastes are in most cases tamasic, but in small quantities they are vital. During illness, these flavors are used as medicine.

Gorky Knitting

Hawthorn, bird cherry, quince, unripe vegetables and fruits (the most striking example is persimmon), some medicinal herbs (St. John's wort, pennywort), pomegranate peel, walnut membranes have an astringent taste - a decoction of them is used to stop diarrhea.

An excess of astringent taste disrupts absorption, promoting the elimination of incompletely digested food, and pollutes energy channels ( nadi), causes constipation, thirst, agitation, tremors and convulsions.

Warming flavors

Sour, pungent and salty tastes are rajasic. These tastes stimulate the metabolism, they are hot in nature and therefore have a stimulating effect.

Sour

The sour taste maintains acidity, eliminates thirst, cleanses of toxins, thins the blood, normalizes blood pressure, has a stimulating and carminative effect. It nourishes all tissues except reproductive tissue and promotes their growth. In excess, it causes bleeding, hiccups, yellowing of the skin, skin and ulcerative diseases, and fever. Sea buckthorn, cranberries, red currants, green apples, lemon, lime and other berries and fruits have a sour taste. Vinegar has a concentrated sour taste and is very hot in its effect. It is used only in combination with difficult-to-digest dishes in minimal quantities. Various marinades and seasonings containing a lot of vinegar are harmful to digestion. In everyday nutrition, instead of alcohol, it is better to use natural 6% apple cider vinegar, which has beneficial properties, as well as pomegranate sauce (Narsharab) rich in vitamins and iron and homemade sauces ( chutney) from sour fruits.

I express my gratitude to Galina Pei, Irina Krebs, Andrey Golovinov, Tatyana Veretenova, Dmitry Preobrazhensky, Anastasia Ignatova for their help in preparing this book for publication

Section 1
Theory

Main characteristics of yogic nutrition