The following foods and spicesare deemed to nourish reproductive tissues, increase ojas, and support
fertility (provided that they are digested well):
Spices:  saffron, cloves, cardamom, nutmeg, cinnamon, ginger ,
cumin, ajowan, turmeric
Dairy:  ghee (clarified butter), raw butter , cream-top milk, yogurt,
paneer (fresh cheese)
Sweeteners:  dates, honey , maple syrup, sucanat (unrefined whole
cane sugar), jaggery (unrefined brown sugar)
Nuts and seeds:  black sesame seeds, pumpkin seeds, soaked
almonds, soaked walnuts
Grains and beans:  urad dal (black gram dal), mung dal, whole grains
Produce:  fresh, local organic juicy fruits and vegetables
In the months prior to conception, avoid consuming substances that
diminish ojas: for instance, foods that are highly starchy , antibiotic- and
hormone-laden meat and milk, nonfat or low-fat milk, canned foods, foods
containing preservatives and other chemicals, artificial sweeteners, MSG,
artificial flavoring and coloring, alcohol, caf feine, tobacco, soda, nicotine,
trans fats, and refined carbohydrates. You can also reduce your estrogen
load by avoiding commercial beauty and oral care products. Build the plasma and blood. These are the life-giving and nutrient-
giving tissues of your body , to the extent that the blood volume increases by
almost 50 percent during pregnancy . [*2] Ensure you’re staying well-
hydrated in a healthy way by consuming juicy fruits, cream-top milk, herbal
teas, mineral water , and electrolytes. Eat or ganic and local foods rich in
nutrients. Most women are underfed, undernourished, and overworked. Not
eating enough will create hormonal imbalances, increase stress hormones,
and down-regulate the thyroid. You can supplement your diet with calcium,
iron, vitamin B12, and folate as needed. An or ganic food-based multivitamin
is the easiest source.Prioritize mineral intake. Minerals are what make your cells run and are
the foundation in which your body works. They are the catalyst for your
hormones, and without them thousands of enzymatic reactions are
compromised. When you don’ t have adequate levels of certain minerals,
specific physiological responses become compromised (like hormone
regulation, thyroid function, and digestion). Prioritize your major minerals:
magnesium, potassium, sodium, and calcium. A vata-pacifying diet and lifestyle (as described on this page  in chapter
1) should be honored preconception to ensure that you will feel nourished,
grounded, and ready to receive this new life. (W ithin the first days of
pregnancy , when rapid internal movement begins to take place, a vata-
pacifying diet and lifestyle preconception will assure stability in the midst
of so much change.) For women, it is always important to take care of yourself during
menstruation and particularly during the preconception months. Follow the
Ayurvedic guidelines for that time: avoid traveling; avoid skipping meals;
eat foods that are warm, nourishing, and easy to digest; and take real rest as
needed during your menstrual cycle. The following herbs can help of fset the ef fects of stress in the busy
lifestyles of today , as well as nourish the deeper tissues of your body:
Ashwagandha. Ashwagandha is a highly rejuvenating herb that both
promotes semen production and strengthens the uterus. Its name
refers to the strength of a horse, and it acts as a natural aphrodisiac. Brahmi. In Ayurveda, brahmi  is considered the feminine essence of
Universal Consciousness. This herb, also known as water hyssop,
promotes fertility and supports implantation. It balances all three
doshas and all seven tissues in the body , but it is especially known
for supporting brain functions and helping to pacify anxiety . Brahmi is
beneficial in preconception and pregnancy because it brings the
quality of sattva (purity) into your mind and body and relieves
symptoms that may be coming from excess pitta. During thepostpartum period, it helps in clearing brain fog, otherwise known as
“mama mind/milk mind.”
Chyavanprash. Chyavanprash  is a delicious traditional Indian
nutritional jam made from around forty dif ferent herbs, ghee, and
honey . The main ingredient is amalaki  (Indian gooseberry , also
known as amla), a powerful antioxidant. It has been used in India to
promote immunity , strength, and fertility . Shatavari. Shatavari  (Asparagus racemosus , a type of asparagus
root with many uses in Ayurveda) is a powerful fertility-enhancing
herb whose name means “she who has a hundred husbands.” It can
be taken to strengthen the uterus without altering the estrogen
balance. Note:  shatavari is contraindicated for any woman who has a
history of any estrogen imbalances, such as cysts, fibroids, or
reproductive cancers. In such cases, guduchi  (Tinospora cordifolia ,
or heart-leaved moonseed) can be used. Shilajit. Shilatjit  is rich in fulvic acid which helps to improve your
ability to absorb essential nutrients and minerals from food. It also
improves digestion, boosts immunity , reduces inflammation, and
increases energy levels in your body . Apart from this, shilajit also
contains essential minerals (such as iron, selenium, zinc, and
calcium). Triphala. Triphala  is a blend of three fruits: amalaki, bibhitaki
(Terminalia berecilla ), and haritaki  (Chebulic Myrobalan ). Along with
being a powerful immune enhancer , triphala is considered a
rasayana —that is, it is a rejuvenator that nourishes all the tissues in
the body . Triphala is also used as a detoxifier , as it cleans out the
gastrointestinal tract and promotes healthy digestion and elimination,
so vital for good health. See the resources section on this page  for more information on where to
find these herbs.TIMING OF CONCEPTION AND
SEASONAL ADJUSTMENTS
The mental condition of a child depends upon the mental status of his
parents at the time he is conceived. Accor ding to the V edic system,
therefore, the garbhādhāna-sa$$kāra, or the cer emony for conceiving
a child, is observed. Befor e begetting a child, one has to sanctify his
perplexed mind. When the par ents engage their minds [in connection
to their higher power] and in such a state the child is born, naturally
good, conscious childr en come. When the society is full of such good
population, ther e is no tr ouble fr om [dysfunctional] mentalities. —Srimad Bhagavatam Canto 3, chapter 20, verse 28
An Ayurvedic approach to conception emphasizes the importance of
appropriate timing. Ayurveda of fers an optimal daily rhythm to prepare for
pregnancy and also takes into account the ideal time of your life, the time of
the month, and the necessity of adapting your lifestyle based on the time of
year in order to maintain your best health. When Ayurveda considers the appropriate time of life for conception, it
considers the age of the parents and other factors. Is it a good time in your
relationship to have a child, where there is harmony , respect, and love? Is it
a good time in your career , where you will have enough time and ener gy to
nourish your little one? Ayurveda suggests that the best biological time of
life for conception and pregnancy is between the ages of eighteen and thirty
for women and ages twenty-one to forty for men. The traditional
understanding is that this is the period when the reproductive tissue, shukra
dhatu , is fully matured. Although it might be physically easier to conceive
during those windows of life, that does not mean that it will necessarily be
hard to have a baby later on in life (or easier to raise a baby earlier in life). The guidelines and ideas about daily , monthly , and seasonal rhythms
described in this chapter are Ayurvedic approaches to having fertile tissuesand the ability to bring a healthy and happy baby into the world even after
what would traditionally be considered “peak” biological time. The Ayurvedic principle of living your life according to the flow of the
seasons is called ritucharya. Ritu  means “season” and charya  means
“regimen.” An Ayurvedic adage states, “as is the macrocosm, so is the
microcosm.” In order to maintain balance in your body and mind, your
habits, routines, and dietary choices (the microcosm) should have a
seasonal rhythm (following the macrocosm)—that is, ebbing and flowing
with the time of year . While this idea may at first seem daunting, many
people find that the recommended seasonal adjustments come quite
naturally and that a few simple changes can dramatically improve your
health and sense of well-being while you are trying to conceive. Using the equation “like increases like” and “opposites create balance,”
Ayurveda of fers ways to stay balanced and precautions to take throughout
the seasons. The following pages describe the qualities of each season and
explain how to invite the opposites to maintain balance throughout the year . (Of course, because the seasons vary widely from one place to another , as
do the qualities that they engender , you may need to make your own
location-specific adjustments to this Ayurvedic template.) LATE WINTER INTO SPRING: KAPHA SEASON
Late winter into spring is kapha season: a time of year characterized by still
cool weather and a sense of heaviness from increased moisture in the air . As
the sun gets warmer it melts the lingering snow . In the same way , the
warmth begins to liquefy accumulated kapha in your body so that it can be
eliminated with ease. This process can either be a revitalizing event or can
trigger congestion, colds, hay fever , and aller gies, depending on your diet
and lifestyle during this time. Toward the end of winter and into spring, you’ll want to invite extra
lightness, sharpness, dryness, and heat so that you can support your
physiology in its natural process of springtime renewal and revitalization. As well as following kapha-pacifying lifestyle habits from chapter 1 (seethis page ), favor pungent, bitter , and astringent tastes and eat warm, light
foods that are relatively easy to digest. These habits help to balance mucus
production, regulate moisture levels, and open the channels of elimination
that are critical for purification. SUMMER: PITTA SEASON
The weather of summer , considered pitta season, is characterized by the hot,
light, and sharp qualities. To balance the excess qualities of pitta season,
focus on staying cool, mellowing intensity , deepening relaxation, and
grounding your ener gy. During the summer , your body naturally craves
light foods and small meals that are easy to digest because the digestive fire
—a strong source of internal heat—disperses in order to help keep you cool. As well as following pitta-pacifying lifestyle habits from chapter 1 (see
this page ), summer is a time to favor the sweet, bitter , and astringent tastes
and to relish cool and cooling foods. Most unrefined sweeteners except for
honey and molasses are cooling and can be enjoyed in moderation during
the summer months. FALL AND EARLY WINTER: VATA SEASON
Fall and early winter is a time of year where the environment gets cooler ,
the wind picks up, and the leaves dry and fall from the trees. Vata season is
a time of transition. It harbors a certain emptiness that can leave you feeling
exposed and a little raw , but it is also filled with possibility—it’ s a time
when you, too, can strip down to a quiet essence of being  and savor the
simplicity . To pacify the vata qualities (cool, dry , light, and mobile) during this
season, you want to fill your life with warmth, oiliness, deep nourishment,
loving relationships, and a sense of stability , routine, and groundedness. Favor the sweet, sour , and salty tastes and eat mushy , warm, and oily foods. Because like increases like and opposites balance, if your constitution tends
to be more vata, it may be better to conceive during kapha season, and vice
versa. If you tend to be more pitta, it might be best not to conceive during
the hottest time of year . Considering postpartum is already a time to be
mindful of stabilizing vata; it may be a bit more challenging if you are
going through your postpartum window during the vata time of year . All of
that being said, these are ways to stay balanced and precautions to take no
matter what time of year it is. You can consult with an Ayurvedic
practitioner or an Ayurdoula to guide you in this process. YOUR MONTHLY RHYTHM
Monthly rhythm is another important element of Ayurveda’ s emphasis on
timing. Ayurveda encourages women to understand their particular
menstrual rhythm and to become aware of any imbalances, in order to come
back into a vital state of health before becoming pregnant. Women should
honor every phase of their monthly cycle, which is intimately tied to the
lunar cycle of approximately 29.5 days—coinciding with the average length
of the menstrual cycle for most ovulating women. According to Ayurveda,
the healthiest flow—one that is most in tune with the lunar phases—will
start on a new moon, with ovulation occurring around the time of the full
moon. When the moon is full, it is at its peak ener gy, pulling the egg from
its home in the ovary . You can treat many menstrual disorders using tips from chapter 1 and
keeping in mind the guideline “like increases like, opposites bring balance.”
Here are some general things to watch for:
Vata imbalances. Pain in the lower abdomen or back, stif fness,
anxiety , fear , nervousness, dark red blood, scanty blood
Pitta imbalances. Increase in body temperature, headache, acne,
nausea, diarrhea, swelling, anger , irritability , heavy flow , foul-smelling
bloodKapha imbalances. Water retention, yeast infections, bloating,
increased sleep time, depression, emotional eating, heavy and long
flow
Understanding your monthly rhythm also allows for tracking your cycle to
know the best time for conception. Three things are valuable to look for:
1. Check and track your basal body temperature each morning. Basal body temperature is your temperature at rest as soon as you
wake up in the morning. Right before ovulation, basal body
temperature usually drops, before rising slightly right after ovulation
occurs. By recording this temperature daily for several months you
will be able to predict your most fertile days. Usually a woman’ s
basal body temperature rises by only 0.4 to 0.8 degrees Fahrenheit,
so to detect this tiny change, you must use a basal body
thermometer , which is more sensitive and precise. Basal body temperature dif fers slightly from person to person. Anywhere from 96 to 98 degrees orally is average before ovulation. After ovulation most women have an oral temperature between 97
and 99 degrees. The rise in temperature can be a sudden jump or a
gradual climb over a few days. Record your temperature daily so that
you can determine a pattern over the months.After ovulation, your body temperature stays at the higher level
until your period starts. You are most fertile and most likely to get
pregnant two to three days before your temperature rises (ovulation),
and twelve to twenty-four hours after ovulation. A man’ s sperm can
live for up to five days in a woman’ s body . The sperm can fertilize an
egg at any point during that time. If you try to conceive two or three
days before ovulation there is a better chance of becoming pregnant. 2. Become aware of your vaginal discharge. The hormones that control your menstrual cycle also change the
type and amount of mucus you have before and during ovulation. Right after your period, there are usually a few “dry days,” when
there is no mucus present. As the egg starts to mature, mucus
increases in the vagina, appears at the vaginal opening, and is white
or off-white in color and cloudy , wet or shiny in consistency . The
greatest amount of mucus appears just before ovulation. Duringthese “wet days” vaginal mucus becomes clear in color and slippery
in consistency , like raw egg whites. It’ s generally tacky or can be
stretched apart between your fingers. This indicates that you are at
your most fertile window; it is the best time to conceive. About four days after the wet days begin, the mucus changes
again. There will be much less and it becomes cloudy , and then you
might have a few more dry days before your period returns. 3. Feel for the position and texture of your cervix. During ovulation your cervix rises to a position high in your vaginal
cavity and also becomes more soft, wet, and open. This is the best
time to try for conception. After ovulation, your cervix becomes lower
in the vagina and becomes more firm, dry , and closed. The majority
of women have not touched their cervix; hence, when they touch it,
they cannot make out how firm is “firm” and how soft is “soft.” The
best way to get familiar with your cervix texture and position is to
simply check it throughout your cycle to feel the dif ference. YOUR DAILY RHYTHM
The tradition of dinacharya , or adopting a daily routine, is one of the most
powerful Ayurvedic tools for improving overall health and well-being and
one of the most important practices to stabilize vata dosha. Nature moves in
cycles (day to night, winter to spring), and all the animals and plants follow
suit with their own daily and seasonal routines. As humans living in a fast-
paced world, we can easily grow out of touch with our natural, circadian
rhythms. Adopting an appropriate daily routine is one of the most grounding and
nourishing things you can do for yourself. The following are Ayurveda’ s
recommended daily practices for starting the morning:Wake up before the sun. The early part of the day , before the sun
rises, is governed by vata dosha. If you wake up during this time you
will feel lighter and more energized upon waking and throughout the
day. Meditate. Meditation is essential for creating space between your
mind (the voice in your head that is always saying something about
everything) and your Self (the one who is steadily witnessing,
beyond the mind and emotions). The more you can identify with your
true Self rather than your mind, the more steady , content, and happy
you will be in your life. Do an oil pull. Put 1 or 2 teaspoons of coconut oil or sesame oil into
your mouth and swish it around for ten or twenty minutes. Then spit
it out and rinse. Oil pulling promotes oral hygiene; strengthens teeth,
gums, and jaw; draws fat-soluble toxins out of the body; reduces
inflammation; boosts immunity; whitens teeth; and more! Scrape your tongue and brush your teeth. Gently scrape your
tongue with a tongue scraper or a spoon, from back to front eight to
fifteen times, removing the coating that has accumulated overnight. This stimulates the internal organs, helps digestion, improves taste,
and removes dead bacteria. Then brush your teeth using a bitter or
astringent toothpaste rather than sweet. Do self-massage. Abhyanga, or self-massage, is one of the most
nourishing practices you can do! (See this page .) Drink warm water with lime. Warm water first thing in the morning
gently awakens your gastrointestinal tract, stimulating peristalsis,
encouraging elimination, and therefore supporting digestive health. Limes are high in minerals and vitamins and help loosen ama, or
toxins, in the digestive tract. As you go through your day , the Ayurvedic approach calls for attention to
some more general principles:Engage in movement. In the morning, support the waking of your
body in a way that you enjoy , whether it be taking a brisk walk
around your neighborhood, dancing around your house, going to the
gym, or dedicating time to your yoga practice. The afternoon is a
prime time to get the blood flowing. After your largest meal of the day
is consumed (A yurvedic tradition says this should be midday) give
yourself at least ten or fifteen minutes for a walk to promote blood
flow. Evening calls for gentler movement, such as a gentle yoga
practice, so that you can wind the body down in preparation for a
good night of sleep. Nourish properly . Ayurvedic tradition encourages eating your meals
at the same time each day without snacking in between. Breakfast
can be a light yet nourishing meal that awakens your body’ s
digestive fire and gives you enough energy until lunchtime. Lunch
should be your biggest meal of the day , followed by a light dinner
eaten at least two hours before bedtime. The Ayurvedic approach is
to avoid having snacks between meals, so rather than your body
digesting food all day it has an opportunity to burn fat as fuel—the
most sustainable and ef ficient form of energy for your body and
mind. (A  “snack” is considered anything that you eat when your body
is not actually hungry .) Get to bed early . Ayurvedic teachings encourage us to wind down
with the sun and to be asleep no later than 10 p.m. This likely means
that you begin winding down from your day no later than 8 p.m.—
turning of f electronics, dimming lights, taking a bath or shower , and
brushing your teeth. At 10 p.m., pitta energy fills the atmosphere,
often giving you a “second wind” if you are still awake. Ideally , the
body is able to use that pitta energy while you are sleeping to break
down and metabolize any toxicity or undigested food that has
accumulated throughout the day , so that you wake up in the morning
feeling bright-eyed and bushy-tailed!Abhyanga: Self-Massage
The Sanskrit word sneha  can be translated as both “oil” and “love.”
Ayurvedic tradition suggests that the benefits of abhyanga, or self-
massage with oil, are similar to those received when one is saturated
with love. Because abhyanga gives a deep experience of stability ,
nourishment, and warmth, it is one of the greatest practices for
balancing vata dosha. After self-massage, you will feel more steady
in your mind, more balanced, and more energized throughout the
day. You will feel more joy , even in the body itself, and more ease in
your entire nervous system. Feelings of agitation, depression,
sorrow , fear , and anxiety will dissolve. By soothing the nervous system, abhyanga creates a protective
shield between yourself and the world so that you will feel less
affected by aggressive or unwanted stimuli. Your energy will seem
soft and more contained. You will feel nourished, so you will respond
to the world from a nourished, centered place. Abhyanga stimulates
the lymphatic system, increases immunity and circulation, lubricates
joints, tones muscles, heightens mental alertness, improves sleep,
and helps excretion of impurities from the body . Your self-massage can be long and luxurious or can be as short
as ten minutes—depending on the amount of time you have each
day. When performing abhyanga, the loving attention you of fer
yourself makes all the dif ference. Be present and really feel the
warm oil being applied to your body . Allow your hands to be an
expression of your heart, delivering love to every single cell. Your
intention and loving attention go a long way in regard to your
experience of feeling held, balanced, and deeply nourished. 1.Warm about a half cup of oil for your entire body . You can use
sesame in the cooler months or coconut oil in the hot months
(or when you feel an excess of pitta).2.Use long strokes on your long bones, circles around your joints,
and clockwise around your belly . Really rub the oil into your
tissues so that your body absorbs as much as possible rather
than a deep, slow massage. 3.After massage, keep the oil on for fifteen or twenty minutes,
allowing it to absorb into your body . 4.Take a warm bath or shower , using soap only where necessary . 5.Pat dry after your shower , rather than rubbing the oil of f.
RITUALS FOR THE DAY OF
CONCEPTION
Traditionally in Ayurveda, after individuals hoping to conceive have spent
some months preparing their bodies (through cleansing and rebuilding),
their lives (through the ways they are living and the values they are
cultivating), and their consciousness (by nurturing relationship with each
other and with their spiritual nature)—while also giving attention to
seasonal and monthly rhythms and their daily routine—they would seek
guidance from an astrologer to determine the optimal timing for conception. The astrologer would ensure that the time of life was beneficial for both
parents and assess whether a particular cycle had the possibility for
conception. This process required detailed knowledge of the prospective
mama’ s monthly cycle. If the particular cycle were favorable, the astrologer
would then give an auspicious date for conception as well as a specific time
of day (in Sanskrit, muhurta ), for performing the garbhadhana samskara :
the intentional and spiritual process of planting the seed that then carries the
Soul into the mother ’s womb. Garbhadhana samskara is the science of
calling in a spiritual being of pure consciousness. A samskara  is a rite of
passage that marks an important event in one’ s life. It is an intentionalaction that leaves a deep impression in the mind in a way that af fects all
future actions. Many dif ferent rituals are explained in the Vedas with the purpose of
making this experience as infused with intention and meaning as possible to
guide you in how to engage in the act of lovemaking in a way that creates
more positive ener gy and an ideal environment for conscious conception to
take place. Rituals are empty in and of themselves, but if infused with your
full awareness and depth of intention, the activity has the potential to be
deeply transformative—to be a samskara. In other words, the intention
behind the action gives power to that action. By performing the following
rituals on the day of conception, you will be stepping into the activity of
conception fully aware of the goal of your actions, and thus infusing it with
consciousness and intention. Spend the full day in prayer . Spend hours meditating, praying,
chanting, and reading sacred texts. Infuse your consciousness with
spiritual vibration so that you can attract a soul with a similar
vibration. Both partners should take showers and anoint their bodies with pure
essential oils of rose or sandalwood, both cooling and sattvic (pure)
scents. Prepare the bed with clean, white sheets. Decorate the bedroom
with white flowers, banana leaves, candles, and all-natural incense. You and your partner can also dress in all white, representing purity . Set up an altar with images of great souls whose qualities you would
like your child to imbibe. Before entering into bed, sit in front of your altar with your partner
and say prayers, inviting deep intention for the conception of your
child. You can recite the following prayer from the central Ayurvedic
text Charaka Samhita  (Ayurveda’ s oldest text on the science of life)
in unison:O creator and the cosmic truth, please bless us with a
courageous and strong child with a long life and health, with
the qualities of Brahma (power to create), Brhaspati (power to
alter the future), V ishnu (power to maintain), Soma (power to
flourish), Surya (power to be successful), Mitra (power to love),
and V aruna (power to nurture). Allow the act of lovemaking to be more than just physical sensation. Be present to the subtle exchange of energy that is happening
between you and your partner and the atmosphere that the energy is
creating. Use this time to truly connect with your partner: see how
you can satisfy them; synchronize your breathing; be present in the
moment; repeat a mantra in your mind or even out loud together . How can you experience the presence of the Divine through this act? Ayurvedic tradition suggests that in lovemaking, the woman should
be lying on her back and the man should be on top, to help vata stay
stable and balanced. Likewise, tradition advises that lovemaking
should not be done during the daytime; at dawn or dusk, during an
eclipse, full moon, or new moon; when hungry or thirsty; or within
two hours after eating. At the moment of orgasm, let your attention go toward the Divine—
really feeling the sacredness and profundity of the moment. Partners
can repeat a mantra together or recite the name(s) of God. After lovemaking, the woman’ s belly can be sprayed with cooling
rosewater and covered with a cool damp cloth. Bathe, and then both partners can drink a glass of warm milk boiled
with a pinch each of cardamom, saf fron, ginger , and ground almond
powder . (As noted earlier , saffron is especially nourishing for the
reproductive organs and ojas.) SKIP N OTES*1 https://courses.lumenlearning.com/atd-fscj-childpsychology/chapter/unit-4-
foundations-of-child-and-adolescent-psychology . *2 https://pubmed.ncbi.nlm.nih.gov/4075604/ . OceanofPDF .comCultivating the Seed
HOLISTIC HEALTH DURING
PREGNANCY 3 
Action that is virtuous, thought thr ough, fr ee from attachment, and
without craving for r esults is consider ed Sattvic; Action that is driven
purely by craving for pleasur e, selfishness and much effort is Rajasic;
Action that is undertaken because of delusion, disr egarding
consequences, without considering loss or injury to others or self, is
called T amasic. —Bhagavad Gita, chapter 18, verses 23–25
The science of Ayurveda takes a holistic approach to caring for this little
soul as its body is growing inside of you. Whereas Western medicine places
emphasis more narrowly on a mother ’s diet, Ayurveda acknowledges that
you receive nourishment not only from the food that you eat but also from
everything coming in through all your senses. The sounds you hear , the
scents you smell, everything you see, touch, and taste all shape this little
being’ s body , mind, and consciousness. According to Ayurvedic thought, the constitution of your baby , as well
as any imbalances that they are born with, are formed by several factors,
including the genetic makeup of both parents, the parents’  balances and
imbalances, their psychology and consciousness at the moment of
conception, the mama’ s diet and emotions during pregnancy , environmental
influences during pregnancy , and the samskaras (subtle impressions from
past actions) from previous lives. In Ayurvedic teaching, however , the most
important thing in pregnancy is that mama is happy and feels positive
emotions. A mama’ s emotions af fect a baby more than any other factor , so
it’s crucial to focus on sattva (uplifting sensory impression) during
pregnancy . This chapter will explore how sensory impressions either serve to
support the health and happiness of your babe or bring more discomfort,
discontent, and dis-ease to the little one developing in your womb. Thischapter also explores the growth of your baby , month by month, according
to the teachings of Ayurveda on a physical and ener getic level, and it will
talk about how to support the health of your little one throughout each
phase. MAHA GUNAS
We are what we associate with. Every person has an ener gy that vibrates in and around them. Your
energy is a combination of all the ener gy you pick up from the people you
spend time with, the places you go, the foods you eat, and everything that
comes in through your senses. Wherever you go you carry this vibration, as
you simultaneously pick up the ener gies of the people, places, and things
that you interact with. When you spend time with another person, you pick
up not only their ener gy but also the ener gy they have picked up from their
other associations. When you go to certain places, you pick up the ener gies
of the people that have been there. The great teacher A. C. Bhaktivedanta Swami Prabhupada used to give
the following example about the power of association: If you place an iron
rod in fire, in a bit of time it begins to take on all the qualities of fire; if you
touch it, it will have the same ef fect as fire does! That same iron rod, if you
place it in ice, after some time it begins to take on the qualities of ice. Every
interaction that takes place changes you. The teachings of yoga and
Ayurveda ur ge you to become conscious of the ways that you are af fected
by what you associate with, and to choose associations that uplift you. During pregnancy your senses are the gateways between your own inner
and outer world, and they also are serving as a filter for your growing baby
—so everything a pregnant mama tastes, sees, touches, hears, and smells
should be nourishing to both the mother and the child. Whatever comes in
through your senses shapes not only the body but also the mind of your
little one.In Ayurvedic teaching, the sensory impressions you bring in through
your eyes, ears, mouth, nose, and skin are described in terms of three
primordial qualities called the maha gunas , which weave through the subtle
nature of all matter . If your sensory impressions are proper and balanced,
you feel happy , clear , and uplifted; this quality of experience is described as
sattvic, as it stems from the association with sattva  guna. If your sensory
impressions are in excess, deficient, or imbalanced, you feel disturbed and
agitated; these experiences are rajasic or tamasic in nature, and they arise
from exposure to raja or tama gunas. These three gunas are like the three
threads that make up the fabric of the material world or like the three
primary colors that mix to create every other color that exists. Qualities and Characteristics of the Three
Gunas
Sattva. balancing, pure, luminous, serene, good, light, ease,
harmony , order; signifies knowledge
Rajas. stimulation, movement, passion, restlessness;
responsible for motion and activity
Tamas. inert, impure, dull, dark, degenerating, ignorant or
sloth and torpor (lethargy)
You are constantly engaged in ener gy transfers. You pick up dif ferent
energies simply by walking into another house or environment. Upon
entering some places—perhaps a temple, your yoga studio, a clean and
orderly house, or even a library!—you might suddenly feel uplifted, clearer ,
and more connected to your Self. Certain people that you spend time with
might also bring you that feeling of connection and clarity , as might some
of the foods that you eat, music that you listen to, and scents that you smell.These grounding ener getic sensations that bring ease, harmony , and clarity
to your mind are sattvic  impressions, coming from people, places, and
things that carry a vibration of goodness. In the same way , certain places—the New York City stock exchange, a
disco club, or any place during rush hour—might make you suddenly feel
intensely ener gized! In the company of certain people, you might find
yourself planning for the future, setting goals, perhaps feeling anxious,
competitive, critical, or a bit angry . Some of the foods you eat, music or
sounds you hear , or scents you smell might make your mind more active—
make you feel more unsettled, future-oriented, and overstimulated. These
rajasic impressions come from association with people, places, or things in
the mode of passion. Then there are places you might find yourself in that have a dulling
effect on the mind: places that are dark and dirty; someone’ s home where
the shades are closed, the sink is full of dirty dishes, and you cannot even
see the countertop because of the mess; a night club at 2 a.m. when
everyone is intoxicated. In the company of some people you might
suddenly feel your consciousness being pulled down: you find yourself
resenting past experiences, feeling hopeless and depressed. Certain foods
you eat, music or sounds you hear , and things you smell might color your
mind with more inertia, stagnation, and heaviness. These are all tamasic
impressions, or ener gy that is imprinted upon the mind from the lower
vibrations of ignorance or inertia. The natural state of the mind is sattvic, though depending on what
comes in through your senses, the mind may be colored by rajas or tamas. Ayurvedic tradition views rajasic and tamasic impressions as the cause of
all dis-ease because they distort your perception and hence your ability to
make decisions from a clear and centered place. You begin to choose what
you want now rather than what you want most—a choice often based on
short-term sensory stimulation that fails to lead you toward the real joy and
satisfaction that you ultimately seek. When the mind is distorted by rajas and tamas (by associating with
rajasic and tamasic sensory impressions), you fail to see things as they areand instead see things through the lens of your conditioning. It is as if you
are looking through red-tinted glasses, so you are always seeing red! You
live from a dulled or more reactive state, triggered by life’ s past
experiences, responding to this moment in a distorted way . Influenced by
qualities of rajas and tamas, you will constantly seek your sense of self-
value, self-worth, and experience of satisfaction in the world outside of you
—in people, places, and situations that are always changing. The charts on
this and the following pages summarize signs that identify each of the three
gunas, along with a list of the sensory experiences that magnify the ef fect of
each. Sattva
Some signs of sattva include the following:
Receptivity
Clarity
Peace
Joy
Healthy detachment
Inner quietude
Clear memory
Calm sleep
Compassion
Selflessness
Healthy relationships
Healthy habitsNonviolence/compassion
Truthfulness
Cleanliness
The following types of sensory input increase sattva:
Smell:  scents that uplift the mood and invoke clarity , such
as the natural scents of rose, jasmine, lavender , and
sandalwood
Taste:  mindful eating and a diet of organic, freshly prepared
vegetarian foods, including fresh fruits and vegetables; nuts,
seeds, grains, and legumes; ethically and freshly produced
milk, ghee, and paneer; and natural sweeteners
Sight:  clean and uncluttered spaces and uplifting sights
such as the sky , sacred spaces, and natural environments
Feeling:  good company , uplifting and peaceful
environments, the ef fects of meditation and pranayama,
gentle and nourishing movement and self-care practices
Hearing:  kirtan  (to call, recite, praise, or glorify some form of
Divinity through song), uplifting conversations, spiritual
discussions, ambient or classical music
Rajas
Some signs of rajas include the following:
Aggression
OvercompetitivenessFrustration
Agitation/impatience
Anxiety/worry
Insomnia/disturbed sleep
Restlessness/klutziness
Overstimulation
Discontent
Turbulence in relationships
Self-criticalness
Judgmentalness
Self-righteousness
Narrow-mindedness
Ambition
Arrogance
Powerful sensory desires
Greediness
Jealousy
The following types of sensory input increase rajas:
Smell:  scents that activate the mind, including rosemary ,
peppermint, cof fee, citrus, and cinnamon
Taste:  caffeine, alcohol, overly sour and spicy foods, onion
and garlic, foods with a strong flavor , distracted eating or
multitasking while eatingSight:  competitive sports, action movies, too much activity ,
fast movement
Feeling:  overstimulating and busy environments; excessive
movement, working, or talking; exercising too intensely;
competitive or future-oriented company; impulsive behavior
Hearing:  gossip, loud noise, music with a strong beat,
uncontrolled thoughts
Tamas
Some signs of tamas include the following:
Sluggishness and lethargy
Stubbornness
Lack of motivation
Depression
Dull mind; foggy thinking; feeling “blah”
Lack of sensitivity
Deep-seated emotional blockages
Being stuck in the past
Needing excessive sleep
Dishonesty
Lack of intelligence
Lack of self-control
Being easily influencedTaking drugs
Having a negative idea of self
Dirtiness
Dependence
Being identified with body
Addiction
The following types of sensory input increase tamas:
Smell:  putrid, rotten smelling things, scents that activate
trauma and memory
Taste:  processed, packaged, canned, microwaved, leftover ,
stale, and fast foods; food that has been produced using
cruelty and that has caused suf fering; overeating
Sight:  sex- and violence-based media; violence; not having
time in nature; not having access to fresh air , sunlight, and
moonlight; too much social media or TV time (or other ways
of visually “numbing” oneself)
Feeling:  sedentary lifestyle, not enough movement, being
indoors too much, darkness, fearful situations, too much
sleep, drugs, passivity
Hearing:  music with violent and degrading lyrics, music that
numbs emotions and makes one depressed, hearing about
violence
During pregnancy especially , you want to lean into a more sattvic lifestyle
and sattvic dietary habits to promote more clarity and inner connection. When you are eating sattvic foods, immersing yourself in sattvic
environments, spending time with sattvic people, listening to more sattvicsounds, and seeing sattvic sensory impressions, your mind will become
lighter , clearer , and more luminous. You will naturally begin to feel an inner
satisfaction that is not swayed by the external circumstances, and you will
make decisions that serve to bring you back into a state of balance. You can choose the sensory impressions that you allow in based on
what leads you to feeling peaceful or agitated, connected or disconnected. While you do not have control over every sight, smell, and sound you
encounter , there are still an infinite number of other choices to be made. Choosing your sensory input wisely is the easiest way to alter your mind
and uplift your consciousness, as well as uplift the mind, body , and
consciousness of your little one. The gunas categorize material nature by revealing how all matter has a
certain frequency and specific ener gy that it exudes. Even sattva, however ,
has the potential of binding you into the cycles of material identification;
although it is the preferred guna, sattva is still material ener gy—so it is
often mixed with the ener gies of the other gunas, and therefore generally
brings with it a bit of rajas and tamas. Although the gunas af fect your mind and your body , they can never
color the soul. From a sattvic consciousness, you can choose to enter into
the realm of spirit. Spiritual ener gy transcends matter (the gunas) and
directly reaches the soul. Spiritual discourses, sacred literature, and spiritual
sound vibration in the form of kirtan—the calling or glorifying a form of
Divinity through song—and mantra meditation are powerful ways to
introduce spiritual ener gy to your little one. These are the frequencies that
you want to bathe in the most, as they will directly touch the essence of
your babe and allow them to remember the Truth of who they really are. SPIRITUAL PERCEPTION
Everything in its essence is spiritual, as everything comes from the same
Source, even matter . So how do you begin to see matter as spiritual rather
than material? By seeing it connected to its Source! Everything can beexperienced as spiritual, depending on how it is perceived and how it is
utilized. “Spiritual” or “material,” then, are simply our state of
consciousness. A microphone, if used to amplify your ego, serves to bind you more
deeply into identifying with your false ego (the temporary roles that you
play and the conditions that you have based on your circumstances and past
experiences). That same microphone, however , if used to amplify spiritual
knowledge, or kirtan, becomes spiritual. When you utilize matter to serve
spirit, it becomes spiritual. When you acknowledge that everything is a gift
from the Divine, you can utilize everything in this world in a way that
ultimately serves. With that spiritual awareness, you are no longer bound by the gunas
(which you cycle in and out of and are constantly af fected by) and instead
you enter into the spiritual realm. The following are ways that you can enter
into that consciousness, and thus surround your growing baby with spiritual
vibrations. Feeling this little angel kicking has been one of the most
special things. I’ve always known it was a miracle,
to grow a baby inside of you,
though I’ve never really felt it in the way I do now . The perfect design. A little person,
a little soul,
is growing their body
in my body . I got back to New York in the beginning of April,
and it’ s honestly been magic since then. I generally feel like I have more energy than I’ve ever had in my
life.I feel grateful. Humbled. So blessed. And purpose-filled in a way I’ve never felt. I’m not looking for
or planning my
“next big thing.”
I’m not looking for a purpose outside of this one. Because I know this will be my most meaningful offering to the
world:
raising this little being with love, focus, and intention
…starting now . In the evenings, papa rubs my belly with belly balm and says
the most beautiful, heartfelt prayers. It’s his main time of connecting with little one…
and it’ s oh so sweet. I’m doing yoga about four days per week and walking miles
each day . I’m receiving marma  sessions (A yurvedic pressure points) each
week and doing massages each morning. I don’t notice a huge shift in my hunger and haven’t had any
cravings or aversions. I feel healthy and happy
and like I’m part of a miracle unfolding —
and it’ s so, so special. Little babe listens to the Brahma Samhita each morning and
Bhagavad Gita shlokas  daily . As one of my mentors has said, “She or he will learn the Gita
and become intelligent, as Sanskrit is the most intelligent
language.”At this stage, the baby absorbs their environment and that is
what creates and develops their sense of self. “I am my environment.”
So we are infusing the environment with as much love and
spiritual sound vibrations as possible. Letting little soul know how how much they’re cared for and
wanted and what a special little being they are. PRASADA: THE POWER OF SPIRITUAL FOOD
You eat food with the purpose to nourish your body . How can that same
food nourish your soul? Yoga and Ayurveda teach us that the ener gy and the
mood of the chef, as well as the atmosphere that the food is prepared in, is
cooked into the elements (the matter) of the food. When you eat food, the
elements that the food is made up of feed the elemental components of your
body , whereas the consciousness and environment that the food was made
in feeds your mind and conscience. You therefore want to be mindful of not only what  you are eating but
also of who prepared it and what their consciousness was during that time. If you eat a healthy meal prepared by someone who is frustrated, the
healthy food nourishes your tissues, but the frustration colors your
consciousness, making you feel frustrated. In the same way , you may eat
some greasy comfort food that was made with a lot of love and feel
satisfied, nourished, and uplifted from it. Food becomes spiritual when it is prepared as a meditation, in the mood
of loving service, to satisfy and please the Divine. In India, millions of
people keep altars in their homes. They cook with the thought that they are
preparing food for the Supreme as an act of love. Everything in this world comes from the Divine. When you prepare
your food in gratitude, as an of fering to the Divine, that mood and intention
infuses the food with spiritual ener gy. The prayerful of fering, accepted by
the Beloved, transforms food into prasadam,  or spiritual food, that not onlynourishes the five elements that make up your material form, but also serves
to awaken the soul. In The Journey W ithin,  Radhanath Swami writes,
Of course the Supreme Beloved does not need our food. Mothers and
fathers provide for their children. If the children take the ingredients
provided by the parents and cook a meal for the parents, it’ s natural
that the parents will be pleased. Similarly , the Supreme is pleased by
our devotion when we cook and make our heartfelt of ferings. Prasadam is made with sattvic foods that heal and ener gize your body so
that your body becomes an ideal home for the soul to reside in. Lord
Krishna in the Bhagavad Gita advises that the foods that best help to
develop your consciousness are juicy , wholesome, and pleasing to the heart. This type of food purifies your existence and gives strength, health,
happiness, and satisfaction. In this way , preparing, cooking, and eating food
becomes a meditation and a spiritual practice that will connect you deeply
to yourself, to all of nature, and to the Source of all that is. To Make Prasadam
First, take a shower and put on clean clothes. Assure that the kitchen
you are using is scrupulously clean. When your body and
environment are purified, your mind naturally becomes more clear . Play a recording of kirtan or a spiritual lecture that attunes your
mind toward Truth. This assures that your mind is absorbed in
hearing spiritual sound vibration rather than wandering into the past
or future. Say a prayer that your preparations become infused with Divine
love. While cooking, make sure not to snack or sample a dish before it
is finished and of fered. Remember , this meal is a loving gift that you
first want to of fer to the Divine before enjoying it yourself. This also
maintains a standard of cleanliness.Once preparation of the food is complete, make a small plate and
place it on your altar or personal sacred space. (T raditionally , you
would use a plate that was only meant for this purpose.) Close your
eyes, take a few deep breaths, and of fer the meal with love and
gratitude to whatever form of Divinity you connect with. The Divine
accepts the love, devotion, sincerity , and intention behind the
offering. After the of fering, take the prasadam of f the altar and
transfer it to another plate. Share it with others and enjoy! ASSOCIATION WITH SACRED SPACES
Sacred places are infused with spiritual ener gy, ener gy that brings you back
to your spiritual nature. When you enter into a spiritual environment, the
stresses of your days may fall away as you remember what is really of value
in life. You may feel superchar ged after visiting holy places of pilgrimage,
perhaps feeling the dif ference in yourself for days. Holy places are infused
with the ener gy of the people who have frequented them and the mood
those people have brought to the spaces. They carry the ener gy of great
saints, great knowers, and great seekers of Truth. They are steeped in the
power of prayer and thus the presence of Divinity . Whether or not you
believe that the dent in that rock was made by Buddha or that God really
appeared in the burning bush, it is hard to ignore the profound way that
others experience the sacredness of these sites. The presence of faith
elevates these spiritual places, making them more than the sites of a mere
stone or tree. ASSOCIATION WITH SPIRITUAL PEOPLE
When you spend time with holy people, people who are dedicated to living
a life in alignment with Truth, their vibration af fects you in a deep way . Their ener gy, lived knowledge, and depth of realization af fects theatmosphere by bringing cleansing, connection, and clarification. Just being
in their presence begins to shift your inner experience through an ener gy
transfer that takes place beyond anything that they say or do. By associating
with spiritual people, whether in person, by listening to lectures, or through
reading books or biographies, you will begin to take on qualities of those
people. By serving these great seers of Truth, Truth awakens within your
own heart and the heart of the little one in your womb. SPIRITUAL SOUND VIBRATION
Technology allows spiritual sound vibration to be easily accessible
anywhere, at any time. Listening to Truth from sacred literature is a good
way to refocus your priorities, purify your heart, and attract Divine grace. The purer and more realized the source of the knowledge, the more
powerful the ef fect. Another form of receiving spiritual sound is the practice of mantra
meditation or kirtan. Mantra is spiritual ener gy encased in sound structure. In Sanskrit, man means “mind” and tra means “to free.” Mantra meditation
is a practice known for its ability to free the mind from the fear and anxiety
that stems from for getfulness of your true Self. Chanting has a profound
effect on the body , mind, and spirit, and there are many dif ferent mantras
that each have their own potency , carrying with them many dif ferent ef fects. The following mantra, the maha mantra, was first mentioned in the
Kali-Santarana Upanishad and is said to carry within it the power of all
other mantras. It uses only three words, repeated to express a mantra that
consists of sixteen words in total: Hare (pronounced ha-ray), Krishna
(pronounced krish-na), and Rama  (rhymes with “mama”). Hare invokes the
presence of the Divine feminine, and with that, all of Her qualities, such as
compassion, divine grace, and pure love. Krishna  is one of many names for
the One (or God) meaning “attractive to everyone,” and Rama  means “one
who gives pleasure”—that is, who awakens you to the pleasure inherent
within your own heart.This mantra is a prayer and a meditation. As a prayer , its intention is to
serve—to awaken you to the Truth of who you really are and help you
remember your loving relationship with the Divine. As a meditation, its
practice is to focus your attention completely on the sound of the mantra,
whether you say it silently or aloud, and to really allow yourself to bathe in
the vibrations and be nourished by them. Whenever the mind wanders
(usually to the past or to the future), invite it back—simply focusing your
attention on hearing the sound. When the mind wanders again, bring it back
again. Then it will wander again. Bring it back. The mantra becomes a place
for your mind to rest. This mantra is said to permeate through all layers of matter and directly
touch the soul. It revives your original, pure consciousness. It helps you to
awaken to the deepest reality and allows you to become an instrument of
God’ s grace, love, and compassion in the world. (For more details on
mantra meditation, I suggest reading The Living Name  by Sacinandana
Swami.) Maha Mantra Meditation
Repeat this mantra over and over again, out loud or in your mind,
focusing your attention completely on the sound vibration for a
minimum of five minutes per day , working up to twenty minutes in the
morning and twenty minutes each evening. Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
PREGNANCY MONTH BY
MONTH: THE AYURVEDICAPPROACH
FIRST TRIMESTER
Upon conception all three doshas begin to increase in your body . During the
first trimester of pregnancy , you are likely to notice an increase of vata,
pitta, or kapha appearing in dif ferent ways. Immediately after the egg is
fertilized, it takes time (and needs stability!) in order to be implanted into
the uterine wall. During the following weeks, inner activity increases as the
“details” of your little one’ s newly forming body develop. Cell
differentiation takes place, the baby’ s senses and motor or gans are formed,
the genitals develop, and cartilage turns into bones. Ayurvedic practice
strongly recommends against traveling during this trimester to promote
stability in the uterus, and it favors gentle exercise (rather than fast-paced
and intense), such as walking and yoga. First month:  Immediately , from the moment of conception, the sperm
and egg unite to form a soft mass of cells called kalala,  “the first expression
of creation.” Immediately there is consciousness in the embryo, and
everything you consume through your five senses will leave an impression
on your little one. In Ayurveda, nutrition starts even before conception. All seven dhatus,  or tissues, begin to form from this soft mass, and by
the end of the first month, the rasa dhatu  (plasma and lymph) has matured. Ayurvedic tradition recommends eating butter , ghee, and hot milk regularly
in the first month of pregnancy and taking special care not to overheat. (See
this page  for a recipe for making ghee.) Second month:  In the second month the three doshas—vata, pitta, and
kapha—are formed in the baby’ s body from the five elements. Rakta dhatu
(blood) matures by the end of this month. Hot milk, lightly spiced with
sweet spices, is a beneficial drink during this time. Third month: Mamsa dhatu  (muscle tissue) matures in the third month. Warm milk with half a teaspoon of honey and 1 teaspoon of ghee is good
for mama and baby throughout this month. A gentle yoga practice can alsobe beneficial, especially hip openers and postures that increase the mobility
of pelvic joints, as well as balancing asanas  (yoga poses) to build strength
in your legs and increase circulation and stability . Good asanas to practice
include tadasana (mountain pose), virabhadrasana (warrior pose), prasarita
padottanasana (expanded leg stretch), parshva konasana (side angle pose),
adho mukha svanasana (downward-facing dog pose), janu shirshasana
(head-to-knee pose), and savasana (corpse pose). SECOND TRIMESTER
In the second trimester of pregnancy some mamas start noticing cravings. If
that happens, Ayurveda strongly recommends that you honor these cravings
if they are not harmful to your health or the health of your babe. During this
time, the emotions you feel and the desires you have may actually be
coming from your baby , as your hearts are so connected. The Sushruta
Samhita , a classical Ayurvedic text, notes that during the fourth month the
fetus is endowed with awareness, especially as it pertains to the ener getic
heart (considered the seat of consciousness). Tradition suggests that during
this trimester , the baby still remembers its past lives, and through prayer ,
mantra, kirtan, spiritual association, and scriptural study , the baby’ s
samskaras (past conditioning) can be washed away . Ayurveda considers this
the stable period; if you were wanting to go on a “baby-moon,” this is a
good time to do it! Fourth month:  By the end of the third month of pregnancy , the baby’ s
heart is formed. Ayurveda teaches that a woman has two hearts during
pregnancy , and because of this—she feels so much! A mother experiences
her baby’ s feelings and emotions as well as her own. Any experience that is
harmful to her emotions will af fect the physical and emotional heart of her
baby at this point. Therefore, the relationship between the mother and her
partner should be kept happy and peaceful. The desires of the baby are being reflected as cravings. These cravings
should be satisfied in order to support the health of your baby . Around the
fourth month, meda dhatu  (adipose tissue/fat) also matures. You can havewarm milk blended with two and a half teaspoons of butter . For exercise,
continue practicing the yoga asana sequence from month three. Fifth month:  During the fifth month the brain forms, and your baby’ s
mind begins to register subtle impressions. If you have not already focused
on surrounding yourself with sattvic impressions, the fifth month is a good
time to start. When your navel begins to protrude, your ability to sense the
environment and those around you increases dramatically , thanks to the
72,000 nerve endings that unite underneath the navel that are now exposed
to outer vibrations. Your sensitivity to your surroundings should be
respected, as it protects both you and your baby . Asthi dhatu  (bones and
cartilage) matures in the fifth month. 1 or 2 teaspoons of ghee daily is
recommended. Prenatal yoga can continue with the addition of the squatting
pose. Sixth month:  During the sixth month the fetus begins to experience
some emotions, and more sensitive mothers might be able to read feelings
of pain or pleasure coming from the baby in the womb. Majja dhatu
(marrow , nerve tissue, connective tissue) reaches maturity . Ghee with
demulcent herbs can be taken as needed to reduce inflammation. During
prenatal yoga, add in restorative postures such as balasana (child pose),
upavishta konasana (wide angle pose), supta baddha konasana (reclining
bound angle pose), and savasana (corpse pose). THIRD TRIMESTER
The third trimester of pregnancy is the time to start slowing down. It is a
great time to introduce a meditative grounding practice if you have not
already started. This period is when you really want to focus on building
kapha and stabilizing vata dosha so that your body can be nourished and
prepared for a more ease-filled delivery and postpartum window . During the
eighth month, you may have wavering feelings of joy and sorrow because
of the unsteadiness of ojas. Ayurvedic thought suggests that during this
time, ojas goes back and forth from mama to baby , baby to mama. That iswhy it is especially important to rest during this time so that you and baby
can be stable when the ojas is not. Seventh month:  The final tissues to mature are the shukra dhatu  (male
reproductive tissue) or artava dhatu  (female reproductive tissue). By the
end of the seventh month all the tissues in your baby’ s body are fully
formed. Ghee infused with medicinal sweet herbs like shatavari and
cardamom is suggested. The yoga asana practice can include more chest
openers to relieve any tension in your back and neck. A beneficial asana
sequence for the seventh month would be as follows: tadasana,
virabhadrasana, squatting pose, trikonasana (triangle pose), prasarita
padottanasana, virasana with arm movements (hero pose), and savasana. Eighth month:  In the eighth month ojas begins to spread and give
stability to your entire body . Ayurveda recommends eating thin rice gruel
prepared with milk and ghee (see the recipe at this page ). Around this time
you can begin the traditional Ayurvedic treatment called yoni picchu  (see
the discussion on this page ), a practice of vaginal oleation that prepares the
body for delivery and prevents tearing. Balancing poses such as vrikshasana
(tree pose), utthita hasta padangushthasana (extended side-hand-to-big-toe
pose) can be added to the asana sequence. Ninth month:  During the ninth month, try to stay well rested and relaxed
but also keep your body strong and active. Walking every day is beneficial
for strength and endurance. Ayurveda recommends a sitz bath at least
several times a week for the six weeks prior to birth, as a way to soften the
perineum. (A  sitz bath is a basin that fits perfectly into your toilet seat and
lets you get a soothing soak of the important parts without having to
immerse in a tub. See this page  for two sitz bath recipes.) For diet, healthy
fats are important during the end of pregnancy to lubricate deeper tissues. Freshly prepared foods that are creamy , soft, warm, and sweet will be
beneficial. Add ghee to everything you eat, and prepare a thick rice gruel
cooked with milk, cardamom, and ghee when desired (see this page ). The
following sequence of asanas is recommended for the end of pregnancy:
tadasana, virabhadrasana, squatting pose, trikonasana, chakravakasana,adho mukha svanasana, balasana, and savasana. (Previous sequences/poses
can also be practiced, if they feel comfortable.) AYURVEDIC FESTIVALS FOR
EACH OF THE FIVE SENSES
According to Ayurveda, the baby’ s five senses develop one month at a time
over five consecutive months of pregnancy . Traditionally , Ayurveda calls
for a celebration during each one of these months, in which the focus of the
party is to bring extra attention to nourishing the specific sense that is
developing. As mama’ s senses are engaged, baby develops a keen sense and
the ability to perceive through it clearly . THIRD MONTH: SENSE OF SIGHT
In the third month, the baby’ s sense of sight is developing. During a
celebration of this new sense, we want everything mama sees to be
aesthetically pleasing and beautiful! To this end, you can decorate for the
celebration using lots of color , or perhaps host the celebration in a beautiful
garden. Have extravagant floral arrangements and lots of candles. For
activities, do art projects such as painting watercolor images for baby’ s
room, tie-dyeing onesies, or painting squares to put together as a quilt. FOURTH MONTH: SENSE OF TASTE
In the fourth month, the baby’ s sense of taste is developing. During this
celebration, we want to have foods that are pleasing to mama’ s palate. Perhaps have mama create a list of her favorite foods and host a potluck,
with each guest bringing one dish. Make sure all six tastes are available in
the potluck (sweet, sour , salty , pungent, bitter , and astringent). Have
different tables with dif ferent types of items so that the presentation feelssuper abundant! You might have one table with cut-up fruits and fruit
drinks, another table with all the desserts, another table with savories, and
so on! This could also be a good time to start talking about plans for a
postpartum meal train—where people deliver home-cooked meals to mama
and family after the baby is born—and educating guests about what will be
needed postpartum for mama (and start a sign-up list!). FIFTH MONTH: SENSE OF SMELL
In the fifth month, the baby’ s sense of smell is developing, and the
celebration will be one that indulges mama’ s sense of smell! One possibility
is to have a warm fresh meal prepared so that the aroma fills the house. Light aromatic candles and have multiple dif fusers on with mama’ s favorite
essential oil blends. Make beautiful teas, have aromatic flowers all around,
and bring mama gifts of all-natural and aromatic soaps, teas, and oils. SIXTH MONTH: SENSE OF HEARING
In the sixth month, the baby’ s sense of hearing is developing. In the
celebration for this month, we want to infuse the atmosphere with uplifting
and supportive sound vibrations. This is a perfect month to host a kirtan at
your home! If you do not play instruments, you can play your favorite
songs and sing along, as well as dance together . A sharing circle can also be
a part of the celebration, with each guest sharing blessings for the new baby
and family .
_OceanofPDF.com_Ayurveda_Mama_A_Complete_Guide_-_Dhyana_Masla.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The following foods and spicesare deemed to nourish reproductive tissues, increase ojas, and support
fertility (provided that they are digested well):
Spices:  saffron, cloves, cardamom, nutmeg, cinnamon, ginger,
cumin, ajowan, turmeric
Dairy:  ghee (clarified butter), raw butter, cream-top milk, yogurt,
paneer (fresh cheese)
Sweeteners:  dates, honey, maple syrup, sucanat (unrefined whole
cane sugar), jaggery (unrefined brown sugar)
Nuts and seeds:  black sesame seeds, pumpkin seeds, soaked
almonds, soaked walnuts
Grains and beans:  urad dal (black gram dal), mung dal, whole grains
Produce:  fresh, local organic juicy fruits and vegetables
In the months prior to conception, avoid consuming substances that
diminish ojas: for instance, foods that are highly starchy, antibiotic- and
hormone-laden meat and milk, nonfat or low-fat milk, canned foods, foods
containing preservatives and other chemicals, artificial sweeteners, MSG,
artificial flavoring and coloring, alcohol, caf feine, tobacco, soda, nicotine,
trans fats, and refined carbohydrates. You can also reduce your estrogen
load by avoiding commercial beauty and oral care products. Build the plasma and blood. These are the life-giving and nutrient-
giving tissues of your body, to the extent that the blood volume increases by
almost 50 percent during pregnancy. [*2] Ensure you’re staying well-
hydrated in a healthy way by consuming juicy fruits, cream-top milk, herbal
teas, mineral water, and electrolytes. Eat or ganic and local foods rich in
nutrients. Most women are underfed, undernourished, and overworked. Not
eating enough will create hormonal imbalances, increase stress hormones,
and down-regulate the thyroid. You can supplement your diet with calcium,
iron, vitamin B12, and folate as needed. An or ganic food-based multivitamin
is the easiest source. Prioritize mineral intake. Minerals are what make your cells run and are
the foundation in which your body works. They are the catalyst for your
hormones, and without them thousands of enzymatic reactions are
compromised. When you don’ t have adequate levels of certain minerals,
specific physiological responses become compromised (like hormone
regulation, thyroid function, and digestion). Prioritize your major minerals:
magnesium, potassium, sodium, and calcium. A vata-pacifying diet and lifestyle (as described on this page  in chapter
1) should be honored preconception to ensure that you will feel nourished,
grounded, and ready to receive this new life. (W ithin the first days of
pregnancy, when rapid internal movement begins to take place, a vata-
pacifying diet and lifestyle preconception will assure stability in the midst
of so much change. ) For women, it is always important to take care of yourself during
menstruation and particularly during the preconception months. Follow the
Ayurvedic guidelines for that time: avoid traveling; avoid skipping meals;
eat foods that are warm, nourishing, and easy to digest; and take real rest as
needed during your menstrual cycle. The following herbs can help of fset the ef fects of stress in the busy
lifestyles of today, as well as nourish the deeper tissues of your body:
Ashwagandha. Ashwagandha is a highly rejuvenating herb that both
promotes semen production and strengthens the uterus. Its name
refers to the strength of a horse, and it acts as a natural aphrodisiac. Brahmi. In Ayurveda, brahmi  is considered the feminine essence of
Universal Consciousness. This herb, also known as water hyssop,
promotes fertility and supports implantation. It balances all three
doshas and all seven tissues in the body, but it is especially known
for supporting brain functions and helping to pacify anxiety. Brahmi is
beneficial in preconception and pregnancy because it brings the
quality of sattva (purity) into your mind and body and relieves
symptoms that may be coming from excess pitta. During thepostpartum period, it helps in clearing brain fog, otherwise known as
“mama mind/milk mind. ”
Chyavanprash. Chyavanprash  is a delicious traditional Indian
nutritional jam made from around forty dif ferent herbs, ghee, and
honey. The main ingredient is amalaki  (Indian gooseberry, also
known as amla), a powerful antioxidant. It has been used in India to
promote immunity, strength, and fertility. Shatavari. Shatavari  (Asparagus racemosus, a type of asparagus
root with many uses in Ayurveda) is a powerful fertility-enhancing
herb whose name means “she who has a hundred husbands. ” It can
be taken to strengthen the uterus without altering the estrogen
balance. Note:  shatavari is contraindicated for any woman who has a
history of any estrogen imbalances, such as cysts, fibroids, or
reproductive cancers. In such cases, guduchi  (Tinospora cordifolia,
or heart-leaved moonseed) can be used. Shilajit. Shilatjit  is rich in fulvic acid which helps to improve your
ability to absorb essential nutrients and minerals from food. It also
improves digestion, boosts immunity, reduces inflammation, and
increases energy levels in your body. Apart from this, shilajit also
contains essential minerals (such as iron, selenium, zinc, and
calcium). Triphala. Triphala  is a blend of three fruits: amalaki, bibhitaki
(Terminalia berecilla ), and haritaki  (Chebulic Myrobalan ). Along with
being a powerful immune enhancer, triphala is considered a
rasayana —that is, it is a rejuvenator that nourishes all the tissues in
the body. Triphala is also used as a detoxifier, as it cleans out the
gastrointestinal tract and promotes healthy digestion and elimination,
so vital for good health. See the resources section on this page  for more information on where to
find these herbs. TIMING OF CONCEPTION AND
SEASONAL ADJUSTMENTS
The mental condition of a child depends upon the mental status of his
parents at the time he is conceived. Accor ding to the V edic system,
therefore, the garbhādhāna-sa$$kāra, or the cer emony for conceiving
a child, is observed. Befor e begetting a child, one has to sanctify his
perplexed mind. When the par ents engage their minds [in connection
to their higher power] and in such a state the child is born, naturally
good, conscious childr en come. When the society is full of such good
population, ther e is no tr ouble fr om [dysfunctional] mentalities. —Srimad Bhagavatam Canto 3, chapter 20, verse 28
An Ayurvedic approach to conception emphasizes the importance of
appropriate timing. Ayurveda of fers an optimal daily rhythm to prepare for
pregnancy and also takes into account the ideal time of your life, the time of
the month, and the necessity of adapting your lifestyle based on the time of
year in order to maintain your best health. When Ayurveda considers the appropriate time of life for conception, it
considers the age of the parents and other factors. Is it a good time in your
relationship to have a child, where there is harmony, respect, and love. Is it
a good time in your career, where you will have enough time and ener gy to
nourish your little one. Ayurveda suggests that the best biological time of
life for conception and pregnancy is between the ages of eighteen and thirty
for women and ages twenty-one to forty for men. The traditional
understanding is that this is the period when the reproductive tissue, shukra
dhatu, is fully matured. Although it might be physically easier to conceive
during those windows of life, that does not mean that it will necessarily be
hard to have a baby later on in life (or easier to raise a baby earlier in life). The guidelines and ideas about daily, monthly, and seasonal rhythms
described in this chapter are Ayurvedic approaches to having fertile tissuesand the ability to bring a healthy and happy baby into the world even after
what would traditionally be considered “peak” biological time. The Ayurvedic principle of living your life according to the flow of the
seasons is called ritucharya. Ritu  means “season” and charya  means
“regimen. ” An Ayurvedic adage states, “as is the macrocosm, so is the
microcosm. ” In order to maintain balance in your body and mind, your
habits, routines, and dietary choices (the microcosm) should have a
seasonal rhythm (following the macrocosm)—that is, ebbing and flowing
with the time of year. While this idea may at first seem daunting, many
people find that the recommended seasonal adjustments come quite
naturally and that a few simple changes can dramatically improve your
health and sense of well-being while you are trying to conceive. Using the equation “like increases like” and “opposites create balance,”
Ayurveda of fers ways to stay balanced and precautions to take throughout
the seasons. The following pages describe the qualities of each season and
explain how to invite the opposites to maintain balance throughout the year. (Of course, because the seasons vary widely from one place to another, as
do the qualities that they engender, you may need to make your own
location-specific adjustments to this Ayurvedic template. ) LATE WINTER INTO SPRING: KAPHA SEASON
Late winter into spring is kapha season: a time of year characterized by still
cool weather and a sense of heaviness from increased moisture in the air. As
the sun gets warmer it melts the lingering snow. In the same way, the
warmth begins to liquefy accumulated kapha in your body so that it can be
eliminated with ease. This process can either be a revitalizing event or can
trigger congestion, colds, hay fever, and aller gies, depending on your diet
and lifestyle during this time. Toward the end of winter and into spring, you’ll want to invite extra
lightness, sharpness, dryness, and heat so that you can support your
physiology in its natural process of springtime renewal and revitalization. As well as following kapha-pacifying lifestyle habits from chapter 1 (seethis page ), favor pungent, bitter, and astringent tastes and eat warm, light
foods that are relatively easy to digest. These habits help to balance mucus
production, regulate moisture levels, and open the channels of elimination
that are critical for purification. SUMMER: PITTA SEASON
The weather of summer, considered pitta season, is characterized by the hot,
light, and sharp qualities. To balance the excess qualities of pitta season,
focus on staying cool, mellowing intensity, deepening relaxation, and
grounding your ener gy. During the summer, your body naturally craves
light foods and small meals that are easy to digest because the digestive fire
—a strong source of internal heat—disperses in order to help keep you cool. As well as following pitta-pacifying lifestyle habits from chapter 1 (see
this page ), summer is a time to favor the sweet, bitter, and astringent tastes
and to relish cool and cooling foods. Most unrefined sweeteners except for
honey and molasses are cooling and can be enjoyed in moderation during
the summer months. FALL AND EARLY WINTER: VATA SEASON
Fall and early winter is a time of year where the environment gets cooler,
the wind picks up, and the leaves dry and fall from the trees. Vata season is
a time of transition. It harbors a certain emptiness that can leave you feeling
exposed and a little raw, but it is also filled with possibility—it’ s a time
when you, too, can strip down to a quiet essence of being  and savor the
simplicity. To pacify the vata qualities (cool, dry, light, and mobile) during this
season, you want to fill your life with warmth, oiliness, deep nourishment,
loving relationships, and a sense of stability, routine, and groundedness. Favor the sweet, sour, and salty tastes and eat mushy, warm, and oily foods. Because like increases like and opposites balance, if your constitution tends
to be more vata, it may be better to conceive during kapha season, and vice
versa. If you tend to be more pitta, it might be best not to conceive during
the hottest time of year. Considering postpartum is already a time to be
mindful of stabilizing vata; it may be a bit more challenging if you are
going through your postpartum window during the vata time of year. All of
that being said, these are ways to stay balanced and precautions to take no
matter what time of year it is. You can consult with an Ayurvedic
practitioner or an Ayurdoula to guide you in this process. YOUR MONTHLY RHYTHM
Monthly rhythm is another important element of Ayurveda’ s emphasis on
timing. Ayurveda encourages women to understand their particular
menstrual rhythm and to become aware of any imbalances, in order to come
back into a vital state of health before becoming pregnant. Women should
honor every phase of their monthly cycle, which is intimately tied to the
lunar cycle of approximately 29. 5 days—coinciding with the average length
of the menstrual cycle for most ovulating women. According to Ayurveda,
the healthiest flow—one that is most in tune with the lunar phases—will
start on a new moon, with ovulation occurring around the time of the full
moon. When the moon is full, it is at its peak ener gy, pulling the egg from
its home in the ovary. You can treat many menstrual disorders using tips from chapter 1 and
keeping in mind the guideline “like increases like, opposites bring balance. ”
Here are some general things to watch for:
Vata imbalances. Pain in the lower abdomen or back, stif fness,
anxiety, fear, nervousness, dark red blood, scanty blood
Pitta imbalances. Increase in body temperature, headache, acne,
nausea, diarrhea, swelling, anger, irritability, heavy flow, foul-smelling
bloodKapha imbalances. Water retention, yeast infections, bloating,
increased sleep time, depression, emotional eating, heavy and long
flow
Understanding your monthly rhythm also allows for tracking your cycle to
know the best time for conception. Three things are valuable to look for:
1. Check and track your basal body temperature each morning. Basal body temperature is your temperature at rest as soon as you
wake up in the morning. Right before ovulation, basal body
temperature usually drops, before rising slightly right after ovulation
occurs. By recording this temperature daily for several months you
will be able to predict your most fertile days. Usually a woman’ s
basal body temperature rises by only 0. 4 to 0. 8 degrees Fahrenheit,
so to detect this tiny change, you must use a basal body
thermometer, which is more sensitive and precise. Basal body temperature dif fers slightly from person to person. Anywhere from 96 to 98 degrees orally is average before ovulation. After ovulation most women have an oral temperature between 97
and 99 degrees. The rise in temperature can be a sudden jump or a
gradual climb over a few days. Record your temperature daily so that
you can determine a pattern over the months. After ovulation, your body temperature stays at the higher level
until your period starts. You are most fertile and most likely to get
pregnant two to three days before your temperature rises (ovulation),
and twelve to twenty-four hours after ovulation. A man’ s sperm can
live for up to five days in a woman’ s body. The sperm can fertilize an
egg at any point during that time. If you try to conceive two or three
days before ovulation there is a better chance of becoming pregnant. 2. Become aware of your vaginal discharge. The hormones that control your menstrual cycle also change the
type and amount of mucus you have before and during ovulation. Right after your period, there are usually a few “dry days,” when
there is no mucus present. As the egg starts to mature, mucus
increases in the vagina, appears at the vaginal opening, and is white
or off-white in color and cloudy, wet or shiny in consistency. The
greatest amount of mucus appears just before ovulation. Duringthese “wet days” vaginal mucus becomes clear in color and slippery
in consistency, like raw egg whites. It’ s generally tacky or can be
stretched apart between your fingers. This indicates that you are at
your most fertile window; it is the best time to conceive. About four days after the wet days begin, the mucus changes
again. There will be much less and it becomes cloudy, and then you
might have a few more dry days before your period returns. 3. Feel for the position and texture of your cervix. During ovulation your cervix rises to a position high in your vaginal
cavity and also becomes more soft, wet, and open. This is the best
time to try for conception. After ovulation, your cervix becomes lower
in the vagina and becomes more firm, dry, and closed. The majority
of women have not touched their cervix; hence, when they touch it,
they cannot make out how firm is “firm” and how soft is “soft. ” The
best way to get familiar with your cervix texture and position is to
simply check it throughout your cycle to feel the dif ference. YOUR DAILY RHYTHM
The tradition of dinacharya, or adopting a daily routine, is one of the most
powerful Ayurvedic tools for improving overall health and well-being and
one of the most important practices to stabilize vata dosha. Nature moves in
cycles (day to night, winter to spring), and all the animals and plants follow
suit with their own daily and seasonal routines. As humans living in a fast-
paced world, we can easily grow out of touch with our natural, circadian
rhythms. Adopting an appropriate daily routine is one of the most grounding and
nourishing things you can do for yourself. The following are Ayurveda’ s
recommended daily practices for starting the morning:Wake up before the sun. The early part of the day, before the sun
rises, is governed by vata dosha. If you wake up during this time you
will feel lighter and more energized upon waking and throughout the
day. Meditate. Meditation is essential for creating space between your
mind (the voice in your head that is always saying something about
everything) and your Self (the one who is steadily witnessing,
beyond the mind and emotions). The more you can identify with your
true Self rather than your mind, the more steady, content, and happy
you will be in your life. Do an oil pull. Put 1 or 2 teaspoons of coconut oil or sesame oil into
your mouth and swish it around for ten or twenty minutes. Then spit
it out and rinse. Oil pulling promotes oral hygiene; strengthens teeth,
gums, and jaw; draws fat-soluble toxins out of the body; reduces
inflammation; boosts immunity; whitens teeth; and more. Scrape your tongue and brush your teeth. Gently scrape your
tongue with a tongue scraper or a spoon, from back to front eight to
fifteen times, removing the coating that has accumulated overnight. This stimulates the internal organs, helps digestion, improves taste,
and removes dead bacteria. Then brush your teeth using a bitter or
astringent toothpaste rather than sweet. Do self-massage. Abhyanga, or self-massage, is one of the most
nourishing practices you can do. (See this page. ) Drink warm water with lime. Warm water first thing in the morning
gently awakens your gastrointestinal tract, stimulating peristalsis,
encouraging elimination, and therefore supporting digestive health. Limes are high in minerals and vitamins and help loosen ama, or
toxins, in the digestive tract. As you go through your day, the Ayurvedic approach calls for attention to
some more general principles:Engage in movement. In the morning, support the waking of your
body in a way that you enjoy, whether it be taking a brisk walk
around your neighborhood, dancing around your house, going to the
gym, or dedicating time to your yoga practice. The afternoon is a
prime time to get the blood flowing. After your largest meal of the day
is consumed (A yurvedic tradition says this should be midday) give
yourself at least ten or fifteen minutes for a walk to promote blood
flow. Evening calls for gentler movement, such as a gentle yoga
practice, so that you can wind the body down in preparation for a
good night of sleep. Nourish properly. Ayurvedic tradition encourages eating your meals
at the same time each day without snacking in between. Breakfast
can be a light yet nourishing meal that awakens your body’ s
digestive fire and gives you enough energy until lunchtime. Lunch
should be your biggest meal of the day, followed by a light dinner
eaten at least two hours before bedtime. The Ayurvedic approach is
to avoid having snacks between meals, so rather than your body
digesting food all day it has an opportunity to burn fat as fuel—the
most sustainable and ef ficient form of energy for your body and
mind. (A  “snack” is considered anything that you eat when your body
is not actually hungry. ) Get to bed early. Ayurvedic teachings encourage us to wind down
with the sun and to be asleep no later than 10 p. m. This likely means
that you begin winding down from your day no later than 8 p.
The text does not specify a particular food or spice, but it does mention that some spices, such as saffron, cloves, cardamom, nutmeg, cinnamon, ginger, cumin, ajowan, and turmeric, are considered beneficial for nourishing reproductive tissues and supporting fertility.
What foods and spices are recommended to nourish reproductive tissues and support fertility?
The text recommends dates, honey, maple syrup, sucanat, and jaggery as sweeteners, as well as fresh, local, organic, and juicy fruits and vegetables.
What are some of the foods and sweeteners that are recommended during the preconception period?
The text does not provide a comprehensive list of daily practices, but it does mention the importance of meditation, oil pulling, tongue scraping, and self-massage (abhyanga).
What are some of the daily practices recommended for the preconception period?
The text recommends Ashwagandha, Brahmi, Chyavanprash, Shatavari, and Shilajit for fertility and pregnancy. It also mentions the importance of avoiding certain substances and habits.
What are some of the herbs and practices recommended for fertility and pregnancy?
The text explains that Ayurveda emphasizes the importance of understanding one's monthly rhythm, tracking basal body temperature, and avoiding certain foods and substances.
What is the recommended approach to conception and timing in Ayurveda?