THE    COMPLETE    GUIDE    TO 
AYURVEDIC     NUTRITION     &     BODY    TYPES 
WITH     RECIPES 
MAYA  TIWARI 
V 
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AYURVEDA 
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NOTE   ON  THE   COVER 
The  Puranas,  a  compilation  of  ancient  stories  of  the  Hindu  tradition,  are  rich  with 
descriptions  of  the  struggle  between  good  and  evil. In  one  such  story  the  contest 
between  these  two  forces  was  so  great  that  even  the  ocean  was  churned  up  into  a  raging 
sea. In  the  role  of  peacemaker,  Lord  Shiva  offered  the  ocean's  bounty  equally  to  both. In 
gratitude,  the  ocean  gave  Shiva  a  pearl-white  elephant  boasting  four  trunks,  which 
emanated  the  seven  colors  of  the  rainbow,  named  Airavata. He  was  claimed  as  the  mount 
for  Indra,  Lord  of  the  firmament. The  elephant,  the  oldest  surviving  mammal,  is  a  symbol  for  both  earth  and  space. The  young,  vital  Airavata  represents  the  foundation  of  the  living  universe. He  is  the 
symbol  of  the  first  subtle  energy  center,  located  at  the  base  of  the  spine,  known  as  the 
muladhara  chakra. The  four  trunks  are  symbols  of  the  human  virtues  of  material  wealth, 
continuous  allurement,  reverence  for  the  laws  of  nature,  and  the  pursuit  of  ultimate 
freedom  of  the  spirit. The  seven  colors  of  the  rainbow,  along  with  the  body  of  Airavata, 
symbolize  the  octave  of  creation,  comprising  earth,  water,  fire,  air,  space,  mind,  intelli- 
gence, and  ego. When  the  elements,  the  sense  mechanism,  and  egoity  are  tamed  into  recognition  of 
the  One  spirit,  the  four  trunks  of  Airavata  resolve  into  the  single  trunk  of  Gaja. Lord  of 
the  herbivores,  Gaja  represents  the  fifth  chakra,  known  as  Vishuddha,  and  thus  the 
element  of  space. He  bears  knowledge  of  all  the  earth,  herbs,  and  plants. The  elephant,  as  preserver  of  our  sustenance,  holds  the  memory  of  our  beginning  in 
space  and  our  existence  on  earth. Space  is  the  principle  of  vacuity,  the  resonance  of 
sound. It  is  only  because  of  space  that  we  are  able  to  vibrate  in  harmony  with  the  earth. If  these  precious  mammals  become  extinct,  we  will  no  longer  be  able  to  maintain  the 
vital  memory  for  sustenance  of  spirit  or  food  on  the  planet. As  it  is,  we  are  barely  holding 
on  to  the  frazzled  threads  of  memory. I  chose  the  image  of  Airavata  for  the  cover  and  took  the  liberty  of  placing  on  his  back 
a  lotus  bowl  of  effervescent  jade  laden  with  fruits,  vegetables,  grains,  and  herbs. It  is  my 
fervent  hope  that  we  protect  this  species,  which  maintains  our  bountiful  sustenance  and 
vibratory  link  to  the  earth. May  the  joyous  Airavata  transform  our  lives  with  health  and  gladness,  and  may  the 
wise  Gaja  bless  the  earth  with  purity  and  firmness. THE  COMPLETE  GUIDE  TO 
AYURVEDIC  NUTRITION  AND  BODY  TYPES 
WITH  RECIPES 
MAYA      TIWARI 
4  1  I  ■  p 
H  . S* Healing  Arts  Press 
Rochester,  Vermont 
1  [ealing  Arts  Press 
One  Park  Street 
Rochester,  Vermont  05767 
www.InnerTraditions.com 
I  [ealing  Arts  Press  is  a  division  of  Inner  Traditions  International 
Text  and  illustration  copyright  ©  1995  by  Maya  Tiwari 
All  rights  reserved. No  part  of  this  book  may  be  reproduced  or  utilized  in  any  form  or  by  any  means, 
electronic  or  mechanical,  including  photocopying,  recording,  or  by  any  information  storage  and  retrieval 
system,  without  permission  in  writing  from  the  publisher. Note  to  the  reader:  This  book  is  intended  as  an  informational  guide. The  remedies,  approaches,  and 
techniques  described  herein  are  meant  to  supplement,  and  not  to  be  a  substitute  for,  professional  medical 
care  or  treatment. They  should  not  be  used  to  treat  a  serious  ailment  without  prior  consultation 
with  a  qualified  healthcare  professional. Library  of  Congress  Cataloging-in-Publication  Data 
Tiwari,  Maya. Ayurveda:  a  life  of  balance  /  Maya  Tiwari 
p.  cm. Includes  bibliographical  references  and  index. ISBN  0-8928 1-490-X 
1. Nutrition. 2. Medicine,  Ayurvedic. 3. Health. I. Title. RA784.T58       1995         94-29178 
613.2— dc20  CIP 
Printed  and  bound  in  the  United  States 
10  9  8  7  6  5 
Text  design  by  Virginia  L.  Scott 
Line  illustrations  designed  by  Maya  Tiwari  and  illustrated  by  Marnie  Mikell 
Cover  image  designed  by  Maya  Tiwari  and  illustrated  by  Ellen  John 
This  book  was  typeset  in  Minion  with  Hiroshige  and  Snell  as  display  fonts 
To  my  beloved  teacher,  Swami  Dayananda  Saraswati 
j@p. 
May  the  universe  never  abuse  food. Breath  is  food, 
The  body  eats  food, 
This  body  rests  on  breath. Breath  rests  on  the  body, 
Food  is  resting  on  food. The  one  who  knows  this 
becomes  rich  in  food  and  great  in  fame. Taittiriya  Upanishad  11.7 
CONTENTS 
Foreword  by  Lindsay  Wagner     ix 
Preface  by  Barbara  Y.  E.  Pyle     xi 
Acknowledgments     xiii 
Introduction     1 
PART   ONE:   THE    PRINCIPLES   OF   AYURVEDA 
CHAPTER  ONE:   Cosmic  Roots       8 
CHAPTER  TWO:  Ayurvedic  Anatomy     23 
CHAPTER  THREE:  The  Body  Types     34 
CHAPTER  FOUR:  The  Psychospiritual  Nature  of  the  Body  Types     43 
chapter  FIVE:  The  Nature  and  Tastes  of  Each  Dosha     57 
PART   TWO:    THE    PRACTICE    OF   AYURVEDA 
chapter  six:  Eating  According  to  Your  Body  Type     72 
Thf  Food  Charts  74 
CHAPTER  SEVEN:  Eating  with  the  Cycles  of  Nature      131 
Seasonal  Mknus  135 
chapter  EIGHT:  Food  Sadhanas      14l> 
PART  THREE:    UNIVERSAL    RECIPES    FOR    EACH    BODY  TYPE 
Introduction  to  the  Recipes      192 
Traditional  Ground  Dhals  and  Grains     200 
Breakfast  Grains     220 
Universal  Vegetable  Dishes     223 
Universal  Bean  Dishes  and  Dhals     243 
Grain  and  Bean  Combinations     252 
Universal  Pasta  and  Sauces     257 
Tofu  Dishes     261 
Seitan  Dishes     267 
Salads     270 
Sauces  and  Dressings     276 
Soups     281 
Summer  Aspics     290 
Seaweed  Dishes     292 
Vedic  Herbs,  Spices,  and  Accents     295 
Universal  Desserts     311 
Nurturing  Brews  and  Beverages     32 1 
afterword:  The  Dharmas:  Universal  Values     329 
APPENDIX:  Ayurvedic  Resources  and  Supplies     336 
Glossary  of  Uncommon  Ingredients     339 
Bibliography     344 
Index     346 
FOREWORD 
v. — sf  he  concept  of  holistic  health  acknowledges  that  a  human  being  is — and  must  be  related  to 
t^^S  as — body,  mind,  and  spirit. This  concept  has  become  an  increasingly  popular  topic  of 
conversation  in  Western  culture  over  the  last  two  decades. I  began  my  personal  journey  to  understand 
and  embody  it  in  the  late  1960s  and  have  been  involved  in  public  education  on  the  subject  since  the 
mid-1970s. What  I  have  noticed  over  the  years  is  the  frequent  mistaking  of  "alternative"  healing  for 
"holistic"  healing. Alternative  simply  means  a  method  not  ordinarily  used  in  conventional  treatment. A  doctor  may  add  herbal  or  vitamin  therapy  to  a  patient's  treatment,  thereby  making  it  more  gentle 
and  less  toxic  (which  is  wonderful  and  needed)  but  still  fail  to  take  into  consideration  the  patient's 
state  of  mind  and  lifestyle,  which  are  inevitably  contributing  to  the  present  manifestation  of  "disease." Doctors  may,  through  "alternative"  treatment,  be  able  to  alter  the  body's  chemistry  and  eliminate 
the  symptoms  of  disease,  but  have  they  righted  the  imbalance  in  the  body,  mind,  and  spirit? It  that 
imbalance  is  not  addressed,  we  are  not  aligned  with  who  we  really  are,  and  disease  in  one  fol  m  01 
another  will  manifest  once  again. So  when  we  speak  about  healing  or  good  health,  we  must  look  deeper  and  more  fully  at  ourselves 
and  at  our  methods  of  treatment  than  we  generally  do  in  this  "make  it  easy,  make  it  quick,  and  it  at 
all  possible  make  it  something  someone  else  can  do  for  me"  society. The  Vedas  are  the  oldest  and  most  complete  body  of  knowledge  to  address  the  who,  what,  and  why 
of  human  existence. They  have  covered  the  "how  to"  (using  the  current  vernacular)  through  healing 
and  attunement  methods,  coming  from  the  understanding  that  we  are  body,  mind,  and  spirit, 
innately  and  unalterably  dependent  on  the  rest  of  creation. ix 
jmtr 
FOREWORD 
In  Ayurveda:  A  Life  oj  Balance,  Maya  introduces  the  Ayurvedic  diet  with  universal  flavor  and 
shows  how  to  awaken  ahamkara  (the  memory  of  who  we  really  are)  through  the  proper  use  of 
wholesome  foods. By  understanding  our  individual  body  types,  and  by  using  foods  that  best 
support  and  enhance  each  type,  we  are  employing  a  powerful  and  essential  method  of  attunement. 1  am  tiul\  grateful  to  Maya  and  the  handful  of  other  Vedic  scholars  who  continue  to  devote  their 
lives  to  sharing  this  knowledge  with  the  rest  of  the  world — a  world  that  is  in  great  need  and  that, 
we  hope,  may  finally  be  ready. Lindsay  Wagner 
jmt. PREFACE 
met  Maya  almost  two  decades  ago  in  the  early  morning  light  at  Carl  Shurz  Park  overlooking 
the  East  River  in  Manhattan. She  was  then  a  famous  designer  with  a  plush  Madison  Avenue  store 
selling  to  the  likes  of  Jackie  Onassis. I  was  still  a  photographer  working  primarily  for  Time  Magazine 
and  NBC. Our  friendship  grew  quickly. We  spent  endless  hours  discussing  the  overwhelming  fore- 
seeable plights  of  our  planet. Maya  is  a  great  visionary  whose  spiritual  fortitude  was  later  to  rescue 
her  from  her  devastating  war  with  cancer. (Her  cancer  was  diagnosed  as  terminal,  and  she  was  given 
the  vague  possibility  of  six  months  to  live.) Maya  became  reclusive  during  that  time  and  I  traveled  to  various  hospitals  to  bring  her  native- 
Indian  foods. They  were  all  that  she  needed  from  the  outside  world. She  confided  that  she  chose  to 
be  reclusive  since  sympathy  can  kill  someone  faster  than  cancer. Her  recovery  was  miraculous. Maya  returned  to  her  life  profoundly  transformed  and  effected  great  changes  in  her  personal 
lifestyle. She  spent  many  years  journeying  and  studying  the  sciences  of  holistic  health,  while  success 
fully  aiding  numerous  other  cancer  patients. Among  her  first  studies  was  macrobiotics;  later  she 
studied  the  sciences  of  Ayurveda  and  yoga. She  has  always  carried  the  deep  markings  of  a  staunch  Brahmin  background. It  was  remarkable 
to  watch  her  inherit  the  role  of  her  true  destiny. After  the  death  of  her  beloved  lather,  who  was  also 
her  early  teacher,  Maya  chose  the  life  of  a  spiritual  renunciate  and  embarked  on  the  scholarly  stud) 
of  the  Vedas,  the  original  Hindu  scriptures. Although  we  have  since  gone  to  different  states  and 
different  pursuits,  our  shared  vision  has  remained  intact. Like  a  pure  white  lily  that  is  rooted  in  the  mud  of  extensive  personal  experience,  Maya  is  indeed 
XI 
jmt, 
PREPAC i 
that  shining  yogi. Her  true  work  has  only  inst  begun. And  I  take  groat  joy  in  watching  the  petals  of 
Ik-i  wisdom  open  to  their  lull  glory. \yw  veda:  A  I  ift  oj  Balance V>  ill  bring  benefit  to  everyone  who  is  conscious  of  personal  health  and 
oui  global  eu\  Ironment. Barbara  Y.  E.  Pyle 
Vice  President  of  Environmental  Policy 
Turner  Broadcasting  System,  Inc. 
xn 
^>m^ 
ACKNOWLEDGMENTS 
y  gratitude  to  the  staff  of  Inner  Traditions,  and  in  particular  to  my  editor  Leslie  Colket, 
for  offering  enormous  encouragement  and  help;  Sushila  Blackman,  for  her  editing  of  the 
work;  Lindsay  Wagner,  for  her  foreword;  Barbara  Y.  E.  Pyle,  an  old  friend,  whose  contribution  in  the 
form  of  the  preface  is  appreciated;  Dr.  Robert  E.  Svoboda,  for  his  excellent  critical  input;  Dr.  Wally 
Burnstein,  for  his  kindred  support  and  review  comment;  Deepak  Chopra,  M.D.,  the  clearest  voice  in 
mind/body  medicine,  who  has  opened  the  doors  for  all  to  enter;  Dr.  Vasant  Lad,  for  his  many  years 
of  disseminating  Ayurveda  in  the  United  States,  for  his  availability  to  me  during  this  project,  and  for 
the  response  of  his  kind  staff  to  my  needs;  Scott  Webb  and  Jeff  Hollifield,  for  assisting  me  with  the 
input  of  the  manuscript;  Beverley  Viljakainen,  my  colleague,  for  editing  the  recipes;  Don  Davis,  for 
computer  assistance;  Ellen  John,  for  the  final  rendition  of  the  cover  illustration;  Mamie  Mikcll,  foi 
the  finished  rendition  of  the  line  drawings;  Nancy  Bazaaz  for  the  drawing  of  Lord  ( ianesha  that  opens 
the  book;  Roger  Derrough  and  Earth  Fare,  for  support  with  my  natural  foods  needs;  Bill  White,  foi 
his  endless  support  and  assistance. Last,  first,  and  always,  my  deepest  gratitude  to  my  family,  foi  then 
courage,  laughter,  and  wholesome  hearts. XIII 
jmtr 
INTRODUCTION 
Hope  is  nature's  way  of  enabling  us  to  survive 
so  that  we  can  discover  nature  itself. Swami  Dayananda  Saraswati 
he  pervasive  forces  of  protection  are  always  at  work. How  else  can  a  city  like  New  York — my  oasis 
of  comfort  for  two  decades — survive  all  the  abuse,  misuse,  corruption,  and  decay  rendered  upon 
her? For  years,  I  was  washed  clean  by  her  pink  northern  lights  at  dusk. Her  rivers  absorbed  my  pain 
and  the  enormous  collective  pain  of  all  her  inhabitants. To  live  there  was  to  know  beyond  a  doubt  that 
a  power  greater  than  the  sum  of  humans  exists  and  protects  us,  in  spite  of  ourselves. Cosmic 
intelligence  seeps  through  impenetrable  walls;  signs  and  symbols  of  life  speak  clearly,  if  only  we  would 
listen. For  many  years  I  lived  in  Greenwich  Village,  across  from  a  very  small  square. Each  d.w  as  I  walked 
past  the  park,  the  pigeons  scurried  about  for  scraps  of  bread  fed  them  by  the  homeless  and  elderly. One  day  as  I  walked  by  all  the  pigeons  flew  away. That  was  the  day  I  discovered  thai  1  had  cancer. [Tie 
journey  that  ensued  took  me  through  the  darkly  shadowed  valley  of  my  innermost  sell. My  purpose  in  writing  this  personal  story  is  to  share  my  discoveries  as  a  seeker. (  aiuei  has  been 
my  greatest  teacher. Like  a  compass,  it  has  guided  me  toward  the  path  I  have  since  been  treading. It 
has  given  back  to  me  my  "memory,"  and  the  ability  to  make  wholesome  choices  and  to  examine  my 
motives. In  short,  it  has  taught  me  how  to  be  alert  to  the  significance  of  my  being  here. I  believe  that  no  recovery  is  by  chance. Mine  was  the  result  of  a  deliberate  choice  to  live,  to  make 
peace  with  myself  and  to  dissolve  my  cancer,  which  I  had  created  inside  of  me. Before  this  resolve  set 
in,  I  went  through  a  dark  period  of  fear  followed  by  a  longer  stage  of  having  blind  faith  m  several  well 
recognized  physicians  and  established  medical  institutions. Soon  alter  being  reassured  that   my 
jmt. INTRODUCTION 
condition  was  benign,  1  learned  it  was  not. It  had 
migrated  throughout  the  body  and  taken  firm  root  in 
my  liver;  a  malignant  mass  had  also  formed  next  to 
mv  kidneys. The  pace  oi  my  physical  failing  was  sim- 
ply accelerated  by  the  many  rounds  of  radiation 
therapy. An  array  of  baffled  physicians  began  offering 
me  various  comfortable  ways  to  exit  the  planet. While  in  the  warm,  false  embrace  of  morphine 
following  my  tenth  surgical  operation,  I  understood 
that  I  would  most  assuredly  die  unless  I  ran  from 
what  was  then  the  fifth  medical  facility. The  raw  truth 
had  impacted  and,  for  the  first  time  in  my  life,  I  felt 
lost. Years  of  anger  and  frustration,  along  with  pain, 
surfaced. Anger  at  allowing  myself  to  be  thrown  against 
those  cold  walls  with  no  reprieve;  frustration  with 
those  scientific  chaps  who  had  no  regard  for  the  cause 
of  my  condition;  pain  from  realizing  I  had  no  choice 
but  to  audit  my  life  and  my  agenda  for  it. I  knew  that  I  would  come  face  to  face  with  my 
reasons  for  trying  to  kill  myself  at  such  a  young  age. Examining  every  detail  of  my  past  with  a  microscope 
was  crucial  to  my  new  agenda — my  recovery  agenda. My  biggest  discovery  in  the  process  was  that  the  real 
battles  had  begun  long  before  my  cancer  surfaced. During  this  period  of  soul  searching,  I  had  to  be 
extremely  honest  with  myself  and  have  consistency 
with  my  disciplines. I  recognized  that  my  cancer  was 
born  of  me  and  because  of  me. I  was  the  problem, 
and  yet  invariably  also  the  solution. Solitude  was  essential  to  the  primal  probing  of  my 
innermost  self. That  winter,  I  isolated  myself  for  three 
months  in  a  small  cabin  in  the  undifferentiated  white 
of  the  Vermont  winter. If  I  was  going  to  die,  I  had  to 
set  certain  things  right  with  myself. As  I  kept  the 
wood  fires  burning,  I  ceaselessly  emptied  myself  of 
fears,  pain,  hopes,  dreams,  and  disappointments. Days 
ran  into  nights  unnoticed  because  of  the  tears. I  un- 
derstood how  death  had  become  an  unconscious  so- 
lution to  my  grief,  and  how  all  my  actions  had  been 
channeled  to  that  end. I  saw  how  well  I  had  manipu- 
lated my  life,  and  how  its  successes  had  been  founded 
on  an  enormous  myth  of  my  own  construction. I  was  guilty  of  tampering  with  the  subtle  forces  of 
my  primal  self. I  had  been  brought  up  in  a  traditional 
Hindu  home  in  British  Guiana,  three  generations  re- moved from  mother  India. By  the  age  of  fifteen,  I  had 
decided  to  recarve  my  life  to  fit  an  image  of  my  own 
choosing. This  action  was  rooted  in  the  false  belief 
that  I  had  the  power  to  live  separately  from  the  cir- 
cumstances of  a  painful  childhood,  that  I  could  to- 
tally replace  the  family,  the  tradition,  the  lineage,  and 
all  the  beauty  and  anguish  that  were  an  intrinsic  part 
of  my  personal  heritage. In  sum,  I  had  created  a  sec- 
ond life. What  I  had  not  counted  on  was  the  factor  of 
memory:  the  unerasable  record  of  layer  upon  layer  of 
both  resolved  and  unresolved  past  impressions. The 
truths  too  painful  to  deal  with;  the  unrealistic  expec- 
tations of  myself;  the  childhood  agonies  I  had  run 
from;  the  loose  ends  of  family  ties;  the  primal  anger 
that  stemmed  from  generations  of  being  uprooted — 
all  these  were  stored  intact. They  became  the  fodder 
for  my  recovery. This  division  in  myself,  this  second  life,  was  the 
primary  reason  for  my  cancer. According  to  the  Vedic 
scriptures,  there  are  pursuits  in  life  common  to  all 
human  beings:  dharma,  artha,  kama,  and  moksha. Dharma  is  one's  alignment  with  what  is  right  as  de- 
fined by  the  universal  laws  of  nature;  artha  is  the 
natural  pursuit  of  wealth;  kama  is  the  natural  pursuit 
of  pleasures;  and  moksha  is  absolute  freedom  or  lib- 
eration from  all  actions  of  artha,  kama,  and  even 
dharma. The  cycle  of  rebirth  can  only  end  through 
moksha,  when  direct  knowledge  of  the  self  is  known. Moksha,  freedom  from  human  limitation,  is  consid- 
ered the  last  accomplishment  of  human  life. Although 
the  pursuit  of  wealth  and  pleasure  is  admittedly  a 
natural  part  of  life,  when  the  means  defy  the  laws  of 
universal  dharma,  that  pursuit  becomes  a  living  hell. Dharma,  the  universal  law  of  nature,  is  part  of  every 
society,  every  tradition,  every  religion,  as  it  is  part  of 
every  human  being. By  common  sense,  we  are  aware 
when  we  rub  against  the  grain  of  what  is  right. Through  that  Vermont  winter,  I  cossetted  myself 
in  the  warmth  of  a  raging  fire  only  to  feel  the  desolate 
cold  of  my  inner  being. How  many  inner  signals  I 
must  have  missed  to  find  myself  confronted  with  this 
fatal  situation. How  wrong  I  was  in  trying  to  rewrite 
my  destiny. For  those  few  months,  my  nightmares 
became  reality  as  I  delved  into  all  my  unconscious 
jm:. INTRODUCTION 
agendas. Cancer,  indeed,  has  a  way  of  knocking  us 
down  in  order  to  get  us  out  of  our  own  way. According  to  the  Vedas,  the  ancient  sacred  scrip- 
tures of  India,  six  qualities  are  necessary  to  succeed  in 
any  venture:  proper  effort;  perseverance;  courage; 
knowledge  of  the  given  pursuit;  skill  and  resources; 
and  the  capacity  to  overcome  obstacles. While  these 
qualities  brought  me  great  success  in  the  material 
world,  ironically  I  had  neglected  to  apply  them  to  my 
life  as  a  human  being. As  a  result,  my  shallow  success 
inevitably  had  to  collapse. I  had  tampered  with  uni- 
versal forces  and  thus  was  deprived  of  their  invincible 
protection. Finally  I  reached  the  bottom  and  felt  that  to  con- 
tinue to  live  would  be  too  brutal. Too  tired  to  pursue 
answers  to  the  great  mysteries,  I  prayed  to  quietly  slip 
away. In  the  agony  of  this  prayer,  a  vision  of  my  father 
appeared. I  had  severed  all  ties  with  my  father  and 
family  twelve  years  earlier. As  his  image  appeared  to 
me  my  life  began  to  turn  inside  out. The  floodgates  of 
cognition  burst  open,  and  memories  of  the  past 
washed  through  my  mind. All  the  closets  were  being 
emptied;  all  the  monsters  were  pouring  out. As  I  be- 
held his  face — humbled  by  the  years,  seasoned  with 
wisdom,  quiet  and  compassionate — I  was  startled  not 
to  find  the  terrifying  giant  of  my  childhood. He  seemed 
to  know  of  my  grief  and  was  appearing  to  remind  me 
of  something  I  had  forgotten  since  childhood. That 
something  was  karma. The  word  dropped  like  a  bomb. The  inescapable,  the  inevitable. What  was  death  but  a 
cosmic  reaction  to  all  actions  in  life,  a  notch  in  the 
wheel  of  life,  and  a  guaranteed  rebirth. According  to  the  Vedas,  a  human  birth  is  not  easy 
to  achieve. Once  the  human  body  materializes, 
whether  we  understand  it  as  due  to  karma  or  to  natu- 
ral selection,  the  factor  of  free  will  and  the  power  of 
self-reflection  come  into  play. The  human  birth  is  the 
only  one  endowed  with  the  capacity  to  make  choices. Each  choice  we  make  fuels  the  turning  of  the  wheel  of 
karma. Once  we  recognize  this  innate  power,  we  must 
take  responsibility  for  all  our  actions. I  saw  that  to  slip 
away  silently  would  only  compound  my  errors. I  would 
then  incur  even  more  pain  in  the  next  life  on  the 
continuum  of  the  life  cycle. For  death,  according  to 
the  laws  of  karma,  is  but  a  brief  silenc  ing  <>f  memory. The  Atman,  which  is  the  immortal  spirit  in  each  of  us, 
continues,  as  do  the  collective  memories  of  all  our 
lives,  which  serve  as  essential  guides  through  all  time. Our  choices  and  actions  determine  the  nature  of  our 
rebirths. We  are  fully  accountable  for  the  choice  to 
die,  like  the  choice  to  live. If  death  was  not  the  abso- 
lute resolution,  what  was  my  big  hurry  to  stop  spin- 
ning the  wheel  of  life? I  had  to  act  according  to  the 
dharma. I  had  no  choice  but  to  see  this  birth  through 
to  its  proper  conclusion. Cancer  showed  me  the  false 
notions  of  my  ways  and  the  truth  of  the  saying, 
Dharma  raksati  raksatah:  if  you  protect  dharma,  it 
will  protect  you. One  day  after  three  months,  I  left  Vermont  with 
the  full  knowledge  that  I  would  live. From  that  day  on 
I  felt  death's  grip  loosen. Free  of  my  old  burdens,  I 
had  a  lightness  and  a  certain  serenity. I  took  complete 
control  of  my  life. Most  of  my  recovery  had  in  fact 
occurred  during  those  few  timeless  months. Upon 
my  returning  to  the  world  and  having  several  tests,  no 
sign  of  cancer  was  present  in  my  blood. Prior  to  Ver- 
mont, the  growth  rate  of  my  tumors  had  been  rapid. Now  only  the  tumor  above  one  kidney  remained,  and 
it  was  about  the  same  size  as  before. It  was  clear  that 
my  purging  had  arrested  the  disease,  and  that  1  was 
on  the  winning  side. Since  the  remaining  tumor  was  inoperable,  1  was 
presented  with  a  new  set  of  options. A  complete  diet 
and  lifestyle  change  was  inevitable,  but  these  changes 
would  take  a  long  time  to  finally  rid  my  body  oi  the 
tumor. Fears  lingered,  as  I  was  still  unable  to  trust 
that  the  intelligence  ol  nature,  my  nature,  would  rid 
my  body  of  all  foreign  matter  .is  the  connection  to 
memory  and  my  inner  being  Strengthened  1  looked 
into  a  course  of  chemotherapy  treatment. Although  I 
had  lost  faith  in  the  scientific  medical  practices,  I  was 
still  dependent  on  the  scientists,  with  then  obsession 
to  achieve  the  end  regardless  ol  means. 1  understood 
that  before  mv  Vermont  sojourn,  I  had  been  absent 
from  m\'  own  healing  process. Now  1  wanted  to  ml 
my  body  immediately  of  the  tumor  and  confront  the 
challenge  »>t  assuming  lull  responsiblity  foi  my  i< 
tions. At  least  I  was  going  to  be  very  present  and 
involved  in  the  curative  process,  [b  i  id  myseli  ol  my 
residua]  enemy,  I  sought  and  found  a  doctoi  of  great 
jmt. INTRODUCTION 
reason  and  science  with  whom  I  could  work. Under  his  supervision,  three  erudite  diagnosticians 
were  enlisted  to  review  my  biopsies,  old  and  current. Everyone  agreed  on  one  point:  it  was  a  very  rare 
strain  of  cancer. This  was,  at  least,  a  good  beginning. 1  implored  them  to  tell  me  the  exact  nature  of  my 
condition;  no  more  shots  in  the  dark. I  tested  the 
patience  and  genius  of  my  doctor  and  found  his  kind- 
ness and  genius  rare. Together,  working  with  method, 
reason,  and  prayer,  we  eventually  succeeded. My  body 
was  totally  free  of  any  signs  of  cancer. He  quickly 
encouraged  me  to  reunite  with  my  family,  who  had 
since  migrated  to  Canada  due  to  the  internal  conflicts 
in  British  Guiana. Upon  returning  from  an  embracing  reconciliation 
with  my  family,  I  went  back  to  sit  in  my  park  in 
Greenwich  Village. This  time  the  pigeons  stayed  and 
scrounged  around  uninterruptedly  for  food. I  knew 
then  that  I  was  free  of  my  cancer. I  knew  that  I  need 
never  go  back  to  the  hospital  for  further  blood  tests. The  cognitive1  memories  of  my  past  and  future  had 
become  so  powerful  that  they  would  guide  me  through 
this  weave  of  form,  motion,  and  sound  called  life, 
until  in  time  even  that  weave  would  be  erased  by  the 
eternal  consciousness. Now  the  real  work  was  to  begin. It  was  time  to  test 
my  bravado,  for  it  takes  courage  to  live  a  simple, 
decent,  and  honest  life. I  learned  to  accommodate 
and  forgive  the  people  who  caused  me  pain. I  learned 
to  forgive  myself  for  my  own  trespasses. Little  by 
little,  I  increased  my  quiet  time. As  the  daily  routine  became  a  daily  discipline,  the 
grace  in  my  life  increased. I  began  to  aid  fellow  cancer 
patients,  most  of  whom  were  left  helpless  by  conven- 
tional therapies. I  was  asked  to  meet  with  a  young 
man  named  Russell  who  had  prostate  cancer. His 
father,  who  strongly  supported  conventional  therapy, 
was  quite  concerned  that  his  son  opted  for  the  alter- 
native course  of  macrobiotics. When  I  saw  Russell  in 
Newport,  Rhode  Island,  two  years  later,  his  radiant 
health  and  good  looks  commanded  my  attention. He 
had  cured  himself  of  cancer  through  the  use  of  whole- 
some foods  and  activities,  and  through  the  recogni- 
tion of  the  oneness  between  his  self  and  the  supreme 
spirit. I  was  beginning  to  understand  that  it  is  the  spirit 
of  light,  air,  soil,  and  the  river  which  appears  as  this 
densely  packed  energy  I  call  my  body. As  humans,  we 
become  so  thickly  absorbed  in  our  separate  and  false 
realities  that  we  lose  our  memory  of  being. In  order 
to  heal,  we  need  to  remember  our  being. Every  action 
we  perform  flows  from  the  immovable  axis  of  our 
spirit. I  began  to  apply  a  constant  alertness  in  my  life. My 
practice  of  yoga  asanas  and  meditation  began. Study- 
ing natural  means  to  good  health  became  part  of  my 
daily  life. While  I  continued  to  live  and  work  in  New 
York,  with  all  its  distractions,  for  years  after  my  can- 
cer bout,  my  focus  was  on  the  dharma  and  values 
important  to  my  newly  found  freedom. My  life  be- 
came wholesome  and  conscious. I  enjoyed  the  grace 
of  my  beautiful  friends  Aveline  and  Michio  Kushi, 
pillars  of  the  macrobiotic  way  of  life. I  began  home 
studies  in  Oriental  medicine,  and  finally  my  search 
led  me  to  the  discovery  of  Ayurveda,  the  mother  of  all 
healing  sciences. Perhaps  it  was  my  Hindu  lineage  that  created  such 
a  deep  desire  in  me  to  delve  into  this  ancient  wisdom 
of  God,  man,  and  nature. My  studies  of  Ayurveda  are 
based  on  the  collected  Sanskrit  works,  Samhitas,  of 
Charaka  and  Sushruta,  and  an  array  of  Ayurvedic 
works  by  masters  such  as  Vaidya  Bhagwan  Dash,  Pandit 
Shiv  Sharma,  Dr.  Vasant  Lad,  and  Dr.  Robert  E. 
Svoboda. It  has  been  twelve  years  since  I  began  practicing 
and  studying  the  general  disciplines  of  naturopathy. This  book  is  a  synthesis  of  my  life's  discoveries. The 
unerasable  truths  and  knowledge  I  found  within  myself 
lie  within  each  of  us. We  can  all  tap  this  storehouse  of 
cognitive  memories. My  story  is  one  of  how  disease 
establishes  itself  in  a  body  that  refused  to  acknowl- 
edge its  roots,  that  denied  painful  or  unpleasant  expe- 
riential memories. By  severing  part  of  my  experiential 
memory,  I  had  severed  my  deeper  roots  to  the  earth 
and  my  cosmic  connection,  as  it  were,  in  the  form  of 
my  cognitive  memory. I  devote  some  of  the  first  chap- 
ter in  this  book  to  examining  the  significance  of  cog- 
nitive memory  in  wholesome  and  healthful  living. Although  this  book  is  based  on  the  Ayurvedic  sys- 
tem of  wellness,  I  have  extracted  and  fused  informa- 
>m 
INTRODUCTION 
tion  from  many  systems  and  global  practices. Most 
recently  I  have  delved  into  the  endless  well  of  nectar, 
Vedanta — the  end  portion  of  the  Vedas  dealing  with 
the  study  of  self-knowledge. After  my  father's  death,  the  Lord's  abiding  and 
abundant  grace  blessed  me  with  the  arrival  of  my 
beloved  teacher,  His  Holiness  Swami  Dayananda 
Saraswati. I  lived  with  my  teacher  for  several  years 
and  began  my  official  studies  in  Sanskrit  and  Vedanta. Though  I  no  longer  live  at  the  ashram,  the  presence  of 
this  great  sage  is  continually  with  me  as  I  study  and 
imbibe  his  great  wisdom  and  guidance  in  the  daily 
dispensation  of  living. I  begin  this  book  with  a  peace  invocation  from  the 
Vedas. Svasti  prajabhyah  paripalayantam  /  nyajena  margena 
mahim  mahisah 
Gobrahmanebhyah  subham  astu  nityam  /  lokah  samastah 
sukhino  bhavantu 
Kale  varsatu  parjanyah  I  prthivi  sasya  salmi 
Deso  yam  ksobha  rahita  I  brahmanah  santu  nirbhayah 
May  people  be  happy. May  the  peacemakers 
righteously  rule  the  Earth. Let  there  be  welfare  for  animals  and  people 
of  wisdom  at  all  times. May  all  be  happy. May  it  rain  at  the  proper  time. May  the  Earth 
produce  grains. May  this  world  be  free  from  famine. May  people  of 
contemplation  be  fearless. I  write  this  book  to  explore  the  nature  of  the  human 
universe. From  the  beginning  of  time,  the  ancients 
referred  to  both  the  body  and  the  universe  as  food. Christ,  at  the  Last  Supper  with  his  disciples,  shared 
the  bread,  which  symbolized  his  body. In  the  Bhagavad 
Gita,  Lord  Krishna,  in  conversing  with  Arjuna,  refers 
to  his  body  as  food  and  as  the  consumer  of  food. We 
are  the  air,  water,  soil,  and  light  of  this  planet. Every grain  of  sand,  every  mountain  range,  every  river,  and 
every  leaf  contains  the  same  elements. We  celebrate 
nature  in  our  very  nature. We  eat  from  nature  what  is 
within  our  nature. The  food  body  of  the  universe  is 
our  personal  food  body. There  is  no  difference. I  also  write  this  book  to  refresh  our  cognitive 
memories. I  use  many  ancient  precepts  from  the  Vedas 
to  paint  images  that  were  originally  transmuted  in  the 
fire  of  the  universal  mind. These  pictures  vivify  the 
essence  of  being. They  stir  the  cognitive  memories  of 
the  ahamkara,  the  individual  self,  so  that  we  may 
remember  the  Atman — our  true  timeless  and  bound- 
less nature. I  explore  the  transformation  of  the  five  elements, 
which  interlace  the  "material"  of  our  being. Body 
types,  or  doshas,  are  a  paradigm  of  the  universal  pat- 
tern. When  we  understand  this  microcosm,  we  are 
fully  aware  of  reflecting  the  macrocosm. The  foods, 
menus,  and  recipes  given  here  are  culled  from  the 
myriad  of  essential  spices,  herbs,  grains,  legumes, 
vegetables,  fruits,  and  seeds  of  the  planet,  all  woven  in 
a  state  of  balance  by  the  Vedic  principles  of  life. Each  body  type  has  its  own  special  practices  01 
sadhanas. These  are  wholesome  and  abiding  acth  ities 
that  are  attuned  to  nature  and  that  have  been  refined 
through  the  memory  of  all  time. The  sadhana  inher- 
ent within  each  life  form  is  prodded  b)  memory. Every  stirring  within  tree  and  animal,  every  stillness 
and  transmutation  within  mountain  and  eai  th,  evei  J 
flow  and  confluence  ol  streams  and  1  ivei  s,  evei  \  leap 
of  a  kangaroo,  flight  of  the  deer,  hop  ol  a  rabbit,  gait 
of  a  tiger,  fluttering  ol  a  sparrow,  gliding  ol  an  <.wl\\c 
every  motion  signifies  sadhana  This  is  the  pattern 
based  on  the  memory  ol  the  universe. I  propose  we 
introduce  sadhana  into  oui  lives  as  a  wholesome  guide 
to  remembering  nature. Sadhana  stirs  oui  cognitive 
memory  and  revives  the  lost  ai  t  ol  beauty,  grace,  and 
accommodation. Through  sadhana  we  are  able  to 
garner  the  vibrations  ol  the  universe  to  help  us  meld 
with  the  earth  body. ^m^ 
jrsjr*J'jrirjrJ'jr*irjrjrj'***JHr*jrjrjrjrSSJJ>*J>^ 
PART     ONE 
I 
w*************j>j>****M***j>****3rnnr± 
CHAPTER      1 
COSMIC    ROOTS 
yurveda  is  rooted  in  India's  most  cherished  scriptures  known  as  the  Vedas,  which  date  to  about 
B.C. 1500. Of  the  four  Vedas,  two  of  them — the  Rig  Veda  and  Atharva  Veda — give  detailed 
information  about  healing,  surgery,  and  longevity. The  Rishis,  the  holy  bards  of  ancient  India  who 
compiled  the  Vedas,  received  their  instruction  and  information  internally. The  Rishis,  which  literally 
translates  as  "seers,"  would  immerse  themselves  in  contemplation  and  meditation  and  would  "see"  the 
truth. They  culled  their  information  from  the  cosmos. While  we  could  say  that  Western  medicine 
sprang  from  a  microscopic  examination  of  the  microcosm,  the  physical  world  of  amoebas  and  cells, 
Indian  medicine  arose  from  a  microscopic  examination  of  the  macrocosm,  the  sublime  embracing 
silence  that  contains  all  knowledge  and  the  sacred  memory  of  all  time,  our  cognitive  memory. Ayurveda  is  not  only  the  ancient  Indian  science  of  preventative  health  and  healing  but  also  a 
philosophy  of  living. Rarely  treating  the  symptoms,  Ayurveda  cures  by  removing  the  cause  of  disease. From  the  rich  legacy  left  us  by  the  Rishis,  we  learn  what  we  are  now  coming  to  know  again  in  the  West: 
transgressions  against  Nature's  laws,  against  our  own  inner  wisdom,  are  the  cause  of  all  disease. The 
disease  may  be  either  physical  or  karmic  in  origin. Physical  diseases  are  due  to  engaging  in  excessive 
use  of  our  senses,  improper  eating,  or  ignoring  the  cycles  of  the  seasons  or  our  age. Karmic  diseases 
result  from  incorrect  actions  performed  in  this  or  previous  lifetimes. Around  the  eighth  century  in 
India,  when  rebirth  became  recognized  as  a  truth,  it  became  understood  that  the  physical  body  was 
the  only  part  of  us  that  dies. Our  psychic  instrument,  or  antahkarana,  which  is  composed  of  the 
intellect,  mind,  and  ego,  or  ahamkara,  travels  with  us  lifetime  after  lifetime  until  we  attain  final 
liberation,  or  moksha. This  book  concerns  itself  with  both  types  of  transgressions  because,  in  fact,  they  cannot  be 
separated. As  long  as  we  are  ignoring  a  karmic  condition,  we  cannot  be  whole;  as  long  as  we  are 
ignoring  a  natural  law,  we  will  remain  fragmented. Ayurveda  removes  the  cause  of  disease  by  righting  these  transgressions  and  reestablishing  balance 
jm?r 
COSMIC    ROOTS 
Salabhanjika,  the  Tree  Spirit. Salabhanjika  represents  the  primal  forces  of  the  wise  Earth. She  is  intertwined  with  the  tree  whose  vegetation 
represents  Earth's  fertility. The  flow 
of  her  sap  represents  all  of  Earth's  movements. to  our  system. To  treat  our  entire  cosmic  nature,  we 
must  address  all  the  component  parts  of  a  human 
being. According  to  Ayurveda,  we  are  comprised  of 
three  bodies:  physical,  astral,  and  causal. This  trans- 
lates into  body,  mind,  and  soul  in  Western  terms. The 
antahkarana  exists  within  the  astral  body. The  physi- 
cal form  was  given  to  us  as  a  vehicle  for  practicing 
sadhanas,  or  wholesome  activities. Through  these  prac- 
tices we  are  able  to  understand  our  three  bodies,  or  the 
three  aspects  of  our  nature. Food,  which  contains  the 
memory  of  all  time,  is  an  extremely  potent  medium 
for  bringing  balance  to  our  being. According  to  the  Rishis,  from  pure  consciousness 
arose  the  sound  of  OM. In  turn,  the  Five  Great  Ele- 
ments took  birth. These  five  elements  take  the  form, 
in  the  human  body,  of  the  three  doshas,  or  bodily 
humors. It  is  from  these  doshas  that  our  individual 
constitution — our  prakriti — is  formed. As  we  come 
to  identify  ourselves  with  these  primal  elements,  we 
create  a  bridge  that  allows  us  to  climb  back  to  the  sk\': 
we  approach  our  cosmic  roots. The  self  is  the  origin  of  all  finite  happiness, 
But  it  is  itself  limitless,  transcending  definition. It  remains  unaffected  by  deeds,  good  or  bad. It  is  beyond  feeling  and  beyond  knowledge. It  is  the  ever  present  in  the  meditation  of  a  sage. Brihadaranyaka  Upanishad 
According  to  the  Vedas,  human  birth  is  the  most  dif- 
ficult to  attain  in  the  karmic  cycle. It  is  the  greatest  act 
of  transformation  that  a  human  being  experiences. Free  will  is  our  divine  birthright,  as  are  our  capacities 
for  self-reflection  and  distraction. It  is  distraction  that 
has,  in  part,  created  our  present  state  of  confusion 
and  chaos. The  earth  existed  billions  of  wars  before 
our  arrival  a  mere  three  and  a  half  million  years  ago. As  the  planet  ages  and  we  grow  in  universal  wisdom 
and  come  to  know  the  beauty  of  cosmic  magnetism 
among  all  life-forms,  we  will  begin  to  know  ourselves. Presently  we  are  preoccupied  with  our  individual  selves 
and  external  pursuits  that  distance  us  from  the  throb 
of  planetary  harmony. The  universe  is  a  cohesive  en 
tity  held  in  majestic  motion  by  space  and  hei  magic 
grasp. To  be  obsessed  with  our  quest  foi  personal 
uniqueness  and  excellence,  while  ignoring  tins  life 
giving  space  and  all  she  contains,  is  to  behave  like 
immature  adolescents. ( lonvei  sely,  to  be  obsessed  with 
the  woes  of  our  planet  and  lose  sight  ol  the  tine  sell. which  is  consciousness  and  awareness,  is  equall)  mi 
mature. Memory  ol  life  as  unified  and  essentia]  must  begin 
to  serve  us  again. Billions  ol  atoms  traveling  through 
out  the  universe  become  absorbed  into  billions  ol 
life  forms,  including  those  ol  oui  own  bodies    \t 
cording  to  the  Vedas,  the  entire  \^^\\  is  totally  re 
newed  even  seven  years. Nevertheless,  disease  pei 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
sists  beyond  the  cycles  of  renewal  because  we  are 
unable  to  make  the  transition  from  our  separate  and 
experiential  selves  into  the  whole  state  of  cognition. We  live  in  the  past  and  future,  prisoners  trapped  by 
concepts  of  time  and  space. In  truth,  the  endless  and 
timeless  present  is  always  with  us  and  filled  with 
possibility. We  need  only  to  remember  this — to  be 
still  within  our  true  nature,  to  be  present  in  our  ac- 
tivities and  observations,  to  discard  memories  be- 
longing to  hearsay  and  beliefs  that  can't  be  verified,  to 
simply  be  and  to  live. This  conscious  self  is  referred  to  in  the  Vedas  as  the 
Atman,  or  the  Indwelling  Spirit. This  self  is  the  source 
of  our  true  balance. Health  is  not  the  separate  pursuit 
of  the  perfect  body,  or  the  forging  of  an  intellectual 
mind,  or  even  austere  practices  for  the  spirit. The  life  to 
which  the  sages  refer  in  Ayurveda  is  the  solid  union  of 
body,  mind,  and  spirit. It  is  a  balance  of  these  three 
factors,  and  the  further  integration  of  each  self  with 
nature,  family,  and  all  living  beings. When  we  recognize 
fragmentation  to  be  the  source  of  all  illness,  we  may 
begin  to  benefit  from  the  practices  of  a  holistic  life. The  word  dosha  literally  means  "that  which  has  a 
fault,"  a  system  that  is  quick  to  change. This  is  the 
definition  given  by  the  ancients  to  our  experiential 
nature. We  were  not  meant  to  strive  for  perfection. Consciousness  is  the  only  perfection. Every  manifes- 
tation is  essentially  endowed  with  change. It  is  through 
our  fragmentary,  imperfect  existence  that  we  can  learn 
how  to  invite  the  cognitive  self. As  we  come  to  reside 
more  and  more  in  the  cognitive  self,  we  are  increas- 
ingly able  to  approach  the  conscious  self,  or  Atman. Within  the  perimeters  of  our  lives,  we  can  strive  to 
attain  balance  in  our  dynamic  and  quick-to-err  na- 
ture, and  in  the  unfolding  process  aspire  to  the  knowl- 
edge of  the  self,  as  being  unified  with  the  nature  of 
the  absolute. This  supreme,  unfolding  nature  is  the 
true  character  of  our  spirit. We  can  aspire  to  this 
perfection,  for  it  is  the  only  perfection. But  it  is  erro- 
neous and  burdensome  to  attempt  to  maintain  a 
perfect  body,  a  perfect  life,  and  perfect  health,  for  the 
demands  of  such  striving  steal  the  vital  force  from 
life. What  we  can  reasonably  do  is  aspire  to  a  life  of 
balance,  without  desperate  measures. It  releases  the 
harmful  focus  of  a  mind  set  in  perfection  and  a  will steeped  in  inimical  reversals. Ayurveda  is  the  pursuit 
of  balance. A  life  of  balance  has  no  extremes  and  very 
little  fragmentation. A  HEALTHY  AHAMKARA 
The  Vedas  define  ahamkara  as  the  individual  self,  the 
vehicle  bestowed  upon  each  of  us  at  birth  to  facilitate 
our  particular  life's  journey. It  is  often  referred  to  as 
the  ego,  but  not  in  the  Freudian  sense  of  the  word. Rather,  ahamkara  is  the  essence  of  the  remembering 
self,  an  aspect  of  the  antahkarana  that  is  refined 
through  the  process  of  multiple  rebirths. The 
ahamkara  contains  not  only  the  individual  self  with 
its  experiential  memories  of  this  life,  but  also  the 
cognitive  self  with  its  collective  memories  of  all  time — 
past,  present,  and  future. Each  life  is  a  journey  toward 
the  eventual  attainment  of  knowledge  of  the  Atman. The  ahamkara — through  cognitive  memory — is  our 
primary  bridge  to  that  knowledge. To  give  an  analogy,  if  one  bead  on  a  rosary  repre- 
sents your  present  lifetime,  the  rest  of  the  beads  on 
the  thread  of  ahamkara  are  your  past  and  future  lives. The  rosary  as  a  whole,  being  more  than  the  sum  of  its 
parts,  holds  the  collective  memories  of  all  species  in 
the  cosmos. When  we  meditate  or  practice  sadhanas — 
especially  food  sadhanas,  which  invoke  cognitive 
memory — we  can  access  this  timeless  past  and  future, 
and  intrinsically  know  the  present. Ahamkara  is  conditioned  from  life  to  life  through 
conception  in  the  womb. The  ego's  identity  is  influ- 
enced by  the  maternal  ovum,  the  paternal  sperm,  the 
time  and  season  of  conception,  the  state  of  the  mother's womb,  the  foods  and  emotions  of  the  mother,  and  the 
seasons  through  which  the  embryo  grows. The  core  of  the  Ayurvedic  science  of  health  is  based 
on  our  inborn  constitution,  also  called  our  prakriti. Karmic  or  causal  factors  also  affect  our  individual 
birth. Ahamkara  registers  each  and  every  behavior, 
whether  conscious  or  unconscious,  from  the  incep- 
tion of  each  life. Ahamkara  controls  the  millions  of 
cells  of  the  immune  system. When  both  experiential 
and  cognitive  memory  are  fresh  and  clear,  we  are  able 
to  safeguard  the  organism  against  the  invasion  of 
10 
jmir 
COSMIC    ROOTS 
mental  and  physical  diseases.When  the  ahamkara,  the 
individual  ego,  is  displaced,  fragmented,  or  shifted 
from  its  primal  source  of  universal  at-one-ment,  it 
leaves  the  immune  process  vulnerable  and  volatile. This  is  the  very  first  cause  of  ill  health. In  the  formative  stages  of  life,  when  the  ego  is 
defenseless,  protection  by  parents  and  teachers  is  nec- 
essary. When  these  primary  guardians  falter,  the  young 
mind,  exercising  its  singular  defense,  insulates  itself 
and  blocks  its  natural  outflow  of  expression. The  re- 
sult is  the  beginning  of  a  weak  ego,  and  oftentimes  a 
lack  of  self- worth. As  this  life  reaches  early  adulthood, 
certain  patterns  of  defense  and  isolation  have  already 
formed. It  is  immensely  difficult  for  this  person  to 
initiate  the  process  of  opening  painful  childhood 
wounds. These  inflictions  remain  raw  and  unhealed 
within  the  gray  shelters  of  the  mind  until  that  indi- 
vidual finds  the  courage  to  expose  the  damaged  self, 
or  is  forced  by  providence  through  a  difficult  passage, 
like  a  deadly  disease,  to  face  and  accept  the  fragmented 
ego. This  marks  the  beginning  of  the  healing  process. The  practice  of  reparative  sadhanas  and  a  medita- 
tive life  are  necessary  to  become  conscious  and  alive 
to  each  moment. Through  sadhanas  we  can  attain 
more  and  more  constant  awareness  of  the  whole  cog- 
nitive self. The  process  of  healing  may  take  many 
lifetimes,  but  the  very  process  inspires  the  indweller 
to  shine,  and  reflect  its  beauty  on  the  world. External  pursuits  of  health  are  a  waste  of  time  and 
energy. They  have  created  profitable  mega-industries 
for  those  empowered  by  their  own  fragile  sense  of  the 
holistic. They  have  also  granted  divergence  to  those 
who  choose  ever  newer  veils  to  shroud  their  pain. Essentially,  there  is  no  alternative  to  the  process  of 
achieving  salubrious  well-being. It  is  hard  and  dedi- 
cated work  requiring  great  compassion  for,  and  hon- 
esty with,  ourselves. Our  own  healing  begins  with 
forgiving  our  protectors,  who  were  also  helpless  prey 
to  their  own  difficult  circumstances. Acceptance  of  ourselves  as  we  are  is  the  greatest 
health  of  all. For  this,  time  stands  still. The  accom- 
plishment of  inner  quiet,  signifying  peace  of  mind, 
removes  years  of  aging. As  we  begin  to  nurture  the 
wounds  of  the  ego,  we  find  that  time  actually  reverses 
itself  and  we  gain  youth. Immortality  is  maintained by  living  in  the  present,  without  moments  or  min- 
utes. This  is  the  foundation  of  holistic  health. OUR  TIMELESS   NATURE 
There  is  a  beautiful  story  in  the  Puranas  that  discusses 
the  concept  of  time. Narada,  in  search  of  knowledge 
of  the  Self,  approached  Lord  Krishna  and  asked  "What 
is  maya?" Lord  Krishna  replied,  "Before  I  reveal  maya, 
I  need  a  drink  of  water." Narada  spotted  a  small  village  in  the  distance  and 
made  his  way  there  to  get  water. When  he  knocked  on 
the  door  of  a  small  house  in  the  village,  a  beautiful 
damsel  opened  the  door,  and  he  completely  forgot  his 
reason  for  being  there. He  was  caught  in  the  brake  of 
love. The  next  day  he  returned,  just  to  catch  one 
glimpse  of  the  exquisite  creature. Still  he  had  no 
memory  of  the  thirsty  Lord  whom  he  kept  waiting. In  time,  Narada  was  wed  to  this  damsel  and  she 
bore  him  three  children. They  lived  a  happy  and  con- 
tented life. After  many  years,  his  father-in-law  died 
and  Narada  inherited  his  house. Twelve  years  passed. There  was  a  great  flood  and  Narada  lost  everything — 
his  wife,  children,  and  house. In  his  attempt  to  save 
his  family,  he  was  washed  ashore. When  he  looked  up, 
he  beheld  Lord  Krishna  in  the  same  spot  he  had  left 
him  so  many  years  ago. "Narada,  what  took  you  so  long?" asked  the  Lord. "I  have  been  waiting  here  for  you  for  half  an  hour!" Twelve  years  of  human  time  had  been  only  a  drop 
of  half  an  hour  in  celestial  time. That  is  the  truth  of 
maya,  the  material  aspect  of  the  universe. Physical 
time  is  different  from  the  time  that  prevails  over  the 
spirit. How  often  have  years  elapsed  between  a  visit  to 
our  loved  ones,  yet  when  we  embrace  them  again,  the 
time  in  between  seems  to  never  have  happened. Where  is  the  truth  of  time  in  the  dream  State,  when 
we  lose  ourselves  in  timelessness? Elaborate  braids  oi 
dreams  OCCUT  within  split  seconds  of  time  as  we  know 
it. Cognition  happens  in  a  similar  manner. Not  orga 
nized  sequentially  within  the  tune  and  space  of  e\isi 
ence,  cognition  is  rather  a  split  second  opening  into  a 
vastness  which  has  neither  beginning  nor  end. We 
experience  reality  in  a  partial,  self  absorbed  manner, 
1  1 
J@f, 
THE    PRINCIPLES    OF    AYURVEDA 
fluttering  from  the  boughs  of  life. The  truth  of  all 
time  is  refined  within  our  memory. This  cognitive 
memory  is  the  entire  creation  held  in  stasis  within  a 
tm\  seed. The  seed  is  the  self. In  terms  of  time  and  space,  we  live  with  a  cosmic 
equation. On  one  side  of  the  equation  we  exist  in  a 
time-bound  reality,  where  our  experiences  are  formed 
through  cultures,  traditions,  families,  and  societies. We 
have  charted  the  progress  of  the  sun  and  moon  and 
invented  a  time  cycle  of  a  three  hundred-and-sixty-five 
day  year,  a  twenty-four  hour  day,  a  seven  day  week,  a 
sixty  second  minute,  and  so  on. We  continuously  adapt 
to  the  seasons  of  the  year;  we  have  a  light  cycle  in  which 
we  perform  our  activities  and  a  dark  cycle  in  which  we 
rest  and  replenish  our  bodies  and  minds. This  part  of 
the  equation  I  call  our  experiential  time. Experiential  time  varies  for  each  species  of  the 
universe. The  gods  or  superhumans  experience  time 
in  a  sweep  much  too  vast  for  the  human  mind  to 
fathom. In  the  puranic  story,  a  half  hour  of  celestial 
time  was  twelve  years  of  human  existence. It  is  said  in 
the  Upanishads  that  one  night  to  Brahma  the  creator 
equals  some  millions  of  years  of  human  time. The  time  cycles  for  land  and  aquatic  animals,  as 
well  as  birds,  are  not  confined  to  a  precise  schedule. These  creatures  adapt  themselves  to  the  light  and  dark 
cycles  and  to  seasonal  changes;  they  live  more  on  the 
other  side  of  the  equation,  that  of  timelessness. The 
dolphin  traveling  deep  within  the  womb  of  the  sea 
experiences  a  heightened  pulse  rate  and  vibratory  fre- 
quency associated  with  a  state  of  timeless  awareness. The  human  experiences  a  similar  vibratory  fluidity 
during  its  embryonic  state. While  suspended  in  the 
water  of  life,  an  embryo  sustains  a  heart  rate  of  160 
beats  per  minute. On  arrival  into  the  time-bound 
atmosphere  of  external  space,  air,  fire,  water,  and  earth, 
the  heart  rate  drops  dramatically. In  the  process  of 
birth,  vibratory  rate  becomes  less  fluid  and  the  time- 
less memories  of  creation  become  squelched. As  a 
human  species,  we  have  adapted  to  charting  our 
progress  through  the  time-bound  passage. We  came 
equipped  with  mind  and  senses  for  proper  naviga- 
tion. According  to  the  wisdom  shared  in  the  Vedas,  ani- 
mals are  considered  the  embodiments  of  the  timeless spirit  of  consciousness. In  the  shamanic  tradition,  the 
dolphin  is  considered  the  one  aquatic  animal  that 
knows  of  dream  time,  or  the  timeless  nature  of  our 
cognition. The  hawk,  which  soars  beyond  the  time 
zone  and  returns  to  remind  us  of  our  timeless  nature, 
is  called  the  messenger  of  the  Great  Spirit. If  we  want  to  know  our  timeless  nature,  we  need  to 
examine  our  unique  attribute — our  will,  our  power 
of  choice  and  self-reflection. This  divine  human  ac- 
quisition has  in  part  been  the  source  of  much  of  our 
present  confusion. Because  of  our  composition — our 
physical  body,  mind,  and  senses — we  feel  compelled 
to  live  within  a  time-bound  state. The  body  seems 
propelled  by  the  mind,  which  is  led  by  the  senses, 
which  in  turn  are  influenced  primarily  by  time-con- 
strained perceptions. In  reality,  the  senses  are  em- 
ployed by  the  mind,  and  the  mind  is  hired  by  the  will, 
our  great  source  of  self- reflection. Often  million  spe- 
cies, we  are  the  one  species  whose  refinement,  through 
the  passage  of  some  twenty  billion  years,  yields  a  most 
stupendous  reward:  The  ability  to  live  fully  within  the 
balance  of  the  time-bound  and  the  timeless. It  is  only 
in  our  timeless  nature  that  the  source  of  full  cognition 
prevails. And  it  is  only  through  this  time-bound  jour- 
ney of  rebirths  that  we  are  able  to  inquire  into  our 
timeless  nature. At  the  end  of  every  day  we  fall  into  slumber  to  be 
rejuvenated. When  we  are  in  deep  sleep  we  resonate 
with  our  cosmic  nature  and  are  renewed  in  the  bosom 
of  silence. As  a  result,  we  are  able  to  sustain  our  dream 
nature  throughout  the  time-bound  activities  of  the  day. Our  cognitive  memories  are  not  the  function  of 
the  sense  organs,  mind,  or  will. They  are  the  result  of 
recognizing  our  ageless  and  timeless  nature. We  do  so 
through  the  practice  of  meditation,  still  observation, 
deep  sleep,  and  food  sadhanas,  as  revealed  in  this 
book. TAPPING   COGNITIVE 
MEMORY 
Often  when  we  have  a  gut  feeling,  a  sixth  sense,  or  a 
deja  vu,  we  dismiss  it  as  a  moment  of  misperception. Actually,  it  is  during  these  moments  that  we  are  truly 
12 
jmt, 
COSMIC    ROOTS 
conscious. The  antics  of  body  and  mind  have  been 
quiet  enough  for  a  splinter  of  truth  to  unveil  itself. For  a  moment  we  have  been  linked,  ever  so  frailly,  to 
another  bead  on  the  rosary,  or  mala,  of  cognitive 
memory. This  memory  guides  us  through  the  beads 
of  all  the  lives,  until  the  mala  of  all  existence  is  com- 
plete and  we  merge  with  pure  consciousness.We  can 
permanently  access  this  essential  memory  only  when 
our  actions  become  sadhanas  connected  to  the  earth. During  the  last  year  of  my  bout  with  cancer,  I  had 
been  anaesthetized  eleven  times. For  this  reason,  my 
final  operation  was  done  without  general  anesthetic. I  remember  that,  through  my  intense  pain,  the  memo- 
ries that  came  to  comfort  me  were  serene  and  simple. During  the  eight-hour  procedure,  I  saw  my  guts  pulled 
out  of  my  stomach  and  smelled  the  deep  brine  and 
blood  of  being. I  heard  my  father  sing  "Red  River 
Valley,"  one  of  his  old  favorite  tunes. I  was  taken  back 
to  the  age  of  three  or  four  and  heard  the  plop,  plop 
of  shoes  on  smooth  black  mud,  as  my  sister  and  I 
were  carried  on  a  long  dirt  path  to  visit  my  favorite 
aunt. I  felt  the  coolness  of  her  hut,  which  was  daubed 
with  cow  dung. The  eastern  light  streaming  in  through 
the  small  aperture  of  the  dwelling  enveloped  me,  and 
I  was  transported  to  the  truth  of  my  being. My  sister 
and  I  must  have  spent  many  days  in  that  faraway  hut, 
surrounded  by  the  brambles  of  gooseberry  bushes 
and  the  briers  of  sweet  white  flowers. Swathed  in 
cognition,  time  stood  still. This  is  an  example  of  how  we  tap  cognitive 
memory;  it  is  by  means  of  our  deepest  vibratory 
field,  which  lies  within  the  element  of  space. The 
gravitational  field  of  space  is  also  the  field  of  sound 
and  prana,  or  breath. Our  memory,  held  by  ahamkara, 
resonates  within  this  field. When  the  field  of  sound 
and  space  is  distorted,  it  directly  impinges  the  prana 
body  and  we  begin  to  lose  connection  with  our  eter- 
nal vibrations. Humanity's  misuse  of  the  earth's  re- 
sources directly  relates  to  the  slackening  of  the  gravi- 
tational grasp  of  space. As  a  result,  our  capacity  to 
hold  eternal  memory,  which  is  received  through  cos- 
mic vibration,  is  wearing  thin. In  meditation,  we  are  taught  to  silence  the  mind 
and  sit  in  the  self. In  understanding  this  silence,  we 
begin  to  understand  the  self. True  meditation  is  dy- namic; it  goes  far  beyond  sitting  in  silent  postures. When  it  springs  from  a  deeply  conscious  place  within, 
meditation  pervades  every  action. The  beauty  of  the  self  is  that  it  shows  us  how  to  step 
out  of  our  shadows  and  bask  in  its  light,  if  we  are  alert 
and  undistracted  by  the  cacophony  of  living. This 
cognitive  self  is  available  to  us  through  our  daily 
sadhanas. These  wholesome  practices  refine  our  vi- 
bratory powers  and  enable  us  to  strengthen  the  spirit. Through  our  endless  capacity  for  distraction  and  su- 
perficial countenances,  we  have  lost  access  to  our  in- 
ner guide,  cognitive  memory. Without  it,  we  are  be- 
coming a  universe  of  living  amnesiacs. Knowledge  of 
the  life  force  is  not  new. We  have  almost  all  known  it 
at  some  time  in  our  past,  but  we  have  forgotten. Now 
we  need  to  strum  the  chords  of  ahamkara  so  that  we 
may  remember  the  immortal  secrets  of  all  life  and 
health. We  must  scrutinize  the  mechanism  we  employ  in 
accepting  something  to  be  a  truth. More  than  two- 
thirds  of  the  information  stored  in  our  present-life 
(experiential)  memory  bank  consists  of  invalid  memo- 
ries. Every  moment  of  each  day  we  form  opinions 
based  on  inaccurately  remembered  or  incomplete  data. In  this  way  we  accrue  false  and  useless  information. These  opinions,  in  their  turn,  are  invariably  filed  into 
memory  without  resolve. We  compile  memory  data 
with  every  breath. Sifting  through  the  details  of  every 
thing  that  comes  to  our  attention  is  a  Stupendous 
task. That  is  why  the  ancients  exhort  us  to  listen  with 
a  discriminating  heart  and  refrain  from  jumping  to 
conclusions. As  we  begin  to  become  more  alert  and 
observant  of  our  intake,  we  will  gradually  store  less 
invalid  information  in  our  memory  banks. A  valid  memory  is  one  that  can  be  verified  as  ,u  c  U 
rate  and  which,  therefore,  resonates  with  universal 
truth. If  we  refrain  from  condemnation  and  hasty 
conclusions,  the  truth  usually  reveals  itself. All  tradi 
tions  were  founded  originally  on  universal  truths 
Unfortunately,  the  demise  oi  main  ti  adit  ions  is  due, 
in  part,  to  the  karmas  accumulated  from  COl  i  upturn, 
personal  greed,  and  selfish  power. The  mind  ot  the 
universe  is  sustained  in  good  health  only  when  hei 
memory  holds  the  imprint  of  valid  experiences. The 
human  mind  functions  in  the  same  manner, 
13 
« 
THE    PRINCIPLES    OF    AYURVEDA 
lust  as  a  lie  cannot  exist  in  honesty  and  a  fish 
cannot  survive  in  clay,  so  the  invalid  cannot  be  stored 
in  an  observant  mind. The  practice  of  sadhanas  within 
the  harmonic  resonance  of  nature  awakens  us  to  these 
memories. They  come  through  our  vibratory  field  in 
a  subtle  and  decisive  way,  without  a  big  bang. These 
simple  guides  barely  leave  an  impression,  and  yet  the 
conviction  of  the  choices  we  make  as  a  result  of  this 
remembering  is  unshakable. Sadhanas  are  essential  to 
dissolve  our  excess  of  invalid  memories  and  to  main- 
tain a  healthy  and  honest  cognition. They  are  the  gift 
the  universe  gave  humans  to  cleanse  themselves  and 
to  live  gently  upon  the  earth. We  experience  creation  through  the  two-pronged 
ahamkara:  the  experiential  (individual)  self  and  the 
cognitive  (collective)  memory. Every  being  has  an  inher- 
ent memory  refined  from  the  beginning  of  time. When 
the  fawn  wobbles  on  its  lanky  legs  minutes  after  birth, 
the  memory  of  its  species,  from  the  very  first  fallow 
deer,  is  sustained. According  to  the  Vedas,  memory  of 
all  lives  is  remembered  by  the  human  embryo  at  the 
exact  moment  it  leaves  its  watery  domain  and  begins 
to  emerge  into  the  open  world. After  this  passage,  we 
gradually  lose  cognition  of  our  magnificent  inherit- 
ance and  begin  to  function  experientially. Lymph,  blood,  muscle,  fat,  bone,  marrow  and 
nerves,  and  sperm  and  ovum — the  seven  vital  tissues 
or  dhatus  of  Ayurveda — carry  the  memories  that  shape 
the  body  and  mind  of  each  organism. Through  these 
memories  each  life-form  is  able  to  adapt  to  the  de- 
mands of  its  present  environment  and  to  function 
through  all  rebirths. The  memory  of  each  individual 
life,  as  well  as  the  collective  existence  of  the  universe, 
is  forever  braided  into  the  fabric  of  our  being. These 
braided  karmic  imprints,  which  give  us  our  singular 
identity,  are  referred  to  in  Sanskrit  as  samskaras.
_OceanofPDF.com_Ayurveda_A_Life_Of_Balance_The_Complete_Guide_To_Ayurvedic_Nutrition_And_Body_Types_With_Recipes_-_Maya_Tiwari.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        THE    COMPLETE    GUIDE    TO 
AYURVEDIC     NUTRITION     &     BODY    TYPES 
WITH     RECIPES 
MAYA  TIWARI 
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NOTE   ON  THE   COVER 
The  Puranas,  a  compilation  of  ancient  stories  of  the  Hindu  tradition,  are  rich  with 
descriptions  of  the  struggle  between  good  and  evil. In  one  such  story  the  contest 
between  these  two  forces  was  so  great  that  even  the  ocean  was  churned  up  into  a  raging 
sea. In  the  role  of  peacemaker,  Lord  Shiva  offered  the  ocean's  bounty  equally  to  both. In 
gratitude,  the  ocean  gave  Shiva  a  pearl-white  elephant  boasting  four  trunks,  which 
emanated  the  seven  colors  of  the  rainbow,  named  Airavata. He  was  claimed  as  the  mount 
for  Indra,  Lord  of  the  firmament. The  elephant,  the  oldest  surviving  mammal,  is  a  symbol  for  both  earth  and  space. The  young,  vital  Airavata  represents  the  foundation  of  the  living  universe. He  is  the 
symbol  of  the  first  subtle  energy  center,  located  at  the  base  of  the  spine,  known  as  the 
muladhara  chakra. The  four  trunks  are  symbols  of  the  human  virtues  of  material  wealth, 
continuous  allurement,  reverence  for  the  laws  of  nature,  and  the  pursuit  of  ultimate 
freedom  of  the  spirit. The  seven  colors  of  the  rainbow,  along  with  the  body  of  Airavata, 
symbolize  the  octave  of  creation,  comprising  earth,  water,  fire,  air,  space,  mind,  intelli- 
gence, and  ego. When  the  elements,  the  sense  mechanism,  and  egoity  are  tamed  into  recognition  of 
the  One  spirit,  the  four  trunks  of  Airavata  resolve  into  the  single  trunk  of  Gaja. Lord  of 
the  herbivores,  Gaja  represents  the  fifth  chakra,  known  as  Vishuddha,  and  thus  the 
element  of  space. He  bears  knowledge  of  all  the  earth,  herbs,  and  plants. The  elephant,  as  preserver  of  our  sustenance,  holds  the  memory  of  our  beginning  in 
space  and  our  existence  on  earth. Space  is  the  principle  of  vacuity,  the  resonance  of 
sound. It  is  only  because  of  space  that  we  are  able  to  vibrate  in  harmony  with  the  earth. If  these  precious  mammals  become  extinct,  we  will  no  longer  be  able  to  maintain  the 
vital  memory  for  sustenance  of  spirit  or  food  on  the  planet. As  it  is,  we  are  barely  holding 
on  to  the  frazzled  threads  of  memory. I  chose  the  image  of  Airavata  for  the  cover  and  took  the  liberty  of  placing  on  his  back 
a  lotus  bowl  of  effervescent  jade  laden  with  fruits,  vegetables,  grains,  and  herbs. It  is  my 
fervent  hope  that  we  protect  this  species,  which  maintains  our  bountiful  sustenance  and 
vibratory  link  to  the  earth. May  the  joyous  Airavata  transform  our  lives  with  health  and  gladness,  and  may  the 
wise  Gaja  bless  the  earth  with  purity  and  firmness. THE  COMPLETE  GUIDE  TO 
AYURVEDIC  NUTRITION  AND  BODY  TYPES 
WITH  RECIPES 
MAYA      TIWARI 
4  1  I  ■  p 
H. S* Healing  Arts  Press 
Rochester,  Vermont 
1  [ealing  Arts  Press 
One  Park  Street 
Rochester,  Vermont  05767 
www. InnerTraditions. com 
I  [ealing  Arts  Press  is  a  division  of  Inner  Traditions  International 
Text  and  illustration  copyright  ©  1995  by  Maya  Tiwari 
All  rights  reserved. No  part  of  this  book  may  be  reproduced  or  utilized  in  any  form  or  by  any  means, 
electronic  or  mechanical,  including  photocopying,  recording,  or  by  any  information  storage  and  retrieval 
system,  without  permission  in  writing  from  the  publisher. Note  to  the  reader:  This  book  is  intended  as  an  informational  guide. The  remedies,  approaches,  and 
techniques  described  herein  are  meant  to  supplement,  and  not  to  be  a  substitute  for,  professional  medical 
care  or  treatment. They  should  not  be  used  to  treat  a  serious  ailment  without  prior  consultation 
with  a  qualified  healthcare  professional. Library  of  Congress  Cataloging-in-Publication  Data 
Tiwari,  Maya. Ayurveda:  a  life  of  balance  /  Maya  Tiwari 
p. cm. Includes  bibliographical  references  and  index. ISBN  0-8928 1-490-X 
1. Nutrition. 2. Medicine,  Ayurvedic. 3. Health. I. Title. RA784. T58       1995         94-29178 
613. 2— dc20  CIP 
Printed  and  bound  in  the  United  States 
10  9  8  7  6  5 
Text  design  by  Virginia  L. Scott 
Line  illustrations  designed  by  Maya  Tiwari  and  illustrated  by  Marnie  Mikell 
Cover  image  designed  by  Maya  Tiwari  and  illustrated  by  Ellen  John 
This  book  was  typeset  in  Minion  with  Hiroshige  and  Snell  as  display  fonts 
To  my  beloved  teacher,  Swami  Dayananda  Saraswati 
j@p. May  the  universe  never  abuse  food. Breath  is  food, 
The  body  eats  food, 
This  body  rests  on  breath. Breath  rests  on  the  body, 
Food  is  resting  on  food. The  one  who  knows  this 
becomes  rich  in  food  and  great  in  fame. Taittiriya  Upanishad  11. 7 
CONTENTS 
Foreword  by  Lindsay  Wagner     ix 
Preface  by  Barbara  Y. E. Pyle     xi 
Acknowledgments     xiii 
Introduction     1 
PART   ONE:   THE    PRINCIPLES   OF   AYURVEDA 
CHAPTER  ONE:   Cosmic  Roots       8 
CHAPTER  TWO:  Ayurvedic  Anatomy     23 
CHAPTER  THREE:  The  Body  Types     34 
CHAPTER  FOUR:  The  Psychospiritual  Nature  of  the  Body  Types     43 
chapter  FIVE:  The  Nature  and  Tastes  of  Each  Dosha     57 
PART   TWO:    THE    PRACTICE    OF   AYURVEDA 
chapter  six:  Eating  According  to  Your  Body  Type     72 
Thf  Food  Charts  74 
CHAPTER  SEVEN:  Eating  with  the  Cycles  of  Nature      131 
Seasonal  Mknus  135 
chapter  EIGHT:  Food  Sadhanas      14l> 
PART  THREE:    UNIVERSAL    RECIPES    FOR    EACH    BODY  TYPE 
Introduction  to  the  Recipes      192 
Traditional  Ground  Dhals  and  Grains     200 
Breakfast  Grains     220 
Universal  Vegetable  Dishes     223 
Universal  Bean  Dishes  and  Dhals     243 
Grain  and  Bean  Combinations     252 
Universal  Pasta  and  Sauces     257 
Tofu  Dishes     261 
Seitan  Dishes     267 
Salads     270 
Sauces  and  Dressings     276 
Soups     281 
Summer  Aspics     290 
Seaweed  Dishes     292 
Vedic  Herbs,  Spices,  and  Accents     295 
Universal  Desserts     311 
Nurturing  Brews  and  Beverages     32 1 
afterword:  The  Dharmas:  Universal  Values     329 
APPENDIX:  Ayurvedic  Resources  and  Supplies     336 
Glossary  of  Uncommon  Ingredients     339 
Bibliography     344 
Index     346 
FOREWORD 
v. — sf  he  concept  of  holistic  health  acknowledges  that  a  human  being  is — and  must  be  related  to 
t^^S  as — body,  mind,  and  spirit. This  concept  has  become  an  increasingly  popular  topic  of 
conversation  in  Western  culture  over  the  last  two  decades. I  began  my  personal  journey  to  understand 
and  embody  it  in  the  late  1960s  and  have  been  involved  in  public  education  on  the  subject  since  the 
mid-1970s. What  I  have  noticed  over  the  years  is  the  frequent  mistaking  of  "alternative"  healing  for 
"holistic"  healing. Alternative  simply  means  a  method  not  ordinarily  used  in  conventional  treatment. A  doctor  may  add  herbal  or  vitamin  therapy  to  a  patient's  treatment,  thereby  making  it  more  gentle 
and  less  toxic  (which  is  wonderful  and  needed)  but  still  fail  to  take  into  consideration  the  patient's 
state  of  mind  and  lifestyle,  which  are  inevitably  contributing  to  the  present  manifestation  of  "disease. " Doctors  may,  through  "alternative"  treatment,  be  able  to  alter  the  body's  chemistry  and  eliminate 
the  symptoms  of  disease,  but  have  they  righted  the  imbalance  in  the  body,  mind,  and  spirit. It  that 
imbalance  is  not  addressed,  we  are  not  aligned  with  who  we  really  are,  and  disease  in  one  fol  m  01 
another  will  manifest  once  again. So  when  we  speak  about  healing  or  good  health,  we  must  look  deeper  and  more  fully  at  ourselves 
and  at  our  methods  of  treatment  than  we  generally  do  in  this  "make  it  easy,  make  it  quick,  and  it  at 
all  possible  make  it  something  someone  else  can  do  for  me"  society. The  Vedas  are  the  oldest  and  most  complete  body  of  knowledge  to  address  the  who,  what,  and  why 
of  human  existence. They  have  covered  the  "how  to"  (using  the  current  vernacular)  through  healing 
and  attunement  methods,  coming  from  the  understanding  that  we  are  body,  mind,  and  spirit, 
innately  and  unalterably  dependent  on  the  rest  of  creation. ix 
jmtr 
FOREWORD 
In  Ayurveda:  A  Life  oj  Balance,  Maya  introduces  the  Ayurvedic  diet  with  universal  flavor  and 
shows  how  to  awaken  ahamkara  (the  memory  of  who  we  really  are)  through  the  proper  use  of 
wholesome  foods. By  understanding  our  individual  body  types,  and  by  using  foods  that  best 
support  and  enhance  each  type,  we  are  employing  a  powerful  and  essential  method  of  attunement. 1  am  tiul\  grateful  to  Maya  and  the  handful  of  other  Vedic  scholars  who  continue  to  devote  their 
lives  to  sharing  this  knowledge  with  the  rest  of  the  world — a  world  that  is  in  great  need  and  that, 
we  hope,  may  finally  be  ready. Lindsay  Wagner 
jmt. PREFACE 
met  Maya  almost  two  decades  ago  in  the  early  morning  light  at  Carl  Shurz  Park  overlooking 
the  East  River  in  Manhattan. She  was  then  a  famous  designer  with  a  plush  Madison  Avenue  store 
selling  to  the  likes  of  Jackie  Onassis. I  was  still  a  photographer  working  primarily  for  Time  Magazine 
and  NBC. Our  friendship  grew  quickly. We  spent  endless  hours  discussing  the  overwhelming  fore- 
seeable plights  of  our  planet. Maya  is  a  great  visionary  whose  spiritual  fortitude  was  later  to  rescue 
her  from  her  devastating  war  with  cancer. (Her  cancer  was  diagnosed  as  terminal,  and  she  was  given 
the  vague  possibility  of  six  months  to  live. ) Maya  became  reclusive  during  that  time  and  I  traveled  to  various  hospitals  to  bring  her  native- 
Indian  foods. They  were  all  that  she  needed  from  the  outside  world. She  confided  that  she  chose  to 
be  reclusive  since  sympathy  can  kill  someone  faster  than  cancer. Her  recovery  was  miraculous. Maya  returned  to  her  life  profoundly  transformed  and  effected  great  changes  in  her  personal 
lifestyle. She  spent  many  years  journeying  and  studying  the  sciences  of  holistic  health,  while  success 
fully  aiding  numerous  other  cancer  patients. Among  her  first  studies  was  macrobiotics;  later  she 
studied  the  sciences  of  Ayurveda  and  yoga. She  has  always  carried  the  deep  markings  of  a  staunch  Brahmin  background. It  was  remarkable 
to  watch  her  inherit  the  role  of  her  true  destiny. After  the  death  of  her  beloved  lather,  who  was  also 
her  early  teacher,  Maya  chose  the  life  of  a  spiritual  renunciate  and  embarked  on  the  scholarly  stud) 
of  the  Vedas,  the  original  Hindu  scriptures. Although  we  have  since  gone  to  different  states  and 
different  pursuits,  our  shared  vision  has  remained  intact. Like  a  pure  white  lily  that  is  rooted  in  the  mud  of  extensive  personal  experience,  Maya  is  indeed 
XI 
jmt, 
PREPAC i 
that  shining  yogi. Her  true  work  has  only  inst  begun. And  I  take  groat  joy  in  watching  the  petals  of 
Ik-i  wisdom  open  to  their  lull  glory. \yw  veda:  A  I  ift  oj  Balance V>  ill  bring  benefit  to  everyone  who  is  conscious  of  personal  health  and 
oui  global  eu\  Ironment. Barbara  Y.
Lord Shiva is mentioned as the peacemaker in the story about the ocean, and he is also referred to as the one who offered the ocean's bounty equally to both sides.
Who is Lord Shiva in the context of the passage?
Airavata is a symbol for both earth and space, representing the foundation of the living universe and the first subtle energy center, the muladhara chakra.
What is the significance of the elephant Airavata in the story?
The author's book aims to explore the nature of the human universe and the concept of Ayurveda, and to share their personal journey and discoveries in the process.
What is the purpose of the author's book?
The author emphasizes the importance of self-reflection and self-awareness, stating that one must take responsibility for one's actions and acknowledge the karmic cycle. They also mention that self-reflection is essential for healing and transformation.
What is the author's message about the importance of self-reflection and self-awareness?
The author discusses the concept of time and its relation to the universe, stating that it is not the same as the timeless nature of the Atman. They also emphasize the importance of recognizing the false and fragmented nature of our memories and the need to re-experience the truth of our being.
What is the author's perspective on the concept of time?