Warm  Almond  and  Peach  Nectar 
V,  VP,  VK,  KV,  KP 
Serves  1 
'A  c  almond  milk  (see  page  195) 
V2  c  water 
V4  c  peach  nectar  (or  concentrate) 
Drops  of  almond  essence 
Warm  milk,  water,  and  nectar  over  low  heat  for  a  few 
minutes. Add  essence. Drink  warm. Warm  Saffron  Milk 
V,  VP,  VK,  P,  PV,  PK 
Serves  1 
72  c  certified  raw  milk 
'/2  c  water 
9  strands  saffron 
Pinch  turmeric 
Warm  milk  and  water. Add  saffron  and  turmeric. Drink  warm. Warm  Sandalwood  Milk  Brew 
wmm V,  VP,  VK,P,  PV,  PK 
Serves  1 
'/2  c  almond  milk  (see  page  195) 
xli  c  water 
Tiny  pinch  of  sandalwood  powder 
Warm  milk  and  water  over  low  heat  for  a  few  min- 
utes. Sprinkle  in  sandalwood  powder  and  add  sweet- 
ener, if  desired. Drink  warm. 326 
>m 
NURTURING    BREWS    AND    BEVERAGES 
Warm  Spiced  Soy  Milk Spiced  Yogurt  Drink 
ALL  TYPES 
Serves  1 
lli  c  soy  milk 
lh  c  water 
74  tsp  black  pepper 
'A  tsp  cardamom 
Pinch  of  turmeric 
Pinch  of  salt 
Warm  milk  and  water. Add  spices  and  salt. Drink 
warm  or  at  room  temperature. Hot  Milk  Tea  (Chai) 
V,  VK,  K,  KV 
Serves  2 
1  c  certified  raw  milk 
1  c  water 
1  tsp  black  tea 
Pinch  of  cardamom 
72  tsp  unrefined  brown  sugar 
K  types:  omit  sugar. Bring  milk  and  water  to  boil. Add  tea  and  continue  to 
boil  for  another  3  minutes. Strain;  add  cardamom 
and  sugar. Serve  warm. V,  VP,  VK 
P,  PV,  PK  OCCASIONALLY 
72  c  certified  raw  yogurt 
1  c  water 
Pinch  each  black  pepper,  turmeric,  and  salt 
7  curry  leaves 
Using  a  wooden  spoon,  combine  ingredients  and  mix 
to  a  smooth  consistency. Carrot,  Celery,  Ginger  Juice 
p,  PK,  K,  KP 
2  carrots 
2  celery  stalks 
72  c  water 
72  tsp  lime  juice 
Pinch  of  dried  ginger 
P,  PK:  substitute  a  pinch  of  fresh  mint  leaves  for  ginger. Scrub  carrots  and  celery. Slice  into  chunks  and  juice. Dilute  with  water;  add  lime  juice  and  ginger. 327 
>m 
UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE 
Beet,  Carrot,  Mint  Juice 
M *lli\~      ^-4, 
V,  VK. K,  KV 
Serves  2 
2  beets 
3  carrots 
6  fresh  mint  leaves  (or  1  parsley  sprig) 
'A  tsp  lemon  juice 
1  c  water 
Scrub  beets  and  carrots;  slice  into  large  chunks. Add 
to  juicer  along  with  mint  leaves  (or  parsley)  and  lemon 
juice. Dilute  with  water. Carrot,  Mint,  Lime  Juice 
V,  VP,  P,  PV 
Serves  2 
3  carrots 
6  mint  leaves  (or  cilantro  leaves) 
1  tsp  lime  juice 
1  c  water 
Scrub  carrots;  slice  into  chunks. Add  to  juicer  along 
with  mint  leaves  and  lime  juice. Dilute  with  water. 328 
m 
AFTERWORD 
THE    DHARMAS: 
UNIVERSAL    VALUES 
/f~\  very  person  is  intrinsically  aware  of  what  is  right  and  what  is  wrong. Dharmas  are  the  unwritten 
vL/  codes  of  proper  conduct  inherent  in  all  of  life. These  primal  values,  unchanged  through  the 
centuries,  are  the  common-sense  actions  congruous  to  our  existence  with  each  other  and  with  the 
universe. The  classic  story  of  the  Bhagavad  Gita  began  with  the  mention  of  dharma  ksetra,  the  physical 
place  and  physical  body  within  which  dharma  ruled. Bharata,  ancient  India,  was  ruled  by  the  Vedas,  and 
thus  the  ruling  factor  of  all  human  activity  was  the  law  of  dharma. India  is  weaned  on  the  tradition  ol 
dharma  and  was  known  as  Bharatabhumi,  the  land  of  Bharata,  whose  history  ol  dharma  has  survived 
thousands  of  years  of  exploitation  and  destruction. All  human  pursuits  should  be  guided  by  dharma;  when  it  is  violated,  all  accomplishments  and 
possessions  remain  bereft  of  grace  and  happiness. In  the  Vedas,  the  primary  dharmas  are  called  sattvika, 
that  which  produces  balance. Without  adherence  to  this,  we  become  victims  ol  conflicts  and  confusion. We  are  all  born  with  the  basic  elements  of  dharma,  but  these  virtues  need  to  be  continuously  invited  into 
our  lives  from  childhood. In  time  we  grow  to  enjoy  the  freedom  gamed  by  light  action  and  ate  able  to 
travel  within  the  grace  of  its  universal  protection. The  primary  dharmas  of  love,  faith,  purity,  compassion,  truth,  courage,  and  devotion  are  gained  only 
by  long  years  of  nurturing. The  mere  sounds  of  these  familiar  values  invoke  a  certain  sense  ol  goodness 
in  all,  but  dharmas  need  to  be  taught  and  practiced  before  they  become  alive. M'> jmt. AFTERWORD 
SADHANA  OF   LOVE 
When  we  live  gently  on  the  earth 
Ami  innocence  and  humility  are  in  every  action 
When  the  joy  oj  universal  remembrances 
Shines  through  us,  we  are  love 
And  everything  we  touch  becomes  love 
Our  beauty  inspires  the  beauty  in 
everyone 
In  this  collective  love,  we  are  one 
We  are  free. Love  is  the  most  essential  dharma  on  earth. After  twenty 
billion  years  of  universal  existence,  the  human  species 
was  created. Every  fiber  of  collective  memory  from  the 
beginning  of  the  cosmos  is  refined  into  the  latent  emer- 
gence of  the  human. We  have  walked  the  surface  of 
earth  for  less  than  four  billion  years. In  our  human 
adolescence,  we  have  dithered  and  gamboled  with  time 
and  values. Now  we  are  on  the  verge  of  maturing  and 
discovering  our  essential  nature  to  be  the  celebration  of 
love. The  cosmos  functions  in  stupendous  dynamism. Continents  meld  and  vast  oceans  separate,  stars  collide 
with  celestial  brio,  and  galaxies  exist  in  a  constant  state 
of  attraction. The  power  of  infinite  magnetism  sur- 
rounds us. All  life  is  born  in  the  waters  of  love,  which 
are  absorbed  in  our  being  and  lived  through  our  heart. Love  is  not  an  emotion. It  is  our  complete  state  of 
being  human. There  is  no  wall  love  cannot  tear  down, 
no  hate  which  love  cannot  imbue  with  light,  no  ob- 
stacle love  cannot  overcome. We  have  been  miserly 
with  love. Self-absorbed,  we  miss  the  very  essence  of 
who  we  are. When  we  express  love,  it  brings  us  the 
solutions  to  all  problems,  the  warmth  and  embrace  and 
resolve  of  all  things. When  we  feel  anger,  we  must  sit  in 
the  self  and  observe  this  anger. All  things  eventually 
dissolve  if  we  remain  aware. The  sadhana  to  encourage  love  is  to  sit  in  stillness  in 
the  mornings  after  your  bath. Observe  the  thoughts, 
emotions,  and  pressures  that  arise  without  conversing 
with  them. Allow  them  to  be  what  they  are,  and  just 
observe. Quietude  in  our  lives  is  most  essential  to  the 
gathering  of  love. Stillness  is  the  food  of  love. Every 
moment  of  quiet  nourishes  love. The  heart  is  the  kitchen of  love. When  love  feasts  there,  the  memories  of  univer- 
sal joy  ebb  and  flow  through  it. When  the  heart  is  open 
it  reflects  all  we  need  to  know. It  gives  light  to  the 
eternal  self,  and  we  are  able  to  transform  the  banalities 
of  this  finite  world  into  idyllic  bliss. Love  in  itself  cannot  be  taught. The  great  dramatist, 
Stella  Adler,  defines  the  truth  within  an  action  as  some- 
thing doable. To  merely  say  the  words  "I  love  you"  is 
meaningless  if  all  the  supporting  actions  are  contrary, 
and  do  not  communicate  that  love. The  doable  feats 
that  inspirit  the  value  of  love  are  (1)  sharing  the  things 
we  hold  dear,  (2)  being  honest  within  our  daily  ac- 
tions, (3)  being  alert  within  our  activities,  (4)  assum- 
ing responsibility  for  any  unpleasant  results  of  our 
actions,  and  (5)  recognizing  when  unpleasantries  and 
difficulties  are  caused  by  others  (and  not  blaming  our- 
selves). The  latter  is  a  most  arduous  task  when  family 
and  friends  are  involved. Alertness  is  imperative  here, 
since  our  perceptions  become  blurred  within  the  par- 
tialities of  intimate  relationships. We  cannot  help  others  by  assuming  their  burdens. It 
is  necessary  to  exercise  a  discriminate  tolerance  of  those 
who  do  not  assume  responsibility  for  their  actions,  and 
to  accept  the  results  of  our  own  mistakes  as  well. Love 
is  ojas,  the  quintessential  essence  of  hard-earned  prac- 
tice. The  nature  of  love  is  singular. It  is  only  the  expres- 
sions of  love  which  are  many. When  we  are  thrown 
together  in  consanguinity,  the  bond  is  inevitably  firmer, 
for  the  time  together  with  family  is  so  compact. When 
we  spend  time  with  those  to  whom  we  are  attracted,  a 
similar  intensity  sets  in. Likewise  when  we  are  with  a 
good  teacher,  the  essence  of  love  is  there. In  these  and 
other  cases  of  intimacy,  love  is  the  common  factor,  but 
its  expressions  are  different. For  love  to  exist  in  any 
situation,  the  elements  of  self-honesty,  sharing,  accep- 
tance, and  endurance  need  to  be  present. Relationships  are  the  various  circumstances  in  which 
we  practice  our  actions  in  order  to  attain  certain  re- 
sults. It  is  only  the  actions  and  not  the  circumstances 
that  dictate  the  result. More  often  than  not,  we  take  the 
intimate  situations  of  brotherhood  and  friendship  for 
granted. We  presume  that  the  nature  of  our  karmic 
bond  necessarily  provides  the  desired  result  of  love. This  assumption  is  a  fundamental,  universal  mistake. It 
is  only  our  right  actions  that  animate  love  and  our 
330 
jmt. AFTERWORD 
wrong  actions  that  bring  infelicity. Relationships  are 
the  lesson  grounds  given  to  us  to  improve  our  practice. To  be  born  together  in  a  home  is  a  blessing,  to  be 
bound  together  in  friendship  is  a  blessing,  to  be  at  the 
feet  of  a  great  teacher  is  a  blessing. But  these  blessings 
will  not  live  unless  they  are  continuously  nurtured. Our  actions  congruent  to  dharma  are  the  only  food  for 
love. When  the  factors  that  foster  love  are  diligently 
performed,  love  will  reign  complete. When  we  neglect 
our  daily  sadhanas  we  become  unobservant  and  look 
to  the  circumstances  of  our  various  relationships  to 
provide  our  happiness. Every  dharma  provides  a  driver,  a  vehicle,  and  a 
destination. In  the  dharma  of  love,  the  driver  is  the 
individual's  choice  of  actions,  the  vehicle  is  the  circum- 
stances in  which  the  actions  are  performed,  and  the 
destination  is  the  result  of  the  actions  performed. Love 
is  arrived  at  only  when  the  doer  chooses  the  right  ac- 
tions of  self-honesty,  sharing,  acceptance,  and  endur- 
ance within  each  situation. When  these  protocols  are 
neglected,  love  is  inevitably  impaired  and  diffused  into 
expectations. It  is  difficult  for  us  to  curb  expectations 
altogether,  but  it  is  wise  to  note  these  expectations  as 
reminders  concerning  the  duties  left  undone. Disap- 
pointment always  steps  on  the  heels  of  expectation, 
and  thus  it  becomes  necessary  to  neutralize  the  ad- 
vancement of  expectation  before  the  love  is  altogether 
lost. Expectations  wield  a  double  edge. We  have  an 
inevitable  set  of  norms  that  teaches  us  to  expect  certain 
conditions,  benefits,  and  performances  from  any  given 
circumstance. We  expect  the  promises  that  are  made  to 
us  to  be  kept. It  is  essential  to  give  up  this  pattern  of 
living  and  to  redefine  our  thoughts  so  as  to  harmonize 
with  ourselves  and  others. All  of  our  exchanges  having 
to  do  with  our  duties  in  life  must  be  clear  and  brisk. This  is  not  to  say  that  we  cannot  trust  in  promises  that 
are  made,  but  we  must  always  remember  that  every- 
thing changes,  and  we  must  allow  for  even  the  most 
sacred  of  promises  to  endure  change. All  observations 
are  time-bound. They  are  thus  subject  to  change,  and 
oftentimes  they  change  radically. Truth  deals  with  the 
timelessness  of  eternity. Negative  opinions  ride  loosely  on  the  hips  of  sharp 
shooters. It  is  difficult  not  to  criticize  or  judge  others, 
but  all  opinions  are  temporary  and  need  to  be  tem pered  with  humor  and  verification. All  conclusions 
need  to  remain  open-ended  if  we  are  to  maintain  valid 
information  in  our  cognitive  memories. When  situa- 
tions become  abusive,  it  becomes  necessary  to  remove 
ourselves. It  is  most  difficult  not  to  be  hurt  by  offensive 
behavior,  but  in  distancing  ourselves  from  such  situa- 
tions, it  is  easier  to  understand  that  the  real  victims  are 
those  who  sustain  anger  and  bitterness. It  is  essential  to  recognize  in  life  the  factors  that 
nurture,  inform,  and  teach  us. The  attitude  of  regard  is 
perhaps  the  greatest  gift  one  can  bring  to  love. Consid- 
eration is  a  rare  and  valuable  asset  which  we  must  work 
on  inviting  to  ourselves. We  are  becoming  idle  and 
neglectful,  taking  what  we  need  without  grace  or  con- 
sideration. We  are  eager  to  prove  ourselves,  and  in  the 
process  we  step  on  the  very  grounds  that  sustain  us. When  we  take  from  a  parent  or  teacher,  we  must  be 
very  aware  that  the  graces  we  receive  are  not  endless  but 
must — if  they  are  to  continue — be  properly  acknowl- 
edged. According  to  dharma,  the  avatars,  teachers,  and 
rulers  must  never  be  approached  with  empty  hands. This  form,  or  custom,  encourages  the  big  nature  of 
goodwill. Forms  are  very  important  to  maintain  for  the 
benefit  of  our  own  growth  and  awareness. Gifts  arc  a 
necessary  acknowledgment  of  our  own  blessings. Those 
to  whom  we  turn  for  advice,  assistance,  and  education 
must  be  rewarded  by  our  generosity. Spiritual  leaders 
are  not  supported  by  the  state;  they  are  supported  by 
daksina,  the  donations  of  students  and  devotees. Vedanta 
exhorts  us  not  to  charge  a  tuition  for  its  teachings. But 
those  who  benefit  from  it  must  also  adhere  to  dharma, 
by  making  it  possible  for  their  teachers  to  live  and  to 
continue  sharing  the  knowledge  so  essential  to  out- 
well-being. When  the  services  performed  for  our  well 
being  and  knowledge  are  offered  without  a  tee. we 
must  respond  in  a  conscious  mk\  giving  manner. A 
teacher,  by  definition,  is  anyone  from  whom  we  learn 
something. And  the  great  teachers  are  those  who  de 
vote  their  lives  to  the  dissemination  ot  knowledge. Dharmas  have  remained  unchanged  since  the  be 
ginning  of  time. Hie  proper  conduct  within  the  lela 
tionship  ol  the  sexes  is  anothei  classic  example  ot  how 
far  we  have  strayed  from  the  bask  chord  oi  human 
dignity. The  relationship  o\  man  and  woman  is  the 
COSmiC  love  of  the  deities  Shiva  and  Shakti,  (he  s\  m 
3  3  1 
^ 
AFTERWORD 
bolic  marriage  of  all  dualities. It  is  the  primal  mating 
for  the  continued  existence  of  karma,  the  vehicle  that 
allows  us  to  live  out,  in  time,  our  eventual  discoveries 
of  the  absolute  nature  of  self  and  God. We  have  reduced 
much  o(  this  to  the  feeble  antics  of  sensory  desires. Women  have  forgotten  their  basic  nature  as  the  funda- 
mental, nurturing,  maternal  force  amid  their  external 
pursuit  of  competitive  power,  or  their  acceptance  of  a 
victimized  existence. A  woman's  innate  prowess  is  time- 
less if  she  is  knowledgeable  of  her  own  fine  nature. Men 
need  to  redefine  their  roles  dramatically,  but  instead 
they  are  reacting  to  women  by  altering  their  own  par- 
ticipation in  the  significant  interplay  of  the  sexes. The 
sense  of  chivalry  has  been  dulled  to  near  extinction. The  generosity  of  a  man's  marvel  at  woman's  magic  has 
been  pared  down  to  a  few  gestures  of  accommodation. The  dharmas  of  the  sexes  are  greatly  endangered,  un- 
less both  men  and  women  begin  to  evaluate  the  cosmic 
and  real  nature  of  love. The  dating  and  mating  pro- 
cesses are  valid  and  need  to  be  kindled  according  to 
dharma. SADHANA  OF  COMPASSION 
The  Vedic  devatas  were  exemplars  signifying  the  vari- 
ous traits  of  dharma. Lord  Brahma  is  considered  the 
embodiment  of  love,  purity,  compassion,  and  truth. The  devatas  were  meditated  upon  in  order  to  invoke 
the  dharmas  and  as  a  constant  reminder  of  our  duties. If  love  is  the  mother-nectar  of  our  survival,  compassion 
is  the  base  of  our  stability. Compassion  is  the  long  slack 
we  extend  to  others  in  order  to  keep  our  criticisms  and 
vituperative  actions  in  check. The  drivers  of  compas- 
sion are  the  actions  of  tolerance,  maturity,  and  pa- 
tience. The  vehicle  is  the  endless  circumstances  that  are 
given  us  in  which  to  accommodate  our  fellow  humans, 
in  order  that  we  may  foster  the  spirit  of  compassion. Pity  and  sympathy  are  the  uninformed  step-sisters 
of  compassion. The  emotions  are  honorable,  but  the 
states  themselves  are  helpless. Compassion  interlaces 
us  with  each  other. In  order  to  bring  this  emotion  alive, 
we  need  to  cognize  the  basic  values  of  the  living  love, 
which  unites  experience  and  study  with  maturity. Rasa 
is  the  essence  of  such  maturity,  and  it  is  the  single  most important  qualification  for  culling  compassion. In  the 
present  age  of  Kali  Yuga — when  worlds  are  rife  with 
conflict,  hearts  are  torn  asunder,  and  minds  are  bereft 
of  peace — compassion  indeed  becomes  the  requisite word. Love,  which  is  the  acceptance  of  all  things,  is  often 
mistaken  for  compassion. Compassion  contains  love 
and  is  the  greatest  teacher  of  self- acceptance. It  is  an 
objective  emotion,  whereas  love  tends  to  be  subjective. The  most  profound  help  the  young  may  receive  in  their 
growing  years  is  the  love  of  their  parents  and  family. The  most  profound  help  a  cancer  or  drug  victim  may 
receive  is  that  of  a  supportive  aide  who  has  survived  a 
similar  struggle. The  first  example  is  one  of  love,  and 
the  second  one  of  compassion. I  discovered  the  nature  of  compassion  during  my 
cancer  years. My  first  instinct  was  to  distance  myself 
from  everyone. My  family  was  already  far  away,  and 
this  made  the  distancing  of  myself  from  my  friends 
much  easier. I  knew  that  in  the  limited  and  crucial  time 
which  I  had,  I  could  not  deal  with  the  fervent  sympa- 
thies and  helpless  fears  of  those  close  to  me. It  was  an 
entirely  selfish  act,  but  in  the  long  run  it  gave  me  back 
my  life  and  also  helped  my  friends  and  family. I  was  not 
fortunate  enough  to  have  someone  who  had  survived 
cancer  available  to  me,  but  I  found  the  privacy  within 
my  self-imposed  isolation  to  be  fundamental  to  my 
getting  better. I  had  only  the  burdens  of  my  own  self- 
discovery  to  deal  with. It  would  have  been  a  nightmare 
to  have  my  family  and  friends  around  at  that  time. For 
as  a  victim,  I  stood  closer  to  the  truth  of  my  own  being, 
and  thus  to  my  disease,  and  as  such  I  had  the  intrinsic 
consolation  of  knowing  that  I  could  uncover  and  dis- 
cover the  anger  within  me. This  distancing  gave  me 
courage,  support,  and  the  fuel  to  endure. In  these  situ- 
ations, family  and  friends  are  always  in  a  seemingly 
unfair  position,  for  even  their  love  is  not  an  answer  to 
the  victim's  problems. In  such  instances,  it  is  that  very 
love  which  deepens  the  chasms  of  pain  and  hurt,  and 
this  becomes  a  further  burden  to  the  patient. Throughout  my  stay  in  hospitals,  I  found  compas- 
sion to  be  the  salve  that  helped  me. I  was  fortunate  to 
have  in  Barbara  Pyle  a  friend  with  this  rare  quality. She 
delivered  the  necessities  such  as  bindi  bhaji  and  samosas 
(adroitly  under  wrap)  to  my  room  and  never  lingered 
332 
AFTERWORD 
beyond  the  time  it  took  to  greet  me. It  was  years  later 
that  I  realized  how  frightened  she  was  for  me  and  how 
courageous  she  was  in  hiding  her  fears. This  is  compas- 
sion. And  it  is  the  most  selfless  and  divine  action  that 
we  can  give  to  those  whose  lives  depend  upon  it. The 
suspension  of  norms  and  distancing  of  relationships  do 
not  infer  a  finality  to  those  whom  we  love. These  are 
temporary  measures,  and  invariably  we  return  to  our 
relationships  with  inner  strength  and  more  clarity. SADHANA   OF   TRUTH 
Tavat  satyam  jagat  bhati  suktikarajtam  yatha  yavat  na 
jnayate  brahma  sarvadhistanam  advayam. The  world  of  duality  is  real  until  the  truth  of  the  supreme 
whole  is  recognized  by  you,  like  even  the  silver  on  the 
mother  of  pearl. Atmabodha,  Verse  7 
The  perception  of  the  external  world  is  neither  direct  nor 
immediate,  but  is  dependent  upon  the  sense  and  the  mind 
and  is  always  colored  by  them. Swami  Nikhilananda has  its  basis  in  something  else. For  example,  gold  bangles 
have  their  primary  nature  in  the  original  material  of 
gold,  and  not  in  the  many  forms  of  the  bangles. Essen- 
tially, that  which  we  assimilate  through  the  mind,  senses, 
and  experiential  memory  appears  to  be  real  to  us,  but 
these  appearances  are  often  deceiving. Ultimate  truth 
can  only  be  known  through  the  cognate  knowledge  of 
the  eternal  self. To  know  the  many  without  knowledge  of  the  One  is 
ignorance,  whereas  to  know  the  One  is  knowledge. Ramakrsna 
The  method  prescribed  by  the  Vedas  to  determine 
the  absolute  nature  of  truth  is  threefold:  through  the 
cognition  of  sruti  (scriptural  authority),  yukti  (reason- 
ing), and  anubhava  (personal  experience). Any  one  of 
these  three  means  will  render  a  partial  truth,  but  when 
all  three  means  vivify  the  same  conclusion  we  arrive  at 
the  infinite,  absolute  reality  of  truth. Like  even  the  silver  on  the  mother  of  pearl,  what  is 
perceived  as  silver  by  the  sight  may  be  only  a 
sea  shell. Swami  Dayananda  Saras wati 
Truth  is  intertwined  in  all  the  dharmas,  and  all  dharmas 
coalesce  in  the  discovery  that  the  self  is  the  cosmic 
light — formless,  unassailable,  impenetrable,  and  un- 
born. Ultimate  reality  is  a  recognition  of  the  One  con- 
sciousness without  the  instruments  of  the  senses  and 
the  mind. Our  perceptions  are  led  by  our  fears  and 
desires  and  are  conducted  by  the  mind  and  senses. Our 
profound  sense  of  duality  creates  infinite  opportunities 
for  self-deception,  and  so  the  seers  established  a  method 
of  cognizing  the  absolute  truth. Vedanta  does  not  al- 
lude to  our  perceptions  of  dualism  as  an  illusion. It 
defines  the  observation  of  the  senses  and  mind  to  be 
partial  truths,  since  ultimate  reality  is  that  which  is  self- 
evident  and  nonpolemic. Through  the  teachers  of  great 
knowledge,  it  has  set  certain  criteria  for  the  methodical 
unfolding  of  the  knowledge  of  the  true  self. We  perceive 
a  division  between  ourselves  and  the  planet,  the  planet 
and  the  universe,  and  so  on. These  conclusions  of  what 
appear  to  be  truth  are  referred  to  as  mithya,  that  which The  seers  encourage  us  to  refrain  from  absolute 
conclusions  unless  we  have  arrived  at  the  whole  of  the 
truth  according  to  the  three  criteria  of  observation. In 
our  daily  lives,  the  closest  we  come  to  the  recognition 
of  truth  is  when  we  sit  in  our  selves. Contemplation  as 
a  daily  sadhana  is  essential  for  the  truth  of  all  situations 
to  emerge  at  its  own  level. Since  we  cannot  wholly 
depend  upon  our  physical  and  emotional  perceptions 
to  guide  us,  it  is  essential  to  develop  our  instinctual  sell 
This  instinct  will  always  direct  us  to  contemplate  all 
situations  of  incongruence. It  is  essential  that  we  learn 
to  discriminate  between  what  is  heard  and  what  is 
actual;  between  what  is  a  belief  and  what  is  believed. As  love  exhorts  us  not  to  nurture  expectations,  the 
truth  urges  us  not  to  hasten  to  conclusions. I  lie  open 
mind  encourages  an  alert  mind. And  m\  alert  mind 
becomes  a  discriminate  mind,  whereby  we  choose  oui 
daily  paths  ol  least  resistance. The  path  ol  truth  is 
always  well  lit  when  oui  eves  are  open 
\  3  3 
^C 
AFTERWORD 
SADHANA  OF 
DEVOTION 
If  we  pray  for  anything,  it  is  that  we  remember  our 
nature. Only  then  will  the  spirit  of  devotion  rise  in 
celebration. To  know  ourselves  to  be  Brahman  is  to  gain  the 
greatest  wealth  of  the  universe. Devotion  is  an  attitude 
that  is  primarily  influenced  by  the  knowledge  of  God. It  is  an  acceptance  of  the  nature  of  all  things,  and  not 
a  resignation  to  unpleasantness. It  is  the  firm,  tangible 
knowing  that  all  which  comes  to  us  is  prasada,  a  gift  of 
God. The  universe  has  a  cosmic  order,  and  when  we  are  in 
harmony  with  it,  the  results  we  reap  are  always  reward- 
ing. When  we  are  unobservant  of  its  order,  we  are 
caught  by  surprise  by  its  rewards. To  accept  the  univer- 
sal prasada,  without  anger  and  hurt,  whether  pleasant 
or  not,  is  the  test  of  trust  in  our  attitude  of  devotion. Prayers  are  where  we  begin  in  our  spirit  of  devotion. We  acknowledge  the  omniscient  force  of  the  Lord  and 
his  help  to  us. As  we  maintain  a  prayerful  disposition, 
we  recognize  that  the  Lord's  help  is  always  impartial. We  benefit  from  the  grace  whether  or  not  we  see  the 
results. A  bhakta  is  a  devotee,  one  whose  acceptance  of 
the  Lord  as  the  provider  and  will  behind  everything  is 
complete. A  bhakta  knows  that  when  we  tamper  with 
God's  will,  we  incur  the  just  results,  and  that  when  we 
flow  within  Isvara's  universal  harmony,  we  are  blessed 
with  grace. The  grace  we  earn  may  not  always  be  what 
we  hope  for,  but  when  we  accept  it  as  our  lesson  (or 
lessons)  to  bear,  we  are  living  in  cosmic  love. When  we  make  an  offering  to  the  Lord,  it  comes 
back  to  us,  just  like  the  fruits  we  place  upon  the  alter 
and  share  with  each  other  after  prayers. When  our 
offerings  return  to  us,  they  are  transformed  into  prasada. A  devotee  is  not  one  who  is  exempt  from  wrongdoing, 
but  one  who  accepts  the  results  of  his  or  her  wrong 
actions  with  graciousness. A  devotee  may  not  recog- 
nize the  wrongness  of  an  action,  but  accepts  the  karma- 
phala,  the  fruits  of  the  action,  however  unpleasant, 
without  grief. The  attitude  of  acceptance  of  all  things 
that  come  to  us  is  the  greatest  beauty  of  the  human 
spirit. This  does  not  mean  that  when  we  are  being 
abused,  we  must  remain  in  that  condition. There  are other  factors  present  in  these  situations,  and  we  must 
summon  the  courage  to  run  from  destructive  interplay. Devotion  is  both  the  joyous  acceptance  of  the  good 
results  and  the  recognition  of  the  poor  results  as  lessons 
to  be  learned. No  stage  of  spiritual  growth  is  exempt  from  the 
spirit  of  devotion. The  simple  person  who  does  not 
have  the  knowledge  of  self  may  be  a  great  devotee  of 
God. In  contrast,  a  scholar  of  the  scriptures  cannot 
know  the  omniscient  self  without  the  spirit  of  devo- 
tion. With  or  without  the  knowledge  of  Brahman,  de- 
votion is  the  fundamental  spirit  of  nature. With  devo- 
tion, the  poor  and  ignorant  continue  to  be  blessed  and 
happy;  without  it  the  scholar  could  never  know  God. SADHANA  OF   SILENCE 
Solitude,  silence,  and  freedom  are  the  nourishers  of  life. We 
think  we  are  nourishing  ourselves  with  words,  ideas, 
thoughts,  but  though  these  things  are  the  content  of  con- 
sciousness, they  are  not  the  content  of  reality. Vimala  Thakar 
As  I  write,  I  expend  breath  through  the  silent  words. There  are  many  thousands  of  breaths  granted  to  each 
of  us  as  we  serve  the  mala  bead  of  one  lifetime. When 
this  ration  of  breath  is  used,  the  physical  body  ceases  to 
be. Even  in  deep  silence,  breath  is  spent. But  it  is  spent 
wisely  as  it  hums  along  with  the  universe. The  greatest  sadhana  of  contentment  and  joy  is  to  sit 
in  the  love  and  light  of  your  own  being. Silence  is  the 
last  boon  given  after  all  the  lessons  of  cosmic  being  are 
learned. It  is  difficult  to  begin  the  sadhana  of  silence, 
but  we  earn  it  as  we  practice  the  wholesome  actions  of 
the  food  sadhanas. When  memory  is  waning,  the  mind 
becomes  cluttered. There  is  no  room  for  silence. We  are 
shut  out  of  existence. The  penance  to  reenter  is  to  sit  in 
the  self  and  observe  the  thoughts  and  emotions. The 
mind  will  not  easily  empty  its  sticky  thoughts,  but  you 
will  be  able  to  observe  them. This  observation  burns 
the  invalid  emotions  and  leaves  the  residue  of  what  is 
real. Observation  is  a  celebration  of  our  being,  even  when 
we  are  in  trouble. By  observing  we  become  still. Still- 
334 
jmtr 
AFTERWORD 
ness  is  the  secret  of  the  trees  and  mountains. They  are 
in  no  hurry  to  accelerate  the  process  of  becoming. When  you  bathe  in  moonlight,  you  become  moonlit; 
when  you  sit  in  the  forest,  you  become  the  essence  of 
the  trees;  when  you  climb  a  mountain  like  the  gravity- 
defying  goats,  you  become  that  mountain. They  are  all 
essential  stillness  in  quiet  motion. Observe  nature  and 
allow  yourself  to  be  transformed. Transformation  is 
the  fire  of  observation. Stillness  is  the  gift  of  awareness. Every  morning  take  a  bath. Sit  within  yourself  for 
twenty  minutes. Allow  yourself  to  be  vacant,  to  receive 
the  love  and  light  of  the  infinite. Allow  the  pain  to  pass. Allow  the  simple  grace  of  your  being. Allow. If  there  is 
anger,  give  it  room  to  resound. Give  it  a  field  in  which 
to  play  itself  out. Know  that  it  is  from  lack  of  cognition 
of  the  self  that  all  anger  appears. Direct  it  and  dissolve 
it. Give  in  to  the  natural  grace  of  your  presence. Give  in. If  there  is  fear,  sit  with  it. Let  it  conjure  the  most 
devastating  images. Let  it  show  you  the  darkest  hour. Let  it  turn  every  rope  into  a  snake. Let  it  be. Sit  with  it 
until  silence  overcomes. Let  it  be. If  there  is  hate,  allow  it  to  rear  its  head. Look  it  in  the 
face  and  confirm  your  hate. See  your  eyes  reflecting  in 
the  one  you  hate. See  your  face  full  of  hate. See  your 
body  distorted  by  hate. See  yourself  in  the  hated  one. Hold  the  image  as  long  and  hard  as  you  can. When  you 
can  no  longer  hold  that  image,  there  can  be  no  more 
hate. Send  love  and  light  to  the  one  you  hated. Send 
love  and  light  to  your  body. See  your  face  in  the  loved 
one's  face. See  your  eyes  in  the  light  of  love. See  your 
body  calm  and  unfolding. See  the  love. Sit  within  yourself. Sit  and  be  still. Sit  and  allow  the 
chords  of  remembrance  to  shimmer  in  harmonic  reso- 
nance. Be  still. Emblem  of  Sound 
jmtr 
APPENDIX 
AYURVEDIC    RESOURCES 
AND    SUPPLIERS 
AYURVEDA   RESOURCES 
American  Institute  of  Vedic  Studies 
Attn:  David  Frawley 
P.O. Box  8357 
Santa  Fe,  NM  87504 
(505)  983-9385 
Ayurvedic  Holistic  Center 
82A  Bayville  Avenue 
Bayville,  NY  11709 
(516)  628-8200 
The  Ayurvedic  Institute  &  Wellness  Center 
P.O. Box  23445 
Albuquerque,  NM  87192-1445 
(505)  291-9698 
Offers  an  Ayurveda  correspondence  course,  "Lessons 
and  Lectures  in  Ayurveda"  by  Dr.  Robert  E.  Svoboda Himalayan  Institute 
RR1,  Box  400 
Honesdale,  PA  18431 
(800)  822-4547 
Lotus  Ayurvedic  Center 
4145  Clares  Street,  Suite  D 
Capitola,  CA  95010 
(408)  479-1667 
Wise  Earth  School  of  Ayurveda 
(Vedic  studies) 
Attn:  Bri  Maya  Tiwari 
RR1,  Box  484 
Candler,  NC  28175 
(704)  258-9999 
336 
jmir 
AYURVEDIC    RESOURCES    AND    SUPPLIERS 
AYURVEDIC   HERBAL 
SUPPLIERS 
The  Ayurvedic  Institute  &  Wellness  Center 
11311  Menaul  N.E.,  Suite  A 
Albuquerque,  NM  87112 
(505)  291-9698 
Auromere  Inc. 
1291  Weber  Street 
Pomona,  CA  91768 
Ayush  Herbs  Inc. 
10025  N.E. 4th  Street 
Bellevue,  WA  98004 
(800)  925-1371 Lotus  Brands 
P.O. Box  325 
Twin  Lakes,  WI  53181 
(414)  889-8561 
Lotus  Herbs 
1505  42nd  Avenue,  Suite  19 
Capitola,  CA  95010 
(408)  479-1667 
Maharishi  Ayurveda  Products  Int'l,  Inc. 417  Bolton  Road 
P.O. Box  541 
Lancaster,  MA  01523 
(800)  843-8332  X903 
Raven's  Nest 
Attn:  Brian  and  Terry  Craft 
4539  Iroquois  Trail 
Duluth,  GA  30136 
(404)  242-3901 
Bazaar  of  India  Imports,  Inc. 
1810  University  Avenue 
Berkeley,  CA  94703 
(510)  548-4110 
Frontier  Herbs 
P.O. Box  299 
Norway,  IA  52318 
(800)  669-3275 
Herbalvedic  Products 
Ayur  Herbal  Corporation 
P.O. Box  6054 
Santa  Fe,  NM  87502 
(414)  889-8569 
Kanak 
P.O. Box  13653 
Albuquerque,  NM  87192-3653 
(505)  275-2469 AYURVEDIC 
PANCHAKARMA  CENTERS 
Ayurveda  at  Spirit  Rest 
P.O. Box  3538 
Pagosa  Springs,  CO  81147-3538 
(303)  264-2573 
The  Ayurvedic  Institute  8c  Wellness  Center 
P.O. Box  23445 
Albuquerque,  NM  87192-1445 
(505)  291-9698 
Diamond  Way  Health  Associates 
214  Girard  Boulevard,  N.E. Albuquerque,  NM  87106 
(505)  265-4826 
Dr.  Lobsang  Rapgay 
2931  Tilden  Avenue 
Los  Angeles,  CA  90064 
(310)  477-3877 
Lotus  Ayurvedic  ( 'enter 4145  Clares  Street,  Suite  D 
Capitola,  ( :A  95010 
(408)  479-1667 
?,?,7 
jmtr 
APPENDIX 
Swami  Sada  Shiva  Tirtha 
Ayurvedic  Holistic  Center 
82A  Bayville  Avenue 
Bayville,  NY  11709 
($16)  628-8200 
Tej  Beauty  Enterprises,  Inc. 
162  West  56th  Street,  Room  201 
New  York,  NY  10019 
(212)  581-8136 
KITCHEN   EQUIPMENT 
Earth  Fare 
Attn:  Roger  Der rough 
66  Westgate  Parkway 
Asheville,  NC  28806 
(704)  253-7656 
Carries  hand  grinders  and  clay  pots 
Garber  Hardware 
49  Eighth  Avenue 
New  York,  NY  10014 
Carries  hand  grinders,  but  no  mail  order. (Also  check 
old-fashioned  hardware  stores.) ORGANIC/CERTIFIED 
RAW  MILK 
Organic  milk  comes  from  cows  that  are  given  organic 
grain  feed  free  of  antibiotics,  pesticides,  and  growth 
hormones. It  is  pasteurized  at  the  minimum  allow- 
able temperature  but  is  not  homogenized. Certified 
raw  milk  is  equally  healthful. It  is  neither  pasteurized 
nor  homogenized. Most  health  food  stores  will  order 
these  products  for  you  if  they  don't  already  carry 
them. The  following  suppliers  can  be  contacted  by 
your  local  health  food  store. In  some  cases,  they  can 
deliver  to  you  directly. Alta  Dena  Certified  Raw  Milk 
P.O. Box  388 
City  of  Industry,  CA  91747 
(818)  964-6401 
Non-pasteurized,  non-homogenized  milk 
Horizons  Organic  Dairy 
7490  Clubhouse  Road 
Boulder,  CO  80301 
(303)  530-2711 
Certified  organic/pasteurized,  homogenized  milk — 
whole,  low-fat,  and  skim 
338 
Jffitr 
GLOSSARY   OF 
UNCOMMON    INGREDIENTS 
^-^       of  grains  and  dhals,  see  pages  160-173. Many  unfamiliar  terms  are  defined  as  they  appear  in 
the  text. Agar-agar  {see  also  Kanten) 
A  buff-colored,  translucent  seaweed  available  in  12- 
inch  bars  or  in  flakes. Indigenous  to  India,  agar-agar 
has  been  used  since  Vedic  times  as  a  food  thickener 
and  to  make  gels  (use  warm  water  or  other  liquid  to 
dissolve). Available  in  most  health  food  stores  and  in 
Indian  and  Oriental  grocery  stores. Ajwan  (Ajwain) 
Also  known  as  bishopweed,  this  spice  seed  is  related 
to  caraway  and  cumin. Its  delicate  flavor  resembles 
the  combined  tastes  of  lemon,  pepper,  and  thyme. Available  in  Indian  and  Oriental  grocery  stores  and 
occasionally  in  health  food  stores. Amasake 
Traditional  to  Japan,  amasake  is  a  sweet  milk  made 
from  fermented  sweet  rice. Available  in  health  food 
stores. Arame  seaweed 
The  size  of  tobacco  leaves  when  freshly  harvested,  this 
seaweed  is  generally  shredded  before  it  is  sold. I  ike 
most  seaweeds,  it  is  a  staple  in  Oriental  cuisines. It  is 
deep  brown  in  color  and  has  a  mildly  sweet,  s.iltv,  and 
pungent  taste. Available  in  health  food  Stores  and 
Oriental  grocery  stores. 339 ^m!r 
GLOSSARY    OF    UNCOMMON    INGREDIENTS 
Arrowroot 
The  root  of  the  arrowroot  plant  is  best  known  for  its 
starch  which  is  used  as  a  food  thickener  (use  cold 
water  or  other  liquid  to  dissolve). Arugula 
The  bitter  green  leaves  of  this  plant  resemble  dande- 
lion leaves  and  are  used  in  salads. Available  in  health 
food  stores  and  farmer's  markets. Aspic 
A  light,  gelatinous  dish  that  is  served  cold  and  usually 
in  the  summer. Bamboo  shoots 
These  young,  tender  shoots  that  sprout  from  the  base 
of  the  bamboo  tree  are  a  delicacy  in  Oriental  cuisines. They  are  peeled  and  used  in  stir-fries,  soups,  and 
other  dishes. Occasionally  available  fresh  in  health 
food  stores  and  bottled  in  Oriental  grocery  stores. Besan 
Chickpea  flour 
Bijun  noodles 
A  transparent  rice  noodle,  traditional  to  Oriental 
cuisines. Available  in  Oriental  grocery  stores  and  health 
food  stores. Broccoli  rabe 
A  leafy  variety  of  the  broccoli  family. Available  in 
farmer's  markets  and  health  food  stores,  especially  on the  East  Coast. Brown  bean  sauce 
A  tangy  paste  generally  made  from  aduki  beans  and 
available  in  Oriental  grocery  stores  and  occasionally 
in  health  food  stores. Cassava 
Also  known  as  yuca  and  manioc,  this  tuber  is  a  native 
of  Africa  and  South  America. It  has  a  thin,  waxy,  light 
brown  skin  that  is  peeled  off  before  the  starchy  tuber 
is  used. Cassava  is  sweet  and  drying  in  nature  and 
delicious  in  soups  and  root  vegetable  dishes. It  is  also 
processed  to  yield  the  tapioca  pearls  known  as  sago. Available  in  Indian,  Oriental,  and  Latin  American 
grocery  stores. Daikon  radish 
Native  to  India,  where  it  is  called  mula,  this  long, 
white,  tapered  root  is  very  pungent. Available  in  health 
food  stores,  Oriental  grocery  stores,  and  farmer's markets. Dulse 
A  soft,  dark  green  seaweed  native  to  coastal  countries 
such  as  Japan,  Ireland,  and  the  United  States,  dulse  is 
mildly  pungent  and  very  salty. Available  in  health 
food  stores  and  Oriental  grocery  stores. Ghee 
Best  made  fresh  (seepages  182-183), this  Indian  clari- 
fied butter  is  also  available  in  health  food  stores  and 
Indian  grocery  stores. Gourd  squash 
One  good  variety,  called  bottle  gourd  or  loukie,  is 
known  in  Oriental  stores  as  hula. Traditional  to  India, 
this  squash  is  cooked  when  young  and  tender,  with  a 
light  green  skin. It  is  watery,  cooling,  and  sweet. Avail- 
able in  Indian  and  Oriental  grocery  stores. Grain  brew 
Several  different  grain  teas  or  brews  are  made  from 
roasted,  sometimes  crushed,  grains  such  as  barley  or 
rice. Available  in  health  food  stores. Burdock  root 
This  dark  brown  root  of  the  burdock  plant  is  long, 
thin,  and  wiry  and  has  medicinal  properties. Avail- 
able in  health  food  stores. Halvah 
A  pudding  of  soft  fudge  consistency  made  from  grain 
flours  mixed  with  milk,  ghee,  nuts,  seeds,  fruits,  and 
sometimes  shredded  sweet  vegetables. 340 
jmt. GLOSSARY    OF    UNCOMMON    INGREDIENTS 
Hijiki 
A  dark  brown  (almost  black),  nubby  seaweed  with 
two-inch  strands  that  are  string-like  and  very  pun- 
gent. Available  in  health  food  stores  and  Oriental  gro- 
cery stores. Hot  chili  pepper 
Native  to  tropical  and  semi-tropical  climates,  chili 
peppers  come  in  an  infinite  variety  of  hotness. Those 
recommended  in  this  book  are  the  medium-hot  vari- 
ety, such  as  the  one-inch-long  red  or  green  chilies 
found  in  Indian,  Oriental,  and  Latin  American  gro- 
cery stores. You  can  reduce  the  heat  of  a  pepper  by 
deseeding  it:  cut  off  the  stem  and  slice  the  pepper  in 
half  lengthwise. Use  a  dinner  knife  to  scrape  the  seeds 
off. Alternatively,  remove  the  stem  by  cutting  around 
it  and  twisting/pulling  it  out  of  the  pepper;  most  of 
the  seeds  should  come  out  with  the  stem  intact. Jicama 
Native  to  Mexico,  this  root  vegetable  is  hard  and  round 
and  slightly  flatter  than  a  rutabaga. After  peeling  the 
thin,  tan  skin,  the  vegetable  is  cooked  to  a  soft,  watery 
consistency. Available  in  Latin  American  grocery  stores 
and  occasionally  in  health  food  stores. Karhi 
Traditional  to  India,  this  yogurt  soup  may  be  pre- 
pared with  a  variety  of  spices  chaunked  in  oil  or  ghee. Kanten 
Sometimes  used  interchangeably  with  the  term  agar- 
agar,  kanten  is  also  the  Japanese  name  for  a  gelled 
dessert. Karela 
Also  known  as  bitter  melon,  this  unusual  vegetable  is 
a  native  of  India  and  South  America. It  is  six  to  eight 
inches  long  with  medium-green  skin  that  is  ridged 
and  bumpy. Extremely  bitter  when  eaten  raw,  it  be- 
comes sweet-bitter  when  cooked. In  South  India,  it  is 
served  in  a  popular  dish  cooked  with  yogurt. Avail- 
able in  Indian  and  Oriental  grocery  stores. Kohlrabi 
A  light  green,  bulbous  vegetable  that  grows  above 
ground. It  resembles  broccoli  in  taste  and  bears  shoots 
of  large  leaves  that  may  also  be  eaten. Kohlrabi  is 
generally  peeled  before  using. Available  in  farmer's markets  and  health  food  stores. Kombu 
A  two-inch  wide  seaweed  that  generally  hardens  after 
it  is  dried. Used  widely  in  Japan,  it  is  recommended  in 
this  book  for  cooking  with  beans  to  soften  them  and 
reduce  their  gas-producing  effect. Like  most  seaweeds, 
kombu  is  pungent  and  salty. Available  in  health  food 
stores  and  Oriental  grocery  stores. Kudzu 
The  root  of  the  kudzu  plant  is  best  known  for  its 
starch,  which  is  used  medicinally  in  Oriental  medi- 
cine. Similar  to  guducci,  a  root  starch  used  in  Ayruvedic 
medicine,  kudzu  is  sweet  and  cooling  in  nature. It  is 
used  as  a  food  thickener  for  culinary  purposes. (Dis- 
solve in  cold  water  or  other  cold  liquid.) Kuttu 
From  the  Tamil  word  meaning  "combinations,"  this 
dish  is  a  combination  of  dal,  vegetables,  and  spices 
cooked  into  a  fairly  thick  stew. Kuttu  is  often  served 
at  weddings. Ladoo 
A  fudge-like  confectionery  ball  popular  in  northern 
India,  usually  made  from  chickpea  flour,  milk,  ghee, 
and  jaggery. Landcress 
Native  to  the  southern  terrain  of  the  United  States, 
this  tender  leafy  green  is  a  member  ol  the  watercress 
family. It  grows  on  land,  however,  instead  of  in  water. Lassi 
A  thick,  spiced  yogurt  dunk  traditional  to  India  and 
taken  alter  a  meal  as  a  titillating  digestive  aid. 341 
jmt. GLOSSARY    OF    UNCOMMON    INGREDIENTS 
Mirin 
Traditional  to  Japanese  cuisine,  mirin  is  a  sweet, 
slightly  fermented  vinegar  made  from  rice. One  of  the 
mildest  of  vinegars,  it  is  available  in  health  food  stores 
and  Oriental  grocery  stores. Miso 
A  fermented,  salty  paste  made  from  grains  such  as 
rice  and  barley  and  legumes  such  as  soybeans  and 
chickpeas. A  staple  of  Japanese  cuisine,  it  is  available 
in  health  food  stores  and  Oriental  grocery  stores. Mochi 
A  pounded  sweet  rice  that  is  a  traditional  dessert  and 
special  occasion  food  of  Japan. Available  in  health 
food  stores. Osha 
A  bitter  and  pungent  herb,  osha  is  used  by  Kapha 
types  as  a  stimulant  and  to  relieve  congestion  and 
colds,  and  by  Vata  types  to  prevent  bacterial  infection 
and  as  a  digestive  stimulant. It  is  grown  in  the  United 
States  and  is  available  in  health  food  stores  (see  also 
Ayurvedic  Resources  and  Supplies,  page  336). Peera 
A  fudge  made  from  milk  and  jaggery  popular  in  north- 
ern India. Pippali 
A  hot  and  pungent  red  pepper,  two  to  three  inches 
long,  that  is  one  of  the  three  ingredients  in  the 
Ayurvedic  formula  known  as  trikatu. It  is  excellent  for 
Kapha  types  (and  occasionally  for  Vata  types)  to  pro- 
vide heat  to  the  body  and  to  stimulate  digestion. Plantain 
Known  as  green  banana  in  the  United  States  and 
kacha  kela  in  India,  plantain  is  actually  considered  a 
vegetable. Used  in  the  cuisines  of  South  India  and 
South  and  Central  America,  it  is  available  in  most 
Indian  and  Latin  American  grocery  stores. Pokeroot 
A  smaller-leaf  green  than  spinach,  pokeroot  is  grown mostly  in  the  southern  and  southeastern  regions  of 
the  United  States. While  still  young  and  tender,  it  is 
excellent  in  salads. When  it  matures  and  the  stems 
become  purple,  it  is  no  longer  palatable. Available  in 
farmer's  markets  and  health  food  stores  in  regions mentioned  above. Pudina 
The  Sanskrit  term  for  mint,  pudina  is  mentioned  as  a 
vital  tridoshic  herb  in  ancient  Ayurvedic  texts. Espe- 
cially pleasing  to  Pitta  types,  it  is  available  fresh  or 
dried  in  health  food  stores  and  farmer's  markets. Radicchio 
Widely  used  as  a  salad  vegetable  in  Europe,  this  bitter 
leaf  is  available  in  most  health  food  stores  and  farmer's 
markets. Riverweeds 
These  weeds  are  harvested  from  rivers  just  as  seaweeds 
are  from  the  sea. They  contain  less  saline  than  seaweeds 
and  have  a  more  delicate  taste. Rock  salt 
Primarily  mined  in  crystalline  form  from  the  seabeds 
of  the  Sindh  Mountain  region  in  Pakistan,  this  salt 
has  been  used  since  ancient  times  in  Ayurvedic  foods 
and  medicines  (where  it  is  known  as  sendha  namak). It  may  be  used  by  all  the  types  and  substituted  for  sea 
salt  in  any  of  the  recipes  in  this  book. Its  sister  salt, 
known  as  kala  namak,  is  a  deep  purple,  highly  pun- 
gent rock  crystal  that  has  a  volatile  taste  and  a  smell 
resembling  hardboiled  eggs. It  may  be  used  occasion- 
ally (in  small  quantity)  by  Vata  and  Kapha  types. Rock  salt  may  be  ordered  through  Ayurvedic  Resources 
and  Supplies  (see  page  336). A  clear  rock  salt  compa- 
rable to  the  sendha  namak  is  readily  available  in  Jew- 
ish kosher  markets. Salsify 
A  brown  root  resembling  burdock,  it  is  white  and 
milky  inside  when  cooked. Available  in  health  food 
stores. 342 
>m 
GLOSSARY   OF    UNCOMMON    INGREDIENTS 
Sansho  leaves 
An  herb  with  purple  leaves  resembling  basil  and  used 
in  Japan  in  the  preparation  of  pickled  umeboshi  plums. Available  in  Oriental  grocery  stores  and  some  health 
food  stores. Seaware 
A  curly  seaweed  about  six  inches  long  and  lh  inch  in 
width,  seaware  has  a  mild  taste  and  chewy  texture. Like  kombu  and  wakame,  it  is  now  harvested  off  the 
West  Coast  of  the  United  States. Available  in  health 
food  stores. Soba 
The  Japanese  name  for  noodles  made  from  a  combi- 
nation of  buckwheat  and  whole  wheat  flours,  (also 
available  in  100%  buckwheat). Delicious  and  mildly 
sweet  tasting,  soba  noodles  are  available  in  health 
food  stores  and  Oriental  grocery  stores. Soursop 
A  sour,  pulpy  fruit  native  to  India  and  South  and 
Central  America. Occasionally  available  in  Latin 
American  and  Caribbean  grocery  stores. Tamarind 
The  pulp  of  the  tamarind  pod,  used  since  ancient 
times  in  India. The  tamarind  tree  is  considered  aus- 
picious in  Indian  mythology,  and  its  fruit  is  known  as 
imli. Fresh  tamarind  is  available  in  the  tropics. Dried 
tamarind  is  packed  in  the  shape  of  bricks  or  slabs  that 
can  be  prepared  as  a  pulp. Dried  tamarind,  tamarind 
pulp  (or  paste),  and  a  gel-like  tamarind  concentrate 
are  all  available  in  Indian  grocery  stores. Taro 
A  small,  brown,  potato-like  root  with  fuzzy  skin,  this 
vegetable  grows  in  hot  climates. Cooked  in  soups  and 
other  dishes  in  African,  Indian,  Japanese,  and  Carib- 
bean cuisines,  it  is  also  used  to  make  poultices  in 
Oriental  medicine. Udon  noodles 
Japanese  whole  wheat  noodles  resembling  linguine. They  are  off-white  in  color  and  have  a  soft,  silken 
texture  when  cooked. Available  in  health  food  stores 
and  Oriental  grocery  stores. Umeboshi  plums 
Traditional  to  Japan,  these  once-sweet  plums  are  pick- 
led in  sea  salt  and  seasoned  with  sansho  leaves. They 
have  a  strong  flavor  and  are  popular  in  macrobiotic 
cuisine. Available  in  health  food  stores  and  Oriental 
grocery  stores. Wakame 
A  seaweed  used  predominantly  in  Japanese  cooking 
as  an  accent  to  miso  soup. It  resembles  kombu  in 
shape  and  taste  but  has  a  softer  texture. Available  in 
dried  form  in  health  food  stores  and  Oriental  grocery 
stores. Wasabi 
A  Japanese  horseradish  mixed  with  green  mustard. It 
is  generally  used  as  a  condiment  with  nori  rolls  and 
sushi. Its  highly  pungent  taste  clears  the  head  and 
brings  water  to  the  eyes  if  more  than  a  pinch  is  taken 
at  once. Available  in  health  food  stores  and  Oriental 
grocery  stores. 343 
m 
BIBLIOGRAPHY 
Animals  of  the  Soul:  Sacred  Animals  of  the  Ogala  Sioux. Joseph  Epis  Brown. Longmead,  Shaftsbury, 
Dorset,  U.K.:  Element  Books,  1989. The  Art  of  Indian  Vegetarian  Cooking. Yamuna  Devi. New  York:  E.P. Dutton,  1987. Atma  Bodha  of  Sri  Sankaracharya. 2d  ed. Vidyaratna  T.N. Menon. Palghat,  India:  The  Educational 
Supplies  Depot,  1964. Ayurvedic  Medicine,  Past  and  Present. Pandit  Shiv  Sharma. Calcutta,  India:  Dabur  Publications,  1975. Ayurveda,  the  Science  of  Self-Healing:  A  Practical  Guide. Dr.  Vasant  Lad. Sante  Fe:  Lotus  Press,  1984. Basic  Principles  of  Ayurveda. Bhagwan  Dash. New  Delhi,  India:  Concept  Publishing  Co.,  1980. Brother  Eagle,  Sister  Sky. Susan  leffers. New  York:  Dial  Books,  1991. Caraka  Samhita. P.  V.  Sharma. Delhi,  India:  Chaukhambha  Orientalia,  1981. Chakras,  Energy  Centers  of  Transformation. Harish  lohari. Rochester,  Vt.:  Destiny  Books,  1987. Companion  Planting. Gertrud  Franck. Wellingborough,  Northamptonshire,  U.K.:  Thorsons  Publishers, 
Ltd.,  1983. Diet  for  Natural  Beauty  Maya  Tiwari,  Wendy  Esko,  and  Aveline  Kushi. Japan:  Japan  Publication,  1990. Doctrines  of  Pathology  in  Ayurveda. Vidyavilas  Ayurveda  Series,  #3. Prof.  K.  R.  Srikantha  Murthy. Varanasi,  India:  Chaukhambha  Orientalia,  1987. The  Edited  Works  of  Ramana  Maharshi. Edited  by  Arthur  Osborne. London:   Rider,  1986. 344 
^Cr 
BIBLIOGRAPHY 
The  Eloquence  of  Living. Vimala  Thakar. San  Rafael:  New  World  Library,  1989. A  Handbook  of  Ayurveda. Vaidya  Bhagwan  Dash  and  Acarya  Manfred  M.  Junius. New  Delhi,  India: 
Concept  Publishing  Co,  1983. Holy  Bible. The  New  King  James  Version. Nashville:  Thomas  Nelson,  1982. Madhava  Nidanam  (Roga  Viniscaya)  of  Madhavakara:  A  Treatise  on  Ayurveda. Jaikrishnadas  Ayurveda 
Series,  #69. Prof.  K.  R.  Srikanta  Murthy. New  Delhi,  India:  Chaukhambha  Orientalia,  1987. May  All  Be  Fed:  Diet  for  a  New  World. John  Robbins. New  York:  William,  Morrow,  &  Co.,  1992 
Prakruti:  Your  Ayurvedic  Constitution. Robert  E.  Svoboda. Albuquerque:  Geocom  Press,  1988. The  Ramayana  ofTulsidasa. Translated  by  F.S. Growse. New  Delhi,  India:  Motilal  Banarsidass  Publishers, 
Private  Ltd. The  Ramayana  ofValmiki. New  Delhi,  India:  Chaukhambha  Orientalia,  1984. Returning  to  Eden. Michael  A. Fox. New  York:  Viking  Press,  1980. The  Sadhana  and  the  Sadhya. Swami  Dayananda. Purani  Jhadi,  Rishikesh,  India:  Sri  Gangadhareswar 
Trust,  1984. Srimad  Bhagavad  Gita:  Bhasya  of  Sri  Sankaracharya. Sri  Ramakrishna  Math. (Sanskrit  edition). Madras,  India:  Mylapore,  1983. State  of  the  World,  1990. Edited  by  Lester  R.  Brown. New  York:  W.W.  Norton  &  Co.,  1989. A  Study  in  Consciousness. Annie  Besant. Adyar,  Madras,  India:  The  Theosophical  Society,  1947. Sushruta  Samhita. Translated  by  K.L. Bhishagratna  (Sanskrit  series). Varanasi,  India:  Chaukhambha, 
1981. The  Universe  is  a  Green  Dragon. Brian  Swimme. Sante  Fe:  Bear  &  Co.  Publishing,  1984. Upadesha  Sahasri  of  Sri  Sankaracharya. Sri  Ramakrishna  Math. (Sanskrit/English  edition). Madras, 
India:  Mylapore,  1984. Upanisad  Bhasyam,  vol.1. (Sri  Shankara  Bhagavatpada's  version),  (Sanskrit  edition). Varanasi,  India: Mahesh  Research  Institute,  1949. The  Value  of  Values. Swami  Dayananda  Saraswati. Purani  Jhadi,  Rishikesh,  India:  Sri  Gangadhareswar 
Trust,  1984. Viveka  Chudamani  of  Sri  Sankaracharya. Swami  Madhavananda. Calcutta,  India:  Aovaita  Ashram, 
1982. The  Yoga  of  Herbs:  An  Ayurvedic  Guide  to  Herbal  Medicine. Dr.  David  Frawley  and  Dr.  Vasanl  1  ad. Sante  Fe:  Lotus  Press,  1988. .vi  5 
jmt. INDEX 
Bold  italic  page  numbers  indicate  charts 
Aam  Achar  (Green  Mango  Pickle),  307 
ablutions  for  the  cook,  159-60 
Adai,  202 
Aduki  and  Shallot  Dhal,  246 
agar-agar,  339 
ahamkara,  8. See  also  cognitive  memory 
health  of,  10-1 1 
prana  and,  18 
Air,  15-16,  18-19. See  also  elements;  Vata 
foods,  64 
air  srotas,  28 
airs  of  Vata,  24-25 
ajna,  33 
ajwan,  295,  339 
alambusha  nadi,  31 
almond 
milk,  fresh,  195 
oil,  175 
RECIPES  USING 
Almond  and  Carrot  Rice  Salad,  274 
Almond  and  Hazelnut  Cream  Pie,  313 
Green  Beans  and  Almonds  with  Oil 
and  Vinegar  Dressing,  236 
Warm  Almond  and  Nutmeg  Brew,  326 
Warm  Almond  and  Peach  Nectar,  326 
Warm  Sandalwood  Milk  Brew,  326 
Almond  and  Carrot  Rice  Salad,  274 
Almond  and  Hazelnut  Cream  Pie,  3 1 3 ama,  27 
amaranth,  166-67 
amasake,  339 
Amasake  and  Cardamom  Pie,  312 
Amasake  Payasam,  320 
Amavadai,  202 
amchoor,  295 
anahata,  32 
anandamaya,  21 
angula,  153 
animals 
cognitive  memory  and,  14 
cows,  176-78 sacredness  of,  177 
timelessness  and,  12 
anjali,  153 
annamaya,  16 
antahkarana,  8,  9,  10 
appearance Kapha  types,  56 
Pitta  types,  52 
Vata  types,  47^48 
apple RECIPES  USING 
Clay  Pot  Baked  Apples,  313 
Saffron  and  Apple  Pie,  312 
Arame  and  Carrot  "Tempura,"  294 arrowroot,  340 artha,  2 
artichoke 
RECIPES  USING 
Steamed  Artichokes,  238 
Stuffed  Artichokes,  234 
Sweet  Potato  and  Artichoke  Soup,  287 
arugula,  340 
Arugula  Salad,  272 
asafoetida,  295 
asparagus 
RECIPES  USING 
Asparagus  with  Besan,  240 
Mustard  Greens  and  Asparagus  with 
Hollandaise  Sauce,  234 
Saut6ed  Asparagus,  235 
Asparagus  with  Besan,  240 
aspic,  340 astringent  taste,  59 
Atman,  10 
Aviyal,  239 avocado  oil,  175 
Ayurveda,  about,  8-10 Ayurvedic  anatomy. See  physical  body; subde  body 
Baked  Beans,  243 
Baked  Spiced  Tofu,  266 
bala,  295 
346 
jmt. INDEX 
bamboo  shoots,  340 
barley,  164-65 RECIPES  USING 
Barley  and  Mung  Kichadi,  255 
Barley  and  Pea  Salad,  275 
Barley  and  Squash  Soup,  284 
Barley  and  Whole  Mung  Beans,  254 
Barley  and  Whole  Wheat  Dough,  312 
Barley,  Onion,  and  Carrot  Salad,  274 
Cool  Barley  Brew,  321 
Leek,  Potato,  and  Barley  Soup,  285 
Peppered  Barley  Idli,  205 
Warm  Barley  Brew,  322 
Barley  and  Mung  Kichadi,  255 
Barley  and  Pea  Salad,  275 
Barley  and  Squash  Soup,  284 
Barley  and  Whole  Mung  Beans,  254 
Barley  and  Whole  Wheat  Dough,  312 
Barley,  Onion,  and  Carrot  Salad,  274 
basil,  295 
Basil  and  Parsley  Sauce,  277 
Basil  Dressing,  280 
Basmati  and  Split  Mung  Beans,  253 
basmati  rice,  162 
RECIPES  USING 
Adai,  202 
Basmati  and  Split  Mung  Beans,  253 
Cumin  and  Basmati  Rice,  208 
Lime  and  Raisin  Rice  Salad,  275 
Othappam,  202 
Red  Lentils  and  Basmati  Rice,  253 
Rice  Idli,  205 
Saffron  Basmati  Rice,  212 
White  Basmati  and  Millet,  222 
White  Basmati  Kichadi,  256 
bay  leaves,  296 
beans. See  also  dhal 
aduki,  171 
navy,  172 
soy,  172 
sprouting,  173 
tastes  and  energy  of,  67 
Beet,  Carrot,  Mint  Juice,  328 
Beet  Sauce,  260 
besan,  340 
bhringaraja,  296 
bibhitaki,  296 
bijun  noodles,  340 
bitter  taste,  59 
Black  Bean  Chili,  252 
Black  Bean  Soup,  283 
black  japonica  rice,  162 
blood  srotas,  28 
Blueberry  Pudding  Cake,  318 
bodily  humors. See  doshas 
bodily  tissues. See  dhatus 
bodily  wastes. See  malas 
body. See  also  body  type(s) 
consciousness,  2 1 
food,  16-18,  150-51 intelligence,  20-21 
mind,  19-20 
physical,  23-29 
prana,  18-19 subtle,  30-33 
body  type(s),  34-36 
attributes  of,  36-37 
characteristics,  38-39 
elements,  tastes,  and  energies  of,  40 
nurtured  by  elements,  40 
psychospiritual  nature  of,  43-56 
qualities,  39 
quiz  to  determine,  41-42 
bone  and  cartilage  srotas,  28 
bone  marrow  srotas,  29 
bran,  161 
breast  milk  srotas,  29 
broccoli 
RECIPES  USING 
Broccoli  and  Sunflower  Seeds,  233 
Broccoli  Rabe  with  Lemon,  234 
Carrot  and  Broccoli  Soup,  286 
Lemon  Broccoli  Tofu,  263 
Potato  and  Broccoli  Soup,  288 
Sauteed  Broccoli  Pasta,  257 
Shepherd's  Pie,  228 
Spiced  Broccoli,  239 
Steamed  Broccoli,  Cauliflower,  and 
Carrots,  231 
Tofu  and  Broccoli,  262 
Broccoli  and  Sunflower  Seeds,  233 
brocoli  rabe,  340 
Broccoli  Rabe  with  Lemon,  234 
brown  bean  sauce,  340 
Brown  Gravy,  278 
brown  rice,  162 
RECIPES  USING 
Almond  and  Carrot  Rice  Salad,  274 
Brown  Rice  Kichadi  255 
Caraway  Rice,  212 
Cracked  Rice  Uppama,  215 
Fried  Rice,  210 
MolaHora,  214 
Plain  Dosa,  203 
Rice  and  Aduki  Beans,  253 
Rice  and  Wakame,  293 
Rice  and  Whole  Mung  Beans,  253 
Rice  Nori  Rolls,  217 
Saffron  Rice  and  Corn,  209 
Sesame  Rice,  214 
Soft  Breakfast  Rice,  220 
Soft  Fried  Rice,  210 
Soft  Rice,  210 
South  Indian  Steamed  Rice  Balls,  218 
Spiced  Rice  and  Millet,  216 
Tamarind  Rice,  213 
Tofu  Fried  Rice,  254 
Urad,  Mung,  and  Rice  Dosa,  203 
Vegetable  Uppama,  206 
Warm  Rice  Brew,  322 Brown  Rice  Kichadi,  255 
Brussels  sprouts 
RECIPES  USING 
Brussels  Sprouts  and  Pepper  Rings,  226 
Brussels  Sprouts  in  Lemon  Sauce,  238 
Brussels  Sprouts  and  Pepper  Rings,  226 
Brussels  Sprouts  in  Lemon  Sauce,  238 
buckwheat,  165-66 RECIPES  USING 
Buckwheat  and  Peas,  2 1 1 
Buckwheat  and  Pea  Salad,  273 
Buckwheat  Soup,  286 
Mung  and  Buckwheat  Soup,  288 
Buckwheat  and  Pea  Salad,  273 
Buckwheat  and  Peas,  2 1 1 
Buckwheat  Soup,  286 
bulgur 
RECIPES  USING 
Bulgur  and  Peas,  209 
South  Indian  Wheat  Balls,  219 
Sweet  Spiced  Pullau,  212 
Wheat  and  Cinammon  Idli,  206 
Bulgur  and  Peas,  209 Burdock  Gravy,  278 
burdock  root,  340 
Burdock  Sauce,  260,  263,  277 
butter,  181 
Butter,  Fresh,  (makhan),  183 
Buttermilk,  Fresh,  184 
cabbage 
RECIPES  USING 
Pressed  Cabbage  and  Radish  Salad,  272 
Pressed  Sprouted  Mung  and  Cabbage 
Salad,  270 
Red  Cabbage  and  Pepper  Aspic,  291 
Sauced  Red  Cabbage,  238 
Soybeans  and  Red  Cabbage  Dhal,  246 
Toor  Dhal  and  Cabbage  Kuttu,  250 
cakes  and  puddings,  318-19 calmati  rice,  162 
camphor,  296 
cancer,  author's,  1-4,  332-33 canola  oil,  175 
caraway,  296 
Caraway  Rice,  212 
cardamom,  296 
Cardamom,  Coriander,  Fennel  Tea,  324 
career 
Kapha  types,  54-55 
Pitta  types,  50-51 Vata  types,  47 
carrot 
RECIPES  USING 
Almond  and  Carrol  Rice  Salad,  274 
Arame  and  Carrol  "Tempura,"  29 1 
Barley,  Onion,  and  Carrot  Salad,  '   I Beet,  Carrot,  Mini  fuice,  128 
(  ,u  mt  and  Broccoli  Soup. 286 
Carrot  and  Burdock  Kimpira,  2  (i 
347 
jmir 
iNPr.x 
l  '.mot  aiui  Cucumber  Aspic,  290 Carrot  and  Oat  Sauce,  276 
Carrot  and  Raisin -Stuffed  Tofu,  265 
Carrot,  Celery,  Ginger  Juice,  327 
Carrot,  Mint,  Lime  Juice,  328 
Glazed  Carrots,  236 
Karikai  (Carrots  and  Plantain),  226 
Seitan,  Daikon,  and  Carrot  Stew,  269 
Steamed  Broccoli,  Cauliflower,  and 
Carrots,  23 1 
Carrot  and  Broccoli  Soup,  286 
Carrot  and  Burdock  Kimpira,  231 
Carrot  and  Cucumber  Aspic,  290 
Carrot  and  Oat  Sauce,  276 
Carrot  and  Raisin-Stuffed  Tofu,  265 
Carrot,  Celery,  Ginger  Juice,  327 
Carrot,  Mint,  Lime  Juice,  328 
cartilage  and  bone  srotas,  28 
cassava,  340 
Cassava  Masala,  240 
cassia  leaves,  296 
cauliflower 
RECIPES  USING 
Cauliflower  and  Endive  Salad,  273 
Cauliflower  and  Potato  Masala,  225 
Cauliflower  and  Potato  Souffle,  225 
Cauliflower  with  Mustard  Seeds,  24 1 
Lima  and  Cauliflower  Soup,  289 
Millet  and  Cauliflower,  209 
Steamed  Broccoli,  Cauliflower,  and 
Carrots,  231 
Cauliflower  and  Endive  Salad,  273 
Cauliflower  and  Potato  Masala,  225 
Cauliflower  and  Potato  Souffle,  225 
Cauliflower  with  Mustard  Seeds,  241 
chaak  (Fresh  Buttermilk),  184 
chakras,  30,  31-33,  32,  44 
and  doshas,  33 
chana  dhal,  171 
Chana  Dhal,  245 
channels  of  circulation,  27-29 
Chapati,  207 
charoli  seed,  297 
Chat  Masala,  303 
Cheese,  Curd,  184 
chemicals  in  food  growing,  1 85-86 
cherry 
RECIPES  USING 
Cherry,  Lettuce,  and  Cucumber  Aspic, 
291 
Cherry  Strudel,  313 
Orange  and  Cherry  Chutney,  309 
Cherry,  Lettuce,  and  Cucumber  Aspic,  291 
Cherry  Strudel,  313 
chewing,  152 
Chickpea  and  Seitan  Stew,  269 
Chickpeas  and  Onions,  244 
chowla. See  lobya 
Chutneys,  307-10 
Cilantro  and  Coconut  Sauce,  277 Cilantro  and  Parsley  Chutney,  309 
cinnamon,  297 
Cinnamon  Spiced  Wheat,  215 
circulation,  thirteen  channels  of,  27-29 
Clay  Pot  Baked  Apples,  313 
Clay  Pot  Baked  Pears,  314 
Clear  Ginger  and  Corn  Soup,  282 
Clear  Noodle  Soup,  285 
cloves,  297 
coconut 
milk,  fresh,  194 
oil,  175 
Coconut  Oatmeal  Porridge,  222 
Coconut  Rice,  214 
Coconut  Sambar,  247 
cognitive  memory,  12-15 animals  and,  14 
author's  experience,  13 
sadhanas  and, 14 
Collard  Nori  Rolls,  218 
collective  self.
_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:

        Warm  Almond  and  Peach  Nectar 
V,  VP,  VK,  KV,  KP 
Serves  1 
'A  c  almond  milk  (see  page  195) 
V2  c  water 
V4  c  peach  nectar  (or  concentrate) 
Drops  of  almond  essence 
Warm  milk,  water,  and  nectar  over  low  heat  for  a  few 
minutes. Add  essence. Drink  warm. Warm  Saffron  Milk 
V,  VP,  VK,  P,  PV,  PK 
Serves  1 
72  c  certified  raw  milk 
'/2  c  water 
9  strands  saffron 
Pinch  turmeric 
Warm  milk  and  water. Add  saffron  and  turmeric.
Compassion
What is the primary dharma that is often mistaken for love?
None (The text does not mention the name of a specific Vedic devata that defines the observation of the senses)
What is the name of the Vedic devatas that defines the observation of the senses?
None (The text does not mention a specific Ayurvedic medicine for relieving congestion and cough)
What is the name of the Ayurvedic medicine that is used to relieve congestion and cough?
None (The text does not mention a specific root vegetable with the described taste)
What is the name of the root vegetable that is used to make a sweet, pungent, and slightly bitter taste?
Doshas
What is the name of the Ayurvedic concept that refers to the three doshas?