While  vital  to  maintaining  the  health 
of  all  body  types,  dhals  are  especially  nurturing  for 
Pitta  and  Kapha. The  astringent  taste  helps  to  dissolve 
stomach  acids  and  to  temper  the  digestive  fires,  func- 
tions vital  to  the  balancing  of  the  Pitta  dosha. The 
sweet  taste  of  dhals  lend  a  sattvic  (calming  and  har- 
monious) energy  to  the  mind  and  moderate  the  ag- 
gressive nature  of  Pitta. Because  of  their  astringent  action  within  the  body, 
beans  do  not  contribute  to  Kapha's  weight  gain. Rather, the  rasa  derived  from  the  assimilation  of  beans  in  the 
process  of  digestion  aids  in  the  breakdown  ol  exces 
sive  fat  and  ama  gathered  in  the  bodily  tissues. The 
combination  ol  the  sweet  and  astringent  tastes  pro vides  a  rush  of  stimulation  essential  to  the  Kapha 
type. Vata  types  are  cautioned  to  use  the  smaller  beans, 
such  as  mung  and  aduki,  and  occasionally  urad  dhal 
and  red  lentils. Not  only  are  these  types  of  beans  more 
sweet  than  astringent  in  nature,  their  protein  content 
is  more  easily  assimilated  by  the  Vata  types. Vata- 
nurturing  spices,  such  as  cardamom,  ginger,  black 
pepper,  asafoetida,  and  cumin,  added  to  a  bean  dish 
can  counteract  the  astringency  in  the  beans  and  alle- 
viate their  gas-producing  potential. Aduki  Bean 
This  bean  is  also  known  as  adzuki  or  feijao. If  mung 
is  the  king  of  beans,  this  is  the  queen. A  small,  red- 
dish-brown bean,  aduki  is  native  to  Japan  and  China. In  Japan,  the  aduki  is  coarsely  ground  and  used  as  a 
facial  scrub. It  leaves  the  skin  glowing  and  silky. Rich 
in  nutrients,  it  is  considered,  like  mung,  to  be  a 
tridoshic  bean. Chana  Dhal 
A  variety  of  the  small  chickpea,  which  is  husked  and 
split. This  pale  yellow  dhal  is  among  the  most  popular 
in  Indian  cuisine. It  is  roasted  or  fried  for  vegetable 
dishes,  ground  for  chutneys,  or  fermented  and  ground 
with  rice  for  making  dosas  (Indian  pancakes). Best 
for  Pitta  and  Kapha  types,  chana  may  be  used  nu.i 
sionally  by  Vata  types. Chowla 
See  Lobya. Kabli  Chana 
Chickpeas  or  garbanzo  beans. Best  tor  Pitta  and  Kapha 
types,  these  beans  may  be  used  occasionally  by  Vata 
types. Kala  Chana 
A  smaller,  older  variety  ol  the  chickpea;  it  is  dark 
brown. This  bean,  like  the  Japanese  aduki  and  Indian 
mung,  is  ancienl  and  thus  much  more  potent  enei 
getically  than  othei  beans. Besl  foi  Pitta  and  Kapha 
types,  these  beans  ma}  In-  used  occasionally  1>\  Vata 
types 171 
^e, 
THE    PRACTICE    OF    AYURVEDA 
Lobya 
Black-eved  peas  or  low  peas. The  split  dhal  is  called 
chowla. Not  recommended  for  Vata  types. Best  for 
Pitta  and  Kapha  types. Masoor  Dhal 
This  small  legume  closely  resembles  the  red  lentil. Generally  it  is  used  hulled  and  split  in  North  Indian 
cooking. A  relative  of  toor  dhal,  when  split  it  is  pink- 
ish in  color. Best  for  Pitta  and  Kapha  types,  these 
beans  may  be  used  occasionally  by  Vata  types. Matar  Dhal 
The  common  split  peas  which  are  yellow  or  green. Mung  Dhal 
This  dhal  has  been  used  since  Vedic  times. Also  known 
as  masha  and  green  gram,  they  are  available  as  whole 
mung  {sabat),  split  form  without  the  skin  (mung), 
and  split  form  with  the  skin  (chilke). Mung  is  a 
tridoshic  bean. Muth 
Dew  bean. These  beans  are  used  fresh,  as  a  vegetable, 
or  dried. They  are  greenish-brown  in  color. Muth 
may  be  used  in  any  recipe  that  calls  for  lentils. Best  for 
Pitta  and  Kapha  types,  these  beans  may  be  used  occa- 
sionally by  Vata  types. Navy  Beans 
These  large  white  beans  are  exceptionally  good  in 
stews  and  soup. Best  for  Pitta  and  Kapha  types. Rajma  Dhal 
Kidney  beans. These  are  mostly  used  in  North  Indian 
dhals. They  may  be  used  in  all  chili  dishes. Best  for 
Pitta  and  Kapha  types. Soybean 
Native  to  India,  China,  and  lapan,  the  soybean  is  a 
medium-sized  bean,  either  white  or  black  in  color. Both  varieties  are  high  in  nutrients  and  have  a  cooling 
energy. The  soybean  has  many  derivatives:  tofu,  soy 
milk,  soy  granules. Soy  milk  is  excellent  for  infants 
who  are  born  lactose  intolerant. While  both  Kapha  and  Pitta  types  may  use  this 
bean,  it  is  tailor-made  for  the  Pitta  type  because  of  its 
cooling  energy  and  high  nutritive  value. Vata  types 
may  indulge  in  soybean  and  soybean  derivatives  oc- casionally. Toovar  Dhal 
Also  known  as  toor  or  arhar  dhal,  this  golden  dhal  is 
popular  in  South  Indian  cooking. Best  for  Pitta  and 
Kapha  types,  these  beans  may  be  used  occasionally  by 
Vata  types. Urad  Dhal 
Urad  is  an  ancient  dhal  also  known  as  black  gram. It 
is  available  in  whole  form  (sabat),  which  is  black;  in 
split  form  without  the  skin  (urad),  which  is  white;  or 
in  split  form  with  skin  (chilke). Urad  is  a  tridoshic 
bean. Cleaning,  Washing,  and  Soaking  Dhals 
All  dhals  need  to  be  sorted  through  to  have  stems, 
stones,  and  debris  removed,  then  washed  until  the 
water  runs  clear. Follow  instructions  on  page  167  for 
cleaning  grains  and  washing  grains. Soaking  times  vary  greatly  for  dhals,  depending  on 
what  type  of  dish  is  being  prepared  and  whether  a 
pressure  cooker  is  being  used  or  not. While  split  peas 
and  dhals  do  not  need  soaking,  it  is  helpful  to  soak 
whole  dhals  to  reduce  their  gas-producing  qualities. Small  legumes  are  soaked  for  2  to  5  hours,  medium 
ones  for  5  to  8  hours,  and  large  and  hard  legumes, 
overnight. If  you  do  soak  them,  decrease  the  cooking 
time  listed  below  by  about  20  percent  and  use  ap- 
proximately 10  percent  less  water. Like  grains,  dhals  may  be  cooked  in  a  pressure 
cooker,  or  in  any  of  the  following  types  of  pots: 
enamel-coated  cast  iron,  stainless  steel  (heavy),  or 
clay. Whatever  pot  you  use,  it  must  have  a  tight-fitting 
lid. Since  beans  tend  to  boil  over  more  easily  than 
grains,  use  a  taller  pot  to  cook  them  in  if  possible. Whole  dhals — such  as  whole  mung,  soy,  or 
chickpeas — are  best  cooked  in  a  pressure  cooker  or 
cast-iron  pot  because  of  their  density. Split  dhals, 
such  as  split  peas,  mung,  or  urad,  may  be  cooked 
172 
^Cr 
FOOD    SADHANAS 
PRESSURE  COOKING  CHART 
(FOR  1  CUP  DHAL) 
DHAL CUPS  WATER TIME  (MINUTES)  CUPS  YIELD 
Small  whole  beans 
(mung,  aduki,  urad,  muth) 
Medium  whole  beans 
(Navy,  soy,  lima,  black-eyed  peas) 
Large,  hard  beans 
(rajma,  chickpea,  kala  chana) 2'/2 
3V, 25-30 
40-^5 
65-75 
CONVENTIONAL  COOKING  CHART 
(FOR  1  CUP  DHAL) 
DHAL CUPS  WATER TIME  (MINUTES) CUPS  YIELD 
Small  whole  beans 
(mung,  aduki,  urad,  muth) 272 35-40 3 
Small  split  beans 2 20-25 272 
Medium  whole  beans 
(navy,  soy,  lima, 
black-eyed  peas,  turtle) 3 55-65 3 
Medium  split  beans 
(chana,  split  peas) 272 25-30 272 
Large,  hard  beans 
(rajma,  chickpea,  kala  chana) 472 120 3 
without  pressure. Adjust  the  water  amount  and  cook- 
ing time  to  yield  the  desired  result. Sprouting 
The  seed  or  grain  is  considered  holy  by  the  an- 
cient peoples  of  all  cultures. Each  grain  carries  the 
potency  of  being  the  source  of  thousands  of  seedlings. When  sprouted,  it  loses  the  ability  to  flourish  into 
its  full  nature  and  produce  many  more  seeds. For 
this  reason,  it  is  considered  inauspicious  to  sprout 
grains. In  Vedic  times,  sprouting  was  not  done — this  prac 
tice  has  only  gained  popularity  in  recent  times. How- 
ever, since  there  is  a  such  need  in  today's  world  lor high  potency  minerals,  a  minimal  amount  o! sprout 
ing  is  acceptable. In  attempting  to  honor  the  ancient 
value  of  grains,  I  recommend  sprouting  only  legumes, 
such  as  mung  or  aduki. (Foi  instructions  on  How  to 
sprout,  see  page  195.) SADHANAS   OF    SPICKS 
In  ancient  times,  the  enei  gies  between  human  beings, 
food,  and  the  eai  th  were  continually  being  re\  italized 
on  m\  endless  wheel  ol  ex(  hange. The  aiu  ientS  reCOg 
nized  the  sadhanas  oi  sowing,  reaping,  and  prepai  ing 
foods  to  be  highly  conducive  to  inviting  memory  oi 
the  earth. Early  humans  cleansed  theii  energies  and 
1  73 
m 
THE    PRACTICE    OF    AYURVEDA 
^i^;vfc/ 
mmsM Spice  Grinding  Stone 
with  Small  Rubbing  Stone 
solidified  their  inherent  bonding  with  nature  through 
these  practices. The  myriad  of  spices  found  throughout  the  world 
creates  great  and  endless  opportunities  for  stirring 
cognitive  memory. The  ancient  grinding  stone  en- 
abled humans  to  meld  the  spices  and  to  work  them  in 
a  back  and  forth  motion  with  both  hands. Stone  grind- 
ing on  stone  stirs  the  memory  and  smell  of  the  earth. The  scent  of  each  spice  triggers  a  specific  cognitive 
state  of  awareness  with  nature. With  the  invention  of 
hand  grinding  tools,  although  the  fragrance  remained, 
the  essential  connection  of  the  hand  on  a  stone  from 
the  earth  was  lost. The  grinding  stone  and  the  mortar 
and  pestle  are  still  the  two  best  ways  for  us  to  grind 
our  spices. The  motion  of  grinding  soothes  the  space/air  dosha 
of  Vata. Each  spice  seed  has  a  unique  sound  as  it 
cracks. The  life  of  the  earth/water  dosha — Kapha — 
comes  alive  with  the  rich  aroma  of  each  spice  released 
during  the  grinding  process. The  sublime  colors  along 
with  the  calming  motion  of  the  hands  working  to- 
gether bring  an  aliveness  to  the  fire  dosha  of  Pitta. Altogether,  with  these  sadhanas  of  grinding  and  smell- 
ing spices,  we  garner  the  forces  of  all  three  doshas  into 
quietude  and  communion  with  nature. (See  Vedic 
Herbs,  Spices,  and  Accents,  pages  295-310,  for  spice 
recipes.) OILS* True  to  the  Sanskrit  term  sneha,  which  means  "fat"  as 
well  as  "lavish  love,"  oil  provides  the  essential  lubri- 
cating love  to  the  dhatus. Some  people,  such  as  Kapha 
types,  are  born  with  plentiful  love  in  terms  of  natual 
bodily  oils,  and  they  need  less  lubrication  from  foods. Others,  such  as  the  Vata  types,  have  the  least  amount 
of  bodily  love  and  need  a  profusion  of  warmth  and 
lubrication  from  nature  as  well  as  from  foods. Pitta 
types  are  endowed  with  intense,  hot  bodily  oils  from 
birth  and  need  less  lubrication  and  more  coolant  to 
balance  their  natures. All  foods  contain  natural  oils  to  varying  degrees. In  addition  to  their  warming  and  lubricating 
attributes,  oils  fortify,  build  tissues,  soothe  bodily 
membranes,  and  to  some  extent  activate  the  digestive 
fire. Oils  should  never  be  used  excessively  by  any  of  the 
body  types,  although  Vata  types  are  allowed  ample 
amounts  for  their  cooking,  bathing,  and  massaging 
needs. According  to  the  density,  taste,  and  energy  of 
the  different  kinds  of  oil,  each  body  type  is  allowed  a 
good  and  variable  selection  from  which  to  choose. In  order  to  accomodate  all  body  types,  sunflower 
oil — and  occasionally  sesame  and  corn — are  the  pri- 
mary oils  used  throughout  the  recipes  in  this  book. However,  it  is  recommended  that  you  use  a  variety  of 
cooking  oils  that  are  suitable  to  your  personal  consti- 
tution. Do  not  use  oils  that  have  been  hydrogenated,  com- 
mercially processed,  refined,  treated  with  coloring 
agents,  or  mixed  with  other  types  of  oil. Quality  oils 
can  be  purchased  at  health  food,  gourmet,  and  Indian 
and  Oriental  food  stores. Store  all  of  your  oils  in  a  cool,  dark  place. Use  them 
one  month  after  opening,  as  oils  turn  rancid  easily. *  Certain  oils,  such  as  walnut,  sesame,  almond,  olive,  and  coco- 
nut, may  appear  in  the  regressive  category  of  the  food  charts 
for  some  of  the  body  types. In  the  above  discussion,  conces- 
sions are  made  for  sparing  use. While  this  cannot  be  easily  gen- 
eralized in  the  context  of  the  charts,  because  of  their 
healing  qualities  these  oils  can  be  used  to  advantage  from  time  to 
time. 174 
jmir 
FOOD    SADHANAS 
Almond  Oil 
A  delicate,  sweet  oil  pressed  from  almond  nuts. Rich 
and  warming  in  character,  it  is  used  in  many  Ayurvedic 
health  formulas  and  massage  therapies  for  Vata  types. It  should  be  used  as  an  accent  rather  than  a  daily 
cooking  oil. Best  for  Vata  types;  Kapha  types  may  use 
sparingly. Avocado  Oil 
A  rich,  thick  oil  pressed  from  the  pulp  of  the  avocado 
fruit. It  is  warming  in  character  and,  like  olive  oil, 
lends  itself  as  a  base  to  salad  dressings  and  herbal 
pasta  sauces. Best  for  Vata  types;  Pitta  types  may  use 
sparingly. Canola  Oil 
A  recently  popular  oil  pressed  from  rape  seeds. It  is 
light  and  soothing  in  character,  closely  resembling 
sunflower  oil. Recommended  for  regular  use  by  all 
body  types. Coconut  Oil 
An  oil  extracted  from  coconut  flesh  and  used  exten- 
sively in  South  Indian  cuisine  (where  it  is  known  as 
noriya  ka  tel). While  it  is  the  most  cooling  of  all  oils, 
it  is  also  very  high  in  fat. Pitta  and  Vatta  types  may  use 
occasionally. Corn  Oil 
A  golden-colored  oil  pressed  from  the  germ  of  the 
maize  grain. Of  all  the  oils,  it  has  the  longest  history 
of  use. It  is  light  and  drying  in  nature  and  has  a  high 
smoking  point,  making  it  good  for  deep-frying. Best 
for  Kapha  types  as  a  routine  oil;  Vatta  and  Pitta  types 
may  use  sparingly. Mustard  Oil 
An  oil  pressed  from  either  the  amber-colored  or  the 
black  (purplish-brown)  variety  ol  mustard  seeds. It  is 
used  extensively  in  East  and  North  Indian  cuisines 
(where  it  is  known  as  sarson  ka  tel),  and  has  been valued  since  ancient  times  in  Ayurvedic  snehana  (oil 
massage)  therapies. Highly  pungent  in  taste  and  heat- 
ing in  nature,  it  is  a  traditional  ingredient  in  chutneys 
and  pickles. Best  for  Kapha  types,  as  an  accent  rather 
than  a  daily  cooking  oil;  Vata  types  may  also  use  as  an 
occasional  cooking  oil  by  first  heating  to  near-smok- 
ing point  to  decrease  pungency. Olive  Oil 
A  rich,  thick,  and  mildly  pungent  oil  pressed  from 
ripe  olives. Introduced  by  Mediterranean,  Spanish, 
and  Italian  cuisines,  it  has  gained  tremendous  popu- 
larity throughout  the  world. Olive  oil  is  available  in  a 
wide  range  of  colors,  densities,  and  qualities. The 
greenish  virgin  or  extra-virgin  varieties  may  be  used, 
unheated,  by  both  Vata  and  Kapha  types  in  salad 
dressings,  herbal  pasta  sauces,  and  chutneys. The 
blond-colored  varieties  may  be  used  occasionally  tor 
cooking  by  Vata  types  and  sparingly  (because  of  its 
richness)  by  Kapha  types. Safflovjcr  Oil 
A  light  and  mild-flavored  oil  pressed  from  the  seeds 
of  the  safflower  plant,  or  the  flowering  saffron  thistle. Because  of  its  high  smoking  point,  it  is  ^ood  for 
deep-frying. May  be  used  occasionally  by  all  bod) 
types. Sesame  Oil 
A  rich,  thick,  and  warm  oil  pressed  from  sesame  seeds 
It  has  been  used  since  ancienl  times  in  both  China 
dnd  India  (where  it  is  known  as  tila  ml  or  gingelly  oil). It  is  available  in  a  light  ambei  color,  pressed  from  the 
buff-colored  seeds,  oi  a  deep  brown  when  pressed 
from  the  black  seeds,  when  pressed  from  roasted 
seeds,  it  is  a  deep  tan  color. Sesame  oil  is  used  exten 
sively  in  Ayurvedic  medicine  and  is  considered  the 
mam  cooking  oil  loi  Vata  types,  Ma)  >\\^>  be  used 
spai  i ugly  by  Kapha  a\x.\  Pitta  types. Sunflower  Oil 
A  golden  oil  pressed  from  the  seeds  ol  the  sunflowei 
175 
^e, 
THE    PRACTICE    OF    AYURVEDA 
plant. It  is  hailed  as  the  best  all-round  oil  for  all  body 
types,  and  especially  for  the  Pitta  types  because  of  its 
gentle,  cooling  nature  and  mildly  sweet  taste. Walnut  Oil 
A  deep  amber-colored  oil  pressed  from  walnuts. It  is 
delicate,  nutty,  and  aromatic  and  may  be  used  spar- 
ingly by  all  types  to  accent  salads,  dresings,  greens, 
and  desserts. Like  almond  oil,  it  is  best  for  Vata  types. THE   SADHANA  OF   MILK 
And  it  will  come  to  pass  in  that  day  . . . the  hills 
shall  flow  with  milk. Joel  3:18 
The  cows  yield  butter  and  milk  inexhaustible  for 
thee  set  on  the  highest  summit. Rig  Veda,  IX  2.7 
I  grew  up  in  an  idyllic  village  not  far  from  the  sea. In 
the  still  afternoons,  women  gathered  on  their  kitchen 
verandas  and  sifted  through  grains  and  dhals,  or  picked 
nits  off  the  hair  of  their  children. The  young  ones 
gamboled  under  the  relentless  sun  as  the  cool  breezes 
wafted  over  the  surface  of  the  murky  marsh  waters. The  occasional  half-clad  farmer  with  his  sickle  and 
hoe  dotted  the  dirt  roads  on  his  way  home. The  lithe, 
ebony  milkman,  whose  feet  were  always  in  flight, 
would  arrive  before  tea  and  fill  the  milk  buckets  that 
were  waiting  for  him  on  the  landing  below. The  milk 
was  delivered,  buff-colored  and  foaming,  within  the 
hour  of  the  milking. It  was  never  preboiled. Milk  was 
a  vital  and  living  food  for  as  long  as  the  ancestry 
could  remember. The  cows  were  gentle  and  happy. They  grazed  in  the  green  pastures  of  fertile  and  rich 
land. They  roamed  by  instinct,  with  their  own  rhythm. No  one  questioned  why  they  should  seek  shelter  from 
the  blazing  sun,  or  why  they  sat  and  gazed  with  those 
stupendous  lotus  eyes. It  was  the  norm  to  find  them 
sleeping  in  the  middle  of  the  roads. Bicycles  and  other 
vehicles  careened  around  them  until  they  were  cov- 
ered with  dust. No  child  felt  threatened  by  the  pres- 
ence of  the  cows. They  were  part  of  the  dynamism  of our  life. A  field  without  grazing  cows  would  have 
been  inconceivable  in  those  evanescent  afternoons. We  lived  with  a  large  extended  family. Among 
father's  many  trades  was  his  priesthood. His  father, 
who  was  from  a  prestigious  lineage  of  Brahmins,  was 
one  of  the  many  transported  by  the  British  from  North 
India  to  British  Guiana. Most  of  the  villages  along  the 
Corentyne  Coast  became  little  replicas  of  our  moth- 
erland. The  values  of  sadhanas,  still  intact  in  India 
during  the  time  of  my  grandparents'  migration,  were 
maintained  with  stoic  observation. They  were  the  heart 
of  the  tradition. Millions  of  hearts  were  broken  in 
that  relatively  short  period  of  exodus. These  ancient 
customs  were  the  only  salve  for  the  bleeding  journey- 
men. Every  day  the  milk  was  boiled  three  times  and  the 
cream  was  removed  to  make  fresh  yogurt,  buttermilk, 
and  butter. Ghee,  the  elixir  of  Vedic  foods  and  an 
important  carrier  of  herbs  and  medicines  in  Ayurvedic 
remedies,  was  made  by  a  process  of  heating  the  fresh 
sweet  butter. On  special  occasions,  the  milk  would  be 
ordered  twice  daily  for  preparation  of  ceremonial  foods 
for  the  various  pujas,  the  ceremonies  of  worship. Oc- 
casionally, fresh  goat's  milk  would  be  ordered  for  a 
young  child  or  for  a  special  health  condition. Even  the 
most  rare  tiger's  milk  was  used  from  time  to  time  for 
a  serious  health  problem. The  tenets  of  the  Vedas 
were  practiced  effortlessly  by  the  village  elders. These 
sadhanas  were  handed  down  and  perpetuated  until 
the  country  was  swallowed  in  a  miasma  of  political 
wars  following  her  independence  from  Britain. Years  later,  during  my  stay  at  an  ashram  in  Penn- 
sylvania, I  was  taking  my  daily  walk  past  a  cow  pas- 
ture. I  saw  for  the  first  time  what  I  had  for  so  long  felt 
in  my  heart:  the  abiding  grief  of  these  cows. I  have 
walked  through  the  valleys  and  shadows  of  death  twice 
in  my  life  and  never  have  I  witnessed  such  gargantuan 
grief. How  can  we  in  the  West  hope  to  rationalize  or 
address  the  present  state  of  unwholesomeness  of  milk 
as  a  food? The  primary  issue  we  must  confront  is  the 
holocaust  of  these  animals. In  the  last  two  decades,  many  humane  voices  have 
risen  in  an  attempt  to  eliminate  the  brutalities  to 
which  cows  are  subjected  in  the  dairy  and  beef  indus- 
tries. These  crimes  against  life  and  freedom  are  per- 
176 
^Cr 
FOOD    SADHANAS 
vasive  and  tenacious. They  deeply  afflict  the  natural 
innocence  of  lives  and  lands  not  only  in  the  United 
States,  but  also  in  the  poor  countries  that  have  been 
contracted  to  farm  meat  and  milk  for  U.S.  consump- 
tion. The  world  continues  to  be  influenced  by  actions 
performed  in  this  unique  country,  actions  that  deny 
the  excellence  and  freedom  of  spirit  embodied  in  her 
national  symbol,  the  bald  eagle. The  Sacred  Cow 
In  the  Vedic  tradition  each  animal  is  considered  to  be 
sacred,  for  it  holds  the  complex  memory  of  life  on 
earth. This  memory  is  safely  stored  by  all  species  that 
do  not  expend  breath  unnecessarily. Because  of  the 
willful  and  breath-consuming  nature  of  humans,  we 
are  the  most  porous  containers  of  remembrances. The 
animals  are  a  living  reflection  of  our  memory  banks. They  were  created  to  provide  reminders  of  our  full 
potentiality. More  than  mere  symbols  of  memory, 
they  are  the  embodiment  of  memory. Through  the 
reverent  ken  of  the  ancients,  the  customs  of  paying 
tribute  to  the  animals  began  and  were  perpetuated 
through  timeless  eons. The  shamanic  cultures  also  observed  animals  by 
chase,  capture,  and  sacrifice,  and  identified  them- 
selves by  the  name  essences  of  the  animals. They  rec- 
ognized the  manifest  spirit  of  the  animals  to  be  the 
direct  reflection  of  universal  memory. They  learned 
to  know  the  earth  through  their  humble  relationship 
with  the  animals. They  celebrated  cleverness  through 
the  spider,  gentle  cunning  through  the  fox,  the  terrors 
of  the  dark  nature  through  the  bear,  and  the  numinous 
beauty  of  the  earth  through  the  totality  of  the  bison. The  movements  and  appearances  of  animals  clarified 
their  deepest  quest  for  spiritual  unity  to  the  earth. Each  animal  possessed  its  own  rhythm  of  grace,  move- 
ment, and  self-nourishing  instincts. These  are  the 
qualities  that  the  human  has  yet  to  learn  of  its  innate 
nature. In  Sanskrit,  every  name  portends  the  cosmic  mean 
ing  of  the  bearer's  relationship  to  the  earth. The  cow 
is  called  go. Go  is  also  the  name  for  the  earth  and  the 
holy  scriptures. Lord  Krishna  was  called  Gopala,  the 
one  who  protects  the  cow. "Protecting  the  cow"  is  a common,  and  ancient,  expression  used  to  infer  the 
protection  of  the  scriptures,  the  nurturing  of  the  land, 
and  the  celebration  of  the  cow,  who  is  the  manifest 
keeper  of  the  memory  of  the  earth's  spiritual  dharmas. The  cow  and  the  elephant  have  been  the  most 
celebrated  and  adorned  animals  in  India. The  cow  is 
the  keeper  of  the  scriptural  memory,  and  the  elephant 
is  the  holder  of  the  first  memory  of  plants  and  herbs 
on  the  planet. If  either  became  extinct,  we  would  not 
be  able  to  maintain  the  memory  necessary  for  the 
survival  of  the  earth. We  can  be  certain,  however,  that 
while  we  keep  these  sacred  lives  in  their  present  mi- 
asma of  pain  and  grief,  it  does  not  bode  well  for  us. The  degree  of  each  animal's  suffering  is  paralleled  by 
the  agony  of  the  earth  and  by  human  pain. The  insidious  suffering  of  the  cows  is  directly  re- 
flected in  the  diseases  of  our  food  body. It  is  no  coin- 
cidence that  every  symptom  the  cow  suffers  in  her 
captivity  is  mirrored  in  the  present  condition  of  the 
human  species. In  the  agribusiness  of  dairy  and  beef  farming,  the 
cattle  wallow  in  freezing  mud  and  excrement  during 
the  ice-cold  rains,  they  are  rarely  provided  with  shade 
or  shelter,  and  they  are  held  in  the  permanence  of 
darkness  and  death  without  mobility,  sunlight,  or 
space,  just  to  inhibit  energy  output  and  increase  tat 
for  the  butcher. They  are  pumped  with  more  than 
two  thousand  different  chemicals,  antibiotics,  and 
hormones,  in  addition  to  stimulants  and  poisons  such 
as  arsenic. The  diet  ot  a  milk  cow  consists  of  highly 
concentrated,  roughage  less,  mold  tilled  feed  with 
chemical  condiments  ot  these  antibiotics,  pesticides, 
nitrate  fertilizers,  and  herbicides. The  system  victimizes  animals,  tai  mers,  the  world 
community,  the  land,  and,  in  the  last  analysis,  the 
perpetrators  themselves. The  mental  agony  ot  the  COW 
is  inherited  by  all  those  who  dunk  the  polluted  ama, 
which  used  to  be  milk;  we  sutler  the  same  conditions 
of  fear,  isolation,  restlessness,  and  melancholia. The 
cows' subtle  memories  are  blackened  In  then  capti\ 
Ity,  directly  effecting  the  loss  ol  oui  own  memoi ies  ot 
spiritual  dharmas. the  plagues  ol  hyperactivity, 
discombobulation,  muscle  pain,  digestive  disorders, 
heart  disease,  abdominal  cramps,  excess  gas,  consti 
pation,  bloating,  and  atherosclerosis  in  humans  tit 
177 
J@f, 
THE    PRACTICE    OF    AYURVEDA 
the  result  of  the  Vata  dosha  going  mad  in  the  cow's 
body. Ulcerations,  rashes,  hives,  fevers,  infertility,  poor 
absorption  of  nutrients,  liver  abscesses,  and  violent 
deaths  are  directly  linked  to  the  vitiated  metabolic 
dosha  of  the  cow. The  cow's  essential  nature  is  nurturing,  solid,  stoic, 
and  providing — like  a  mother. As  her  pure  Kapha 
nature  becomes  distorted,  her  diseases  filter  into  the 
human  system  and  create  havoc. Our  present  epi- 
demics of  respiratory  ailments,  sinusitis,  asthma,  ton- 
sillitis, and  obesity  are  only  some  of  the  symptoms  of 
the  cow's  betrayed  Kapha  condition. The  veal  calf  has  the  most  cruel  fate  of  all. It  is 
taken  within  days  of  its  birth  and  placed  in  a  dark 
wooden  stall. It  cannot  lie  down  or  turn  around. It  is 
fed  only  iron-deficient  liquid  gruel  and  is  chained  to 
the  stall  to  prevent  it  from  licking  its  urine  and  excre- 
ment, which  it  would  instinctively  do  to  supplement 
its  iron  needs. It  is  slaughtered  after  sixteen  weeks. Not  surprisingly,  one  out  often  of  these  calves  dies  in 
confinement. All  of  this  gross  cruelty  is  inflicted  in 
order  to  produce  a  white  and  lean  meat. The  concur- 
rent diseases  of  anorexia,  bulimia,  and  iron  deficiency 
run  parallel  to  the  same  diseased  state  of  the  veal 
calves. The  highly  carcinogenic  substances  used  in  the 
animals'  feed  have  also  seeped  into  the  reproductive 
system  of  humans. Infertility  and  cervical  cancer  have 
increased  rapidly  as  the  atrocities  of  agribusiness  go 
unquelled. We  are  linked  to  the  animals. The  pain  of  the  calves 
is  felt  through  our  own  birthing  of  life. As  we  drink 
from  the  well  of  malaise,  we  contaminate  our  dhatus 
and  feed  this  ama  to  our  newborns  through  our  breast 
milk. Recent  studies  in  Britain  and  Australia  show 
that  the  child's  allergic  reactions  to  the  mother's  milk 
relates  directly  to  the  mother's  consumption  of  com- 
mercial quality  milk. We  cannot  wait  for  scientific 
research  to  unfold  these  facts  one  at  a  time. We  need 
to  sit  within  ourselves  and  observe  what  goes  against 
the  grain  of  nature,  see  how  quickly  it  seeps  into  our 
bodies  and  psyches,  and  know  that  we  cannot  con- 
tinue to  drink  from  this  well,  nor  repast  from  this 
meat. We  must  realize  that  the  cows'  milk  is  the  milk 
of  the  eternal  mother,  and  that  their  flesh  is  our  flesh. We  have  to  acknowledge  that  the  pearls  of  cognitive memory  are  held  by  the  animals  so  that  we  may  con- 
tinue to  develop  our  own  stupendous  potential  as 
love  embodied  in  a  life  form. We  need  to  remember 
that  if  we  allow  the  abuse,  we  are  also  guilty,  and  that 
if  the  animals  lose  all  cognition,  we  will  not  be  able  to 
continue. The  purified  soma  juices  have  flowed  forth  mixing  with 
curds  and  milk. They  are  cleansed  in  the  waters. Rig  Veda  IX  1.24 
[You]  are  become  such  as  have  need  of  milk,  and  not  of 
strong  meat. Hebrews  5:12 
This  pale  and  polluted  fluid  we  call  milk — steeped 
in  human  greed  and  ignorance  and  squeezed  from 
the  udders  of  intense  anguish — is  not  the  milk  that 
flows  from  the  earth's  bosom. Pure  unadulterated  milk 
is  the  primal  food  of  sattva,  of  peace  and  calm. It  is 
mentioned  in  the  Vedas  as  the  first  food,  along  with 
grains  and  fruits. This  food  is  used  to  build  the  dhatus 
of  a  growing  body  and  also  to  buffer  the  acids  and 
hormonal  activities  of  the  mature  body. The  health 
problems  caused  by  food  in  India  today  are  due  to  the 
excessive  use  of  milk,  sugars,  and  oils,  and  to  the  more 
recent  infiltration  of  chemical  pesticides  and  herbi- 
cides into  her  livestock  feed. For  centuries,  pure  milk 
from  healthy  and  happy  cows  was  consumed  in  India, 
Europe,  and  Scandinavia  without  the  present  epidemic 
of  diseases  caused  by  the  polluted  milk  we  have  been 
drinking  for  several  decades. The  Vedas  divide  foods  into  three  main  categories 
for  human  consumption. The  first  consists  of  foods 
that  penetrate  the  earth,  such  as  plants,  vegetables, 
fruits,  roots,  herbs,  flowers,  and  so  on. The  second 
group  is  made  up  of  substances  such  as  minerals, 
which  are  derived  from  within  the  earth. The  final 
group  consists  of  foods  that  come  from  the  animal 
kingdom. Milk,  as  well  as  meat  and  honey,  belong  to 
the  animal  group. Ayurveda  recommends  small  por- 
tions of  organic  meat  for  the  Vata  type. The  rules  of 
hunting  and  killing  the  animal,  practiced  by  the  na- 
tive peoples,  were  very  specific  and  detailed. Since  we 
are  no  longer  observing  these,  I  do  not  recommend 
178 
^Cr 
FOOD    SADHANAS 
the  use  of  any  animal  meat  as  food,  not  even  for  the 
Vata  types. Similarly,  the  milk  recommended  as  food 
or  medicine  was  organic  and  was  produced  in  a  man- 
ner harmonious  with  nature. Unless  we  observe  the 
natural  order  of  organic  farming  for  milk,  we  cannot 
drink  this  food  either. Of  the  three  animal  food  groups, 
only  honey  has  remained  uncontaminated. Humans 
have  been  unable  to  exert  power  over  the  bees,  thanks 
to  the  precocious  nature  of  these  insects,  and  thus  the 
integrity  of  honey  is  protected. We  do,  however,  mis- 
use honey. It  is  a  potent  food,  and  we  need  only  a 
small  amount  of  it  in  our  diet. It  is  most  beneficial  for 
Kapha  and  Vata  types,  since  it  is  warming  and  cossets 
the  cold  natures  of  both  these  types. It  is  too  strong 
for  the  Pitta  type  and  turns  to  acid  in  the  intense  fire 
of  Pitta's  metabolism. Likewise,  honey  becomes  toxic 
when  transformed  by  heat. It  should  never  be  cooked. Even  though  in  earlier  times  the  meat  of  animals 
was  used  with  regard  for  and  observation  of  nature's 
law,  I  believe  that  the  time  for  the  hunt  and  kill  has 
passed. Early  humans  pursued  the  chase  not  only  to 
feed  themselves  but  also  to  discover  their  full  poten- 
tial. They  lived  among  the  animals,  honored  them, 
challenged  and  conquered  them,  to  learn  about  na- 
ture and  to  reign  supreme  as  a  species. The  meat  of  ~n 
animal  is  a  highly  rajasic  food,  a  food  which  was  used 
to  build  bulk,  potency,  and  verve  for  a  demanding 
and  strenuous  life. With  the  advent  of  a  maturing 
planet  and  species,  we  have  become  capable  of  con- 
sciousness and  knowledge  by  observation. We  no 
longer  need  to  hunt  or  to  kill  in  order  to  recognize 
our  nature. The  time  and  space  in  which  we  live  today  call  for 
the  character  of  sattva  and  not  rajas. Sattva  is  the  art 
of  living  gently  on  the  earth. We  have  arrived  at  a  time 
when  the  consequences  of  our  collective  conscious- 
ness are  becoming  more  evident,  a  time  for  every 
human  on  the  planet  to  raise  his  or  her  consciousness 
with  great  rapidity. For  this  reason,  I  maintain  that 
milk — the  most  sattvic  of  foods — is  very  important 
for  the  planet. The  quantity  and  quality  of  milk  must 
be  examined  and  set  right. A  small  portion  of  milk 
goes  a  long  way,  and  it  must  be  organic  milk,  from 
happy  cows  and  goats. While  the  condition  of  a  healthy  and  peaceful  life- depends  foremost  on  the  awareness  of  each  person, 
food  is  necessary  to  help  us  remember  our  connec- 
tion to  every  aspect  of  the  earth. Each  food  serves  a 
different  purpose  in  the  files  of  cognitive  memory. Many  nations  have  survived  with  healthy  food  bodies 
without  drinking  cow's  milk. They  have  used  the  milk 
of  the  grains,  legumes,  and  nuts  instead. We  do  not 
have  to  share  in  the  bounty  of  the  cow's  pure  milk  to 
know  the  scriptural  dharmas  and  peaceful  secrets  of 
the  earth  or  to  remain  free  of  disease. But  when  we 
do,  we  sustain  memory,  and  the  faculty  of  peace  in 
the  human  heart  is  helped  and  nourished. When  we  look  at  cultures  that  are  presently  lactose 
intolerant,  we  find  two  dominant  factors  at  work. First,  a  nation  that  has  not  used  milk  as  a  food  for 
many  centuries,  or  even  generations,  will  develop  a 
normal  intolerance  to  lactose. Second,  it  has  been 
demonstrated  that  those  who  benefit  most  from  a 
particular  food  will  be  the  first  to  become  grossly 
intolerant  of  that  food  if  it  has  been  tampered  with. In  the  case  of  milk,  it  is  the  air  and  fire  people  who  are 
now  becoming  lactose  intolerant,  and  these  are  the 
very  types  who  would  normally  fare  exceedingly  well 
with  this  food. This  rejection  is  caused  by  the  chemi- 
cal poisons  in  milk  that  eventually  kill  the  intestines' 
ability  to  produce  lactose. The  adverse  reactions  of 
Vata  and  Pitta  types  are  experienced  by  their  intesti 
nal  and  gastric  organisms,  which  are  highly  sensitive 
to  the  poisons  in  a  food  that  was  once  vital  to  then 
health. As  we  get  older,  our  production  of  lactose  decreases 
The  digestive  system  changes  to  accommodate  more 
complex  forms  of  food  transmuted  by  tire. When  we 
cease  to  drink  milk  altogether,  the  body  decreases  its 
production  of  lactose  to  minute  percentages. When 
we  are  health}'  and  continue  to  chink  £ood  qualit) 
milk,  the  intestines  continue  to  produce  sufficient 
amounts  ot  lactose  to  aid  the  digestion  oi  milk 
In  Ayurveda,  milk  is  highly  recommended  foi  the 
Pitta,  or  fire  type,  whose  natural  aggression  and  in 
tensity   need   to  he  soothed. A   Vala,  01    wind   type, 
should  also  use  pure  milk,  since  the  wind  dosha  is 
harsh  and  depleting. Milk  is  a  highl)  anabolic  food, 
and  Vata  needs  ii  n>  build  bod)  tissue,  plasma,  muscle, 
a\]^\  fat,  and  to  buffet  the  nervous  system. On  the 
179 
^Cr 
THE    PRACTICE    OF    AYURVEDA 
other  hand,  Kapha,  the  water  type,  already  has  a  ten- 
dency  to  body  bulk  and  to  respiratory  vulnerabilities 
and  thus  does  not  need  mucus-forming  milk. Kapha  types,  who  will  not  generally  use  milk  as  a 
food,  will  not  display  a  dramatic  intolerance  for  lac- 
tose, since  their  organisms  are  not  dependent  on  that 
food  for  their  nourishment. They  may  demonstrate 
many  other  negative  side  effects,  but  not  one  of  out- 
right intolerance. Yet  the  Pitta  types,  who  need  milk 
to  buffer  their  gastric  fire  and  high  acidity,  will  de- 
velop an  active  and  positive  dependency  on  this  food, 
and  will  also  react  with  great  rapidity  and  despair  if  it 
becomes  contaminated. It  is  not  unusual  to  find  fire  types  who  do  not  like 
to  lower  their  level  of  intensity  and  thus  will  not  use 
this  sweet  coolant. We  can  actually  regulate  our  levels 
of  aggression  or  peacefulness  by  the  use  of  pure  milk. It  is  also  not  unusual  to  find  water  types  who  choose 
to  inundate  their  bodies  with  milk  and,  thus,  rein- 
force their  natural  state  of  bulk  to  the  point  of  leth- 
argy. Every  food  has  a  quantitative  and  qualitative 
application. If  we  use  less  or  more  than  we  need,  we 
dull  our  primal  cognition. It  is  all  a  matter  of  discre- 
tion and  balance. The  rule  of  the  good  earth  is  simple. The  very  food  which  is  necessary  nectar  to  the  system 
will  turn  to  poison  when  it  is  polluted. Milk,  like 
honey,  has  a  complex  energy  formation. Both  foods 
are,  by  nature,  highly  susceptible. When  honey  is 
cooked  or  used  in  excess,  it  becomes  toxic  in  the  body. When  milk  is  combined  with  salty,  pungent,  or  ani- 
mal foods,  it  becomes  poisonous  to  the  system. Cer- 
tainly the  contaminated  milk  of  today  is  one  of  the 
most  damaged  of  all  foods. The  extent  of  disease  re- 
sulting from  its  consumption  is  far  more  devastating 
than  we  can  see. When  we  question  the  use  of  pure  milk  as  an  au- 
thentic food,  we  must  clarify  the  facts. The  present 
epidemic  is  caused  by  the  fact  that  milk  has  been 
bombarded  by  an  artillery  of  contaminants. Each  food 
has  a  vital  memory,  and  its  inherent  DNA  is  con- 
nected to  the  earth. It  transmits  its  quota  of  memory 
to  each  life  that  feeds  on  it. Every  system  has  its  grace, 
and  when  we  step  on  it,  it  will  bite  us. In  the  present 
case  of  milk,  we  have  been  fatally  bitten  by  the  serpent 
herself. The  minds  and  bodies  of  the  fire  and  air  humans 
throughout  the  planet  are  well  served  by  pure  milk. But  no  one  will  be  served  by  milk  which  has  been 
poisoned. When  the  milk  flows  from  the  hills  today, 
it  will  be  because  we  have  called  for  all  the  buckets  of 
poisoned  milk  to  be  emptied. The  call  will  be  to  free 
all  the  animals  in  bondage  and  allow  them  to  graze 
peacefully  for  their  remaining  time. The  call  will  be  to 
free  the  farmers  and  reinstate  their  dignity. The  call 
will  be  for  compassion  and  fraternity  in  a  new  time 
when  the  rural  and  organic  land  rises  again  as  ani- 
mals live  within  their  nature. Then  we  can  hope  for 
grace  and  peace  within  the  human  spirit. A  Healing  Food 
Although  I  cannot  give  an  accurate  date  of  the  first 
usage  of  milk,  it  appears  to  have  preceded  the  Vedic 
period. The  Upanishads  and  most  religious  scriptures 
on  earth  are  replete  with  mention  of  milk  as  a  food 
for  humans. Because  of  the  sattvic  nature  of  milk  in 
its  original  state,  it  has  been  used  widely,  but  not 
wisely,  through  the  ages. There  have  been  many 
changes  in  our  universe. As  a  collective  species,  we  are 
no  longer  in  the  state  of  infancy. As  a  result,  the  use 
of  milk  has  to  be  redefined. The  Vedic  guidelines 
advised  that  milk  should  never  be  used  with  foods 
such  as  vegetables,  fish,  meat,  or  salt,  nor  should  it  be 
used  with  meals  as  an  accompanying  beverage. The 
indications  have  also  been  specific:  Milk  is  used  to 
cool  agni  (fire),  to  calm  the  mind,  to  feed  pregnant 
women,  to  offer  in  devotion  to  the  Lord,  and  to  feed 
babies. It  helps  the  human  system  to  transmute  its 
activity  and  aggression  into  remembrances  of  an 
embryonic  universe  whose  motion  is  to  attain  libera- 
tion and  eternal  love. Milk  is  a  potent  nectar. All  other  milks — from 
grains,  beans,  dried  or  cooked  fruits,  and  nuts — mimic 
the  nature  of  this  original  nectar. As  a  teaspoon  of 
honey  is  considered  the  healthy  average  per  day  for 
each  person,  so  is  a  cup  of  pure,  organic  milk  per  day 
the  proper  amount. Milk  should  not  be  used  in  cook- 
ing or  to  make  cheeses. It  may  be  combined  with 
dried  or  cooked  fruits  in  the  form  of  a  milk  drink  or 
a  sweet  dessert. It  should  not  be  excessively  boiled. It 
180 
jm?. FOOD    SADHANAS 
is  a  potion  best  drunk  cool  or  warm,  by  itself. It 
becomes  an  excellent  vehicle  for  medicines,  herbs, 
and  spices. My  reasons  for  defending  milk  as  an  important 
food  are  not  to  encourage  its  use  in  quantity,  or  to 
suggest  that  the  gruesome  liquid  that  is  commercially 
available  is  an  acceptable  food. Its  use  should  be  tai- 
lored, in  keeping  with  the  original  intent  and  accord- 
ing to  scriptural  authority. We  need  the  memory  of  milk  in  our  bodies  in 
order  to  maintain  a  sattvic,  or  peaceful,  nature  as 
humans. We  therefore  have  to  protect  the  animals 
that  produce  this  potent  food. The  earth  offers  us 
soma,  symbolic  of  the  nectar  of  the  gods,  from  the 
bark  of  the  maple  tree,  from  the  coconut,  from  the 
fruit,  from  the  grain,  from  the  bee,  from  the  cow, 
from  the  buffalo,  from  the  goat,  and  from  the  tiger. We  cannot  serve  the  earth  with  grace  and  fullness  if 
we  allow  the  cows  and  other  animals  to  become  de- 
funct. If  we  curtail  their  instincts  and  throw  their 
milk  away,  we  are  aiding  the  demise  of  one  of  earth's natural  functions. The  recipes  in  this  book  contain  very  small  quan- 
tities of  milk,  mostly  in  the  brews  and  beverages. If 
organic  milk  cannot  be  obtained,  do  not  use  com- 
mercial milk. Milk  from  nuts,  grains,  or  soybeans 
may  be  substituted. I  suggest  the  use  of  a  small  amount 
of  ghee  in  cooking. It  is  more  potent  than  milk  be- 
cause of  its  transmutation  with  fire. The  recipe  for 
ghee  was  handed  down  by  the  gods  themselves  and  is 
mostly  for  medicinal  use. Remember,  though,  that  all 
foods  in  Ayurveda  are  considered  medicinal. Butter,  known  as  makhan,  should  not  be  used  for 
cooking. It  is  to  be  used  fresh  for  the  fortification  of 
the  dhatus  during  the  cold  or  rainy  seasons,  and  espe- 
cially by  Vata  and  Pitta  types. Yogurt,  known  as  dadhi 
or  dahi,  is  the  angel  of  health. A  small  quantity  of  it 
as  part  of  a  main  meal  activates  assimilation. It  en- 
courages the  growth  of  benign  lactobacillus  bacteria 
in  the  intestines  and  helps  to  destroy  harmful  bacteria 
in  the  system. The  lactic  acid  content  aids  the  diges- 
tion of  calcium  and  phosphorus  in  the  body. Yogurt 
may  be  sweetened  for  Pitta  types. Vata  may  add  ap- 
propriate spices  and  Kapha  may  use  occasionally, 
adding  herbs  and  diluting  with  water. Yogurt  serves  a different  purpose  than  pure  milk. It  is  almost  fully 
digested  in  the  system  within  an  hour. We  cannot 
blame  the  epidemic  of  yeast  infections,  Candida,  and 
so  on,  on  the  use  of  pure  yogurt. The  unwholesome 
imitations  of  yogurt  now  widely  available  are  loaded 
with  fillers,  gels,  gums,  and  cellulose,  that  destroy  the 
original  benefits  of  yogurt. Decades  of  use  of  these 
unhealthy  products  have  created  havoc  in  the  internal 
bodily  systems  of  the  entire  planet. Lactose  malfunc- 
tion and  yeast  malignancy  are  mostly  due  to  the  poi- 
sons used  and  to  the  lack  of  cognizance  with  which 
dairy  products  are  cultivated  and  prepared. A  pure 
organic  yogurt  always  boasts  a  creamy  top  layer  called 
malax. It  is  one  of  the  most  exquisite  tastes  a  human 
may  experience. The  bulk  of  a  cow  or  buffalo  is  evi- 
dence of  milk's  building  capacity. The  milk  of  the 
lithe  and  supple  goat  is  much  more  pungent. That  is 
why  goat's  milk  is  recommended  for  occasional  use by  the  Kapha  type. Even  the  homeland  of  the  Vedas  is  losing  its 
sadhana,  its  wholesome  connection  to  the  knowledge 
of  earth. Recently,  India  has  submerged  itself  in  the 
excessive  use  of  milk  in  every  conceivable  kind  of 
food. A  potent  food  that  is  meant  to  remain  a  subtle 
part  of  our  physical  diet  should  never  be  abused,  and 
milk  is  the  most  abused  food  in  the  world  today. Each 
food  has  its  specific  quantitative  use. We  must  seek  to 
learn  this  vital  secret  of  life. No  food  is  meant  to  DC 
used  as  a  mono-diet — not  even  grains,  and  definitely 
not  milk. Cheese  was  never  part  ol  the  Vedk  culture 
because  it  incorporates  the  use  ol  two  incompatible 
elements,  milk  and  salt. The  farthesl  acceptable  de 
parture  from  milk's  sweet  taste  was  found  in  yogurt, 
where  a  mellow  sour  taste  was  induced  to  help  as 
similate  bodily  minerals. Wholesome  combinations 
and  variety  are  the  Vedic  secret  to  good  health. These 
healthful  quantities  and  varieties  are  recommended 
in  the  Ayurvedic  food  energetics  sections. Milk  contains  the  calming  energies  ol  the  moon,  as 
opposed  to  the  nature  ol  most  toods,  which  bear  the 
vivacious  influence  Ol  the  sun    It  is  meant  to  be  used 
with  discretion,  qualitatively  and  quantitatively. Use 
only  organic  milk  thai  comes  from  a  health)  COW  on 
a  rural  farm. The  cow  produces  milk  aftei  birthing 
lui  (.all  m  a  natural  cycle,  she  produces  enough  foi 
1H1 
jymz, 
THE    PRACTICE    OF    AYURVEDA 
her  calf,  who  nurses  for  approximately  four  months, 
and  continues  to  produce  milk  for  an  additional  three 
to  four  months. The  extra  portion  of  milk  is  to  be 
used  by  humans. For  Pitta  and  Vata  types,  the  equiva- 
lent of  one  glass  per  day  is  recommended. Kapha 
types  should  not  use  cow's  milk. Pitta  will  mostly  use 
cool  milk  during  the  summer  season  to  buffer  the 
acids  produced  by  the  heat's  natural  pungency. Vata 
types  will  use  warm  milk  to  build  their  immunity, 
fortify  their  nervous  system,  and  build  muscular  and 
tissue  strength  through  the  depleting  fall  and  rainy 
seasons. Milk  may  be  used  by  mothers  (all  three 
doshas)  who  are  breast-feeding. All  children  may  use 
the  equivalent  of  a  glass  of  milk  per  day,  unless  the 
child  is  lactose  intolerant. Be  especially  discerning 
with  the  use  of  milk  if  you  have  not  used  it  for  a  long 
period  or  if  your  ancestors  did  not  use  it. Because  of  the  immense  tampering  with  our  foods, 
the  very  types  who  would  otherwise  benefit  from 
certain  foods  are  now  becoming  allergic  to  those  foods. The  excessive  use  of  antibiotics  in  our  culture  has 
brought  on  a  high  incidence  of  Candida  yeast  and 
vaginitis  in  many  Pitta  women. Thus,  wheat,  which  is 
the  primary  grain  for  fire  people,  cannot  be  used  by 
them  because  of  the  proliferation  of  yeast  in  their 
bodies. Similarly,  the  predominantly  Vata  and  Pitta 
people  are  now  the  ones  who — as  we  have  said — are 
becoming  lactose  intolerant. The  original  intent  of 
nature  was  to  provide  milk  as  a  salve  to  regulate  the 
digestive  fires  of  Pitta  and  to  boost  the  anabolic  pro- 
cessing of  Vata. Milk  Products  Recipes 
Ghee  (ghrta,  sarpi) 
It  is  promotive  of  memory,  intelligence, 
vital  fire,  semen,  vital  essence  (ojas),  kapha,  and  fat. It  is  curative  of  Vata,  Pitta,  fever  and  toxins. Charaka 
Ghee  is  one  of  the  most  ancient  and  sattvic  foods 
known. Used  judiciously,  it  is  ideal  for  cooking  as  it 
does  not  burn  unless  heated  excessively. It  synergizes Preparing  Ghee — Sadhana  to  Induce  Sattvic  Mind 
with  the  food  nutrients  and  nourishes  the  bodily 
constituents. It  also  serves  as  a  base  for  herbal  oint- 
ments to  treat  burns,  skin  rashes,  and  other  such 
conditions. Ghee  is  good  for  all  doshas  and  is  a  spe- 
cific for  Pitta. Minimal  use  is  recommended  for  Kapha 
types. Ghee  keeps  indefinitely  without  refrigeration,  as 
the  elements  that  cause  butter  to  spoil  have  been 
removed. Just  remember  to  keep  it  covered  and  free 
from  water  or  any  other  contaminants. Always  dip 
into  your  ghee  jar  with  a  clean  spoon. Maintain  a  clean  appearance  and  calm  mind  while 
preparing  your  ghee. This  is  one  of  the  most  healing 
food  sadhanas  when  performed  with  grace. 182 
jm?. FOOD    SADHANAS 
1  lb  raw,  unsalted  organic  butter 
heavy  stainless  steel  frying  pan 
1  stainless  steel  spoon 
Sterilize  the  storage  jar,  pan,  and  a  spoon  in  advance 
by  filling  with  (or  immersing  in)  boiling  water. Cook 
the  butter  gently  over  moderate  heat  for  approxi- 
mately 10  to  15  minutes. Allow  the  foam  that  surfaces 
during  the  heating  process  to  settle  on  the  bottom  of 
the  pan  as  sediment. Watch  carefully  to  avoid  burning 
and  stir  occasionally. When  the  ghee  begins  to  boil 
silently,  with  only  a  trace  of  air  bubbles  on  the  sur- 
face, it  is  done. Allow  to  cool  and  pour  ghee  into  a 
clean  container,  making  sure  that  sediment  remains 
on  bottom  of  the  saucepan. * 
Fresh  Butter  (makhan) 
2  quarts  milk 
1  heavy  stainless  steel  pot 
1  stainless  steel  spoon 
1  cool  clay  or  enamel  coated  cast-iron  pot 
Sterilize  all  of  the  above  equipment  by  filling  with  (or 
immersing  in)  boiling  water. Bring  milk  to  a  boil  and 
allow  it  to  cool;  bring  it  to  a  boil  two  more  times. Skim  cream  off  top  and  place  it  in  a  covered  pot  at  60 
degrees  for  one  week. (In  India  it  is  kept  in  an  earthen 
pot  known  as  a  ghara.) Store  remaining  milk  in  a  cool 
place. Place  cream  into  a  large  wooden  or  stainless  steel 
bowl  and  whip  briskly  with  a  whisk  until  it  thickens. (In  India  butter  is  whipped  with  several  chopsticks 
tied  together  by  strings.) When  butter  begins  to  emerge 
and  separate  into  flakes,  add  two  handfuls  of  crushed 
ice,  which  will  make  it  lumpy. Firmly  mold  butter 
with  your  hands,  allowing  the  buttermilk  to  separate. When  no  more  buttermilk  remains,  rinse  the  butter 
with  ice  cold  water. If  you  are  not  going  to  go  on  to 
make  ghee,  add  a  few  pinches  of  fine  rock  salt,  if 
*The  sediment  may  be  taken  as  a  snack:  Vata  and  Pitta  types  may 
take  it  mixed  with  '/i  teaspoon  of  brown  sugar;  Kapha  types  may 
also  use  it  occasionally,  with  no  sugar. desired. Garnish  butter  with  fresh  herbs,  according  to 
type,  just  before  serving. Make  fresh  butter  as  needed, 
or  every  fortnight. Fresh  Yogurt  (dadhi) 
2  quarts  milk 
6  tbs  plain  (organic)  yogurt  (as  starter) 
2  stainless  steel  saucepans 
1  long  stainless  steel  spoon 
thermometer 
Sterilize  one  heavy  saucepan  by  filling  with  boiling 
water. Heat  milk  over  medium-low  heat  until  it  comes 
to  a  boil. Stir  constantly  to  avoid  sticking  or  burning. Allow  the  milk  to  boil  for  15  minutes,  until  it  has 
reduced  by  one-eighth  and  is  fairly  thick. Set  aside  to 
cool  until  it  reaches  about  118  degrees  F.  on  ther- 
mometer. Sterilize  second  saucepan  and  spoon. When  milk 
cools  to  1 15  degrees  F.,  pour  1  cup  into  newly  steril- 
ized pan. Add  starter  (be  sure  it  contains  acidophilus 
culture — Brown  Cow  brand  is  good)  to  1  cup  of  warm 
milk  and  whip  until  smooth. When  remaining  milk 
has  reached  112  degrees  F.  add  it  to  starter  mixture 
and  blend  with  long  spoon. Cover  pan  with  a  clean  heavy  cotton  cloth  and 
quickly  put  yogurt  in  a  warm  place,  90  to  1  10  degrees 
F.  If  temperature  is  too  warm  or  too  cool,  yogurt  will 
not  take. An  oven  with  a  gas  pilot  light  is  an  ideal 
place;  the  best  temperature  is  100  degrees  1 
Allow  yogurt  to  sit  for  6  to  7  hour.s. If  it  is  not  firm 
enough,  allow  to  sit  for  a  few  hours  more  Remove 
and  keep  in  a  cool  place. Use  yogurt  within  three 
days. V  types:  Add  wanning  spices,  such  as  cardamom, 
cinnamon,  and  black  pepper,  and  dilute  with  water, 
if  desired. P  types:  Add  turmerit  oi rneem  leaves,  or  sweeten  |  with 
fresh  fruits,  maple  syrup,  oi  Sut  anat )  ot  dilute  with 
water,  if  desired. K  types:  Use  only  occasionally,  and  add  pinches  oi 
turmeric,  black  pepper,  or  neem  and  othei  Kapha 
reducing  spices 
\H.\ 
>m 
THE    PRACTICE    OF    AYURVEDA 
Fresh  Buttermilk  (chaach) 
When  cream  is  churned  into  butter,  the  milky  whey 
left  in  the  container  is  buttermilk  (see  above). After 
you  mold  the  butter,  gather  the  buttermilk  into  an 
earthenware,  stainless  steel,  or  glass  jug. Store  in  a 
cool  place  and  use  within  48  hours. This  natural  buttermilk  can  be  used  as  a  starter  to 
make  curd  cheese. Pure  buttermilk  is  most  beneficial 
for  Vata  types. simmer  gently,  without  stirring,  for  25  minutes. When 
the  thermometer  reads  195  degrees  F.  the  curds  should 
have  a  soft  custard-like  consistency. (For  firmer  curds, 
continue  cooking  an  additional  30  minutes.) Line  a 
colander  with  a  double  layer  of  clean  cheesecloth  and 
place  over  the  sink. Slowly  and  gently  pour  the  cheese 
and  whey  into  the  lined  colander. Allow  the  curd  to 
drain  for  2  hours. Gently  squeeze  the  remaining  curd 
with  clean  hands  and  place  in  a  bowl. Cover  and  store 
in  a  cool  place. Panir  should  be  used  within  48  hours. Milk  Dough  (khoa) 
When  milk  is  boiled  until  most  of  its  water  has  evapo- 
rated, the  soft  mass  of  dough  that  remains  is  called 
khoa. It  is  usually  sweet  because  of  the  natural  sugars 
in  lactose. Often,  jaggery  is  added  to  the  milk  when 
the  dough  is  to  be  used  to  make  sweets,  such  as  peera, 
ladoo,  and  halvah. Curd  Cheese  (panir) 
Authentic  Vedic  cheeses  were  made  from  fresh  casein 
curds  or  yogurt. They  were  not  ripened  with  bacteria, 
molds,  or  enzymes,  nor  was  salt,  juice,  or  acid  added 
to  the  curd. These  techniques  run  contrary  to  the 
sattvic  quality  of  milk. The  original  curd  cheese  is 
likened  to  ricotta  or  cottage  cheese  in  texture. (These 
contain,  however,  enzymes,  salt,  bacteria,  and  animal 
rennet,  as  do  most  cheeses  found  in  the  United  States.) 2  quarts  whole  milk 
72  c  cream 
lh  quart  buttermilk 
1  heavy  stainless  steel  saucepan 
thermometer 
Sterilize  the  saucepan. Combine  the  milk,  cream,  and 
buttermilk  in  saucepan  and  stir  until  well  blended. Warm  mixture  over  moderate  heat  for  45  minutes  until 
the  thermometer  reads  180  degrees  F.  If  you're  using  a 
gas  stove,  place  pan  over  a  flame  tamer,  which  will 
cause  the  heat  to  distribute  evenly. Allow  the  milk  to CONSERVATION 
AND   RECYCLING   OF 
FOOD   REMAINS 
The  one  important  practice  that  is  often  neglected 
through  omission  rather  than  violation  is  the  sadhana 
of  disposing  of  food  remains  after  cooking  a  meal. From  the  perspective  of  sadhanas,  how  we  dispose  of 
the  unusable  reflects  our  knowledge  of  actions  that 
are  harmonious  to  the  environment,  and  our  rever- 
ence for  the  planet. According  to  Ayurvedic  thinking,  the  question  is 
not  how  much  we  need  to  recycle,  but  how  little  we 
need  to  use  of  that  which  cannot  dissolve  naturally 
back  into  the  earth. The  following  methods  of  preser- 
vation can  help  prevent  the  generation  of  unneces- 
sary and  irreverent  waste  products. 1. Use  cotton  kitchen  towels  and  dinner  napkins, 
which  may  be  washed  and  reused. Refrain  from 
using  paper  towels  and  napkins  (or  paper  plates and  cups). 2. Reuse  plastic  and  paper  shopping  bags  from  the 
market  as  containers  for  inorganic  garbage. These  may  then  be  disposed  of  through  recy- 
cling centers,  if  available. 3. Refrain  from  purchasing  plastic  products,  such 
as  garbage  bags,  plastic  wrap  or  baggies,  and 
plastic  utensils. You  may  reuse  the  clear  plastic 
fruit  and  vegetable  bags  from  the  store  for  your 
various  wrapping  needs. Understandably  a  cer- 
tain amount  of  plastic  will  be  necessary  for  the 
present-day  mode  of  living — the  option  is  to 
184 
jmz, 
FOOD    SADHANAS 
minimize  the  usage. In  sum,  continue  to  use 
what  you  own,  but  do  not  support  the  produc- 
tion of  more  paper  or  plastic. 4. Minimize  the  use  of  aluminum  foil  and  con- 
tainers made  of  foil,  such  as  baking  pans. In- 
stead use  pans  and  containers  that  can  be  washed 
and  reused  for  all  of  your  cooking  needs. 5. If  possible,  create  a  compost  pile  for  the  veg- 
etables, fruits,  grain,  dhals,  and  spices  that  re- 
main after  meal  preparation. In  this  way,  the 
unusable  remains  of  foods  are  returned  natu- 
rally to  their  source,  Mother  Earth,  along  with 
the  used  portions. Speak  to  the  proprietor  of 
your  neighborhood  gardening  supply  store  to 
learn  how  to  create  and  maintain  a  compost  pile. 6. Be  especially  alert  to  preparing  only  the  quan- 
tity of  food  needed  for  your  meals. Avoid  gen- 
erating any  excess  that  will  then  have  to  be 
thrown  away. If  there  is  excess,  feed  it  to  the 
animals,  or  compost  it. 7. Collect  the  stems,  stones,  and  husks  remaining 
from  your  grain  cleaning  in  a  small  container. Make  a  weekly  or  biweekly  visit  to  the  earth  to 
dispose  of  your  collection. years  of  mono-cropping,  the  United  States  has  in- 
curred a  devastating  loss  of  farmland. We  cannot  re- 
build this  land. More  than  half  of  our  water  supply 
throughout  the  country  is  contaminated  with  the 
chemical  pesticides  used  in  farming. Our  bodies  are 
made  of  soil  and  water. These  elements  are  the  foun- 
dation of  plant  life  and  other  organisms  upon  which 
our  lives  depend. We  are  burning  up  more  fossil  fuel 
to  produce  chemical  and  synthetic  fertilizers  than  to 
cultivate  and  harvest  all  the  crops  in  the  United  States. The  use  of  human  energy  used  in  the  farming  of  our 
croplands  is  becoming  extinct. The  Environmental  Protection  Agency  of  the 
United  States  considers  90  percent  of  all  fungicides, 
60  percent  of  all  herbicides,  and  30  percent  of  all 
insecticides  to  be  carcinogenic. Pesticides  are  impli- 
cated in  the  cause  of  cancer,  birth  defects,  nerve  dam- 
age, and  genetic  mutations. The  remaining  percent- 
ages of  these  chemicals  contribute  to  the  devastating 
transmutation  of  our  internal  systems. The  more  our 
food  sources,  soil,  and  water  are  tampered  with,  the 
less  linkage  we  are  able  to  maintain  with  memory  of 
the  earth  and  nature. Unless  we  maintain  our  memory 
A  SMALL   PLOT  OF   LAND 
The  need  for  small  community  food  gardens  is  im- 
perative. Whether  we  reside  in  urban  or  rural  areas, 
the  plan  for  a  small  plot  of  earth  where  people  share 
the  work  and  the  crops  is  a  vital  necessity  for  our 
preservation. The  best  response  to  the  paucity  of  clean 
foods  is  to  create  our  own  supply  and  augment  it 
from  the  organic  produce  of  other  farmers. We  can- 
not depend  solely  on  the  health  food  market  or  the 
many  small  organic  farms. The  deepest  change  will 
come  when  we  contribute  to  the  health  and  longevity 
of  nature  with  our  own  hands  and  heart. Each  year,  nearly  three  billion  tons  of  topsoil  is 
eroded  from  the  croplands  of  this  country. The  soil  is 
being  killed  by  chemical  fertilizers  and  depleted  of  its 
natural  minerals  by  repeated  planting  of  the  same 
crops  on  the  same  acres  of  land. Over  the  last  forty Man  ami  Oxen  Ploughing  the 
I  .nut. Prom  l  gj  pii.m  relief,  2,000  b, 
1K5 
^r 
TUT. PRACTICE    OF    AYURVEDA 
base  through  the  use  o(  earth's  plants  and  organisms, 
we  cannot  continue  to  develop  as  a  species. Each  sense  organ  links  us  to  the  beginning  of  time, 
connecting  us  to  the  past  in  order  that  we  may  chart 
the  future. Water  is  the  sole  contributor  to  taste. The 
most  important  of  the  five  senses,  taste  directly  melds 
us  with  our  food  bodies,  the  earth,  and  the  universe. With  the  present  tasteless  and  taste-distorted  fare  of 
chemical-fed  foods,  we  slip  deeper  and  deeper  into 
cosmic  amnesia. One  acre  of  land  can  produce  forty  thousand 
pounds  of  potatoes,  thirty  thousand  pounds  of  car- 
rots, forty  thousand  pounds  of  onions,  and  sixty  thou- 
sand pounds  of  celery  every  year. The  same  acre  of 
land  used  to  raise  cattle  produces  fifty  pounds  of 
meat  per  year. Companion  Planting 
A  small  garden  plot  divided  into  three  separate  divi- 
sions will  generate  nearly  thirty  different  crops. The 
following  recommendations  highlight  the  plants  that 
will  exist  happily  together. Companion  planting  is 
necessary  to  protect  the  soil's  minerals  and  to  mini- 
mize infestation  by  insects,  worms,  and  so  forth. Caring  for  the  plants  requires  attention,  water,  and 
good  natural  mulching  of  the  soil. Occasionally  bean 
powder  may  also  be  used  to  protect  leafy  vegetables 
from  worms  and  other  pests. In  the  rows  of  the  first  division,  the  bushy  plants 
are  grown. From  May  until  the  end  of  the  vegetation 
period,  runner  beans,  cucumbers,  cabbage,  broad 
beans,  potatoes,  and  early  peas  are  planted. Each  item 
is  planted  in  a  row  of  its  own,  with  rows  approxi- 
mately two  feet  apart. In  the  rows  of  the  second  division,  two  full  crops 
may  be  harvested  in  the  first  and  second  half  of  the 
growing  season. Leeks,  onions,  black  salsify,  daikon, 
cauliflower,  celery,  kidney  beans,  spring  greens,  (col- 
lards,  kale,  mustard  greens,  lettuces,  arugula,  and 
other  leafy  greens),  beets,  parsnips,  and  burdock  are 
planted  in  separate  rows,  with  rows  approximately 
two  feet  apart. In  the  rows  of  the  third  division,  the  plants  that 
have  a  short  growing  season  and  low  growth  are  sown. Early  carrots,  bib  lettuce,  late  carrots,  onion  sets  raised 
from  seeds,  red  lettuce,  endive,  kohlrabi,  fennel,  pars- 
nips, and  leeks  are  planted  in  separate  rows,  with 
rows  one  foot  apart. Around  the  perimeters  of  all  three  divisions,  an- 
nual and  perennial  herbs  may  be  planted.
_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:

        While  vital  to  maintaining  the  health 
of  all  body  types,  dhals  are  especially  nurturing  for 
Pitta  and  Kapha. The  astringent  taste  helps  to  dissolve 
stomach  acids  and  to  temper  the  digestive  fires,  func- 
tions vital  to  the  balancing  of  the  Pitta  dosha. The 
sweet  taste  of  dhals  lend  a  sattvic  (calming  and  har- 
monious) energy  to  the  mind  and  moderate  the  ag- 
gressive nature  of  Pitta. Because  of  their  astringent  action  within  the  body, 
beans  do  not  contribute  to  Kapha's  weight  gain. Rather, the  rasa  derived  from  the  assimilation  of  beans  in  the 
process  of  digestion  aids  in  the  breakdown  ol  exces 
sive  fat  and  ama  gathered  in  the  bodily  tissues. The 
combination  ol  the  sweet  and  astringent  tastes  pro vides  a  rush  of  stimulation  essential  to  the  Kapha 
type. Vata  types  are  cautioned  to  use  the  smaller  beans, 
such  as  mung  and  aduki,  and  occasionally  urad  dhal 
and  red  lentils. Not  only  are  these  types  of  beans  more 
sweet  than  astringent  in  nature,  their  protein  content 
is  more  easily  assimilated  by  the  Vata  types. Vata- 
nurturing  spices,  such  as  cardamom,  ginger,  black 
pepper,  asafoetida,  and  cumin,  added  to  a  bean  dish 
can  counteract  the  astringency  in  the  beans  and  alle- 
viate their  gas-producing  potential. Aduki  Bean 
This  bean  is  also  known  as  adzuki  or  feijao. If  mung 
is  the  king  of  beans,  this  is  the  queen. A  small,  red- 
dish-brown bean,  aduki  is  native  to  Japan  and  China. In  Japan,  the  aduki  is  coarsely  ground  and  used  as  a 
facial  scrub. It  leaves  the  skin  glowing  and  silky. Rich 
in  nutrients,  it  is  considered,  like  mung,  to  be  a 
tridoshic  bean. Chana  Dhal 
A  variety  of  the  small  chickpea,  which  is  husked  and 
split. This  pale  yellow  dhal  is  among  the  most  popular 
in  Indian  cuisine. It  is  roasted  or  fried  for  vegetable 
dishes,  ground  for  chutneys,  or  fermented  and  ground 
with  rice  for  making  dosas  (Indian  pancakes). Best 
for  Pitta  and  Kapha  types,  chana  may  be  used  nu. i 
sionally  by  Vata  types. Chowla 
See  Lobya. Kabli  Chana 
Chickpeas  or  garbanzo  beans. Best  tor  Pitta  and  Kapha 
types,  these  beans  may  be  used  occasionally  by  Vata 
types. Kala  Chana 
A  smaller,  older  variety  ol  the  chickpea;  it  is  dark 
brown. This  bean,  like  the  Japanese  aduki  and  Indian 
mung,  is  ancienl  and  thus  much  more  potent  enei 
getically  than  othei  beans. Besl  foi  Pitta  and  Kapha 
types,  these  beans  ma}  In-  used  occasionally  1>\  Vata 
types 171 
^e, 
THE    PRACTICE    OF    AYURVEDA 
Lobya 
Black-eved  peas  or  low  peas. The  split  dhal  is  called 
chowla. Not  recommended  for  Vata  types. Best  for 
Pitta  and  Kapha  types. Masoor  Dhal 
This  small  legume  closely  resembles  the  red  lentil. Generally  it  is  used  hulled  and  split  in  North  Indian 
cooking. A  relative  of  toor  dhal,  when  split  it  is  pink- 
ish in  color. Best  for  Pitta  and  Kapha  types,  these 
beans  may  be  used  occasionally  by  Vata  types. Matar  Dhal 
The  common  split  peas  which  are  yellow  or  green. Mung  Dhal 
This  dhal  has  been  used  since  Vedic  times. Also  known 
as  masha  and  green  gram,  they  are  available  as  whole 
mung  {sabat),  split  form  without  the  skin  (mung), 
and  split  form  with  the  skin  (chilke). Mung  is  a 
tridoshic  bean. Muth 
Dew  bean. These  beans  are  used  fresh,  as  a  vegetable, 
or  dried. They  are  greenish-brown  in  color. Muth 
may  be  used  in  any  recipe  that  calls  for  lentils. Best  for 
Pitta  and  Kapha  types,  these  beans  may  be  used  occa- 
sionally by  Vata  types. Navy  Beans 
These  large  white  beans  are  exceptionally  good  in 
stews  and  soup. Best  for  Pitta  and  Kapha  types. Rajma  Dhal 
Kidney  beans. These  are  mostly  used  in  North  Indian 
dhals. They  may  be  used  in  all  chili  dishes.
According to the text, the following beans are recommended for Pitta and Kapha types: Navy beans, Rajma Dhal, Toovar Dhal, and Muth.
Which types of beans are recommended for Pitta and Kapha individuals?
According to the text, sesame oil is recommended for occasional use by Vata and Kapha types, and it is not recommended for Pitta types.
What is the recommended use of sesame oil?
The text does not explicitly state which type of oil is not recommended, but it does mention that certain oils, such as those used in agribusiness, should not be used.
Which type of oil is not recommended for use?
The text recommends disposing of food waste by composting it and using it to fertilize the soil, rather than throwing it away.
What is the recommended way to dispose of food waste?
The text recommends using goat's milk for Pitta types, as it is considered to be a more cooling and soothing substance for their digestive system.
Which type of milk is recommended for Pitta types?