Going the extra mile at any age is just another way of
inviting serious Vata problems. (Recent studies in sports medicine indicate
that 50 percent of serious women athletes have significant menstrual
disturbances, a symptom of highly aggravated Vata. )BODY -TYPE EXERCISE
Every time you move your body , you are talking to your doshas. Because
each dosha has its own emphasis, there are three kinds of benefits that all
balanced exercise brings:
Vata: poise, agility , limberness, coor dination, and inner exhilaration
Pitta: warming up the body , circulation of blood to all parts, increased
heart capacity
Kapha: increased strength and stability , steady ener gy
If you never get out of your armchair to exercise, obviously you will not
experience these benefits. But many active people with firm muscles and
sound hearts do not experience them either . Most exercise programs today
are dedicated to increasing the capacity of the cardiovascular system, which
puts a heavy emphasis on Pitta dosha. I would like to list balanced activities
that are broader in scope and more suited to the major body types. VATA-TYPE EXERCISE
Vata types have bursts of energy but tire quickly . They excel at balancing
and stretching exercises. Being light and lithe, they like yoga and walking,
as long as these do not beco me too tiring. Because of their natural
enthusiasm, Vata types also feel good doing bouncy dance aerobics to
music. Any exercise that takes place indoors is good in winter , since Vatapeople are averse to the cold and do not have enough fat and muscle to
protect them from the elements. Everyone dominated by Vata must always be careful not to get carried
away and push themselves too far. This is the primary caution for them,
since Vata dosha typically starts  with a bang but does not know its limits,
particularly when out of balance. Half an hour of mild exercise a day is
enough. If you are exhausted, trembling, dizzy , or on the verge of cramping,
you have gone much too far . These are all signs of Vata imbalance. PITT A-TYPE EXERCISE
Pitta types tend to have more drive than endurance. They are good at all
exercise in moderation. Because they like a challenge above all, Pittas enjoy
skiing, hiking, mountain climbing, and other sports that bring a sense of
accomplishment at the end of the day . Athletes in competitive sports must have a good deal of Pitta to give
them a fighting  spirit, but this is not the dosha for intense competition. Pittas hate to lose; this motivates them more than the satisfaction of
winning. (Sports  studies have shown this among professional tennis players,
some of whom are notorious for Pitta-type anger .) Pittas will grimly make
themselves run, jog, or weight train but gain very little inner contentment
from their ef forts. Probably you already know whether you are falling into this trap. If you
stew over every bad shot on the golf course or want to drill your tennis
opponent with the ball, give up these sports. If you chew yourself or anyone
else out in any sport, walk away from it. Anyone who needs to killsomebody on the court is suffering from gross Pitta imbalanc e. Also, the
start-stop rhythm  of competition sports is not as good for your body as half
an hour of continuous motion. Walking briskly for half an hour a day will take the feistiness out of your
system better than a competitive sport. Swimming is even better—many  Pitta types who drive themselves on the
job find that a plunge in the pool at five o’clock cools them off and
dissolves the day’s tensions. Winter sports of all kinds also appeal to Pittas
because they take to the cold better than Vata and Kapha types. Because
they are stimulated visually , Pittas gain a large benefit from a leisurely stroll
in the woods; it provides a change from their usual determined pace. The
beauty of nature  will sink deep into them when they pause long enough to
experience it. KAPHA-TYPE EXERCISE
Kapha types have strong, steady energy but often lack agility. They
generally are good at all exerc ises and become better when they become
more limber and balanced. Because of their physical strength, Kaphas excel
at endurance sports—they have the natural build for a long run or distance
rowing. The combination of Pitta and Kapha gives determination and
endurance. This is a common prakruti among professional baseball and
football players.Pushing the blood through their veins feels good to Kaphas, which is why
they take to weight training in gyms and health clubs. It is good  to combine
this with exercis e that gets the circulation going; bringing up a good sweat
(without exhaus tion) will clear out Kapha congestion. Many Kaphas have
excess fat and water that need to be pushed out. Being a cold dosha, Kapha
resents it if you go out into the cold and damp to run or row. In winter ,
Kapha types should stay indoors and stick with aerobics or calisthenics. Dance classes provide a good alternative for Kaphas. Although  a Kapha
may not have a dancer ’s build, they feel much better about their natural
shape, once they gain the poise and balance that dance training instills. A few general pr ecautions apply to all body types. Do not exercise:
Just befor e or after a meal. Exercising at these times lowers your agni,
which you want at its highest. Allow at least half an hour before a meal
and one to two hours afterward without exercising. Walking right after
a meal, however , is an exception. Taking a leisurely fifteen-minute
walk after lunch and/or dinner stimulates digestion (anything longer or
harder would compete with it). Exercising after sundown is
discouraged by Ayurveda; it is better to let your body slow down in the
evening and prepare itself for bed. In the wind or the cold. Both Vata and Kapha dosha resent the cold, as
we have mentioned. If you go out for a walk in winter , keep yourself
bundled up and do not breathe strenuously . Heavy breathing of cold,
damp air is bad for the respiratory tract. Also, any strong wind upsets
Vata dosha and removes the calming ef fect of a good walk. In the br oiling sun. The reason only mad dogs and English-men go out
in the noonday sun is that harsh sun inflames Pitta dosha, raising your
body heat at a time when exercise is raising it enough already . Along with moderation, the key to balanced exercise is regularity . The
doshas always tend to reinforce  themselves. If you have neglec ted physical
activity for a while, your body will be used to inertia. Once you return to
even a little activity, your doshas will rise to a level of better balance andwant to stay there. So, do everything you can to start a progra m that you
will enjoy for years, preferably for life. THREE-DOSHA  EXERCISES
Now I would like to describe the three-dosha exercises taught at our
Center: the Sun Salute, the set of gentle yoga positions, and balanced
breathing. More people in the West are becoming familiar with these
postures and discovering the benefits that have been appreciated in the East
for thousands of years. The following exercises are very easy to do. Only the Sun Salut e requires
some patience to master; the others do not take any special skill. The whole
emphasis on perfect performan ce is misplaced. These are exercises for
tuning in to your body . Anyone can do that, simply by letting the mind relax
into each pose. Don’ t even think of how you look or how close you are
coming to the ideal positions. Whatever you achieve is right for you. This
approach makes  each exercise feel good as you do it and even better
afterward. Everyone feels pleas antly relaxed for the next few hours after
doing a short Ayurvedic routine. The following descriptions were provided by Bija Bennett, an expert,
talented yoga therapist who has taught yoga at many of our seminars over
the years. SUN SALUTE (Surya Namaskara)
Time: 1 to 2 minutes for each cycle, moving slowly
Repetitions: 1 to 6 cycles in the morning, mor e as you become experienced
The Sun Salute (Surya Namaskara) is a complete Ayurvedic exercise that
simultaneously integrates the whole physiology—mind, body , and breath. It
strengthens and stretches all the major muscle groups, lubricates the joints,conditions the spine, and mass ages the internal organs. Blood flow and
circulation is increased throughout the body . With regular practice, you will
gain stability , suppleness, flexibility , and grace. Here is a cycle of 12 postures. Perform them in a fluid sequence one right
after another . Synchronize each motion with the breath. Move smoothly
into each pose, breathing fully and easily so that each cycle takes about 1
minute. Start slowly , avoiding strain, and listen to your body as you gradually
increase the number of Sun Salute cycles you do. This step-by-step
progression eliminates the possibility of pulling or tiring your muscles,
especially if you haven’ t been exercising regularly . Stop when  you notice
that you are breathing and perspiring heavily or feeling too tired. If this
occurs, lie down  and rest for a minute or two until the breath is free. With
regular performance, your capacity will easily and naturally increase. In the Sun Salut e, a specific pattern of breathing is encouraged. Inhale to
extend your spine vertically or to open, lengthen, or fully elonga te the body . Exhale to bend or fold the body , creating a flexing of the spine. Each of
your movements should be an extension of the breath in order to facilitate
the motion. There is one transit ional position in the Sun Salut e where the
breath pauses for a moment before you continue into the next pose. Otherwise, let your breathing be fluid and continuous throughout the entire
exercise. HOW  TO PERFORM THE SUN SALUTE
Perform the following postures in a flowing, moving sequence one right
after another . Remember to use the breath to connect each pose with the one
following it. Emphasize the expansion of the chest on inhale and the
contraction of the abdomen or belly in a bending motion on exhale. Salutation position ( Samasthiti ). Begin by standing tall with the feet
together in a parallel position. Stand evenly on both feet and lengthenthe spine upward. Place the palms of your hands together in front of
your chest. Lift the chest and expand the ribs as you look straight
ahead. Raised arm position ( Tadasana ). On the inhalation, slowly extend the
arms over the head. Lift and expand the chest as you continue
lengthening the spine while allowing the head to look upward. Keep
breathing evenly as you continue right into the next pose. Hand to foot position ( Uttanasana ). As you exhale, bend the body
forward and down, lengthening the spine, arms, and neck. Let the
knees soften or bend freely , bringing the hands to the floor . Avoid
collapsing the chest or overrounding the upper back. Keep the elbows
and shoulders relaxed, and don’ t lock the knees. Equestrian position ( Ashwa Sanchalanasana  ). On your next
inhalation, extend the left leg back and drop the back knee to the
ground. The front knee is bent and the supporting foot remains flat on
the floor . Simultaneously extend or lift the spine and open the chest. Allow the head and neck to lengthen vertically .Figure 1. Salutation position.Figure 2. Raised arm position.Figure 3. Hand to foot position. Mountain position ( Adhomukha Svanasana  ). On the exhalation,
bring the left leg back to meet the right leg—legs both at hip width
apart, hands at shoulder distance. As you raise the buttocks and hips,
press down with the hands, allowing the spine to release upward and
back. Stretch the heels down toward the floor and lengthen through the
backs of the legs. Relax and free the head and neck. The body forms an
even inverted V from the pelvis to the hands and from the pelvis to the
heels.Figure 4. Equestrian position. Eight limbs position ( Ashtanga Namaskara  ). Gently drop both
knees to the ground and slowly slide the body down at an angle as you
bring the chest and chin to the ground. All eight limbs—both the toes,
knees, chest, hands, and chin—touch the floor . Hold this very briefly
and then continue to move into the next pose. Cobra position ( Bhujangasana ). On the inhalation, lift and expand
the chest forward and up as you press down with the hands. Keep the
elbows close to the body and continue to extend the spine upward. Open and widen the chest and move the shoulders down and away
from the ears to free the neck and head. Let the upper back widen and
lengthen. Do not initiate this movement with the head or lift the body
with the neck.Figure 5. Mountain position. Figure 6. Eight limbs position.Figure 7. Cobra position. Mountain position ( Adhomukha Svanasana  ). Repeat position 5. On
the exhalation, raise the buttocks and hips, press down with the hands,
and allow the spine to release upward and back. Stretch the heels down
toward the floor and lengthen through the backs of the legs. Relax and
free the head and neck. Equestrian position ( Ashwa Sanchalanasana  ). Repeat position 4. Inhale and swing the right leg forward between the hands. The left leg
stays extended back, knee to the ground.Figure 8. Mountain position. The front knee should be bent with the foot flat on the floor . Extend
the spine, lifting the chest forward and up. Allow the head and neck to
lengthen upward. Hand to foot position ( Uttanasana ). Repeat position 3. As you
exhale, step forward with the left leg and continue to bend the body
forward and down, lengthening the entire spine. The arms and head
follow in line with the spine. Both hands remain on the floor . Let the
knees soften or bend freely . Avoid collapsing the chest or overrounding
the upper back. Keep the elbows and shoulders relaxed.Figure 9. Equestrian position. Raised arm position ( Tadasana ). Repeat position 2. On the inhalation
lift the arms from the upper back as you open the chest forward and
up. Do not lift the body from the head or neck. Continue to lift and
expand the chest as you come up, extending the arms over the head. Keep the breathing smooth, deep, and continuous. Salutation position ( Samasthiti ). Repeat position 1. Exhale as you
lower the arms and bring the palms of your hands together in front of
your chest. You are standing tall with the feet in a parallel position at
hip distance. Lift the chest and expand the ribs as you look straight
ahead. Vertically lengthen the spine and neck.Figure 10. Hand to foot position. This completes one cycle of the Sun Salute. Hold the Salutation position while continuing to breathe for a few
breaths. Then begin the secon d cycle. This standing Salutation position
becomes positio n 1 of the second set. On the next inhalation, continue into
position 2—the raised arm position—and repeat the movements in a fluid
sequence.Figure 11. Raised arm position.Figure 12. Salutation position. On subsequent sets of the Sun Salute, you will alternate which foot is
extended back and which swings forward in positions 4 and 9—the
Equestrian posit ion. In the first cycle, the left foot extends back in positions
4 and 9, with the right foot forward. Alternate which leg extends back on
the next set and continue to alternate sides with each new cycle. After you have completed the sequence of Sun Salutes, lie on your back,
lengthen the spine, and let the body completely relax. Close your eyes and
rest for a minute or two. Allow your breath to be free and easy . YOGA  POSITIONSTime: 10 to 15 minutes, moving slowly
Repetitions: 1 set in the morning and 1 set in the afternoon
The following easy poses, which take about 15 minutes to perform, are
considered the basic Ayurvedic exercise. A set can be practiced before
morning and afternoon meditati on, with or without the Sun Salute. These
positions are taught as part of the neuromuscular integration program at our
Center and are comfortable for anyone in good health, regardless of age or
previous physical training. What follows is a specific seque nce that begins with toning and warming
up the body . The set continues with seated and forward bends, standing
postures, inverted poses, backbending postures, twists, a restin g pose, and
ends with a short breathing exercise. Each of the postures in this sequence
has a specific therapeutic effect on the physiology . We will mention a few
of the well-known benefits of each pose, as given in the ancient texts. In general, the toning and warm-up exercises increase circulation and
improve blood flow to the entire body . Seated poses help to create stability ,
proper spinal alignment, and good posture, while the forw ard bends
stimulate digesti on, increase the spine’ s flexibility , and calm the physiology . Backbends create mobility and suppleness in the spine—especially in the
upper back—and at the same time are invigorating. Inverted poses stimulate
the endo crine system and allow for increased circulation, while twists aid
digestion, elimin ation, and tone the spinal column. All of these postures are
succeeded by the resting pose and breathing exercises, which bring
increased awareness, orderliness, and balance. A sequence of postures is important because it first prepares the body in
order to warm it up and remove stiffness. It progresses to invigorate,
strengthen, and stretch the entire body . This is why it is valuable  to practice
in an orderly sequence, as each pose is a preparation for the following
posture or a counterbalance for the preceding one. Here are a few guidelines to follow befor e practicing:Perform the postures slowly , making sure you inhale and exhale, without
holding the breath or controlling it in any way. Breathing should be easy,
fluid, and continuous. No pain, most gain. If you can’ t touch your toes without excruciating
effort, do not push. Let the knees soften or bend freely . Never  strain
or push the body in these exer cises. Hold the postures for a few
seconds and then release easily . Movements should be performed
slowly and comfortably . Never move in or out of the postures abruptly
or bounce in a pose. Use the breath to facilitate the movement. How far should you reach? In each pose, go to the point where you
feel the stretch. Just move as far as you easily can without ef fort. Allow your awareness to naturally go to the area of the body that is
being stretched. Don’ t overextend, force, or overstretch. Sometimes it
helps to release or back of f completely from the stretch, then easily
stretch it again. Do not  forget to br eathe! Over the months you’ll notice increased strength, flexibility , and
suppleness. So it is not necessary to push the body to reach a desired
goal. In fact, these postures are not designed to impose a specific
structure on your body , and there is no “ideal” pose. Rather , your
progress comes from the integrated functioning of awareness,
movement, and breath. All Ayurvedic exercise involves the mind as well as the body . In each
exercise, a particular area is stretched. Allow your awareness to
naturally go to that area. The softening of the accumulated stress is
said to come from letting the attention be on the area of stretch. For that reason, allow the exercises to have your full attention. Don’ t play
the radio or TV in the background. Just let your mind be easily aware of
your body . Wear comfortable, loose clothing. Use a flat, nonslippery surface, but
avoid performing these exercises on a bare floor . Rather , use a folded
wool blanket, rug, exercise mat, or other semisoft surface.Note: It is important to mention that all postures should be adapted to
meet the needs of the individual. In certain situations, such as acute
illness, pregnancy , menstruation, and specific structural problems, the
posture may be adjusted or changed in order to be more ef fective and
to serve one’ s particular requirement. In any of these special cases,
please check with a qualified yoga instructor . I. TONING-UP  EXERCISES (1 to 2 minutes)
We begin with a few exercises that invigorate and tone the body . The first
exercise consist s of progressively massaging the body with the hands and
fingers, moving in the direction of the heart. First come to a comfortable sitting position. Using the palms and
fingers of both hands, press the top of your head and gradually
continue to press and release with the hands moving forward over the
face and down the neck and chest. Again start at the top of the head
and press the head with the palms and fingers moving down and over
the back of the neck, coming around to the chest. Figure 1. Toning-up exer cise, head. To tone the hands and arms, begin by massaging the right side first. Grasp the fingers of the right hand with your left hand and continue to
press and release upward along the top of the right arm all the way to
the shoulder and across the chest. Repeat by pressing and releasing
along the underside of the right arm, from the hand up to the forearm,
shoulder , and chest. Your pressure should be firm and the massage
should be gradual and continuous. Repeat on the left side, making sure
to massage both the top and underside of the arm. Figure 2. Toning-up exer cise, hands. Bring the tips of the fingers to your navel and with both hands on the
belly , begin to press and release around the abdomen, gradually
moving the pressure up to the heart. Massage by pressing and releasing your lower back, kidney area, and
ribs, moving up toward the heart.Start with the right foot, grasping and massaging the toes, soles, and
tops of the feet, moving up the calves, thighs, hips, and stomach,
continuing the motion up toward the heart. Repeat on the left leg,
moving up to the hips and continuing all the way to the heart. Figure 3. Toning-up exer cise, feet. Lie on your back and lengthen the spine, keeping the head and neck
long and free. Bring the knees up to your chest, clasp your hands over
the knees, and begin to roll slowly and easily from side to side. Always
allow your neck to be relaxed and free. Breathe normally . Roll 5 times to each side and then release the arms and slowly extend
your legs out from the hips. Let the body be completely relaxed. Figure 4. Toning-up exer cise, side r oll. Figure 5. Toning-up exer cise, side r oll. II. SEA T FIRMING POSE— Vajrasana (30 seconds to 1 minute)
Begin by kneeling and sitting with the buttocks on the heels. The feet
should be slightly apart and the big toes crossed. Lengthen the spine,
widen the rib cage, and slightly lift the chest. The head and neck
should be long and free. Look straight ahead and breathe easily . Place
your hands in your lap with the right hand on top of the left, palms up. As you inhale, lift the buttocks of f the heels and come up to a kneeling
position. Keep the spine lengthened and the chest open and lifted. Relax the shoulders. On the exhalation, slowly lower the body and sit
back down on the heels. Repeat again smoothly , with even breaths. Move slowly . Breathe deeply and easily , keeping the front and back of
your body lively , long, and free. Benefits : This asana strengthens the pelvic region, removes tension from the
knees and ankles, and builds a strong foundation for the back. III. HEAD TO KNEE POSE— Janu Sirsasana  (About 1 minute)Sit down and extend your legs straight out in front of you. Stretch
through the backs of the legs and heels, toes pointing up toward the
head. Figure 6. Seat-firming pose, starting position. Bend your left knee and place the sole of your left foot against the
inside of the right thigh. Inhale and lift your arms straight up from the upper back, stretching
them over your head. On the exhalation, bend your body forward and
down, elongating the spine. Keep lengthening the spine, arms, and
neck as you come forward. Avoid collapsing your chest or
overrounding your upper back. You may soften the front knee slightly
to further release your lower back. Hold the pose for a few breaths. Then inhale and release your arms
from the upper back, opening the chest forward and up as you bring
your arms over the head. Repeat again on the same side, moving
slowly and comfortably . Inhale as you raise your body and exhale as
you lower your arms down to your sides.Figure 7. Seat-firming pose, er ect position. Figure 8. Head to knee pose. Perform this posture on the other side. Fully extend your left leg in
front of you. Bend your right knee and place the sole of your right foot
against the inside of your left thigh.Breathe and move into the posture slowly . Exhale as you bend your
body forward and down and inhale as you come up. Then repeat the
pose again on the same side. Breathe normally and hold for a few
breaths without strain. After you come up, exhale and lower your arms
down to the sides. Benefits: This pose strengthens and relax es the spine, tones the abdome n,
liver, and spleen, and aids in digestion. IV. SHOULDER ST AND—Sarvangasana (Start by holding for 30
seconds; gradually increase to 2 minutes if you are comfortable in
the Pose.) Note of Caution: If you are a beginner or have stiffness or problems in the
upper back and neck, practice this posture with one or two blankets placed
under the shoulders to protect the neck, or do a half shoulder stand rather
than completely  straightening the body in the full pose. Perform this posture
slowly . If you have a chronic back problem or high blood pressure, be sure
to check with your doctor before performing this pose. (Ayurveda advises
against standing on the head, as it can injure the brain, neck, and spine if
practiced improperly .) Lie on your back and press your arms and hands flat against the floor . Relax your shoulders and lengthen the spine. As you exhale, bend your knees and slowly raise your legs over the
waist. Push your palms against the floor and swing your knees up and
over your head. Bend the elbows, keeping them in toward the body
and in line with your shoulders. Support your back with your hands
above the hips. The elbows and the shoulders should create a stable
platform to support your body .Figure 9. Shoulder  stand. Straighten your legs by lengthening through both heels and the balls of
your feet. Allow your spine to stretch up toward the ceiling. Fully
stretch your legs out from the hips to keep your body in a straight line
from the ankles to the shoulders. Extend the spine upward. If you choose to do the half shoulder stand, don’ t straighten your body
all the way . Support the weight of your body with your hands, while
making an angle with your legs. The feet point in the direction of the
head. ( Note : This is a shoulder stand, not a neck stand, so there should
be no strain in the neck or throat. This is very important.) Keep the
breath smooth and let your face relax. Hold the posture for a few
breaths, increasing the time you stay in this pose as is comfortable. Benefits : This asana enlivens the entire endocrine system, increases
circulation to the thyroid gland, relieves mental fatigue, brings flexibility tothe spine, and has a soothing ef fect on the body . V. PLOW  POSE—Halasana (15 seconds to 1 minute)
Continue into this next posture as you exhale and bend from the pelvis
to bring both legs down over the head. Keep the legs stretching straight
out through the heels so that the legs are at a right angle to the torso. Let the spine lengthen to avoid overcurving the upper back. Keep your
breath smooth and continuous. Allow your legs to go back only as far as you feel comfortable,
without collapsing the spine or chest. Be careful not to put too much
strain on the neck. (If you feel pain, slowly release and come out of the
pose.) Now extend the arms straight out behind you in the opposite direction,
away from your legs and head. The torso should rest on the tops of the
shoulders, the hips maintaining a vertical line with the shoulder joints. Lengthen your spine. Figure 10. Plow pose, arms extended.Figure 1 1. Plow pose, arms behind head. Fold the arms over your head and hold for a few breaths. To come down, exhale, bend your knees, and support the lower back
with your hands. Slowly and easily uncurl the spine with the knees
bent until you are lying flat. Rest comfortably for a few moments. Be sure to let your breathing be smooth, especially in the Shoulder
Stand and Plow . The quality of your breath will be an indication of
whether you are straining or pushing too far . Benefits : The Plow pose strengthens and relaxes the back, neck, and
shoulders. It improves perform ance of the liver and spleen and removes
fatigue. Both the Shoulder Stand and the Plow stimulate and normalize
functioning of the thyroid gland. VI. COBRA  POSE— Bhujangasana (30 seconds to 1 minute)
Lie facedown on your stomach, bring the feet together and the hands
directly under your shoulders, fingers pointing forward. Slightly
elongate the spine to protect your lower back.On the inhalation, lift and expand the chest forward and up as you
press down with the hands. Keep your elbows close in to the body and
continue to extend the spine upward. Open and widen the chest and
move the shoulders down and away from your ears to free the neck
and head. Let the upper back widen and lengthen. Hold for a few breaths, then exhale and come down slowly . Repeat the pose 1 to 3 times, beginning with the inhalation and lifting
from the chest. Be careful not to initiate this movement from your head
or lift the body with your neck. Keep the spine long and breathe
normally . Allow your breath to be fluid and easy . Exhale and slowly
come down. Let the body relax completely . Benefits : This pose stren gthens the back, stretches the abdominal musc les,
and is helpful with uterine and ovarian problems. Figure 12. Cobra pose. VII. LOCUST  POSE— Salabhasana (30 seconds to 1 minute)Continue to lie facedown and stretch the arms back by your sides,
either next to your hips or under the thighs. Face your palms to the
ceiling. Bring your feet together and feel the entire back lengthen. Rest
your chin gently on the floor . On the inhalation, raise both legs, lengthening them out from your
hips. Keep lengthening the entire spine as the legs extend upward and
back. Stretch the thighs and keep both legs fully extended and straight. Keep breathing easily , hold for a few breaths, then release the legs
down slowly . Repeat the pose 1 to 3 times. Be careful not to hold the breath in this
pose. Use the inhalation to lift the legs. Keep lengthening the spine to
prevent straining or hyperextending the lower back. Don’ t force your body to try to achieve a perfect pose. You may wish
to raise one leg at a time, lengthening each leg out from the hips, then
progressing to raise both legs at once. Figure 13. Locust pose. Benefits : This posture strengthens the lower back, aids in digestion, and
benefits the bladder , prostate, uterus, and ovaries.VIII. SEA TED TWISTING POSE— Marichyasana (About 1
minute)
Sit with the legs extended straight out in front of you. Keep the spine
lengthened, the head and neck free. Bend your left knee and keep the sole of the foot on the ground. Bring
your heel toward the buttocks just above the inner part of the right
knee. The inner side of the your left foot should touch the inner side of
the outstretched right thigh. Actively extend your right leg straight out
in front of you, lengthening through the back of your leg and heel. Bring your left hand on the floor behind you, and the right arm on the
outside of the left knee. If it is dif ficult to do this, just grasp the knee
with your hand. Inhale, lift the rib cage, lengthen your spine vertically
upward, and as you exhale, twist from the base of your spine to the
left. Figure 14. Seated twisting pose. As you twist, keep opening the chest to the left and let your head
follow the movement of your spine, following in the direction of the
twist. Continue to elongate your spine and open your chest as you
breathe. Try not to collapse the front of your body . If you can
comfortably keep the spine long in this posture, continue to bring theleft hand around the back onto the right thigh. Go only as far as you
can without strain. Keep breathing normally and hold the pose for a few breaths. Release
slowly , then repeat on the other side. It is especially important to use
your breath in this pose and to allow the twist to come from the
exhalation. Always twist on a lengthened rather than a compressed
spine. Benefits : This posture increases circulation to the abdominal organs,
relieves tightness in the shoulders and upper back, stretches the neck, and
stimulates the adrenal glands, liver , and kidneys. IX. ST ANDING FOR WARD BEND— Uttanasana (UP to 1
minute)
Stand up and bring your feet together in a parallel position, about hip
distance apart. Stand evenly on both feet and lengthen the spine as you
lift and open your chest. Keep your head and neck long and free. Look
straight ahead and breathe normally . Allow your arms to hang loosely at your sides and keep the shoulders
relaxed. Look straight ahead and breathe normally .Figure 15. Standing forward bend. On the inhalation, slowly extend your arms over the head as you lift
and expand the chest. On the exhalation, bend the body forward and
down, lengthening the entire spine. The arms and head follow in the
same line with the spine. Let your knees soften or bend freely and
bring your hands to the floor . Keep your elbows and shoulders relaxed
and don’ t lock the knees. Keep breathing easily . Hold the pose for a few breaths. On the
inhalation, lift your arms from the upper back as you open the chest
forward and up. Come all the way up to a vertical position, arms over
your head. Exhale and lower your arms down to the sides. Benefits : This posture tones the liver, stomach, spleen, kidneys, and spine,
and soothes and cools the mind.Figure 16. Standing forward bend. X. AWARENESS POSE—Chitasana (At least 1 minute)
Lie down on your back so that both sides of the spine rest evenly on
the floor . Lengthen your legs away from the pelvis and let them fall open to the
sides. Release your head, neck, shoulders, and hips. Allow the arms to
rest loosely next to the body . Face your palms upward. Now let your body be completely relaxed. Close your eyes and rest for
at least 1 minute. Allow the breath to be easy and free. Benefits : This pose invigorates and refreshes both the body and the mind,
removes fatigue, and is soothing for the entire system.Figure 17. Awareness pose. BALANCED BREA THING ( Pranayama )
Time: 5 minutes
Repetitions: 1 set in the morning and 1 set in the evening
Breathing exercises in Ayurveda are a gentle form of balancing the breath
—moving from one nostril to the other—a technique called Pranayama. Its
purpose is to make the respiratory rhythm more regular , which in turn has a
soothing effect on the entire nervous system (that is why we call this a
“neuro-respiratory ” exercise at our Center). A few minutes of balanced
breathing, sittin g quietly with eyes closed, is very relaxing; many people
feel a pleasant lightness in the head afterward and a warm glow inside. Pranayama is the best prelude to meditation, since it effortlessly focuses
your attention inward and reduces the scattered thoughts and “noise” that
usually fill the mind. Modern medicine has discovere d that brain function is divided between
the right and left cerebral hemi spheres, each of which contributes its own
emphasis. Right-brain activity is intuitive and feeling; left-brain activity is
rational and organized. Using the technique of Pranayama, Ayurveda has
found a way to “talk” to both hemispheres and bring them into balance. When the breath becomes more balanced, several things happen: you switch
your breathing from the right to the left nostril at regular intervals, your
mind becomes more clear and alert, and one side of the body is not
noticeably weaker than the other .We recommend 5 minutes of Pranayama morning and evening every day
as part of the ideal Ayurvedic daily routine. A few pointers before you start:
Any form of straining must be avoided—if you begin to feel dizzy or
start to pant, stop for a moment and sit quietly with your eyes closed
until you feel normal again. Do not snort in order to clear a clogged
nostril. It is not advised to use antihistamines to open your nose before
starting. If aller gies or a cold have blocked your sinuses, just skip
Pranayama until they clear up naturally . It is normal for the mucous membranes to contract when you first learn
to do this exercise. Just let them relax. Within a few days, they will
adjust normally to the new routine. Perform Pranayama in a quiet room without radio, music, or TV. Keep
your eyes closed. If you feel anxious at any time, stop the exercise for
a minute, but do not get up immediately . Sit quietly with your eyes
closed until you feel relaxed again. If the uncomfortable sensation
persists, lie down for a few minutes until it passes. Never hold your breath or count how many seconds you inhale and
exhale. These instructions are sometimes seen in yoga books or are
given out by yoga teachers. All such practices run contrary to the
purpose of this exercise, which is to allow the body to balance the
breath itself. Your natural breathing rhythm is right for you. HOW  TO PERFORM BALANCED BREA THING (Pranayama)
Find a comfortable chair that allows you to sit upright with your spine
straight and both feet on the floor—it is best not to lounge back ward while
doing Pranayama. Close your eyes, let your mind rest, and place your righthand in the illustrated position—your thumb goes beside your right nostril,
your two middle fingers beside your left nostril. To perform the exercise, gently  close one nostril, then the other , as you
breathe normally . To keep your arm from getting tired, it helps to tuck your
right elbow in close to your ribs, but don’t prop it up on your chair or on a
table. The basic rhythm of Pranayama is:
Gently close the right nostril with your thumb and slowly exhale
through your left nostril. Inhale easily through your left nostril. Close the left nostril with the two middle fingers and exhale out of the
right nostril. Inhale easily through the right nostril. In Pranayama, the hand changes positions with each exhalation of
breath.In Pranayama, the hand changes positions with each exhalation of
breath. Alternate nostrils for 5 minutes. Then lower your arm and sit back
comfortably with eyes closed for 1 or 2 minutes. You can proceed
immediately to meditation if that is your next activity . Note that you begin each breath on the exhale and finish on the inhale—
this is different from most Western breathing exercises, which begin by
taking in a deep breath. In Pranayama, you do not need to take deep breaths. Just let your breathing come naturally but a little slower and deeper than
usual. If at any time you feel like breathing through your mouth, go ahead,
then return to the exercise as soon as you feel comfortable again. For many
people the pattern of breathing changes at times; this is normal and a good
sign that you are reaching a more balanced style of respiration. OceanofPDF .comCHAPTER 14
SEASONAL  ROUTINE— BALANCING THE WHOLE YEAR
One of the lesso ns of the quant um mechanical body is that a person does
not stop at the boundary of his skin. His existence continues outward
throughout nature. Vata, Pitta, and Kapha are at play everywher e around us,
linking our physiologies to the world at large. That is why your body
changes with the weather , sensi ng rain in its bones or growing lazy during
the first awakening days of spring. Your doshas are keeping a weather
watch for heat, cold, wind, humidity , and all the other variations that the
seasons bring. When a cold, dry wind begins to blow , the Vata inside you responds,
because it too is cold, dry, and moving. It senses that someth ing akin to
itself has begun  to dominate the scene. Each dosha recognizes a particular
kind of weather that brings it out, according to the principle of “like speaks
to like.”
Cold, dry weather , along with wind, accumulates Vata. Hot weather
accumulates Pitta, more so if it is also humid. Cold, wet weather or snow
accumulates Kapha. The word accumulate means that a dosha is increasing in response to
surrounding influences; if it increases too much, the accumulation goes on
to aggravation, a serious stage of imbalance. The reason a dosha can affect
you out of seaso n, as when you get a cold in summer , is that there is a delay ,
or a spillover effect. It takes time for a dosha to accumulate to the point
where it begins to disrupt your body’ s functioning. The first weeks of
autumn may seem perfectly comfortable until you suddenly notice some
anxiety or a twinge in your joints, signs of Vata aggravation.The principle at work here is the same as with a morning hangover: It
takes a while for your body to process a mistake and spit it out in the form
of a symptom. Vata moves the quickest, so its imbalances tend to show up
fastest, followed  by Pitta, which might take a month before causing visible
trouble, and finally Kapha, which typically remains “stuck ” like cold
molasses all winter , only to “melt down” and flow in the spring (having a
runny nose and sinus problems in April or May indicates that you needed to
take better care of Kapha in February). DOSHAS AND THEIR SEASONS
As with the rhythms of the day, there are master cycles matched to the
doshas that run throughout the year. Our bodies automatically flow with
these changes as long as we do not interfere. Ayurveda divides the year into
three seasons in place of the usual four . Kapha season falls in spring—mid-Mar ch to mid-June. Pitta season falls in summer and early autumn—mid-June to mid-October . Vata season bridges late autumn and winter—mid-October to mid-Mar ch. A complete yearly cycle takes us through Kapha, Pitta, and Vata, in that
order , mirroring the daily cycle. The calendar season that gets absorbed is
autumn, because it is divided between two doshas. Autumn is considered
Pitta as long as hot weather prevails and Vata as soon as it turns cold, dry,
and windy. Peop le who have a predominance of Vata will walk outside on a
crisp October day and feel that the weather is extremely conge nial to them
—perhaps too much so. The lively, exhilarating quality of fall is only a step
away from the fatigue and depression that some people feel at this time of
year. The Vata wind seems to fan their inner spark and then blow it out. So
one has to be attentive to balancing the whole year, particularly when your
body type approaches its vulnerable period. The three Ayurvedic seasons are only approximate and have to be
adjusted accordi ng to local conditions. In India, for example, there are sixseasons, in keeping with the arrival of the monsoon and other climatic
changes that we do not have in the continental United States. On the other
hand, many areas of Florida have practically year-round Pitta conditions,
giving way to a brief Vata or Kapha winter . It is not really the calendar but nature itself that tells us when the doshas
will be influenc ed. Any damp, cold, overcast day will cause an increase of
Kapha, whether  it occurs in fall, winter , or spring. The doshas have the
keenest of weather eyes. Even in Florida, they adapt to the minor shifts that
prevail in the climate, enabling one to experience a comple te cycle of
Kapha, Pitta, and Vata during the year . FOLLOWING A SEASONAL  ROUTINE
Traditionally , Ayurveda advises that everyone should follow a seasonal
routine (ritucharya ) to preserve balance as the seasons change. This routine
does not involve major alterations in your lifestyle, only a shift of emphasis. You should always maintain your Ayurvedic daily routine—that remains of
primary importa nce—and continue to follow the diet that pacifies your
major dosha (or the one speci fied by a Ayurvedic doctor), with certain
variations to blend into the season. KAPHA  SEASON (Spring and Early Summer)
Favor a diet that is lighter , drier, and less oily than during other seasons. Heavy dairy products (cheese, yogurt, and ice cream) should be reduced,
since they especially tend to aggravate Kapha. Favor warm food and drink. Eat more foods with pungent, bitter, and astringent tastes and fewer with
sweet, sour , and salty tastes. PITT A SEASON (Midsummer Through Early Autumn)Agni is naturally low during hot weather , so you may find that your
appetite decreas es in summer . Respect this change by not overe ating. Favor
cool food and drink, but not ice cold. Your body will want more liquids in
hot weather , but it is important not to douse the digestive fire by drinking
cold liquids after a meal. Favor sweet, bitter , and astringent tastes and
reduce sour , salty , and pungent ones. VATA SEASON (Late Autumn Through Winter)
Favor warm food and drink, heavier food, and a more oily diet than you
do durin g the rest of the year. Make sure your food is well cooked and easy
to diges t, accompanied by plenty of warm liquids (hot water or Vata tea is
best). Eat more of the sweet, sour, and salty tastes and less of the bitter ,
astringent, and pungent. Avoid dry or uncooked foods (especially salads and
raw fruits and vegetables). Don’ t worry if your appetite increase s—this is a
natural tendency  in winter and helps pacify Vata dosha; however , be sure
not to eat more than you can comfortably digest. Two other general points apply:
Eat fresh produce at all times of year , preferably those that are grown
locally . Avoid foods that are not locally in season—for example, fewer
tomatoes or lettuce in winter , fewer grains in summer , no fruits
shipped half-ripened from other locales, and so on. As you can see, the seasonal routine involves mostly the commonsense
adjustments in eating habits that we already follow . But look around a
restaurant on a frigid February day and notice how many diners still order
chilled salads and ice cream; not knowing any better , almost everyone will
be drinking ice water , beer, or cold white wine—all of which are
aggravating to Vata during its most prominent season.In general, the season to be most vigilant about is the one your body type
matches—summer for Pittas, winter for Vatas, spring for Kaphas. These are
times when you want to be especially faithful to your body-ty pe regimen. Also, at the turn of every season Vata dosha tends to become more
vulnerable, so it is good to be careful about Vata when winter turns to
spring, spring to summer , and so on, because this is typically when seasonal
colds and flu strike. If you have two doshas prominent in your prakruti, as most people do,
you can balance each one as its season comes around. Let’s give a practical
example. If you are a Vata-Pitta, you would follow a Vata-pacifying diet in
late fall and early winter (Vata season) and a Pitta-pacifying diet in summer
(Pitta season). The only season left is Kapha, which falls in spring. Here
you would blend  the Vata diet, which matches your primary dosha, with a
Kapha diet, which is naturally  suited to the season. To blend two diets
means to take half your food from the “favor” column of the Vata diet and
half from the “favor” column of the Kapha diet. Life becomes too complicated if you make an obsession out of changing
your diet to suit the weather . The Ayurvedic seasonal routine should be just
another way to encourage your body’ s own natural instincts to emer ge. OceanofPDF .comEpilogue
FLOWERS IN A QUANTUM FIELD
Most people assume without question that their bodies had a definite beginning and are moving
inexorably toward a definite end. Each of us began life as a single cell in the womb  and will end as
“dust unto dust.” However , these are cultural beliefs, not absolute facts. The human body has no
definite beginning or end. It is constantly creating itself, again and again, every day. This means that
every minute is a kind of genesis and at the same time an ending in which we give up a bit of dust
unto dust. If we are creating ourselves all the time, then it is never too late to begin creating the
bodies we want instead of the ones we mistakenly assume we are stuck with. Every breath you take is a creative act. The molecules in the air are random and chaotic. If they
happen to enter your body , they magically  acquire a purpose and an identity . Could any act be more
creative? Consider what happens to a single oxygen atom as you breathe it in. Within a few
thousandths of a second it passes through the moist, nearly transparent membranes  of the lungs. It
immediately attaches itself to the hemoglobin inside one of your red blood cells. In an instant, a
remarkable transformation occurs. The blood cell changes color , from the dark blue-b lack of oxygen-
starved hemoglobin to the bright red of oxygen-rich hemoglobin, and a stray atom of air suddenly
becomes you. It has crossed the invisible boundary dividing the lifeless from the living. In another sixty seconds the same oxygen atom will make a complete circuit of your body via the
bloodstream (the journey takes only fifteen seconds if you are exercising vigorously). In that time,
about half of the body’ s new oxygen will exit the blood to turn into a kidney cell, a biceps muscle, a
neuron, or any other tissue. The atom will reside in that tissue anywhere from a few minutes to a
year, perfo rming as many functions as you are capable of. An oxygen atom might become part of a
happy thought by linking into a neurotransmitter . Or it might instead send a shiver of fear through
you by joining a molecule of adrenaline. It could feed a brain cell with glucose or sacrifice itself on
the battle line by becoming part of a white cell sent to attack invading bacteria. This is how the river of life—the river of the body—moves along, with utmost fluidity ,
intelligence, and creativity . Now that we have surveyed the principles of Ayurveda, it becomes clear
that our responsibility to ourselves is also creative. We are placed here in this world to manage a
project that is equivalent to building a new universe every day. Creating yourself is not just a full-
time job, it is a staggering one. With every single breath, you expose 5 trillion red blood corpuscles to
the air. Each corpuscl e contains 280 millio n molecules of hemoglobin. Each molecule of hemoglobin
can pick up and transport 8 atoms of oxygen. If you think of each oxygen atom as a new building block, then with a single breath you are adding
11 × 1021 (or 11,000,000,000,000,000,000,000) new “bricks” that will be delivered to various sites
around your body . They will all fit inside you with exact precision, and not a single new brick willdisrupt the position of an old one. The old gives way to the new as smoothly and effortlessly as a
river runs. The only reason we are all not perfectly healthy today is that we are constantly taking these infinite
new bricks and putting them into the same old slots. Why do we do that? Ultimately it is a matter of
awareness, of how we see ourselves. If you look closely at your own life, you will realize that you are
sending signals to your body that repeat the same old beliefs, the same old fears and wishes, the same
old habits of yesterday and the day before. That is why you are stuck with the same old body . HANDLING LIFE AS A WHOLE
The new bricks that enter your body do not just fall into place; they are positioned by a bit of inner
intelligence that knows how to build your heart, kidneys, skin, enzymes, hormones, DNA, and
everything else. This intelligence is literally infinite, and all of it is under our control. Yet, for the
most part, we take the boundless creativity of the quantum field and bombard it with narrow beams
of attention. Any thought you have is just a beam of focused attention sent out from your quantum
self. It takes only a few of these narrow beams, or thoughts, to make life a little longer or a little
better . You can add five years to your life, on the average, by deciding to quit smoking . You can add a
few more years by losing excess weight or eating good food or taking regular exercise. But these
narrow beams of focused attention are limited. They will not make you perfectly healthy . They will
not extend your life by two times or ten times, if that is even possible, or improve the quality of life
by that much. It takes breakthrough thinking to do that, as we noted when we began. How can you activate the
full potential of your quantum mechanical body? The answer is surprisingly simple. The gigantically
complex project of creating yourself can be broken down into just a few processes that come under
your control every day:
Eating . Eating is the creative act that selects the raw matter of the
world that will be turned into you. To make sure that this process
proceeds correctly , you need only to know your body type and follow
the diet that matches it. Look back at the section on your body-type
diet; let the information sink in by rereading it until you have absorbed
the guiding principles. Now eat according to those principles, easily
and comfortably . Digestion and assimilation. Digestion and assimilation are the creative
acts that turn the “bricks” of matter into living tissue. Your body’ s
digestive fire, its agni, handles both of these processes, coordinating
them perfectly . Look back again at the section on agni, learn how yourparticular kind functions, and then respect your digestive fire by
resetting it regularly . Elimination . Elimination is the creative act that purifies the body ,
excreting undigested food and ridding the cells of toxins and other “old
bricks.” You can improve elimination by being regular in your daily
routine and also by taking advantage of Ayurvedic purification
therapies. Under the section on agni we talk about purifying herbs; a
sattvic diet is also a great help, since it reduces to an absolute
minimum the intake of impurities. If you can, incorporate seasonal
panchakarma into your annual routine, preferably three times a year or
at least once. This is the most powerful therapy for aiding elimination. Breathing . As the basic rhythm of life that supports all other rhythms,
breathing could be called the most creative act we perform with the
body . Correct breathing tunes our cells to the rhythms of nature, and
the more natural and refined our breathing, the more in tune we
become. Many Ayurvedic routines help to bring breathing back into
balance—all forms of the three-dosha exercises are good, as well as
the gentle Pranayama, or balanced breathing, that you can do for a few
minutes every day . Finally , we can gather all these separate processes under one heading:
Living in tune with your quantum mechanical body . This is the total creative act of life. If you live
in tune with your quantum mechanical body , all of your daily activities will proceed as smoothly as
the parts—breathing, eating, digestion, assimilation, and elimination. The most impo rtant routine to
follow here is transcending, the act of getting in touch with the quantum level of yourself. Review the
section on meditation  and incorporate a few minutes of quieting your mind into your schedule every
morning and evening. According to Ayurveda, this is the way to boost ordinary existence to a higher plane. If we handle
a few processes correctly , then the body’ s own tendency to remain in balance will take care of the
rest. At the quantum  level, we are all master builders; it is necessary only to follow the guiding
intelligence of our nature—our prakruti—and the vast complexity of the body will run as perfectly as
the seasons, the tides, and the stars that surround us. RIPPLES IN THE OCEAN OF  CONSCIOUSNESSAt its heart, the “science of life” is a very personal and reassuring kind of knowledge. It returns
you to yourself. Now we are ready to send you out on your own to live the knowle dge. When you
opened this book and read the phrase perfect health , you may have been a bit shocked. Every person
expects to be sick at some time in his life; to expect otherwise seems almost illegal. Yet the
Ayurvedic sages looked at life through different eyes. A famous Vedic verse says, “It is our duty to
the rest of mankind to be perfectly healthy , because we are ripples in the ocean of consciousness, and
when we are sick, even a little, we disrupt cosmic harmony .”
Now you understand the basis for this extraordinary saying. It is not correct to see yourself as an
isolated organism in time and space, occupying six cubic feet of volume and lasting seven or eight
decades. Rather , you are one cell in the cosmic body , entitled to all the privileges of your cosmic
status, including perfect health. Nature made us thinkers so that we could realize this truth. As
another Vedic verse declares, “The inner intelligence of the body is the ultimate and supreme genius
in nature. It mirrors the wisdom of the cosmos.” This genius is inside you, a part of your inner
blueprint that cannot be erased. At the quantum mechanical level, there is no sharp boundary dividing you from the rest of the
universe. Each of us is balanced between the infinite and the infinitesimal. The same protons found in
the hearts of stars, which have lived at least 5 billion years, take up residence inside us. The neutrinos
that streak through the earth in a few millionths of a second are part of us for a brief instant, too. You
are a flowing river of atoms and molecules collected from every corner of the cosm os. You are an
outcropping of energy whose waves exten d to the edges of the unified field. You are a reservoir of
intelligence that cannot be exhausted, because nature as a whole is inexhaustible. Ayurveda has come on the scene at a ripe moment, when “the reenchantment of nature” is taking
place at the cutting edge of physics. The idea that the universe is a living, breathing, thinking
organism, which would have been ridicule d a generation ago, may prove to be the first principle of a
new science. If so, Ayurveda will quickly rise to prominence as the quantum medicine of our time. For modern man, disease is not a necessity but a choice— nature did not impose a bacterium or
virus that causes heart attacks, diabetes, cancer , arthritis, or osteoporosis. These are largely man’ s
dubious creations. But what man has built he can also unbuild. If this book has helped to put your
mind on the journey of self-knowledge, you will never again see yourself as trapped by the same old
boundaries. If the body, stubborn and solid-looking as it appears, can also undertake this journey ,
something much greater will be achieved. We will no longer just dream of freedom from the ills that
flesh is heir to, we will really become free, clothed in flesh that has become as perfect as our ideals. OceanofPDF .comAppendix A
SOURCES FOR AYUR VEDA
You do not need special supplies or expert advice to balance your doshas
and live in accord with Ayurvedic principles. However , there are times in
most people’ s lives when they can use an extra boost to help reestablish
optimal health. Specialized foods, spices, and herbs have served an
important role in Ayurveda for thousands of years. Many of these traditional
products are now available in the West. Foods : Any wholesom e food raised naturally and free of additives is
Ayurvedic, but there are also a few specialty foods that make a pleasing
addition to the diet:
Rose petal jam is super b for pacifying Pitta and is also considered
extremely Sattvic, or pure. Sweetened almond butter is traditionally considered excellent for vitality
and mental alertness. If you do not want to take the time to make your own ghee  (clarified
butter) , commercially made varieties are available. Herbs and food supplements : It is convenient to buy tea bags of specially
prepared Vata-, Pitta-, or Kapha-pacifying herb teas, to be alternated with
changes in the season. Spice mixtures called churnas are also a
convenience, since they can be sprinkled over your food at the table to give
a Vata-, Pitta-, or Kapha-pacifying effect. More complex, and not duplicable
at home , are the traditional rasayanas (herbal food supplements), which
often involve dozens of separate preparations and various exotic
ingredients.Aromatic and massage oils: These specially prepared oils are used for
abhyanga and aromatherapy and are designed to balance the appropriate
dosha. Miscellaneous : Specia l raw silk gloves used for garshana (dry massage)
and silver tongue-scrapers are useful additions to support an ideal daily
routine. Many of these products, foods, or supplements may be availab le at your
local health food store or Indian grocery . Visit the Chopra Center for Well Being . Some of the specialized therap ies
described in this book require supervision by a physician trained in
Ayurveda. These include panchakarma , the seasonal purification routine,
and marma therapy . Courses to enhance wellness and to support individuals
facing illness are available year round at the Chopra Center for Well Being
in beaut iful Carlsbad, Californi a. To learn more about the programs and
services offered at the Center , call (888) 424-6772 or visit our website at
www .chopra.com . Courses in Meditation, Ayurveda, and Mind Body Medicine. We have
certified hundre ds of instructors throughout the world to offer programs
developed at the Chopra Center for Well Being. For information on any of the following courses, call the Chopra Center
at (888) 424-6772 or visit our website at www .chopra.com . Primor dial Sound Meditation. Learn an effective mantra meditation
technique to quiet your mind, reduce stress, and tap into your reservoir of
energy and creativity . Creating Health . Learn how to apply the principles of Ayurveda to make
your daily life happier and healthier . Magical Beginnings, Enchanted Lives. This course for expectant parents
teaches the essential tools for a conscious pregnancy and delivery .Return to Wholeness. This program guides people facing cancer to their
inner place of healing. OceanofPDF .comAppendix B
GLOSSAR Y
abhyanga— daily oil massage
agni— digestive fire
ama— residual impurit ies deposited in the body as a result of improper
digestion. Also mental ama, toxic emotions  or negative thoughts as a result
of incompletely metabolized emotional experiences
ananda— bliss, synonymous with “pure joy”
asana— a yoga pose
dhatu— one of the body’ s seven basic constituents, synonymous with
“tissue” in Western medicine
dinacharya— the Ayurvedic daily routine
dosha— one of the three basic metabolic principles connecting the mind and
body
ghee— clarified butter
guna— any fundamental natural quality (e.g., dry, moist, hot, cold, etc.). Also applied to sattva , rajas, and tamas— the “three gunas”
Kapha— the dosha responsible for bodily structure
marma— the junction point between consciousness and matter (107 marmas
on the skin are accessible through the sense of touch)ojas— the purest expression of metabolism; the final end product of correct
digestion and assimilation of food
panchakarma— purification treatments (literally , “the five actions”)
Pitta— the dosha responsible for metabolism
pragya aparadh— the mistake of the intellect (i.e., identifying with the part
and losing the whole)
prakruti— nature, referring to one’ s mind body constitution
Pranayama— Ayurvedic respiratory exercises
rajas— the innate impulse to act
rasa— of the six tastes; also, the first tissue layer (dhatu)
rasayana— Ayurvedic rejuvenative herbal formula
Rishi— a Vedic seer
ritucharya— the Ayurvedic seasonal routine
sattva— purity; the innate impulse to evolve
Surya Namaskar— the “Sun Salute,” a twelve-part Ayurvedic physical
exercise
tamas— inertia; the innate impulse to remain the same
Vata— the dosha responsible for all movement in the body
Veda— literally “science” or “knowledge.” Ayurveda (“the science of life”
or “knowledge of lifespan”) is an of fshoot of Veda. vipak— the post-digestive ef fect of food on the bodyyoga— Vedic knowledg e for attaining union with the domain of pure
consciousness. The branch of yoga involving physical exercise is known as
Hatha yoga . OceanofPDF .comBibliography
The following is a selected bibliography that offers insights into some of the ideas expressed in this
book. Chopra, Deepak. Creating Health. Boston: Houghton Mif flin Company , 1987. ———. Quantum Healing: Exploring the Frontiers of Mind/Body Medicine. New York: Bantam
Books, 1989. ———. Ageless Body , Timeless Mind. New York: Harmony Books, 1993. Dash, Bhagwan. Fundamentals of Ayurvedic Medicine. Delhi, India: Bansal & Company , 1978. Frawley , David. Ayurvedic Healing—A  Compr ehensive Guide. Salt Lake City, UT: Passage Press,
1989. Lad, Vasant. Ayurveda—The Science of Self-Healing. Santa Fe, NM: Lotus Press, 1984. Ranade, Subash. Natural Healing Thr ough Ayurveda. Salt Lake City , UT: Passage Press, 1993. Simon, David. The W isdom of Healing. New York: Harmony Books, 1997. ———. Vital Ener gy. New York: John Wiley & Sons, 2000. Simon, David, and Deepak Chopra. The Chopr a Center Herbal  Guide: Natural Prescriptions for
Perfect Health. New York: Three Rivers Press, 2000. Svoboda, Robert. Ayurveda—Life, Health and Longevity . London: Arkana Penguin Books, 1992. OceanofPDF .comAlso by Deepak Chopra
OceanofPDF .comCopyright © 1991, 2000 by Deepak Chopra, M.D. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any
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Perfect_Health_-_The_Complete_Mind_Body_Guide_by_Deepak_Chopra.txt
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        Going the extra mile at any age is just another way of
inviting serious Vata problems. (Recent studies in sports medicine indicate
that 50 percent of serious women athletes have significant menstrual
disturbances, a symptom of highly aggravated Vata. )BODY -TYPE EXERCISE
Every time you move your body, you are talking to your doshas. Because
each dosha has its own emphasis, there are three kinds of benefits that all
balanced exercise brings:
Vata: poise, agility, limberness, coor dination, and inner exhilaration
Pitta: warming up the body, circulation of blood to all parts, increased
heart capacity
Kapha: increased strength and stability, steady ener gy
If you never get out of your armchair to exercise, obviously you will not
experience these benefits. But many active people with firm muscles and
sound hearts do not experience them either. Most exercise programs today
are dedicated to increasing the capacity of the cardiovascular system, which
puts a heavy emphasis on Pitta dosha. I would like to list balanced activities
that are broader in scope and more suited to the major body types. VATA-TYPE EXERCISE
Vata types have bursts of energy but tire quickly. They excel at balancing
and stretching exercises. Being light and lithe, they like yoga and walking,
as long as these do not beco me too tiring. Because of their natural
enthusiasm, Vata types also feel good doing bouncy dance aerobics to
music. Any exercise that takes place indoors is good in winter, since Vatapeople are averse to the cold and do not have enough fat and muscle to
protect them from the elements. Everyone dominated by Vata must always be careful not to get carried
away and push themselves too far. This is the primary caution for them,
since Vata dosha typically starts  with a bang but does not know its limits,
particularly when out of balance. Half an hour of mild exercise a day is
enough. If you are exhausted, trembling, dizzy, or on the verge of cramping,
you have gone much too far. These are all signs of Vata imbalance. PITT A-TYPE EXERCISE
Pitta types tend to have more drive than endurance. They are good at all
exercise in moderation. Because they like a challenge above all, Pittas enjoy
skiing, hiking, mountain climbing, and other sports that bring a sense of
accomplishment at the end of the day. Athletes in competitive sports must have a good deal of Pitta to give
them a fighting  spirit, but this is not the dosha for intense competition. Pittas hate to lose; this motivates them more than the satisfaction of
winning. (Sports  studies have shown this among professional tennis players,
some of whom are notorious for Pitta-type anger. ) Pittas will grimly make
themselves run, jog, or weight train but gain very little inner contentment
from their ef forts. Probably you already know whether you are falling into this trap. If you
stew over every bad shot on the golf course or want to drill your tennis
opponent with the ball, give up these sports. If you chew yourself or anyone
else out in any sport, walk away from it. Anyone who needs to killsomebody on the court is suffering from gross Pitta imbalanc e. Also, the
start-stop rhythm  of competition sports is not as good for your body as half
an hour of continuous motion. Walking briskly for half an hour a day will take the feistiness out of your
system better than a competitive sport. Swimming is even better—many  Pitta types who drive themselves on the
job find that a plunge in the pool at five o’clock cools them off and
dissolves the day’s tensions. Winter sports of all kinds also appeal to Pittas
because they take to the cold better than Vata and Kapha types. Because
they are stimulated visually, Pittas gain a large benefit from a leisurely stroll
in the woods; it provides a change from their usual determined pace. The
beauty of nature  will sink deep into them when they pause long enough to
experience it. KAPHA-TYPE EXERCISE
Kapha types have strong, steady energy but often lack agility. They
generally are good at all exerc ises and become better when they become
more limber and balanced. Because of their physical strength, Kaphas excel
at endurance sports—they have the natural build for a long run or distance
rowing. The combination of Pitta and Kapha gives determination and
endurance. This is a common prakruti among professional baseball and
football players. Pushing the blood through their veins feels good to Kaphas, which is why
they take to weight training in gyms and health clubs. It is good  to combine
this with exercis e that gets the circulation going; bringing up a good sweat
(without exhaus tion) will clear out Kapha congestion. Many Kaphas have
excess fat and water that need to be pushed out. Being a cold dosha, Kapha
resents it if you go out into the cold and damp to run or row. In winter,
Kapha types should stay indoors and stick with aerobics or calisthenics. Dance classes provide a good alternative for Kaphas. Although  a Kapha
may not have a dancer ’s build, they feel much better about their natural
shape, once they gain the poise and balance that dance training instills. A few general pr ecautions apply to all body types. Do not exercise:
Just befor e or after a meal. Exercising at these times lowers your agni,
which you want at its highest. Allow at least half an hour before a meal
and one to two hours afterward without exercising. Walking right after
a meal, however, is an exception. Taking a leisurely fifteen-minute
walk after lunch and/or dinner stimulates digestion (anything longer or
harder would compete with it). Exercising after sundown is
discouraged by Ayurveda; it is better to let your body slow down in the
evening and prepare itself for bed. In the wind or the cold. Both Vata and Kapha dosha resent the cold, as
we have mentioned. If you go out for a walk in winter, keep yourself
bundled up and do not breathe strenuously. Heavy breathing of cold,
damp air is bad for the respiratory tract. Also, any strong wind upsets
Vata dosha and removes the calming ef fect of a good walk. In the br oiling sun. The reason only mad dogs and English-men go out
in the noonday sun is that harsh sun inflames Pitta dosha, raising your
body heat at a time when exercise is raising it enough already. Along with moderation, the key to balanced exercise is regularity. The
doshas always tend to reinforce  themselves. If you have neglec ted physical
activity for a while, your body will be used to inertia. Once you return to
even a little activity, your doshas will rise to a level of better balance andwant to stay there. So, do everything you can to start a progra m that you
will enjoy for years, preferably for life. THREE-DOSHA  EXERCISES
Now I would like to describe the three-dosha exercises taught at our
Center: the Sun Salute, the set of gentle yoga positions, and balanced
breathing. More people in the West are becoming familiar with these
postures and discovering the benefits that have been appreciated in the East
for thousands of years. The following exercises are very easy to do. Only the Sun Salut e requires
some patience to master; the others do not take any special skill. The whole
emphasis on perfect performan ce is misplaced. These are exercises for
tuning in to your body. Anyone can do that, simply by letting the mind relax
into each pose. Don’ t even think of how you look or how close you are
coming to the ideal positions. Whatever you achieve is right for you. This
approach makes  each exercise feel good as you do it and even better
afterward. Everyone feels pleas antly relaxed for the next few hours after
doing a short Ayurvedic routine. The following descriptions were provided by Bija Bennett, an expert,
talented yoga therapist who has taught yoga at many of our seminars over
the years. SUN SALUTE (Surya Namaskara)
Time: 1 to 2 minutes for each cycle, moving slowly
Repetitions: 1 to 6 cycles in the morning, mor e as you become experienced
The Sun Salute (Surya Namaskara) is a complete Ayurvedic exercise that
simultaneously integrates the whole physiology—mind, body, and breath. It
strengthens and stretches all the major muscle groups, lubricates the joints,conditions the spine, and mass ages the internal organs. Blood flow and
circulation is increased throughout the body. With regular practice, you will
gain stability, suppleness, flexibility, and grace. Here is a cycle of 12 postures. Perform them in a fluid sequence one right
after another. Synchronize each motion with the breath. Move smoothly
into each pose, breathing fully and easily so that each cycle takes about 1
minute. Start slowly, avoiding strain, and listen to your body as you gradually
increase the number of Sun Salute cycles you do. This step-by-step
progression eliminates the possibility of pulling or tiring your muscles,
especially if you haven’ t been exercising regularly. Stop when  you notice
that you are breathing and perspiring heavily or feeling too tired. If this
occurs, lie down  and rest for a minute or two until the breath is free. With
regular performance, your capacity will easily and naturally increase. In the Sun Salut e, a specific pattern of breathing is encouraged. Inhale to
extend your spine vertically or to open, lengthen, or fully elonga te the body. Exhale to bend or fold the body, creating a flexing of the spine. Each of
your movements should be an extension of the breath in order to facilitate
the motion. There is one transit ional position in the Sun Salut e where the
breath pauses for a moment before you continue into the next pose. Otherwise, let your breathing be fluid and continuous throughout the entire
exercise. HOW  TO PERFORM THE SUN SALUTE
Perform the following postures in a flowing, moving sequence one right
after another. Remember to use the breath to connect each pose with the one
following it. Emphasize the expansion of the chest on inhale and the
contraction of the abdomen or belly in a bending motion on exhale. Salutation position ( Samasthiti ). Begin by standing tall with the feet
together in a parallel position. Stand evenly on both feet and lengthenthe spine upward. Place the palms of your hands together in front of
your chest. Lift the chest and expand the ribs as you look straight
ahead. Raised arm position ( Tadasana ). On the inhalation, slowly extend the
arms over the head. Lift and expand the chest as you continue
lengthening the spine while allowing the head to look upward. Keep
breathing evenly as you continue right into the next pose. Hand to foot position ( Uttanasana ). As you exhale, bend the body
forward and down, lengthening the spine, arms, and neck. Let the
knees soften or bend freely, bringing the hands to the floor. Avoid
collapsing the chest or overrounding the upper back. Keep the elbows
and shoulders relaxed, and don’ t lock the knees. Equestrian position ( Ashwa Sanchalanasana  ). On your next
inhalation, extend the left leg back and drop the back knee to the
ground. The front knee is bent and the supporting foot remains flat on
the floor. Simultaneously extend or lift the spine and open the chest. Allow the head and neck to lengthen vertically. Figure 1. Salutation position. Figure 2. Raised arm position. Figure 3. Hand to foot position. Mountain position ( Adhomukha Svanasana  ). On the exhalation,
bring the left leg back to meet the right leg—legs both at hip width
apart, hands at shoulder distance. As you raise the buttocks and hips,
press down with the hands, allowing the spine to release upward and
back. Stretch the heels down toward the floor and lengthen through the
backs of the legs. Relax and free the head and neck. The body forms an
even inverted V from the pelvis to the hands and from the pelvis to the
heels. Figure 4. Equestrian position. Eight limbs position ( Ashtanga Namaskara  ). Gently drop both
knees to the ground and slowly slide the body down at an angle as you
bring the chest and chin to the ground. All eight limbs—both the toes,
knees, chest, hands, and chin—touch the floor. Hold this very briefly
and then continue to move into the next pose. Cobra position ( Bhujangasana ). On the inhalation, lift and expand
the chest forward and up as you press down with the hands. Keep the
elbows close to the body and continue to extend the spine upward. Open and widen the chest and move the shoulders down and away
from the ears to free the neck and head. Let the upper back widen and
lengthen. Do not initiate this movement with the head or lift the body
with the neck. Figure 5. Mountain position. Figure 6. Eight limbs position. Figure 7. Cobra position.
Increasing the capacity of the cardiovascular system, which puts a heavy emphasis on Pitta dosha.
What is emphasized in most modern exercise programs?
Pitta dosha
Which dosha is stimulated by hot weather?
Not to get carried away and push themselves too far, as Vata dosha typically starts with a bang but does not know its limits, particularly when out of balance.
What is the primary caution for Vata types when exercising?
Half an hour of mild exercise a day
What is the recommended duration for Vata types' exercise?
Regularity
What is the key to balanced exercise, according to Ayurveda?
5 minutes in the morning and 5 minutes in the evening
What is the recommended duration for Pranayama breathing exercises?