We  are  meant  to  use  both  our  hands 
and  feet  in  providing  for  our  own  sustenance. This  is the  most  important  of  all  sadhanas. From  planting  the 
seed  to  nourishing  the  dhatus  and  releasing  bodily 
waste,  reinvested  into  the  soil  to  continue  its  complex 
cycles  of  fertilization,  we  are  tending  to  only  one 
sadhana. When  we  squat  close  to  the  land  to  sow  and 
dig  into  her  soil,  we  begin  to  know  God  by  the  smell  of 
the  black  earth  deep  within. When  we  leave  the  gar- 
den, we  are  transformed  by  this  soil  and  water. For  as 
long  as  we  maintain  this  sadhana,  we  are  forever 
changed. All  God's  creatures  will  light  upon  us  with- out flinching. Before  juicing  machines  were  invented,  pulped 
fruits  were  juiced  in  big  vats  by  the  feet  of  villagers  in 
the  same  way  that  grapes  were  stomped  on  to  make 
wine. In  ancient  times,  farmers  used  their  feet  to  pack 
the  soil,  and  bakers  used  their  feet  to  knead  large 
amounts  of  dough  for  the  community. In  those  days, 
people  died  from  old  age  or  the  plague,  not  from  the 
degenerative  diseases,  such  as  cancer  or  heart  disease, 
or  from  AIDS  and  mental  disorders,  as  now. A  hand  filled  with  sadhana  is  a  hand  that  will  heal 
others. It  is  charged  with  the  prana  of  the  five  ele- 
ments, which  when  used  harmoniously  is  in  constant 
touch  and  exchange  with  nature. This  exercise  gives 
poignant  vitality  to  our  subtle  energies,  held  within 
the  core  of  the  universe's  memory  until  we  are  ready to  use  them. The  hands  and  feet  are  at  either  extreme 
of  the  physical  body. Together  they  span  the  bound- 
aries of  our  relationship  with  the  universe:  Our  hands 
touch  the  wind,  space,  and  fire;  our  feet  tread  water 
and  earth. Both  are  in  continuous  communion  with 
the  five  elements. Our  feet  carry  us  from  place  to 
place. Our  hands  embrace,  offer,  and  receive. Every 
fiber  of  memory  strives  toward  motion,  as  a  young 
life  begins  to  walk  and  touch  the  objects  of  the  world. We  are  propelled  only  by  collective  memory. We  need 
to  remember,  to  reconnect  as  a  collective  whole. As  we  learn  to  receive  the  earth's  energy  directly 
through  our  physical  form,  by  means  of  our  organs  of 
action,  we  will  be  more  able  to  harness  our  extraor- 
dinary potential  for  wholeness  of  memory  and  feel 
unison  with  our  earth  and  universe. My  maternal 
grandfather  was  a  farmer  who  had  migrated  from 
South  India  to  British  Guiana. The  British  were  re- 
cruiting natives  to  plant  the  rice  paddies  and  work  the 
154 
jmt. FOOD    SADHANAS 
banana  plantations. He  spent  his  time  amid  the  vast 
fields  and  under  the  shade  of  broad  banana  leaves 
that  rustled  beneath  the  fiery  tropical  skies  of  the 
Corentyne  Coast. He  seldom  went  home. Long  years 
of  sadhana  on  his  farm  in  India  had  seasoned  every 
sinew  of  his  lithe  and  tiny  frame. He  was  formed  from 
the  wind  and  the  earth. I  remember  him  as  a  farmer — 
his  gleam  and  his  chiseled  features,  and  especially  his 
magic  touch. He  cured  many  by  his  touch  and  was 
known  to  fix  a  sprain  or  a  broken  ankle  or  arm  by 
firmly  holding  and  manipulating  it. In  later  years,  as 
I  grew  up,  I  observed  my  mother  performing  the 
same  magic. My  excellent  retention  of  academic  ma- 
terial in  school  was  due  to  the  head  massages  she 
gave  me  with  her  eloquent  hands  while  I  studied  for 
exams. This  magic  is  still  with  me  today,  helping  me 
understand  the  energy  and  depth  of  our  love  and 
faith  made  tangible  through  sadhana. Each  one  of  us  has  ancestors  who  possessed,  in 
varying  degrees,  these  simple  and  serene  skills. Our 
forefathers  were  much  closer  to  the  living  earth  than 
we  are. They  truly  epitomized  nature. They  did  not 
forget. We  must  not  blame  the  creator  for  what  is 
lacking  in  our  lives;  we  were  provided  with  a  pure  and 
unbiased  creation. It  is  we  who  have  chosen  to  forget 
the  primacy  of  nature. Sadhanas  bring  us  full  circle  to  regain  the  spirit  of 
fraternity  and  community  of  our  ancestors. Even 
within  urban  areas,  we  must  find  a  way  to  become  a 
community. We  need  to  encourage  cooperative  ef- 
forts, such  as  finding  a  small  plot  of  earth  to  work  and 
sowing  the  seeds  of  our  vegetables  and  herbs. We  must 
make  of  the  word  rural  a  state  of  mind. It  is  a  beautiful 
sight  to  watch  the  elderly  perform  their  morning  t'ai 
chi  amid  the  early  quiet  of  Manhattan's  Chinatown. Heaps  of  garbage  are  piled  high  on  concrete  streets 
but  have  no  bearing  on  our  ability  to  commune  with 
nature. Great  beauty  exists  everywhere,  and  wherever 
we  find  ourselves  for  a  period  of  time  must  be  our 
home. To  perform  sadhana,  we  must  first  learn  to  sit 
comfortably  in  ourselves. When  we  are  truly  with  our 
selves,  we  see  ourselves  not  as  solitary  but  as  a  collec- 
tive entity. When  we  are  truly  with  ourselves,  we  are 
collectively  with  nature  and  her  species. The  universe's  only  purpose  is  to  enable  us  to embrace  our  magnificent  true  nature. All  of  creation 
vibrates  with  magnetism. We  are  in  a  continuous  state 
of  exaltation. To  know  this  love  is  to  become  this  love. We  are  not  fish,  bird,  animal,  human,  microbe,  and 
molecule. We  are  energy  in  a  gross  and  subtle  state  at 
once. When  we  learn  to  tame  and  garner  our  forces, 
we  become  love. Love  is  not  an  emotion,  it  is  our 
ultimate  state  of  being. When  I  sit  in  myself  and  direct 
my  love  to  you,  you  will  receive  it,  and  whatever  ill 
feeling  you  may  have  had  will  dissipate. All  sadhanas 
refine  us  to  this  end. When  you  prepare  a  wholesome 
meal  for  yourself  and  your  family,  it  is  love. When  a 
seed  bulges  through  the  earth  and  sprouts  into  virgin 
green,  it  is  love. Every  natural  movement  in  nature  is 
sadhana,  love. The  creation,  in  its  impeccable  wis- 
dom, bequeathed  us  its  heart,  which  throbs  through 
the  fingers  and  toes  of  our  organs  of  action. We  are 
constantly  engaged  in  mental  and  biological  interac- 
tions with  nature. In  maturing,  we  give  in  to  accept 
ing  with  our  hearts. The  human  species  is  approach- 
ing its  time  of  first  maturity. Let  us  open  our  hearts 
with  joy  and  bask  in  the  vibrations  of  the  universe. SADHANAS   FOR  YOUR 
KITCHEN 
The  direction  in  which  our  homes,  kitchens,  temples, 
and  schools  are  laid  out  is  vital  lor  the  culling  of 
positive  energies  from  the  earth. To  ensure  harmoni 
ous  living,  ancients'  dwellings  were  positioned  com 
patibly  with  the  energy  field  of  the  earth. The  Vedas 
contain  extensive  information  about  the  energy  field 
of  the  universe,  and  how  it  affects  all  living  organ 
isms. When  we  observe  the  migration  ol  buds  and 
animals,  we  can  see  th.it  these  hie  forms  have  an  in 
Stinctual  sense  of  the  energy  field  ot  the  planet. 1  In- 
native  American  tubes  refer  to  the  female  buffalo  as 
the  Wife  of  the  South  Wind,  representing  all  that 
causes  growth  on  the  earth. The  term  sadhana  implies  that  which  IS  >. lose  to  the 
earth. In  India,  the  ancient  ones  lived  on  the  earth 
itself. They  made  then  beds  on  heavy  flooi  covei  ings 
and  slept   with  their  heads  pointing  fast   01    South 
Their  shrines  loi  piavei  ami  meditation  laved  South 
155 
>m 
THE    PRACTICE    OF    AYURVEDA 
within  them,  the  teachers  faced  South  and  students 
faced  North. As  I  was  growing  up,  I  often  watched  my  mother 
daub  the  cooking  fireplace  with  cow  dung  brought  in 
from  the  fields. This  manure  was  also  used  to  rub 
down  the  floors  and  walls  of  the  huts  of  elderly  rela- 
tives. Manure  from  a  healthy  cow — rich  in  antiseptic 
properties — absorbs  negative  energies  and  produces 
negative  ions  in  the  atmosphere. Once  daubed  in  this 
way,  the  huts  were  naturally  buffered  against  radia- 
tion and  toxicity. They  maintained  their  cool  tem- 
perature through  the  long,  hot  days. Rubbing  down 
the  mud  and  brick  fireplace  was  a  daily  sadhana. A 
prayer  would  be  offered,  and  frequently  a  floral  pat- 
tern made  of  freshly  ground  flour  would  decorate  the 
newly  cleaned  fireplace. Our  cooking  fireplace  faced  West. After  the  cocks 
sounded  their  sharp  announcement  that  the  day  had 
begun,  my  mother  would  make  the  early  repast — 
freshly  baked  roti,  fresh  chana  dhal,  and  cream  of 
wheat  or  tapioca  with  fresh,  hot  milk  were  among  the 
morning  panoply. But  the  constant  fare  was  the  se- 
renity and  beauty  of  my  mother's  face  in  that  early 
morning  light  as  she  cooked  at  the  wood-burning 
fireplace. Years  later,  I  was  taught  by  my  father  how  to  cook 
in  the  Vedic  tradition. He  had  come  to  visit  me  in  my 
Greenwich  Village  apartment. I  discovered,  in  my 
little  urban  kitchen,  that  I  had  a  good  talent  for 
cooking. Perhaps  I  had  imbibed  this  skill  from  my 
mother  during  those  early  years. Father  was  a  solid 
Pitta-Kapha  man. He  taught  me  how  to  grind  the 
bread  grains  very  fine,  and  how  to  knead,  roll,  and 
bake  the  dough  into  rotis,  chapatis,  and  dosas. He 
shared  with  me  some  ancient  secrets  of  baking — one 
of  them  was  about  my  grandmother's  bread. She would  first  make  a  fire  on  the  earth;  then  she  would 
place  fresh  dough  in  a  small  dugout  in  the  earth  and 
cover  the  hole  with  the  coals  from  the  kindling  wood 
of  her  fire. An  hour  or  so  later,  she  had  bread  that 
was  baked  in  the  earth. As  I  became  less  involved  with  my  design  career, 
father  and  I  began  to  spend  timeless  weeks  shopping 
in  the  Chinese  open  markets  and  natural  foods  stores, 
and  preparing  wholesome  Vedic  meals. In  the  early mornings  and  evenings,  he  would  unfold  the  knowl- 
edge contained  in  the  Vedas. I  would  hurry  home 
from  work  early  to  find  him  either  cooking  or  poring 
over  his  cherished  books  and  hand-wirtten  notes  in 
the  pink  light  of  Manhattan's  dusk. He  often  appeared 
translucent,  as  if  I  could  reach  through  him. The 
transmission  of  the  lineage  had  begun. He  had  thrown 
me  the  ball  and  I  had  caught  it,  unbeknownst  to  me 
at  the  time. One  day,  upon  coming  home,  I  found  father  scrub- 
bing soot  off  his  hands  and  face — he  looked  like  a 
chimney  sweep. It  turns  out  that  while  cooking  the 
kichadi,  he  had  misplaced  the  pressure  cooker  nozzle 
and  spent  several  hours  looking  for  it  in  the  basement 
incinerator. I  reassured  him  that  nozzles  were  easy 
things  to  replace  and  that  he  was  not. The  kichadi 
that  evening  was  superb. Spoonful  after  spoonful,  I 
reveled  in  my  father's  qualities — the  beauty  of  that 
statesman,  that  erudite  pundit  who  was  so  loved  by 
the  thousands  of  people  whose  lives  he  had  touched. And  here  he  was  teaching  me  how  to  cook  and  scur- 
rying about  in  an  incinerator  looking  for  a  nozzle! My 
very  next  spoonful  was  surprisingly  heavy. The  nozzle 
had  somehow  found  its  way  into  the  kichadi. A  few  months  later  father  died. In  retrospect,  I  see 
that  he  had  come  to  help  me  onto  my  path. Through 
his  teachings  I  was  able  to  transform  my  life  com- 
pletely. Today  I  still  feel  his  numinous  energy,  and  I 
am  grateful. Much  of  my  love  for  the  ancient  kitchen 
and  cooking  methods  was  instilled  by  his  love. The  Ancient  Kitchen 
1. Earth  or  a  clear  wood  floor 
2. A  wood-burning  cooking  stove  built  directly  on 
the  earth,  facing  West 
3. Iron  holders  for  storage  of  such  things  as  bas- 
kets and  utensils,  facing  South 
4. Racks  for  food  staples  and  spices,  facing  North 
5. A  nearby  stream  or  well  to  get  water  for  wash- 
ing the  utensils,  facing  South 
The  floor  was  the  work  table. This  encouraged  the 
optimum  posture  of  squatting,  sitting  in  the  thunder- 
bolt pose  (Vajrasana),  or  the  lotus  or  half-lotus. 156 
jmtr 
FOOD    SADHANAS 
Utensils  of  Ancient  Times 
1. A  stone  mortar  and  pestle  for  spices  (about  6" in  diameter) 
2. A  stone  mortar  and  pestle  for  seeds  and  nuts 
(about  10"  in  diameter) 
3. A  large  mortar  and  pestle  (of  stone  or  wood)  for 
grains  and  beans  (about  4  feet  in  diameter) 
4. A  flat  and  slightly  concave  grinding  stone  with 
a  smaller  hand-held  stone 
5. Several  straw  baskets,  cloth  bags,  and  airtight 
wooden  or  stone  barrels  for  storing  food  staples 
6. A  sifting  basket  for  separating  hulls,  stems,  and 
stones  from  grains 
7. Sieves,  tea  strainers,  and  food  steamers,  all  made 
from  bamboo 
Pots  and  Pans 
The  stomach  linings  of  animals  were  used  in  ancient 
times  as  containers  for  heating  and  cooking  foods. Later,  tightly  woven  grass  baskets  containing  hot  rocks 
were  used  for  cooking  foods. Pots  made  of  earthen- 
ware came  afterward,  followed  by  cast-iron,  copper, 
and  bronze  cookware. Today,  our  utensils  are  made 
primarily  of  stainless  steel,  enamel,  glass,  and  that 
poisonous  material  which  was  welcomed  by  many 
during  the  war  years  but  which  unfortunately  we 
continue  to  use — aluminum. Ancient  Eating  Utensils 
In  ancient  times,  the  status  of  a  person  determined 
what  utensils  he  or  she  used  during  a  meal. The  wealthy 
used  mainly  those  made  of  gold,  while  the  poor  and 
the  sages  ate  from  earthenware,  leaves,  or  wooden 
bowls,  which  are  said  to  enhance  simplicity. Wooden 
plates  aid  in  the  secretion  of  phlegm. Food  served  on 
gold  platters  is  more  nurturing  to  all  doshas. The 
element  gold  also  helps  reduce  disorders  of  the  eyes. Silver  plates,  bowls,  and  pans  cool  the  bodily  fire, 
regulate  the  digestive  fire,  promote  hepatic  function, 
and  generally  soothe  aggravated  Pitta  conditions. A 
service  on  zinc  plates  improves  the  appetite  and  sharp- 
ens the  intellect. Brass  utensils  promote  heat  and  wind Two  Men  at  Potter's  Wheel 
in  the  body. Brass  is  also  a  vital  metal  for  curing 
phlegmatic  disorders  and  alleviating  Kapha  disorders. Copper  is  recommended  mainly  for  drinking  vessels; 
it  awakens  the  tissues  and  assists  the  apana  prana  to 
evacuate  boldily  waste. Glass,  especially  crystal,  and 
stainless  steel  help  heal  jaundice  and  chlorosis,  and 
serve  also  to  purify  and  cool  the  system. Fresh  lotus 
leaves,  which  are  still  used  today  in  many  parts  of 
India  as  plates,  serve  as  an  antidote  to  poison. Stone 
and  clay  receptacles,  used  mostly  by  the  poor,  are  said 
to  induce  poverty. The  best  containers  to  drink  from 
are  those  made  of  copper,  earthenware,  and  glass. The 
best  containers  to  drink  from,  based  on  body  type, 
are  gold  and  zinc  for  Vata;  silver,  crystal,  and  glass  for 
Pitta;  brass,  copper,  and  wood  for  Kapha. All  three 
types  may  use  gold  or  lotus  leaves,  and  on  occasion 
earthenware  or  wooden  plates  and  bowls. We  ma) 
continue  to  use  these  various  types  of  eating  and 
drinking  utensils  to  enhance  the  desired  qualities  in 
our  lives. The  Shapes  of  Ancient  PottCI  \ 
157 
j(m, 
THE    PRACTICE    OF    AYURVEDA 
Modern  Utensils 
The  pressure  cooker  and  enamelware  pot  are  definite 
improvements  over  the  stomach  lining  of  an  animal. However,  our  modern  stand-up  work  tables  and  stoves 
have  deprived  us  of  an  essential  sadhana — working  in 
various  crouching  positions. These  provided  excel- 
lent stimulation  of  the  vital  organs  and  tissues  as  well 
as  a  means  of  receiving  the  earth's  energies  through the  womb  and/or  hara. Similarly,  a  gas  and  electric  stove  deprives  us  of  the 
direct  exchange  with  the  fire  of  transformation  that 
we  would  experience  with  a  wood-burning  stove. Of 
the  two,  a  gas  burning  stove  is  far  better  than  an 
electric  stove  since  the  direct  flame  still  provides  some 
benefit. Electrical  applicances  generate  noise  pollu- 
tion and  are  drying  to  the  internal  and  external  or- 
ganism. When  electricity  passes  through  food  it  dam- 
ages the  tanmatra,  or  energy  quanta  of  the  food,  which 
aggravates  all  three  doshas,  and  Vata  in  particular. Microwave  cooking  is  hazardous  to  one's  health. It 
transmutes  and  distorts  the  energy  structure  of  a  food, 
depleting  food  of  its  ojas-producing  potential  and  of 
its  memory. Electric  blenders,  food  processors,  dough- 
kneading  machines,  and  so  on  have  definitely  removed 
the  most  important  aspect  of  food  sadhanas  from  our 
lives:  the  handling  of  fresh  grains,  beans,  vegetables, 
and  spices,  and  their  transformation  through  pro- 
cessing by  our  own  hands  and  feet. Dissonant  ma- 
chinery cannot  refuel  and  refine  the  exchange  of  en- 
ergy between  the  human  body  and  nature. Hand  grinders  certainly  generate  results  more 
quickly  than  the  hard-to-find  giant  mortar  and  pestle. Hand  grinders  are  valid  kitchen  tools  because  our 
hands  are  still  engaged  to  a  certain  degree. Even  the 
occasional  use  of  a  blender  or  an  electric  coffee  mill  is 
acceptable. While  I'm  not  proposing  that  we  revert 
back  to  500  B.C.,  we  do  need  to  make  conscious  choices, 
ones  that  allow  for  the  maximum  amount  of  human 
exchange  with  nature. The  sadhanas  reaped  from 
preparing  foods  with  hand  tools  are  irreplaceable. These  are  the  peaceful  weapons  that  were  given  to 
humans  so  that  we  could  live  in  harmonic  vigor  with 
nature. Walk  gingerly  through  the  maze  of  cooking 
inventions. Consider  what  portion  of  your  vital  and cognitive  memory  you  are  willing  to  sacrifice  to  the 
insipid  conveniences  of  modern  life. The  principle  of 
sadhana  is  so  simple  that  it  becomes  impalpable. We 
need  to  retrieve  our  innocence. We  need  to  learn 
through  remembering. We  need  to  trust  that  the  jour- 
ney of  time  holds  the  essence  of  all  knowing. We  need 
to  embrace  our  ineffable  nature. We  need  to  find  our 
stillness  amid  the  pother  and  welter  of  daily  life. We 
need  to  ponder  these  things. Making  the  Transition 
The  suggestions  listed  below  will  prove  helpful  at  the 
beginning  of  your  food  transition. 1 . Simplify  your  kitchen. Get  rid  of  all  utensils  that 
are  not  being  used. 2. Discard  all  old  spices,  frozen  food,  and  canned 
food. 3. Keep  your  cooking  space  neat  and  uncluttered. 4. Gradually  eliminate  most  electrical  appliances, 
as  you  increase  your  inventory  of  hand-oper- 
ated utensils. 5. Familiarize  yourself  with  your  new  foods. Begin 
with  the  most  familiar  and  appealing  items. Secure  the  basics:  spices,  oils,  grains,  and  beans. If  possible,  buy  vegetables  daily  and  be  alert  to 
their  quality. Use  as  many  fresh,  organically 
grown  vegetables  and  herbs  as  you  can. 6. Be  conscious  of  maintaining  variety  in  your 
menu. Take  pride  in  the  pleasing  and  artistic 
presentations  of  your  food. Visually  pleasing 
foods  stimulate  the  appetite  and  can  be  a  suc- 
cessful way  to  impress  your  family  with  a  new 
way  of  life. Always  discuss  the  food  changes 
with  your  family  and  provide  them  with  infor- 
mation on  the  wholesome  benefits  and  the  per- 
sonal and  universal  need  for  these  changes. Conscious  awareness  needs  to  be  taught  gen- 
tly. Your  changes  will  succeed  only  when  they 
are  well  presented  and  backed  by  reason  and 
thoughtfulness. When  a  feeling  of  deprivation 
is  invoked,  all  else  fails. Remember  that  the 
only  thing  you  are  being  deprived  of  is  harmful 
158 
jmt. FOOD    SADHANAS 
and  regressive  foods. Your  attitude  as  the  chef 
will  make  the  difference  between  "Yuk!" and 
"Wow! " 7. Be  alert  to  your  energies. At  stressful  times,  take 
a  few  minutes  to  silence  your  mind  by  sitting  in 
a  comfortable  place  and  taking  a  few  deep 
breaths. In  the  beginning,  take  the  support  of 
soothing  music,  soft  lights,  and  "saging"  the  air 
(burning  dried  sage). These  are  all  tools  for  in- 
viting stress  and  misery  to  leave  your  kitchen. Never  cook  when  you  are  dominated  by  anger 
or  grief. Emotions  permeate  the  energies  of  the 
foods  you  are  handling. 8. Consult  the  Food  Charts  (pages  74-130)  daily 
on  meal  preparation,  food,  taste,  and  color  com- 
binations. Use  these  as  guidelines  to  help  you 
knowledgeably  orchestrate  meals. 9. Use  the  Seasonal  Menus  (pages  135-148). These 
are  organized  according  to  body  type  and  are 
specifically  designed  to  help  you  in  making  your 
food  transition. 10. Clean  your  kitchen  thoroughly  after  each  meal. This  functions  as  a  beautiful  invitation  to  return 
to  it. Enlist  the  help  of  your  family,  and  establish 
routine  cleaning  duties  for  every  member  who 
shares  in  the  meals. The  Puranas  are  replete  with  stories  that  elucidate 
our  forgetfulness  of  the  self. There  is  an  ancient  story 
of  a  guru  who  was  crossing  a  river  with  his  disciples. The  ten  of  them  set  out  together  on  a  journey  to  the 
forest. After  they  crossed  a  turbulent  river,  the  guru 
stopped  and  took  count  of  his  students. He  counted 
only  nine  and  began  to  grieve. Very  often  when  we 
cross  a  bridge  in  our  life,  we  assume  new  ideals  but 
inadvertently  leave  behind  our  most  relevant  self. For 
example,  when  we  eat  healthy,  organic  food  but  have 
no  part  at  all  in  its  gathering  and  preparation — this  is 
like  leaving  the  self  behind. There  are  many  degrees 
possible  in  a  transition. With  time  and  practice,  our 
crossings  do  become  complete. Sadhanas  are  the  means 
of  remembering  the  presence  of  the  self. The  transitional  phase  is  especially  disconcerting 
when  we  are  coming  from  a  fast,  modern,  meat-based diet. Like  any  fine-crafted  art,  the  skillful  blending  of 
the  six  tastes,  the  prime  colors,  and  the  subtle  combi- 
nations of  foods  needs  to  be  learned. Your  attitude  in 
approaching  this  transition  is  most  important. The 
change  needs  to  be  recognized  as  a  necessity. Unfortu- 
nately, many  of  us  who  make  a  major  dietary  change 
come  to  it  only  after  a  severe  illness. While  this  may  be 
the  most  compelling  reason  to  change  our  lifestyle,  we 
need  not  wait  until  our  health  collapses  to  embrace  a 
wholesome  way  to  personal  and  universal  wellness. Approach  dietary  transitions  one  step  at  a  time. If 
you  are  changing  from  a  modern,  meat-based  diet, 
begin  by  personalizing  the  food  charts:  Find  the  foods 
within  each  category  best  suited  to  your  body  type 
and  mark  those  that  you  prefer. Start  reducing  all  fats, 
meats,  and  salts. Substitute  fresh  vegetables  and  herbs 
for  canned,  frozen,  and  dried  ones;  white  meats  and 
fish  for  red  meats;  vegetable  oils  for  animal  fats  and 
commercial  butters;  rock  or  sea  salt  for  iodized  salt; 
whole  grains  for  commercial  breads  and  flour  prod- 
ucts; and  fruits  for  sugar  and  dairy-laden  desserts. Maintain  cooking  styles  that  are  familiar  to  you,  but 
adjust  the  quality  and  quantity  of  such  things  as  fats, 
salts,  and  sugars. Make  an  effort  to  attend  seminars 
on  the  Ayurvedic  principles  of  health  and  cooking. If 
you  are  in  the  moderate  to  advanced  stages  of  a  dis- 
ease, consult  with  an  Ayurvedic  physician. Those  who  are  making  a  less  radical  transition,  as 
from  macrobiotic  or  lacto-vegetarian  and  vegetarian 
regimens,  will  discover  that  the  adjustments  you  make 
will  be  subtle,  but  powerful. Ayurveda  reinforces  all 
authentic  information  found  in  alternative  health  regi 
mens. However,  its  highly  personalized  guidelines  sig 
nificantly  increase  each  individual's  chances  fol wellness. Ablutions  for  the  Cook 
1. Wash  your  hands,  feet,  and  face. Comb  voui 
hair  and  tie  it  back. 2. Keep  your  nails  clipped  and  unpolished. 3. Wear  clean  and  uncluttered  clothing. 4. Remove  all  jewelry. 5. Do  not  taste  the  loot! during  its  preparation 
and  cooking. 159 
jmt. Til  r    PRACTICE    OF    AYURVEDA 
(•>. Do  not  enter  the  kitchen,  cook,  or  prepare  foods 
during  your  menstrual  period. 7. Do  not  handle  foods  for  three  hours  after  sexual 
intercourse. 8. Observe  a  few  minutes  of  silence  before  enter- 
ing the  kitchen. 9. Listen  to  wholesome  sounds  while  cooking,  or 
cook  in  silence. Scheduling  Your  Sadhanas 
Reserve  two  hours  every  weekend  for  your  cooking 
sadhanas. The  first  weekend  you  may  begin  with  pick- 
ing through  your  grains  and  beans  (see  page  167), 
and  washing  and  hand  grinding  the  amounts  that  you 
will  need  for  a  fortnight. The  following  weekend  you 
might  spend  the  two  hours  drying  fresh  herbs,  stone 
grinding  spices,  and  mixing  masalas  for  a  fortnight's 
use. During  the  last  few  weekends  of  summer,  you 
may  want  to  set  aside  an  additional  hour  for  such 
things  as  preparing  fall  and  winter  pickles,  or  learning 
how  to  preserve  your  own  fruits  and  vegetables. After  a  few  months,  you'll  be  able  to  build  a  routine 
with  your  sadhanas  and  begin  to  deeply  enjoy  your 
practice. The  results  will  be  tremendously  pleasur- 
able, both  in  the  preparation  and  taste  of  your  foods, 
as  well  as  in  your  personal  health  and  appearance. SADHANAS   OF   GRAIN 
The  backbone  of  every  culture  since  the  beginning  of 
time,  grains  knit  humankind  together  as  a  species. They  are  also  the  most  holy  of  foods. They  are  birthed 
in  water,  as  the  embryo  of  cosmic  life. There  are  a 
thousand  times  more  seeds  of  grain  in  the  world  than 
any  other  kind  of  seed. The  wholesome  husbandry 
and  preservation  of  such  grains  as  rice,  wheat,  barley, 
and  millet  is  an  excellent  beginning  to  harnessing  the 
energy  of  the  planet. Each  type  of  grain  serves  a  spe- 
cific purpose. The  tiny,  translucent  grain  of  quinoa 
gave  the  Incas  strength  to  scale  the  mountains  and 
keep  warm  as  they  labored;  the  hard,  beady  millet 
enabled  the  desert  nomads  in  Africa  to  fortify  them- 
selves and  bend  with  the  harsh  winds;  the  light,  golden wheat  provided  the  fat  and  strength  to  the  European 
farmers  to  sow  virgin  lands  and  leave  a  legacy  of  green 
fields;  the  American  maize  allowed  the  indigenous  people 
to  keep  the  soil  and  water  alive  through  reverence  and 
sowing  of  the  land. In  all  cultures  throughout  all  time, 
human  dignity  was  maintained  through  the  grain. From  the  perspective  of  sadhana,  the  grain  is  the 
seed  of  memory. It  was  brought  to  life  by  Gaja,  the 
eternal  elephant,  who  carries  the  memory  of  plants 
and  herbs. This  memory  has  been  kept  alive  in  the 
ahamkara  of  all  elephants  on  the  planet. In  order  for 
humans  to  sustain  the  memories  of  grains,  vegetables, 
fruits,  or  herbs,  the  elephant  must  remain  a  thriving 
species. While  the  form  of  these  plants  may  exist  after 
the  elephant  becomes  extinct,  the  spirit  of  cosmic 
memory,  which  each  seed  holds  from  the  beginning 
of  time  and  which  is  transmuted  in  the  vital  energy 
system  of  humans  and  other  living  creatures,  will  die. And,  in  time,  so  will  the  human  species. We  must  begin  to  perceive  all  plants,  and  the 
sadhana  of  planting,  as  reaching  as  far  as  the  galaxies 
and  stars. This  process  is  not  only  about  topsoil, 
composting,  companion  planting,  sowing,  maintain- 
ing, and  then  reaping  the  bounty  of  nature  for  whole- 
some survival. Hold  a  seed  in  your  hand  and  know 
that  it  unfolds  from  within  itself  the  entire  creation, 
that  this  seed  is  the  linkage  to  all  memory  of  this  plant 
from  the  beginning  of  time. The  magical  quality  of 
healing  that  resides  in  a  grain  or  an  herb  comes  from 
the  very  memory  of  its  seed,  whose  potency  has  been 
collected  for  more  than  twenty  billion  years  of  origi- 
nal existence. Food  is  memory,  and  the  grains  hold 
the  nectar  of  this  memory. Rice:  The  Holy  Grain 
It  is  said  in  the  Vedas  that  the  entire  universe  is  held 
within  each  grain. Rice  has  been  the  primary  food  for 
most  ancient  cultures. It  is  the  most  widely  consumed 
grain  in  the  world — more  than  thirty  thousand  vari- 
eties of  rice  are  currently  cultivated. Ninety  percent  of 
the  rice  in  the  world  is  grown  in  India,  China,  and 
Japan. The  components  of  a  grain  of  rice — the  husk,  bran/ 
germ,  and  endosperm — symbolize  the  cosmic  gunas 
160 J@jfr 
FOOD    SADHANAS 
of  sattva,  rajas,  and  tamas,  respectively  the  harmony 
or  protection,  dynamism,  and  inertia  of  the  living 
universe. The  grain  endures  the  seven  stages  of  life, 
from  seed  to  sprout,  to  seedling,  to  young  plant,  to 
mature  plant,  to  flowering  plant,  to  fruitful  plant. In  the  Asian  countries,  a  spiritual  aura  surrounds 
the  planting,  harvesting,  and  preparing  of  rice. In  In- 
dia, it  is  cooked  in  hundreds  of  ways  and  used  as  an 
offering  to  the  gods  during  religious  ceremonies. Rice 
is  the  first  food  an  Indian  bride  offers  to  her  husband 
at  her  nuptials;  it  is  the  first  solid  food  an  Indian  mother 
offers  her  newborn. In  India,  the  grains  of  rice  are 
regarded  as  two  brothers,  close  but  not  stuck  together. In  China,  the  word  for  rice  is  synonymous  with  food. A  typical  Chinese  salutation  upon  greeting  someone 
is  "Have  you  had  your  rice  today?" In  Japan,  cooked 
rice  is  the  same  word  for  meal. Japanese  children  are 
encouraged  to  eat  every  grain  of  rice  by  calling  each 
grain  a  little  Buddha. In  Thailand,  the  dinner  bell  is 
expressed  by  the  resounding  words,  "Eat  rice!" During  the  Vedic  period  in  India,  the  inedible  husk 
Planting  Rice — 
Sadhana  to  Invite  Humility was  removed  and  the  remaining  whole  grain — with 
bran  and  germ  intact — was  eaten. This  was  called 
brown  or  unpolished  rice. There  was  no  oiling,  bleach- 
ing, parboiling,  pearling,  or  powdering. Later,  during 
the  time  of  the  Moguls,  rice  had  to  be  polished  or 
white  before  it  was  considered  edible. Even  though 
India  is  still  not  bleaching,  pearling,  or  powdering  its 
rice,  there  is  excessive  use  of  white  and  parboiled  rice. Today  only  the  very  poor  villagers  avail  themselves  of 
brown  rice. Generally,  its  quality  is  excellent,  since  it 
has  been  husked  and  winnowed  by  the  energies  of  the 
hand  and  heart. Rice  Bran. The  bran  is  the  nutrient-rich  outer  layer 
of  a  rice  kernel. When  this  bran  remains  on  the  ker- 
nel, the  rice  is  brown;  when  it  is  removed  by  milling, 
the  rice  is  white. Bran  has  a  sweet,  nutty  flavor  and  is 
an  excellent  source  of  rice-oil,  minerals,  and  fiber. Until  recently,  most  of  the  rice  sold  in  the  United 
States  was  white,  with  the  separated  bran  used  exclu- 
sively as  an  animal  feed  supplement. Rice  bran  needs 
to  be  used  shortly  after  its  removal  from  the  grain, 
since  its  oil  content  causes  it  to  turn  rancid  quickly. Parboiled  Rice. Research  reveals  that  rice  was  be- 
ing parboiled  in  northern  India  more  than  two  thou- 
sand years  ago. In  parboiling,  the  rice  is  steamed  and 
dried  before  milling,  forcing  some  of  the  nutrients 
from  the  bran  layer  to  penetrate  the  endosperm. Par- 
boiling a  grain  makes  it  easier  to  digest,  although 
many  nutrients  are  sacrificed  in  the  process. Instant  or  Precooked  Rice. This  rice  is  milled  and 
polished  to  remove  the  bran  layers  ,\\\i\  genu  and  is 
then  completely  cooked  and  dried. While  this  rice 
takes  very  little  time  to  prepare,  it  has  little  or  no 
nutritive  value. White  Rice. White  rice  has  the  lite  supporting  brail 
and  germ  removed  and  is  milled  and  polished,  c  k>m 
mercial  white  rice  is  often  coated  with  glucose  and 
vegetable  oil  to  make  it  more  appealing. Generally  the 
iron,   B   vitamins,  niacin,  and   thiamin   are   lemlio 
duced  into  it,  alter  its  innate  nutrients  have  been 
stripped,  thus  the  term  fortified  white  rice. This  prod 
ucl  offers  little  or  no  contribution  to  health 
Flaked  Rice. Although  dried,  steamed,  and  Hat 
tened,  nee  flakes  are  a  gentle  breakfast  cereal  good  fol 
all  body  types. 16  1 
>m 
THE    PRACTICE    OF    AYURVEDA 
Each  type  of  rice  bears  a  subtle  difference  in  color, 
shape,  aroma,  and  taste. There  are  infinite  varieties  in 
India — pearl,  ivory,  pink,  red,  brown,  taupe;  long, 
short,  oval,  fat,  thin,  and  wispy. The  following  is  a 
variety  of  the  most  commonly  known  rices,  ranging 
from  the  staple  rice  to  the  most  exotic. Basmati  Rice 
An  aromatic,  nutty  flavored  rice,  basmati  has  been 
cultivated  for  centuries  in  North  India  and  Pakistan. Some  villages  in  northern  India  conduct  a  harvest 
ritual  of  hulling  and  winnowing  the  grain  by  hand, 
with  all  villagers  sharing  in  this  sadhana. Basmati 
is  renowned  for  its  long,  slender  shape,  which  length- 
ens instead  of  swelling  when  cooked. The  word  basmati 
translates  literally  as  the  "queen  of  fragrance." This 
sattvic  grain  remains  unrivalled  among  the 
aromatic  rices,  due  to  its  exquisite  scent,  which  has 
been  likened  to  the  jasmine  flower  and  the  exotic 
walnut. Due  to  an  Indian  preference  for  rice  that  cooks 
somewhat  dry  and  that  separates  well,  basmati  is  usu- 
ally aged  up  to  two  years  before  being  used. Tradi- 
tionally, this  rice  is  used  on  ceremonial  occassions 
and  in  the  preparation  of  rice  pilafs. Basmati  is  available  in  both  white  and  brown. White 
basmati  is  easy  to  digest,  cooling  to  the  digestive  fires, 
and  is  held  in  high  regard  Ayurvedically  as  a  cleansing 
and  healing  food  for  all  body  types. Brown  basmati, 
like  other  brown  rice,  retains  both  the  bran  and  the 
germ  of  the  rice  kernel,  giving  it  greater  healing  prop- 
erties than  most  other  types  of  rice. Black  Japonica 
This  medium-grain  rice,  which  has  a  black  bran,  is 
grown  in  small  quantity  by  the  Lundberg  farms  in 
California. It  is  used  in  many  gourmet  rice  blends 
because  of  its  flavor. Black  japonica  is  sweet  and  slightly 
pungent  in  taste. Good  for  Vata  types;  may  be  used 
occasionally  by  Kapha  and  Pitta  types. Brown  Rice 
Brown  rice  comes  in  long-,  medium-,  and  short-grain. This  rice  has  only  the  hull  removed;  both  the  bran 
layer  and  germ  layer  are  left  intact,  clinging  to  the kernels. Brown  rice  has  a  cream  color  and  a  chewy 
texture,  due  to  its  high  gluten  content. It  is  superbly 
rich  in  minerals  and  vitamins  and  has  three  times  the 
fiber  of  white  rice. Generally,  the  medium  and  short 
grains  have  more  amylopectin  (a  waxy  starch),  which 
gives  them  a  chewier  and  stickier  character  than  long- 
grain  rice;  they  also  take  longer  to  cook. The  long- 
grain  brown  rice  is  fluffier  and  lighter  when  cooked. All  types  of  brown  rice  must  be  well-cooked  and 
chewed  properly  to  facilitate  proper  digestion. Brown 
rice  is  best  for  Vata  types. On  rare  occasions,  Pitta  and 
Kapha  types  may  indulge. Calmati 
Basmati  has  recently  been  cross-seeded  with  an  Ameri- 
can long-grain  variety  in  northern  California  to  pro- 
duce this  popular  brown  basmati. Italian  Rices 
Arborio,  vialone  nano,  carnaroli,  and  padano,  the 
most  popular  rices  in  Italy,  are  grown  in  the  regions 
of  Piedmont  and  Lombardy. Most  Italian  and  Span- 
ish rice  is  medium-grain  and  high  in  starch,  which 
makes  the  grains  stick  together. When  cooked  these 
varieties  become  soft,  translucent,  and  yet  retain  a 
firm  central  core;  they  also  yield  a  top  layer  of  rice 
cream. Arborio  is  often  used  to  prepare  the  well  known 
Italian  rice  dish  called  risotti. Italian  rice  may  be  sub- 
stituted occasionally  in  any  recipe  calling  for  short-  or 
medium-grain  rice. These  are  good  for  Vata  types, 
may  be  used  occasionally  by  Pitta  types,  and  seldom 
by  Kapha  types. Jasmine  Rice 
Native  to  Thailand,  this  rice  resembles  the  basmati 
grain. It  has  a  rich  fragrance  and  is  silken  to  the  touch. This  grain  goes  through  a  water-milling  process,  which 
leaves  it  smooth  and  long. Unlike  basmati,  this  rice  is 
not  aged  and  usually  expands  into  a  moist  and 
medium-grain  shape  when  cooked. Jasmine  rice  is 
now  grown  successfully  in  the  United  States. Its  cool- 
ing energy  during  digestion  makes  it  useful  for  cleans- 
ing by  those  of  all  types  on  a  healing  diet. As  part  of 
a  regular  diet,  like  most  rice,  jasmine  is  suited  to  the 
Vata  types. 162 
m 
FOOD    SADHANAS 
Sushi  Rice 
This  short-grain  white  rice,  used  in  Japan  for  making 
sushi,  can  be  found  in  most  Oriental  food  stores  and 
some  natural  food  stores. When  cooked  it  is  softer  and 
stickier  than  most  other  types  of  rice  because  of  its 
high  starch  content. Best  for  Vata  types,  sushi  rice  may 
be  used  occasionally  by  Pitta  and  Kapha  types. Sweet  Brown  Rice 
This  sticky  cream-colored  short-grain  rice  is  used  in 
East  Asian  cuisines  for  making  desserts. Its  taste  is 
naturally  sweeter  than  short-grain  brown  rice. Native 
to  both  India  and  Japan,  it  can  be  found  in  some 
Oriental  or  natural  food  stores. Best  for  Vata  types, 
sweet  brown  rice  may  be  used  occasionally  by  Pitta 
and  Kapha  types. Texmati  Rice 
A  hybrid  of  Indian  basmati  rice  and  American  long- 
grain  white  rice,  texmati  is  also  called  American 
basmati. Its  aroma  and  popcorn-like  flavor  favor  the 
basmati,  but  its  cooking  texture  is  softer  and  stickier, 
partly  because  the  rice  is  not  aged  before  use. The  rice 
is  named  after  the  state  in  which  it  grows,  Texas,  and 
its  resemblance  to  the  basmati  rice. Available  in  both 
white  and  brown,  texmati  is  a  good  substitute  for 
basmati  rice. White  texmati  may  also  be  used  for 
cleansing  or  healing  diets  by  all  three  doshas. As  a 
regular  part  of  the  diet,  texmati  is  best  for  Vata  types 
and  may  be  used  occasionally  by  Pitta  and  Kapha 
types. Valencia  Rice 
A  medium-grain  rice  native  to  Spain,  this  rice  is  soft 
and  flavorful. It  is  similar  to  the  Italian  rices  in  that  it 
retains  a  firm  central  core  after  being  cooked. Valencia 
is  used  in  the  traditional  Spanish  rice  dish  known  as 
paella. This  rice  is  good  for  Vata  types  and  may  be 
used  occasionally  by  Pitta  and  Kapha  types. Wehani  Rice 
This  long-grain  rice  with  a  rust-colored  bran  layer 
partially  splits  when  the  rice  is  cooked,  exposing  ail 
earth-red  kernel. Considered  an  aromatic  rice,  like- 
jasmine  and  basmati,  wehani  is  named  after  the Lundberg  brothers — Wendell,  Eldon,  Harlan, 
Homer — and  their  father,  Albert,  from  the  Lundberg 
family  farms  in  California. Wild  Rice 
This  rich  and  long  dark  brown  rice  is  actually  not  a 
rice  at  all,  but  the  seed  of  a  grass,  native  to  Minnesota, 
where  it  grows  profusely  in  rivers,  lowlands,  and  lakes. It  was  harvested  by  Native  Americans  as  early  as  the 
1600s. In  Minnesota,  it  is  still  harvested  by  the  tradi- 
tional "canoe  and  flail"  method:  one  person  stands 
and  poles  the  canoe  while  the  other  maneuvers  two 
sticks — a  long  one  to  bend  the  stalks  into  the  canoe, 
and  a  short  one  to  thrash  out  the  seeds. Today,  much  of  the  wild  rice  harvest  occurs  in 
California  where  the  crop  is  seeded  by  airplanes  and 
harvested  by  machine. Wild  rice  has  an  earthy  and 
pungent  flavor  and  was  used  with  game  and  wild 
meat  by  the  native  people. Wild  rice  is  best  for  Vata 
and  Kapha  types. Other  Holy  Grains 
Wheat 
Like  rice,  wheat  is  an  ancient  grain  whose  use  can  be 
traced  to  the  beginning  of  time. Wheat  flour  has  been 
a  staple  of  Indian  cuisine  for  over  five  thousand  years. In  India,  wheat  is  used  in  as  many  ways  as  there  are 
dialects. The  ancient  flatbrcad  known  as  chapati  is 
still  the  primary  grain  served  with  meals  in  North 
India. Chapati  is  made  from  a  low  gluten,  soft  te\ 
tured,  cream-colored  wheat  flour  known  as  atta. In 
this  flour,  the  whole  kernel,  bran,  germ,  and  en 
dosperm  are  all  milled  to  a  line  powder,  whu  h  oflfel  S 
no  resistance  to  being  tolled  into  a  dough. An  even 
liner  strain  of  flour  known  as  pisi  lahore  is  sometimes 
used  to  yield  a  soft,  silken  chapati. Semolina,  known 
as  sooji  in  India,  is  a  granular  meal  made  from  the 
endosperm  of  the  durum  wheat. Its  glutinous  >. harac 
ter  makes  it  a  perfect  ingredient  fol  a  South  Indian 
dish  called  uppama,  Soon  is  available  in  three  te\ 
tures — line,  medium,  and  COarse;  it  is  used  in  sweets, 
such  as  halva,  anil  m  breakfast  porridge. Main  varieties  ol  wasted  and  unyeasted  whole 
wheat  breads  aiul  wholesome  wheat  ben  \  soups  are 
163 
J@f, 
THE    PRACTICE    OF    AYURVEDA 
made  by  the  Nords  and  the  cultures  of  Europe  and 
the  Middle  East. More  glutinous  than  rice,  it  is  infi- 
nitely versatile. Wheat  berries  are  wheat  kernels  with 
the  inedible  hulls  removed. One  of  the  most  ancient 
wheat  recipes  in  existence  is  mentioned  in  the  Vedas. In  it,  the  whole  kernels  of  wheat  are  placed  in  an 
earthen  pot  with  water  and  cooked  over  a  slow  fire  for 
many  hours. It  yielded  the  most  exquisite  wheat  cream, 
which,  no  doubt,  was  the  staple  breakfast  food  of 
many  ancient  cultures. The  people  of  the  Middle  East  turned  wheat  into 
bulgur  by  boiling  the  whole  wheat  grain  and  leaving 
it  to  parch  in  the  sun. The  sun-dried  grains  are  then 
crushed  with  a  mortar  and  pestle. A  finer  grind  of 
bulgur  is  used  in  the  traditional  dish  known  as  tabouli. A  coarse  grind  of  bulgur  is  used  in  another  popular 
dish  called  kibbi. Although  it  is  cooling  in  energy  (best  for  Pitta 
types),  wheat  is  a  rich,  vital,  and  sweet  grain  which 
supports  Vata  as  well  as  Pitta. Cracked  Wheat 
This  split  whole  kernel  of  wheat  is  slightly  different 
from  bulgur. The  cracked  wheat  is  not  precooked  or 
parched  in  the  sun  before  it  is  broken. However,  both 
bulgur  and  cracked  wheat  may  be  used  interchange- 
ably. Farina  is  a  finely  ground  wheat  kernel  that  gen- 
erally is  used  for  breakfast  porridge. Couscous 
This  grain  is  made  from  semolina,  the  endosperm 
of  durum  wheat. To  make  couscous,  semolina  flour 
is  mixed  with  salted  water,  then  tossed  and  rubbed 
into  tiny  pellets. The  pellets  are  then  steamed  on 
a  cotton  sheet  over  simmering  water  until  they 
swell. This  step  can  also  be  accomplished  by  steam- 
ing the  pellets  twice  over  a  hot,  bubbling  pot  of  stew. Couscous  is  native  to  the  diets  of  Moroccans,  Alge- 
rians, Tunisians,  and  Egyptians. In  North  Africa,  the 
term  couscous  describes  a  variety  of  dishes. Oats 
Of  the  common  grains,  oats  are  among  the  highest  in 
nutritional  value. Samuel  Johnson,  with  much  preju- 
dice, defined  oats  in  the  English  dictionary  more  than two  centuries  ago  as  "a  grain  which  is  generally  given 
to  horses,  but  in  Scotland  supports  the  people." Oats  are  one  of  the  few  grains  to  have  been  used 
whole  as  a  breakfast  food  throughout  most  of  Europe 
and  the  United  States. In  nineteenth-century  Scot- 
land, universities  observed  "Oatmeal  Monday" — a  day 
when  the  parents  of  poor  students  gave  their  children 
a  sack  of  oatmeal  to  insure  their  health  through  the 
brutal  Scottish  winters. This  wonderfully  sustaining  food  is  available  in 
many  forms  today. The  whole  grain  is  threshed  to 
remove  the  inedible  husks. The  remaining  grain,  with 
the  bran  and  germ  left  intact,  is  referred  to  as  groats. These  groats,  or  whole  kernels,  may  be  further  re- 
duced by  being  split  with  a  sharp  steel  blade  to  make 
steel-cut  oats,  also  called  Scottish  or  Irish  oatmeal. To  make  old  fashioned  rolled  oats,  the  groats  are 
slightly  softened  by  steaming  and  then  flattened  with 
steel  rollers;  this  makes  for  a  faster  cooking  cereal. As 
a  result  of  intensive  processing,  dehydrated  instant 
oats,  unlike  old-fashioned  rolled  oats,  have  little  nu- 
tritive value. Although  heating  in  energy  (best  for  Vata  types) 
the  rich,  sweet  taste  of  oats  supports  Pitta  as  well  as 
Vata. Barley 
Known  as  jawar,  barley  has  been  cultivated  in  India 
since  the  Vedic  period. Once  the  husk  is  removed,  the 
remaining  grain — referred  to  as  hulled  barley — is  nu- 
tritionally intact. It  consists  of  a  layer  of  germ  and  pro- 
tein known  as  aleurone. In  the  West,  the  hulled  barley 
is  known  as  pot  or  scotch  barley. When  the  aleurone 
layer  is  stripped,  the  ivory  colored  pearl  barley  remains. In  India,  the  silken,  freshly  ground  barley  flour,  which 
has  a  low-gluten  content,  is  often  mixed  with  atta,  or 
chapati  flour. Barley  flour  performs  like  white  flour, 
except  it  is  much  more  nutrititious  and  wholesome. Barley  is  trulv  a  universal  grain  that  has  played  a 
role  in  most  cultures. Until  the  late  1500s  in  Europe, 
loaves  of  barley  bread  were  more  common  than  loaves 
of  whole  wheat. In  England,  nannies  fed  barley  water 
to  their  wards  to  strengthen  their  constitution. En- 
glish women  still  credit  their  flawless  complexions  to 
the  use  of  barley  water. The  Japanese  make  a  famous 
164 
jmt. FOOD    SADHANAS 
tea  from  roasted  barley  called  mugicha,  and  Scandina- 
vian cooks  make  barley  into  breakfast  porridge  and 
dessert  puddings. The  Chinese  stuff  cooked  ducks  with 
barley  and  lotus  seeds. The  Scots  use  it  as  a  "bottom" 
for  their  world-famous  whisky,  and  for  nutrition  in 
their  thick  (and  equally  famous)  barley  and  leek  stew. Until  recently  in  the  United  States,  more  than  eighty 
percent  of  the  barley  crop  has  been  used  as  feed  for 
pigs  and  cows,  with  a  small  amount  used  for  brewing 
alcoholic  beverages. Barley  is  best  for  Pitta  types  and  also  supports 
Kapha  types. Although  cooling  in  energy,  Kapha  does 
well  with  this  grain  due  to  its  dryness. Millet 
Known  as  bajra  in  North  India  and  ragi  in  South 
India,  millet  is  widely  harvested  from  several  cereal 
grasses. The  two  most  popular  kinds  are  finger  millet 
and  pearl  millet,  the  kind  found  most  often  in  natural 
food  stores. Millet  is  the  third  most  used  grain  in 
India,  after  rice  and  wheat. It  grows  well  in  sandy  and 
poor  soil,  and  in  hot,  harsh  climates,  thriving  where 
wheat  may  be  too  frail. Freshly  ground  millet  flour  is 
often  mixed  with  other  flours  into  flat  breads  or  mixed 
with  vegetables. This  delicious  buff- yellow  grain  is  the  most  under- 
estimated on  earth. It  possesses  more  protein  than 
either  oats,  rice,  or  corn  and  at  the  same  time  is  a 
perfect  grain  for  losing  weight. In  northern  India  and 
China,  millet  is  used  predominately  by  the  poor,  who 
make  delightful  thin  pancakes,  porridge,  and  pilafs 
with  this  regal  golden  bead. In  Africa  and  Ethiopia, 
freshly  ground  millet  flour  is  made  into  a  spongy 
crepe  that  forms  the  basis  of  a  meal. In  the  United 
States,  millet  is  used  mostly  to  feed  the  birds. How- 
ever, with  the  recent  increase  in  awareness  of  the  whole 
foods  market,  millet  is  gaining  popularity  among 
humans. Millet  is  best  for  Kapha  types. If  it  is  cooked  softly, 
it  may  be  used  occasionally  by  Vata  types. This  grain 
is  heating  in  energy. Rye 
Among  the  grains  produced  by  grasses  or  cereal  grains, 
rye — along  with  millet  and  barley — is  sorely  underes- timated. Rye  grows  better  in  cold,  wet  climates  where 
wheat  fares  badly. Its  rich  pungency  is  best  demon- 
strated in  German  pumpernickel  bread. The  Russians 
and  Scandinavians  seldom  repast  without  freshly- 
baked  slices  of  dark  rye  bread. Scandinavian  rye 
crisp  bread,  or  knache,  a  favorite  among  health  food 
advocates,  is  baked  from  unsifted  whole  rye  flour. The  English  and  early  New  Englanders  enjoyed  hot 
whole  rye  porridge  for  breakfast,  as  well  as  rye 
pancakes,  muffins,  biscuits,  and  popovers. This  was 
before  the  use  of  whole  grains  went  out  of  fashion, 
due  to  the  unfortunate  invention  of  instant, 
lifeless,  breakfast  foods. Rye  is  also  available  in  its 
cracked  form,  which  is  similar  to  cracked  wheat  or 
steel-cut  oats. Through  a  drying,  steaming,  and 
flattening  process  the  rye  berries  are  made  into  rye 
flakes,  which  make  a  gentle  and  nutritive  breakfast 
dish. Rye  is  a  deliciously  pungent  food  suited  to  Kapha 
types. Buckwheat 
This  edible  fruit  seed  has  been  used  as  a  cereal  grain 
for  centuries  in  Asia  and  Europe. A  beautiful  field  of 
white  or  pink  buckwheat  in  full  bloom  is  still  a  com 
mon  sight  in  the  Himalayas,  Russia,  China,  and  Nepal. Related  to  rhubarb,  garden  sorrel,  and  the  dock  lam 
ily,  buckwheat  is  known  as  kutu  or  phaphra  in  India. Much  like  a  wheat  berry,  buckwheat  has  a  hard  outer 
shell  which  when  removed  yields  a  seed  called  a  groat. In  India  this  is  traditionally  ground  fine  and  used  in 
a  pakora  or  tempura-style  batter,  used  as  a  dough  fol 
poori  (a  thin  fried  chapati),  and  used  toi  making 
sweets,  such  as  halva. When  the  groats  are  roasted,  they  air  called  kasha. In  Russian  and  Jewish  cuisines,  kasha  holds  a  place  oi 
reverence. Kasha  varnishkas,  or  varnitchkas  (a  torn 
bination  of  kasha  and  noodles),  as  well  as  (Ik-  blini  (a 
paper  thin  crepe  served  hot)  haw  left  an  indelible 
mark  on  universal  cuisine. In  Japan,  soba,  a  i  ich  tasl 
ing  noodle  made  from  buckwheat  (lour,  is  anothei 
great  addition  to  the  buckwheat  panoply. Perhaps  buckwheal  is  the  only  "grain"  thai  held  a 
place  of  true  esteem  m  1  arly  American  cuisine. Mark 
Twain  reportedly  became  homesick  foi  buckwheal 
cakes  while  msi ting  Europe  m  the  IN  "On   Preshl)  made 
165 
J@fr 
THE    PRACTICE    OF    AYURVEDA 
buckwheat  cakes  served  with  pure  maple  syrup  was 
among  the  finest  of  America's  first  foods. The  groats,  whole  or  crushed,  roasted  or  unroasted, 
are  available  through  most  health  food  stores. Buck- 
wheat groats  are  best  suited  to  Kapha  types  because  of 
their  somewhat  pungent  nature. However,  when  the 
groats  are  mixed  with  wheat  and  a  natural  sweetener, 
both  Pitta  and  Vata  types  may  indulge  occasionally. Corn 
Native  to  India  and  the  American  continents,  corn  is 
a  special  grain. In  India  the  freshly  ground  flour  is 
known  as  makkai  atta. Low  in  gluten,  it  is  mixed  with 
whole  wheat  flour  to  lend  a  different  texture  to 
flatbreads. Like  millet  and  barley,  corn  is  used  mainly 
by  the  peasants  in  rural  India. In  ancient  times,  ab- 
original tribes  depicted  the  corn  goddess  as  a  symbol 
of  fertility  for  both  food  and  humans. There  is  no 
sight  holier  than  a  field  of  rice  or  a  golden  field  of 
corn. Native  Americans  lived  on  corn  as  their  main  grain. When  the  English  settlers  arrived  in  Virginia  in  1607, 
they  found  Native  Americans  eating  foods  they  had 
never  seen  before. One  of  these  foods  was 
rockahominie,  the  native  word  for  dried  white  field 
corn. The  settlers  were  instructed  to  soak  the  dried 
corn  in  a  wood  ash  solution  to  loosen  the  husk,  and 
then  to  cook  in  water  until  tender. The  settlers  short- 
ened the  name  to  hominy. Finely  ground,  this  dried 
corn  is  called  hominy  grits. The  Italians  began  harvesting  corn  in  the  mid- 
seventeenth  century. The  peasants  of  rural  Italy  dis- 
covered that  the  coarsely  ground  cornmeal  made  tasty 
polenta,  a  porridge  made  from  a  variety  of  grains 
since  Roman  times. Corn  is  planted  abundantly  in  the 
north  of  Italy,  where  corn  polenta  often  replaces  the 
humble  bread  of  the  mountain  people. Corn  is  excellent  for  Kapha  types,  and  if  it  is  cooked 
porridge  style  or  fresh  as  corn-on-the-cob,  slathered 
with  organic  butter  or  ghee,  an  occasional  repast  of 
this  food  will  also  benefit  Vata  types. Triticale 
The  newest  of  grains,  triticale  is  a  crossbreed  of  wheat 
and  rye. Its  name  is  derived  from  triticum  and  secale, the  Latin  words  for  wheat  and  rye,  respectively. Since 
it  contains  the  characteristics  of  both,  triticale  may  be 
used  in  place  of  either  wheat  or  rye. Although 
Ayurvedic  thinking  does  not  support  crossbreeding 
in  general,  much  less  that  of  different  species,  the 
triticale  marriage  has  produced  an  unusual  and  pleas- 
ant grain. Triticale  can  be  an  occasional  food  for  all  types. It 
is  most  specifically  suitable  for  Kapha  in  the  summer 
and  fall,  for  Pitta  in  the  fall  and  winter,  and  for  Vata 
in  the  winter  and  spring. Quinoa Called  the  Mother  Grain  by  the  Incas,  quinoa  was 
first  harvested  more  than  three  thousand  years  ago  in 
South  America. After  the  Spanish  conquest,  the  Incas 
began  to  harvest  European  grains  and  ceased  to  use 
their  native  quinoa  for  more  than  four  centuries. Quinoa  is  a  distant  relative  to  the  beet,  spinach,  and 
Swiss  chard  family. In  fact,  the  leaves  of  the  quinoa 
plant  are  cooked  and  used  like  spinach. Like  buckwheat,  quinoa  is  technically  the  fruit  of  a 
plant  from  the  Chenopodiaceae  family. While  quinoa 
comes  in  an  array  of  colors — pink,  orange,  and  red — 
the  variety  available  in  the  United  States  is  a  buff 
color. The  resurgence  of  this  stoic  grain  affords  us 
many  vital  nutritients. Quinoa,  similar  in  composi- 
tion to  milk,  is  the  only  grain  that  contains  the  eight 
essential  amino  acids  (proteins)  in  perfect  propor- 
tion. Some  of  these  eight  amino  acids,  such  as  lysine, 
methionine,  and  cystine,  are  scarce  in  most  plant 
sources. Quinoa  is  sweet,  astringent,  and  pungent, 
with  a  heating  energy. An  excellent  grain  for  Vata  and 
Kapha  types,  it  may  also  be  used  occasionally  in  the 
fall  and  winter  by  Pitta  types. Amaranth 
Amaranth  was  discovered  in  the  crevices  of  fallen 
caves  of  Mexico. It  is  believed  that  this  grain  was 
harvested  by  the  indigenous  people  of  Mexico  more 
than  six  thousand  years  ago. A  relative  of  the  tumble- 
weed  plant,  it  has  similar  properties  to  quinoa  but  is 
smaller  in  size. Amaranth  has  the  highest  lysine  (an 
amino  acid)  content  of  all  grains. Sweet  and  astrin- 
gent, with  a  heating  energy,  amaranth  is  excellent  for 
166 
jm:, 
FOOD    SADHANAS 
Vata  and  Kapha  types  and  may  be  used  occasionally 
by  Pitta  types. Sorting,  Cleaning,  and  Washing  Grains 
Sorting  and  Cleaning 
1. Spread  out  a  clean  piece  of  natural  burlap  or 
canvas  on  a  clean  kitchen  or  dining  room  floor. If  these  cloths  are  not  available,  you  may  use  a 
shallow,  flat  basket  instead. 2. Place  the  unwashed  grain — at  the  most  a 
fortnight's  worth — in  the  center  of  the  cloth 
and  squat  or  sit  in  a  comfortable  position. 3. Separate  out  a  few  handfuls  and  sift  through  to 
find  debris — such  as  stones,  husks,  and  stems. Place  the  debris  in  a  container  until  you  can 
return  it  to  the  soil  in  your  yard. While  you  may 
invite  your  family  or  friends  to  join  you  in  this 
activity,  be  alert,  and  maintain  quiet. Do  not 
allow  the  children  to  play  with  the  grain,  or 
fight  and  become  excited. You  may  also  choose Woman  in  Diamond  Position  Sifting 
Rice  in  Straw  Basket — Sadhana  to  Invite  Resolve 
Woman  in  Lotus  Position  Cleaning  (irain 
Sadhana  to  Invite  Resolve this  as  your  still  time  and  perform  this  sadhana 
alone. 4. Brush  and  fold  the  cleaning  cloth  and  store  in  a 
clean  place  until  your  next  use. Place  the  sorted 
grain  in  a  glass  jar  with  a  tight-fitting  lid  and 
store  in  a  cool,  moisture- free  location. Washing 
1. Grains  should  be  washed  during  meal  prepara 
tion  time  and  not  beforehand. Fill  a  large  bowl 
with  cold  water  and  the  amount  ol  rice  vow 
need. Massage  your  hands  with  the  grains  and 
remove  any  remaining  bran  oi  husks  that  floal 
to  the  surface. 2. Drain  and  rinse  several  times  until  the  watei 
runs  clear;  follow  instructions  foi  soaking  oi cooking. Soaking  and  Cooking  Grains 
Short  <//i</  medium  grain  brown  rice,  rye  <"/./  wheat 
berries,  hulled  barley,  <"/</  whole  oats. These  gi  ains  will 
benefit  from  soaking  foi  J  hums  it  you  need  mildl) 
107 
jmz. Fill:    PRACTICE    OF    AYURVEDA 
Rhythmic  Pounding: 
Hulling  Grain  in  Stone  Mortar — 
Sadhana  to  Invite  Harmony  of  Body,  Mind,  and  Heart 
Woman  in  Diamond  Position 
Massaging  Hand  with  Grain — 
Sadhana  to  Invite  Exhilaration Woman  in  Squatting  Position 
Rolling  Chapati  Dough — 
Sadhana  to  Invite  Earth's  Energy  to  the  Womb 
168 
^mv 
FOOD    SADHANAS 
fermented  rice  to  make  Indian  pancakes  (dosa)  or 
idli  (see  pages  205  and  206),  soak  the  rice  overnight. Whole  wheat  and  whole  oats  may  be  soaked  overnight. Grains  may  be  cooked  in  a  pressure  cooker,  or  in 
any  of  the  following  types  of  pots:  cast-iron,  stainless 
steel  (heavy),  clay,  or  enamelware. Whatever  pot  you 
use  must  have  a  tight-fitting  lid. Among  the  grains, 
wheat  berries,  whole  oats,  and  short-  and  medium- 
grain  brown  rice  are  best  cooked  in  a  pressure  cooker 
(or  a  heavy  cast-iron  pot)  because  of  their  density. The  chart  below  lists  the  recommended  grains  for 
pressure  cooking. Millet,  hominy  grits,  pearl  barley, 
long-grain  brown  rice,  Italian  rices,  sushi  rice,  and 
bulgur  may  also  be  pressure  cooked  for  both  a  firm 
and  porridge-like  consistency. Adjust  water  and  cook- 
ing time  to  yield  the  desired  result. Kneading  Dough  with  Feet — 
Sadhana  to  Invite  Potency 
PRESSURE  COOKING  CHART  (TO 1 CUP  GRAIN) 
GRAIN CUPS  WATER TIME  (MINUTES)           CUPSYIELD 
Barley,  pot 3 40-45 3 
Barley,  grits 27; 20-23 3 
Corn,  dried  whole 47: 75-80 3 
Cracked  wheat 272 25-30 272 
Oats,  whole  groats 3 45 
3 
Oats,  steel-cut 372 30-35 3 
Rice,  short  &  medium  brown 27. 25-30 3 
Rice,  sweet 27, 25-30 1 
Rye  berries 3 45 
» 
Rye,  cracked 372 30-35 2'/.. 
Triticale,  whole  berries 3 40-45 Vh 
Wheat  berries 3 40-45 272 
To  cook,  follow  the instructions  t! nit  accompany  youi pi  essure  cooker. UlW m 
THE    PRACTICE    OF    AYURVEDA 
CONVENTIONAL  COOKING  CHART 
(TO  1  CUP  GRAIN) 
GRAIN CUPS  WATER TIME  (MINUTES) CUPS  YIELD 
Amaranth 2 15 272 
Barley,  pot 3'/2 
50-55 3 
Barley,  pearl 2'/2 
30-35 3 
Barley,  grits 3 30-35 3 
Buckwheat  groats 2 20-25 272 
Buckwheat,  kasha 17, 15 272 
Corn,  whole  dried 5 125 3 
Cornmeal  polenta 4 25 3 
Cornmeal,  hominy  grits 4 25 3 
Millet 3 25-30 372 
Oats,  whole 372 40-60 3 
Oats,  steel-cut 4 40-45 3 
Oats,  rolled 172 10 2 
Quinoa 2 15-20 372 
Rice,  long-grain  brown 272 35 3 
Rice,  short-grain  brown 272 35-40 3 
Rice,  medium-grain  brown 272 35-40 3 
Rice,  brown  basmati 272 30-35 3 
Rice,  white  basmati 2 15-20 272 
Rice,  wild  rice 272 30-35 3 
Rice,  sweet  rice 272 35-40 3 
Rice,  jasmine 2 15-20 272 
Rice,  Italian  rices 274 20-25 3 
Rice,  sushi 274 20-25 3 
Rice,  flaked 
17.. 5-8 2 
Rye  berries 372 50-60 3 
Rye,  cracked 3 40-45 3 
Rye,  rolled  or  flaked 2 15-20 2 
Triticale,  berries 372 50-55 272 
Triticale,  flaked 2 15-20 2 
Wheat  berries 372 50-55 272 
Wheat,  bulgar 2 30 272 
Wheat,  cracked 3 35-40 272 
Wheat,  couscous 2 15 3 
Wheat,  rolled/flaked 2 15-20 2 
To  cook:  Bring  water  and  grain  to  a  boil  an 
medium  low. Allow  to  simmer  gei d  add  a  pinch  of  salt. Cover  and  lower  heat  to 
itly  for  the  time  indicated  and  serve. 170 
jmt. FOOD    SADHANAS 
SADHANAS   OF   DHAL 
The  term  dhal  refers  to  beans,  lentils,  and  dried  peas. (It  can  also  refer  to  a  finished  dish  made  with  beans.) Dhals  have  been  a  vital  food  to  all  cultures  since  the 
beginning  of  time. They  sustain  energy  and  strength, 
owing  to  their  high  protein  content,  and  yet  give  a 
light  and  cooling  feeling  to  the  body,  unlike  protein 
obtained  from  animals. From  the  Vedic  period,  the  king  of  dhal — the  mung 
bean — has  been  used  in  a  combination  with  rice  called 
kichadi. This  is  the  single  most  popular  dish  in  the 
panoply  of  Ayurvedic  healing  and  cleansing  diets. Long 
known  for  their  healing  capacity,  dhals  have  been 
used  in  medicinal  plasters  and  poultices. They  are 
also  made  in  pastes  combined  with  herbal  medicines 
and  used  in  the  svedana  (sweating)  and  snehana  (oil 
massage)  therapies,  which  are  part  of  the  panchakarma 
system  of  Ayurveda. Traditionally  in  India  dhal  was  served  with  rice 
and  chapati  at  least  once  a  day. This  is  still  true  today. In  every  culture  where  grain  is  found,  the  legume  is 
sure  to  soon  follow. Spanish  rice  is  served  with  red 
beans;  sweet  rice  in  Japan  is  served  with  aduki  beans; 
soybeans  are  serve  with  jasmine  rice  in  Thailand  and 
China;  arborio  rice  is  served  with  cooked  dried  peas 
in  Italy;  white  rice  is  served  with  black-eyed  peas  in 
the  United  States. The  union  of  these  two  foods  has 
provided  humankind's  best  sustenance. Ayurvedically,  dhals  are  the  single  most  important 
food  when  it  comes  to  combining  the  sweet  and  as- 
tringent tastes.
_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:

        We  are  meant  to  use  both  our  hands 
and  feet  in  providing  for  our  own  sustenance. This  is the  most  important  of  all  sadhanas. From  planting  the 
seed  to  nourishing  the  dhatus  and  releasing  bodily 
waste,  reinvested  into  the  soil  to  continue  its  complex 
cycles  of  fertilization,  we  are  tending  to  only  one 
sadhana. When  we  squat  close  to  the  land  to  sow  and 
dig  into  her  soil,  we  begin  to  know  God  by  the  smell  of 
the  black  earth  deep  within. When  we  leave  the  gar- 
den, we  are  transformed  by  this  soil  and  water. For  as 
long  as  we  maintain  this  sadhana,  we  are  forever 
changed. All  God's  creatures  will  light  upon  us  with- out flinching. Before  juicing  machines  were  invented,  pulped 
fruits  were  juiced  in  big  vats  by  the  feet  of  villagers  in 
the  same  way  that  grapes  were  stomped  on  to  make 
wine. In  ancient  times,  farmers  used  their  feet  to  pack 
the  soil,  and  bakers  used  their  feet  to  knead  large 
amounts  of  dough  for  the  community. In  those  days, 
people  died  from  old  age  or  the  plague,  not  from  the 
degenerative  diseases,  such  as  cancer  or  heart  disease, 
or  from  AIDS  and  mental  disorders,  as  now. A  hand  filled  with  sadhana  is  a  hand  that  will  heal 
others. It  is  charged  with  the  prana  of  the  five  ele- 
ments, which  when  used  harmoniously  is  in  constant 
touch  and  exchange  with  nature. This  exercise  gives 
poignant  vitality  to  our  subtle  energies,  held  within 
the  core  of  the  universe's  memory  until  we  are  ready to  use  them. The  hands  and  feet  are  at  either  extreme 
of  the  physical  body. Together  they  span  the  bound- 
aries of  our  relationship  with  the  universe:  Our  hands 
touch  the  wind,  space,  and  fire;  our  feet  tread  water 
and  earth. Both  are  in  continuous  communion  with 
the  five  elements. Our  feet  carry  us  from  place  to 
place. Our  hands  embrace,  offer,  and  receive. Every 
fiber  of  memory  strives  toward  motion,  as  a  young 
life  begins  to  walk  and  touch  the  objects  of  the  world. We  are  propelled  only  by  collective  memory. We  need 
to  remember,  to  reconnect  as  a  collective  whole. As  we  learn  to  receive  the  earth's  energy  directly 
through  our  physical  form,  by  means  of  our  organs  of 
action,  we  will  be  more  able  to  harness  our  extraor- 
dinary potential  for  wholeness  of  memory  and  feel 
unison  with  our  earth  and  universe. My  maternal 
grandfather  was  a  farmer  who  had  migrated  from 
South  India  to  British  Guiana. The  British  were  re- 
cruiting natives  to  plant  the  rice  paddies  and  work  the 
154 
jmt. FOOD    SADHANAS 
banana  plantations. He  spent  his  time  amid  the  vast 
fields  and  under  the  shade  of  broad  banana  leaves 
that  rustled  beneath  the  fiery  tropical  skies  of  the 
Corentyne  Coast. He  seldom  went  home. Long  years 
of  sadhana  on  his  farm  in  India  had  seasoned  every 
sinew  of  his  lithe  and  tiny  frame. He  was  formed  from 
the  wind  and  the  earth. I  remember  him  as  a  farmer — 
his  gleam  and  his  chiseled  features,  and  especially  his 
magic  touch. He  cured  many  by  his  touch  and  was 
known  to  fix  a  sprain  or  a  broken  ankle  or  arm  by 
firmly  holding  and  manipulating  it. In  later  years,  as 
I  grew  up,  I  observed  my  mother  performing  the 
same  magic. My  excellent  retention  of  academic  ma- 
terial in  school  was  due  to  the  head  massages  she 
gave  me  with  her  eloquent  hands  while  I  studied  for 
exams. This  magic  is  still  with  me  today,  helping  me 
understand  the  energy  and  depth  of  our  love  and 
faith  made  tangible  through  sadhana. Each  one  of  us  has  ancestors  who  possessed,  in 
varying  degrees,  these  simple  and  serene  skills. Our 
forefathers  were  much  closer  to  the  living  earth  than 
we  are. They  truly  epitomized  nature. They  did  not 
forget. We  must  not  blame  the  creator  for  what  is 
lacking  in  our  lives;  we  were  provided  with  a  pure  and 
unbiased  creation. It  is  we  who  have  chosen  to  forget 
the  primacy  of  nature. Sadhanas  bring  us  full  circle  to  regain  the  spirit  of 
fraternity  and  community  of  our  ancestors. Even 
within  urban  areas,  we  must  find  a  way  to  become  a 
community. We  need  to  encourage  cooperative  ef- 
forts, such  as  finding  a  small  plot  of  earth  to  work  and 
sowing  the  seeds  of  our  vegetables  and  herbs. We  must 
make  of  the  word  rural  a  state  of  mind. It  is  a  beautiful 
sight  to  watch  the  elderly  perform  their  morning  t'ai 
chi  amid  the  early  quiet  of  Manhattan's  Chinatown. Heaps  of  garbage  are  piled  high  on  concrete  streets 
but  have  no  bearing  on  our  ability  to  commune  with 
nature. Great  beauty  exists  everywhere,  and  wherever 
we  find  ourselves  for  a  period  of  time  must  be  our 
home. To  perform  sadhana,  we  must  first  learn  to  sit 
comfortably  in  ourselves. When  we  are  truly  with  our 
selves,  we  see  ourselves  not  as  solitary  but  as  a  collec- 
tive entity. When  we  are  truly  with  ourselves,  we  are 
collectively  with  nature  and  her  species. The  universe's  only  purpose  is  to  enable  us  to embrace  our  magnificent  true  nature. All  of  creation 
vibrates  with  magnetism. We  are  in  a  continuous  state 
of  exaltation. To  know  this  love  is  to  become  this  love. We  are  not  fish,  bird,  animal,  human,  microbe,  and 
molecule. We  are  energy  in  a  gross  and  subtle  state  at 
once. When  we  learn  to  tame  and  garner  our  forces, 
we  become  love. Love  is  not  an  emotion,  it  is  our 
ultimate  state  of  being. When  I  sit  in  myself  and  direct 
my  love  to  you,  you  will  receive  it,  and  whatever  ill 
feeling  you  may  have  had  will  dissipate. All  sadhanas 
refine  us  to  this  end. When  you  prepare  a  wholesome 
meal  for  yourself  and  your  family,  it  is  love. When  a 
seed  bulges  through  the  earth  and  sprouts  into  virgin 
green,  it  is  love. Every  natural  movement  in  nature  is 
sadhana,  love. The  creation,  in  its  impeccable  wis- 
dom, bequeathed  us  its  heart,  which  throbs  through 
the  fingers  and  toes  of  our  organs  of  action. We  are 
constantly  engaged  in  mental  and  biological  interac- 
tions with  nature. In  maturing,  we  give  in  to  accept 
ing  with  our  hearts. The  human  species  is  approach- 
ing its  time  of  first  maturity. Let  us  open  our  hearts 
with  joy  and  bask  in  the  vibrations  of  the  universe. SADHANAS   FOR  YOUR 
KITCHEN 
The  direction  in  which  our  homes,  kitchens,  temples, 
and  schools  are  laid  out  is  vital  lor  the  culling  of 
positive  energies  from  the  earth. To  ensure  harmoni 
ous  living,  ancients'  dwellings  were  positioned  com 
patibly  with  the  energy  field  of  the  earth. The  Vedas 
contain  extensive  information  about  the  energy  field 
of  the  universe,  and  how  it  affects  all  living  organ 
isms. When  we  observe  the  migration  ol  buds  and 
animals,  we  can  see  th. it  these  hie  forms  have  an  in 
Stinctual  sense  of  the  energy  field  ot  the  planet. 1  In- 
native  American  tubes  refer  to  the  female  buffalo  as 
the  Wife  of  the  South  Wind,  representing  all  that 
causes  growth  on  the  earth. The  term  sadhana  implies  that  which  IS  >. lose  to  the 
earth. In  India,  the  ancient  ones  lived  on  the  earth 
itself. They  made  then  beds  on  heavy  flooi  covei  ings 
and  slept   with  their  heads  pointing  fast   01    South 
Their  shrines  loi  piavei  ami  meditation  laved  South 
155 
>m 
THE    PRACTICE    OF    AYURVEDA 
within  them,  the  teachers  faced  South  and  students 
faced  North. As  I  was  growing  up,  I  often  watched  my  mother 
daub  the  cooking  fireplace  with  cow  dung  brought  in 
from  the  fields. This  manure  was  also  used  to  rub 
down  the  floors  and  walls  of  the  huts  of  elderly  rela- 
tives. Manure  from  a  healthy  cow — rich  in  antiseptic 
properties — absorbs  negative  energies  and  produces 
negative  ions  in  the  atmosphere. Once  daubed  in  this 
way,  the  huts  were  naturally  buffered  against  radia- 
tion and  toxicity. They  maintained  their  cool  tem- 
perature through  the  long,  hot  days. Rubbing  down 
the  mud  and  brick  fireplace  was  a  daily  sadhana. A 
prayer  would  be  offered,  and  frequently  a  floral  pat- 
tern made  of  freshly  ground  flour  would  decorate  the 
newly  cleaned  fireplace. Our  cooking  fireplace  faced  West. After  the  cocks 
sounded  their  sharp  announcement  that  the  day  had 
begun,  my  mother  would  make  the  early  repast — 
freshly  baked  roti,  fresh  chana  dhal,  and  cream  of 
wheat  or  tapioca  with  fresh,  hot  milk  were  among  the 
morning  panoply. But  the  constant  fare  was  the  se- 
renity and  beauty  of  my  mother's  face  in  that  early 
morning  light  as  she  cooked  at  the  wood-burning 
fireplace. Years  later,  I  was  taught  by  my  father  how  to  cook 
in  the  Vedic  tradition. He  had  come  to  visit  me  in  my 
Greenwich  Village  apartment. I  discovered,  in  my 
little  urban  kitchen,  that  I  had  a  good  talent  for 
cooking. Perhaps  I  had  imbibed  this  skill  from  my 
mother  during  those  early  years. Father  was  a  solid 
Pitta-Kapha  man. He  taught  me  how  to  grind  the 
bread  grains  very  fine,  and  how  to  knead,  roll,  and 
bake  the  dough  into  rotis,  chapatis,  and  dosas. He 
shared  with  me  some  ancient  secrets  of  baking — one 
of  them  was  about  my  grandmother's  bread. She would  first  make  a  fire  on  the  earth;  then  she  would 
place  fresh  dough  in  a  small  dugout  in  the  earth  and 
cover  the  hole  with  the  coals  from  the  kindling  wood 
of  her  fire. An  hour  or  so  later,  she  had  bread  that 
was  baked  in  the  earth. As  I  became  less  involved  with  my  design  career, 
father  and  I  began  to  spend  timeless  weeks  shopping 
in  the  Chinese  open  markets  and  natural  foods  stores, 
and  preparing  wholesome  Vedic  meals. In  the  early mornings  and  evenings,  he  would  unfold  the  knowl- 
edge contained  in  the  Vedas. I  would  hurry  home 
from  work  early  to  find  him  either  cooking  or  poring 
over  his  cherished  books  and  hand-wirtten  notes  in 
the  pink  light  of  Manhattan's  dusk. He  often  appeared 
translucent,  as  if  I  could  reach  through  him. The 
transmission  of  the  lineage  had  begun. He  had  thrown 
me  the  ball  and  I  had  caught  it,  unbeknownst  to  me 
at  the  time. One  day,  upon  coming  home,  I  found  father  scrub- 
bing soot  off  his  hands  and  face — he  looked  like  a 
chimney  sweep. It  turns  out  that  while  cooking  the 
kichadi,  he  had  misplaced  the  pressure  cooker  nozzle 
and  spent  several  hours  looking  for  it  in  the  basement 
incinerator. I  reassured  him  that  nozzles  were  easy 
things  to  replace  and  that  he  was  not. The  kichadi 
that  evening  was  superb. Spoonful  after  spoonful,  I 
reveled  in  my  father's  qualities — the  beauty  of  that 
statesman,  that  erudite  pundit  who  was  so  loved  by 
the  thousands  of  people  whose  lives  he  had  touched. And  here  he  was  teaching  me  how  to  cook  and  scur- 
rying about  in  an  incinerator  looking  for  a  nozzle. My 
very  next  spoonful  was  surprisingly  heavy. The  nozzle 
had  somehow  found  its  way  into  the  kichadi. A  few  months  later  father  died. In  retrospect,  I  see 
that  he  had  come  to  help  me  onto  my  path. Through 
his  teachings  I  was  able  to  transform  my  life  com- 
pletely. Today  I  still  feel  his  numinous  energy,  and  I 
am  grateful. Much  of  my  love  for  the  ancient  kitchen 
and  cooking  methods  was  instilled  by  his  love. The  Ancient  Kitchen 
1. Earth  or  a  clear  wood  floor 
2. A  wood-burning  cooking  stove  built  directly  on 
the  earth,  facing  West 
3. Iron  holders  for  storage  of  such  things  as  bas- 
kets and  utensils,  facing  South 
4. Racks  for  food  staples  and  spices,  facing  North 
5. A  nearby  stream  or  well  to  get  water  for  wash- 
ing the  utensils,  facing  South 
The  floor  was  the  work  table. This  encouraged  the 
optimum  posture  of  squatting,  sitting  in  the  thunder- 
bolt pose  (Vajrasana),  or  the  lotus  or  half-lotus. 156 
jmtr 
FOOD    SADHANAS 
Utensils  of  Ancient  Times 
1. A  stone  mortar  and  pestle  for  spices  (about  6" in  diameter) 
2. A  stone  mortar  and  pestle  for  seeds  and  nuts 
(about  10"  in  diameter) 
3. A  large  mortar  and  pestle  (of  stone  or  wood)  for 
grains  and  beans  (about  4  feet  in  diameter) 
4. A  flat  and  slightly  concave  grinding  stone  with 
a  smaller  hand-held  stone 
5. Several  straw  baskets,  cloth  bags,  and  airtight 
wooden  or  stone  barrels  for  storing  food  staples 
6. A  sifting  basket  for  separating  hulls,  stems,  and 
stones  from  grains 
7. Sieves,  tea  strainers,  and  food  steamers,  all  made 
from  bamboo 
Pots  and  Pans 
The  stomach  linings  of  animals  were  used  in  ancient 
times  as  containers  for  heating  and  cooking  foods. Later,  tightly  woven  grass  baskets  containing  hot  rocks 
were  used  for  cooking  foods. Pots  made  of  earthen- 
ware came  afterward,  followed  by  cast-iron,  copper, 
and  bronze  cookware. Today,  our  utensils  are  made 
primarily  of  stainless  steel,  enamel,  glass,  and  that 
poisonous  material  which  was  welcomed  by  many 
during  the  war  years  but  which  unfortunately  we 
continue  to  use — aluminum. Ancient  Eating  Utensils 
In  ancient  times,  the  status  of  a  person  determined 
what  utensils  he  or  she  used  during  a  meal. The  wealthy 
used  mainly  those  made  of  gold,  while  the  poor  and 
the  sages  ate  from  earthenware,  leaves,  or  wooden 
bowls,  which  are  said  to  enhance  simplicity. Wooden 
plates  aid  in  the  secretion  of  phlegm. Food  served  on 
gold  platters  is  more  nurturing  to  all  doshas. The 
element  gold  also  helps  reduce  disorders  of  the  eyes. Silver  plates,  bowls,  and  pans  cool  the  bodily  fire, 
regulate  the  digestive  fire,  promote  hepatic  function, 
and  generally  soothe  aggravated  Pitta  conditions. A 
service  on  zinc  plates  improves  the  appetite  and  sharp- 
ens the  intellect. Brass  utensils  promote  heat  and  wind Two  Men  at  Potter's  Wheel 
in  the  body. Brass  is  also  a  vital  metal  for  curing 
phlegmatic  disorders  and  alleviating  Kapha  disorders. Copper  is  recommended  mainly  for  drinking  vessels; 
it  awakens  the  tissues  and  assists  the  apana  prana  to 
evacuate  boldily  waste. Glass,  especially  crystal,  and 
stainless  steel  help  heal  jaundice  and  chlorosis,  and 
serve  also  to  purify  and  cool  the  system. Fresh  lotus 
leaves,  which  are  still  used  today  in  many  parts  of 
India  as  plates,  serve  as  an  antidote  to  poison. Stone 
and  clay  receptacles,  used  mostly  by  the  poor,  are  said 
to  induce  poverty. The  best  containers  to  drink  from 
are  those  made  of  copper,  earthenware,  and  glass. The 
best  containers  to  drink  from,  based  on  body  type, 
are  gold  and  zinc  for  Vata;  silver,  crystal,  and  glass  for 
Pitta;  brass,  copper,  and  wood  for  Kapha. All  three 
types  may  use  gold  or  lotus  leaves,  and  on  occasion 
earthenware  or  wooden  plates  and  bowls. We  ma) 
continue  to  use  these  various  types  of  eating  and 
drinking  utensils  to  enhance  the  desired  qualities  in 
our  lives. The  Shapes  of  Ancient  PottCI  \ 
157 
j(m, 
THE    PRACTICE    OF    AYURVEDA 
Modern  Utensils 
The  pressure  cooker  and  enamelware  pot  are  definite 
improvements  over  the  stomach  lining  of  an  animal. However,  our  modern  stand-up  work  tables  and  stoves 
have  deprived  us  of  an  essential  sadhana — working  in 
various  crouching  positions. These  provided  excel- 
lent stimulation  of  the  vital  organs  and  tissues  as  well 
as  a  means  of  receiving  the  earth's  energies  through the  womb  and/or  hara. Similarly,  a  gas  and  electric  stove  deprives  us  of  the 
direct  exchange  with  the  fire  of  transformation  that 
we  would  experience  with  a  wood-burning  stove. Of 
the  two,  a  gas  burning  stove  is  far  better  than  an 
electric  stove  since  the  direct  flame  still  provides  some 
benefit. Electrical  applicances  generate  noise  pollu- 
tion and  are  drying  to  the  internal  and  external  or- 
ganism. When  electricity  passes  through  food  it  dam- 
ages the  tanmatra,  or  energy  quanta  of  the  food,  which 
aggravates  all  three  doshas,  and  Vata  in  particular. Microwave  cooking  is  hazardous  to  one's  health. It 
transmutes  and  distorts  the  energy  structure  of  a  food, 
depleting  food  of  its  ojas-producing  potential  and  of 
its  memory. Electric  blenders,  food  processors,  dough- 
kneading  machines,  and  so  on  have  definitely  removed 
the  most  important  aspect  of  food  sadhanas  from  our 
lives:  the  handling  of  fresh  grains,  beans,  vegetables, 
and  spices,  and  their  transformation  through  pro- 
cessing by  our  own  hands  and  feet. Dissonant  ma- 
chinery cannot  refuel  and  refine  the  exchange  of  en- 
ergy between  the  human  body  and  nature. Hand  grinders  certainly  generate  results  more 
quickly  than  the  hard-to-find  giant  mortar  and  pestle. Hand  grinders  are  valid  kitchen  tools  because  our 
hands  are  still  engaged  to  a  certain  degree. Even  the 
occasional  use  of  a  blender  or  an  electric  coffee  mill  is 
acceptable. While  I'm  not  proposing  that  we  revert 
back  to  500  B. C. ,  we  do  need  to  make  conscious  choices, 
ones  that  allow  for  the  maximum  amount  of  human 
exchange  with  nature. The  sadhanas  reaped  from 
preparing  foods  with  hand  tools  are  irreplaceable. These  are  the  peaceful  weapons  that  were  given  to 
humans  so  that  we  could  live  in  harmonic  vigor  with 
nature. Walk  gingerly  through  the  maze  of  cooking 
inventions. Consider  what  portion  of  your  vital  and cognitive  memory  you  are  willing  to  sacrifice  to  the 
insipid  conveniences  of  modern  life. The  principle  of 
sadhana  is  so  simple  that  it  becomes  impalpable. We 
need  to  retrieve  our  innocence. We  need  to  learn 
through  remembering. We  need  to  trust  that  the  jour- 
ney of  time  holds  the  essence  of  all  knowing. We  need 
to  embrace  our  ineffable  nature. We  need  to  find  our 
stillness  amid  the  pother  and  welter  of  daily  life. We 
need  to  ponder  these  things. Making  the  Transition 
The  suggestions  listed  below  will  prove  helpful  at  the 
beginning  of  your  food  transition. 1. Simplify  your  kitchen. Get  rid  of  all  utensils  that 
are  not  being  used. 2. Discard  all  old  spices,  frozen  food,  and  canned 
food. 3. Keep  your  cooking  space  neat  and  uncluttered. 4. Gradually  eliminate  most  electrical  appliances, 
as  you  increase  your  inventory  of  hand-oper- 
ated utensils. 5. Familiarize  yourself  with  your  new  foods. Begin 
with  the  most  familiar  and  appealing  items. Secure  the  basics:  spices,  oils,  grains,  and  beans. If  possible,  buy  vegetables  daily  and  be  alert  to 
their  quality. Use  as  many  fresh,  organically 
grown  vegetables  and  herbs  as  you  can. 6. Be  conscious  of  maintaining  variety  in  your 
menu. Take  pride  in  the  pleasing  and  artistic 
presentations  of  your  food. Visually  pleasing 
foods  stimulate  the  appetite  and  can  be  a  suc- 
cessful way  to  impress  your  family  with  a  new 
way  of  life. Always  discuss  the  food  changes 
with  your  family  and  provide  them  with  infor- 
mation on  the  wholesome  benefits  and  the  per- 
sonal and  universal  need  for  these  changes. Conscious  awareness  needs  to  be  taught  gen- 
tly. Your  changes  will  succeed  only  when  they 
are  well  presented  and  backed  by  reason  and 
thoughtfulness. When  a  feeling  of  deprivation 
is  invoked,  all  else  fails. Remember  that  the 
only  thing  you  are  being  deprived  of  is  harmful 
158 
jmt. FOOD    SADHANAS 
and  regressive  foods. Your  attitude  as  the  chef 
will  make  the  difference  between  "Yuk. " and 
"Wow. " 7. Be  alert  to  your  energies. At  stressful  times,  take 
a  few  minutes  to  silence  your  mind  by  sitting  in 
a  comfortable  place  and  taking  a  few  deep 
breaths. In  the  beginning,  take  the  support  of 
soothing  music,  soft  lights,  and  "saging"  the  air 
(burning  dried  sage). These  are  all  tools  for  in- 
viting stress  and  misery  to  leave  your  kitchen. Never  cook  when  you  are  dominated  by  anger 
or  grief. Emotions  permeate  the  energies  of  the 
foods  you  are  handling. 8. Consult  the  Food  Charts  (pages  74-130)  daily 
on  meal  preparation,  food,  taste,  and  color  com- 
binations. Use  these  as  guidelines  to  help  you 
knowledgeably  orchestrate  meals. 9. Use  the  Seasonal  Menus  (pages  135-148). These 
are  organized  according  to  body  type  and  are 
specifically  designed  to  help  you  in  making  your 
food  transition. 10. Clean  your  kitchen  thoroughly  after  each  meal. This  functions  as  a  beautiful  invitation  to  return 
to  it. Enlist  the  help  of  your  family,  and  establish 
routine  cleaning  duties  for  every  member  who 
shares  in  the  meals. The  Puranas  are  replete  with  stories  that  elucidate 
our  forgetfulness  of  the  self. There  is  an  ancient  story 
of  a  guru  who  was  crossing  a  river  with  his  disciples. The  ten  of  them  set  out  together  on  a  journey  to  the 
forest. After  they  crossed  a  turbulent  river,  the  guru 
stopped  and  took  count  of  his  students. He  counted 
only  nine  and  began  to  grieve. Very  often  when  we 
cross  a  bridge  in  our  life,  we  assume  new  ideals  but 
inadvertently  leave  behind  our  most  relevant  self. For 
example,  when  we  eat  healthy,  organic  food  but  have 
no  part  at  all  in  its  gathering  and  preparation — this  is 
like  leaving  the  self  behind. There  are  many  degrees 
possible  in  a  transition. With  time  and  practice,  our 
crossings  do  become  complete. Sadhanas  are  the  means 
of  remembering  the  presence  of  the  self. The  transitional  phase  is  especially  disconcerting 
when  we  are  coming  from  a  fast,  modern,  meat-based diet. Like  any  fine-crafted  art,  the  skillful  blending  of 
the  six  tastes,  the  prime  colors,  and  the  subtle  combi- 
nations of  foods  needs  to  be  learned. Your  attitude  in 
approaching  this  transition  is  most  important. The 
change  needs  to  be  recognized  as  a  necessity. Unfortu- 
nately, many  of  us  who  make  a  major  dietary  change 
come  to  it  only  after  a  severe  illness. While  this  may  be 
the  most  compelling  reason  to  change  our  lifestyle,  we 
need  not  wait  until  our  health  collapses  to  embrace  a 
wholesome  way  to  personal  and  universal  wellness. Approach  dietary  transitions  one  step  at  a  time. If 
you  are  changing  from  a  modern,  meat-based  diet, 
begin  by  personalizing  the  food  charts:  Find  the  foods 
within  each  category  best  suited  to  your  body  type 
and  mark  those  that  you  prefer. Start  reducing  all  fats, 
meats,  and  salts. Substitute  fresh  vegetables  and  herbs 
for  canned,  frozen,  and  dried  ones;  white  meats  and 
fish  for  red  meats;  vegetable  oils  for  animal  fats  and 
commercial  butters;  rock  or  sea  salt  for  iodized  salt; 
whole  grains  for  commercial  breads  and  flour  prod- 
ucts; and  fruits  for  sugar  and  dairy-laden  desserts. Maintain  cooking  styles  that  are  familiar  to  you,  but 
adjust  the  quality  and  quantity  of  such  things  as  fats, 
salts,  and  sugars. Make  an  effort  to  attend  seminars 
on  the  Ayurvedic  principles  of  health  and  cooking. If 
you  are  in  the  moderate  to  advanced  stages  of  a  dis- 
ease, consult  with  an  Ayurvedic  physician. Those  who  are  making  a  less  radical  transition,  as 
from  macrobiotic  or  lacto-vegetarian  and  vegetarian 
regimens,  will  discover  that  the  adjustments  you  make 
will  be  subtle,  but  powerful. Ayurveda  reinforces  all 
authentic  information  found  in  alternative  health  regi 
mens. However,  its  highly  personalized  guidelines  sig 
nificantly  increase  each  individual's  chances  fol wellness. Ablutions  for  the  Cook 
1. Wash  your  hands,  feet,  and  face. Comb  voui 
hair  and  tie  it  back.
According to the passage, the most important sadhana is to use hand-operated utensils and not to rely on modern technology.
According to the passage, what is the most important sadhana?