Potentially  the  Pitta  types  can 
command  great  happiness  within  intimate  relation- 
ships without  compromising  their  powerful  profiles. The  profound  brilliance  of  the  Pitta  masculine 
planet  is  balanced  by  the  eternal  powers  of  Lakini,  the 
Shakti  potential. She  has  three  heads,  which  symbol 
ize  the  resolve  or  merging  of  the  physical,  astral,  mk\ 
celestial  planes  of  existence. In  one  of  her  foul  hands 
she  carries  the  vajra,  a  thunderbolt  that  symbolizes 
the  radiational  energy  of  manipura. A  second  hand 
holds  the  arrow,  representing  the  arrest  ol  desire  from 
Kama,  the  Lord  of  sex  in  the  second  chakra. This 
arrow  symbolizes  the  upward  turn  of  Pitta's  potential 
sexual  energy. For  Pitta  types  sexuality  cannot  be  sun 
ply  fulfilling  the  basic  functions  <>t  procreation,  or  the 
lustful  acts  of  desire. They  will  always  short  then  fuse 
when  their  sensuality  is  motivated  by  these  ends. Because  they  are  blessed  with  great  intelligence,  Pitta's 
sexual  interactions  must  be  conducted  at  a  noble  and 
caring  level. The  only  way  Pitta  can  sustain  Us  juices 
without  burning  out  is  to  redirect  its  emotions  to 
flow  through  the  heart  rather  than  through  the  gem 
4  0 jmt. THE    PRINCIPLES    OF   AYURVEDA 
tals. The  sexual  frustrations  of  the  Pitta  type  are  due 
to  going  against  their  natural  (upward  flowing)  en- 
ergy and  to  the  modern  approaches  to  sexuality. They 
are  often  besieged  by  impotence — through  frustra- 
tion, insufficient  semen,  or  premature  ejaculation — 
and  often  suffer  from  the  inability  to  conceive. It  is 
important  for  this  type  to  know  how  to  direct  the 
flow  of  their  natural  virility. It  is  paradoxical  that  the 
most  potent  of  types  needs  the  most  patience  to  ben- 
efit from  their  own  prowess. The  lack  of  knowledge  of 
our  true  potential  nature  creates  many  unwholesome 
inclinations. With  Pitta  types  this  manifests  as  a  need 
to  be  sexually  indulgent  and  fanatical,  with  deleteri- 
ous results. In  her  third  hand,  Lakini  holds  fire  which  only  she 
can  control. With  her  fourth  hand  she  demonstrates 
the  final  resolve  of  the  manipura  chakra  by  means  of 
the  mudra,  or  hand  gesture,  that  dispells  the  fear  cre- 
ated by  duality. Once  Pitta's  energy  is  directed  toward  the  heart, 
which  is  a  boundless  well  of  compassion,  patience, 
and  nurturing,  the  Pitta  type  will  truly  excel  with 
splendiferous  virility. If  the  fire  continues  to  burn 
hot,  it  will  invariably  turn  on  itself  and  wipe  out  even 
its  master. Those  Pitta  types  who  have  channeled  their 
energies  in  the  right  direction  are  blessed  with  the 
most  sublime  relationship  with  their  spouse,  and  have 
great  numbers  of  offsprings. The  most  suitable  partners  for  Pitta  are  Kapha, 
Kapha-Pitta,  and  Pitta-Kapha  types. These  beings  are 
the  salve  that  heals  the  multitude  of  burns  Pitta  sus- 
tains. It  is  important  that  a  partner  to  the  Pitta  type 
also  relish  physical  activities  and  have  a  passion  for 
nature's  beauty. Career 
The  domain  of  material  gain  is  Pitta's  most  comfort- 
able seat  of  existence. There  are  truly  no  obstacles  in 
the  operational  universe  that  the  ram  cannot  pierce 
with  its  radiant  lasers. When  all  else  fails,  Pitta  will 
charge  and  butt  against  the  impossible  with  awesome 
results. The  fire  people  are  truly  a  marvel. They  deserve 
our  applause  and  gratitude  for  pioneering  work  that no  other  type  is  capable  of. They  were  born  to  the 
center  stage  of  life,  and  we  need  to  maintain  them 
there  with  due  respect. When  this  acknowledgment  is 
given,  Pitta  can  wholeheartedly  proceed  with  the  fire 
dragon  tasks  ahead,  or  else  they  will  stubbornly  sear 
the  very  spots  on  which  they  stand  and  demand  rec- 
ognition. The  solar  power  of  the  Pitta  type  illuminates  the 
world  of  activities — it  is  maya's  lamp  of  rajas,  or  pro- 
gressive activities  (on  the  material  plane). Whereas 
Kapha  naturally  meets  the  earthy  and  maternal  needs 
of  our  universe  and  Vata  champions  the  right  actions 
of  fortitude  and  knowledge,  Pitta's  place  is  in  activi- 
ties that  foster  progress  on  the  planet. They  are  the 
administrators,  directors,  and  pioneering  forces  of 
our  planet. Stand  in  their  way  and  you  will  be  cauter- 
ized to  oblivion. Holding  such  a  lofty  and  visible 
spotlight  amidst  the  quietude  and  flightiness  of  their 
counterparts,  Pitta  types  have  the  most  difficult  of 
routine  challenges. They  are  equipped  for  the  Hun- 
dred Year's  War  each  day,  generally  prepared  with 
their  sharp  wielding  swords. Pitta's  arrogance  does 
not  come  from  being  ignored  or  envied  by  others,  but 
from  Pitta's  own  ignorance  of  its  nature. Pitta's  real 
power  is  sharpened  by  accommodation,  in  the  form 
of  patience  and  respect  for  others. Pitta  types  will 
only  continue  to  scorch  endlessly  unless  they  learn 
the  elementary  lesson  of  regard. It  is  important  that 
Pitta  pace  itself  with  those  sadhanas  that  ignite  com- 
passion and  reduce  judgment  toward  others. It  is  vital  for  all  types  to  know  that  the  importance 
of  another's  existence  is  not  a  matter  for  contention. Every  existing  life  is  equally  important. Only  each 
purpose  and  each  stage  of  individual  evolution  dif- 
fers. Karma  is  the  gift  that  brings  us  here,  but  dharma 
is  the  blessing  that  determines  our  real  scores. Fire 
people  have  a  karma  that  is  rajasic,  the  nature  of 
universal  activity. When  this  type  stubbornly  digs  its 
heels  into  the  ground,  it  regresses  into  the  terrain  of 
tamas,  the  stagnant,  inert  principle. Pitta  must  not 
look  downward,  as  their  lessons  are  held  forward  in 
the  guna  of  sattva. Sattva  is  a  state  of  balance,  the 
harmony  of  all  three  gunas. This  is  the  highest  state 
mortals  can  attain. Sattva  is  our  ability  to  cognize  the 
stupendous  love  of  cosmic  intent. It  is  here  that  the 
50 
^®Jr 
THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
rash,  young,  blazing  fire  is  tamed  into  cool  radiance. Pitta  has  the  greatest  potential  for  becoming  sattvic, 
harmonious,  and  gentle  in  nature,  if  it  is  willing  to 
work  tirelessly  on  the  ego. The  professions  most  suited  to  the  Pitta  types  are 
presidencies  or  directorships  within  governments  and 
organizations. They  generally  make  excellent  design- 
ers, architects,  engineers,  and  scientists. Their  acute 
vision  lends  itself  to  all  pursuits  that  require  pioneer- 
ing and  foresight. Pitta  types  excel  in  fields  involving 
high  technology,  such  as  the  space  programs  and  the 
military. Pitta's  sense  of  vision  is  superior  to  its  partners. The  ram  person  is  capable  of  producing  significant 
progressive  work  in  the  areas  of  visual  arts  and  de- 
sign. As  a  leader  Pitta  is  without  a  second,  and  in 
courage,  persistence,  and  energy,  this  fireball  is  un- 
paralleled. Seasonal  and  Daily  Activities 
Summer  is  Pitta  season,  and  this  is  when  most  of  its 
difficulties  arise. Pitta's  natural  heat  is  reinforced  by 
the  scorching  of  the  sun. It  is  important  that  this  type 
prepare  for  a  cool  and  reticent  summer  season,  in 
contrast  with  the  rest  of  the  year's  activities. Summer 
is  ideal  for  frolicking  with  family  and  friends,  and 
splashing  about  in  cool  streams  and  lakes. The  ocean 
is  not  the  best  choice  for  summer  outings,  as  the  hot 
and  caustic  fire  types  burn  too  easily. Late  afternoon 
strolls  and  jogging  on  the  beach  are  the  best  use  of  the 
salty  sea  terrain,  if  Pitta  has  to  be  there. Fire  people  are  natural  athletes. While  running, 
swimming,  tennis,  boating,  and  all  high-energy  sports 
are  excelled  in  by  these  types,  it  is  important  that  Pitta 
chooses  the  cool  of  the  day  to  engage  in  them. Pitta 
types  burn  off  excess  energy  through  sports,  but  they 
need  to  remain  alert  to  themselves  and  not  practice 
sports  for  the  "metabolic  high." When  the  fire  energy 
is  fueled  by  anger,  it  becomes  detrimental  to  Pitta's 
health. Remember,  you  fierce  and  fast  rams,  that  you 
deplete  the  container  of  your  strength  and  life  force, 
the  hara,  when  you  allow  anger  to  run  your  activities. It  is  much  better  to  calm  yourself  when  feeling  stressed 
than  push  to  the  limit. Pitta's  calm  is  attained  through pleasant  visual  activities,  such  as  painting  or  observ- 
ing a  green  meadow  or  field  of  flowers,  or  a  glistening 
stream. Cool,  quiet,  comtemplative  activities  and  bath- 
ing in  the  moonlight — these  are  also  excellent  sadhanas for  Pitta  types. The  universe  is  most  likened  to  Pitta  between  the 
morning  and  evening  hours  of  10:00  to  2:00. Pitta 
must  be  careful  not  to  indulge  in  rash,  hot-tempered 
conflicts  during  these  times. These  types  are  famous 
for  their  eruptions  during  the  midday  meal  and  after 
the  evening  meal. Gentle  foods  and  beverages  are 
helpful  to  Pitta's  raging  appetite. Pitta  needs  to  avoid 
spicy  foods  and  intoxicants. These  measures  will  re- 
duce Pitta's  need  to  be  temperamental. The  Pitta  digestive  system  peaks  at  noon  and  mid- 
night. Pittas  are  allowed  large  and  filling  meals  during 
the  day,  to  meet  their  metabolic  needs. Wholesome 
foods  play  the  most  vital  role  in  fire  people's  life — it 
is  the  medicine  that  soothes  and  calms  their  eruptive 
nature  and  aids  in  the  remembrance  of  their  cognitive 
self. These  types  cannot  afford  to  indulge  in  careless 
and  unconscious  eating  habits. Evening  meditations  are  enormously  important  to 
quiet  the  overactive  Pitta  mind. Pitta  types  need  to 
tone  down  their  activities  after  6  p.m.  Visualizations 
are  good  aids  for  Pitta  meditations — soothing  images 
of  cool  streams,  white  sands  and  snows,  green  forests, 
and  animals  and  birds  of  grace  and  color  are  all  in- 
strumental in  calming  these  volatile  minds. While  the  midnight  hours  bring  another  spurt  of 
creative  energy,  the  wise  Pitta  forgoes  the  temptation 
of  staying  up  all  night,  only  to  crash  at  dawn. These 
types  normally  sleep  from  six  to  eight  hours  squarely 
on  their  backs. They  can  afford  to  sleep  in  later  than 
their  counterparts  to  replenish  the  enormous  energy 
they  expended  during  daytime  hours. Pitta's  optimum  meal  times  begin  with  breakfast  at 
7  a.m.,  lunch  at  noon,  a  snack  at  3  p.m.,  and  dmnei  at 
6  p.m. 
At  day's  end,  it  is  recommended  that  Pitta  leave  its 
worldly  conquests  outside  the  home. Pitta  needs  to 
surrender  to  the  nurturing  of  Kapha  and  the  wisdom 
ofVata  so  as  to  regenerate  its  virile  power  foi  the  next 
day. Pitta  has  much   to  learn  ot   life's  gentle  graces 
from  its  air  and  watei  partners. 5  1 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
Pitta's  spare  time  is  best  spent  with  various  com- 
munity charities. Time  away  from  the  power  tread- 
mill is  vital  for  Pitta. Humanitarian  work  inspirits  the 
much  needed  lesson  of  compassion. When  Pitta  does 
work  within  these  dharmic  boundaries,  a  low  profile 
needs  to  be  maintained. It  is  a  difficult  testing  ground 
for  Pitta,  but  with  practice  this  shining  gem  can  de- 
velop the  subtle  qualities  necessary  to  invoke  its  own 
graceful  and  dynamic  nature. (See  also  Daily  Rou- 
tines in  chapter  8;  for  the  yoga  asanas  suited  to  Pitta 
types,  see  Diet  for  Natural  Beauty.) Appearance 
Pitta  is  usually  best  dressed  for  success. The  fire  per- 
son conforms  to  the  appropriate  codes  of  dress  and  is 
careful  not  to  be  too  obvious. If  one  looks  closely 
enough,  Pitta  will  always  have  something  different, 
which  is  rearing  to  bloom  into  a  spark  of  eccentricity. Fire  people  have  enormous  power  appeal. They  love 
to  hang  expensive  clothes  on  their  athletic  and  virile 
bodies. Subtlety  is  the  best  trademark  for  Pitta. Style  and 
subtlety  of  presentation  are  unbeatable  combinations 
for  power. Natural  fibers  are  best  for  all  types. Pitta's 
most  complimentary  colors  are  white,  blue,  lavender, 
purple,  mauve,  green,  pastels,  and  all  combinations 
thereof. Pitta  is  the  original  preppy,  without  fitting 
into  any  mold. Always  two  steps  ahead  of  the  current 
trend,  Pitta  can  always  be  identified  by  that  one  off- 
beat insignia. THE   KAPHA 
PERSONALITY 
Psychological  Nature 
Solid  as  a  rock,  cool  as  a  glimmering  stream  in  the  white 
moonlight;  such  is  the  essence  of  Kapha. Kapha  is  influenced  by  the  water  and  earth  ele- 
ments, which  are  the  energies  of  attraction  and  fasci- 
nation in  the  universe. Kapha  pervades  the  food  body, 
and  has  its  base  in  the  upper  thoracic  cavity  of  the 
body. The  energies  of  Kapha's  earth  principle  are  sym- bolized by  Airavata,  the  translucent  elephant  with 
four  trunks  displaying  the  rainbow. He  is  the  vehicle 
of  Lord  Indra,  ruler  of  the  firmament. Airavata  is  the 
symbol  of  the  foundation  chakra,  or  muladhara. Earth 
dissolves  into  the  water  element  of  the  second  chakra, 
or  svadhisthana,  and  translates  as  the  abode  of  the 
self. The  element  of  earth  has  the  figuration  of  a  square 
and  is  yellow  in  color. The  seed  mantra  that  holds  the 
energy  memory  of  the  muladhara  chakra  is  LAM,  the 
m  being  a  nasal  sound. This  sound  contains  the  divin- 
ity to  be  invoked  during  meditation  upon  that  chakra. The  element  of  water  bears  the  sign  of  the  crescent 
and  is  white  in  color. The  sound  of  svadhis-thana  is 
VAM,  the  m  being  a  nasal  sound. Svadhisthana  is  the  dominant  energy  pervading 
Kapha. It  is  ruled  by  Mercury,  which  is  feminine  and 
lunar  in  nature. This  primal  feminine  force  of  procre- 
ation is  contained  by  the  masculine  solar  energy  of 
muladhara. The  vivacious  water  person  is  ruled  by 
both  the  masculine  principle  of  muladhara  and  the 
feminine  principle  of  svadhisthana. Together  these 
energies  form  the  basis  of  the  creation  as  a  whole. Kapha's  spiritual  nature  is  influenced  by  the  first 
and  second  chakras,  which  permeate  the  pelvic  plexus 
and  the  genital  areas  of  the  body. Its  physiological  and 
psychological  sites  are  the  exact  reverse  of  Vata,  which 
is  also  balanced  by  the  upper  and  lower  bodies:  Vata's 
psyche  is  in  Kapha's  physiological  terrain  and  Kapha's 
psyche  is  in  Vata's  physiological  area. In  essence,  Vata 
and  Kapha  are  the  two  opposite  extremes,  which  are 
regulated  by  Pitta. At  the  cosmic  level,  Kapha  is  the 
food  force,  Vata  the  mobile  force,  and  Pitta  the  dy- 
namic force  of  dream. The  principles  of  the  planet  earth  were  perfectly 
defined  for  Kapha. Of  all  the  body  types,  Kapha  types 
are  the  most  attuned  to  the  pace  of  earthly  survival. They  wrote  the  social  and  familial  dharmas  for  hu- 
mans. Compared  to  Kapha,  Vata  flightiness  and  Pitta 
fury  stand  out  in  sharp  contrast. Kapha's  basic  energy 
sustains  everything. She  is  the  principal  foundation 
upon  which  all  the  blocks  of  existence  are  built. Kapha 
is  the  archetypal  Mother  Earth. From  svadhisthana  she  procreates  and  maintains 
the  universal  cycles  of  life. The  apana  air,  which  circu- 
52 jmt. THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
lates  through  her  chakras,  flows  downward  to  give 
birth  to  life. She  is  the  late  winter  and  early  spring  of 
all  living  things. Kapha  washes  away  the  blood  and 
mud  of  daily  existence,  to  reveal  vital  freshness. She  is 
the  basic  and  continuous  routine  of  life  and  without 
her,  there  is  no  home,  no  children,  no  family. Being 
the  maternal  bosom  of  the  planet,  both  Pitta  and  Vata 
types  go  to  her  for  replenishing. She  is  like  the  calm, 
beautiful  cow  grazing  contentedly  with  her  calves  on 
lush  and  fragrant  fields  of  buttercups  and  grass. The 
primordial  elephant  who  carries  the  pains  and  bur- 
dens of  earth  is  her  mascot. Her  symbols,  the  square 
and  the  crescent,  represent  our  foundation,  and  the 
maternal,  feminine  nature  of  both  male  and  female 
life. The  Kapha  person  is  the  classic  synthesis  of  stoi- 
cal grace,  calm,  and  sensuality. This  buoyant  life-form 
provides  stability  to  insure  the  freedom  of  Vata  and 
Pitta. Kapha  insures  the  present  for  her  partners. The  Kapha  type  exists  on  the  physical  and  astral 
planes. Kapha,  in  the  form  of  earth  and  water  on  the 
planet,  dominates  more  than  fifty  percent  of  our  total 
existence  in  space  and  time. These  elements  also  per- 
vade over  sixty  percent  of  the  dhatus  and  approxi- 
mately eighty  percent  of  the  total  body  weight. As  a 
result  Kapha  types  tend  to  be  frightfully  attached  to 
the  material  world. Their  predominant  senses — taste 
and  smell — get  them  into  deep  trouble  with  excessive 
rich  foods  and  possessions. Just  as  pure  sound  is  imperative  to  Vata,  clear  and 
unobstructed  spaces  are  essential  to  Kapha's  well- 
being. Their  ability  to  breathe  while  performing 
herculean  tasks  is  aided  by  brisk  conditions. Their 
terrain  may  be  filled  with  prolific  energy,  but  it  may 
not  be  cluttered. The  environment  of  the  home  should 
be  comfortable  but  practical. The  greatest  sadhana 
for  Kapha  types  is  to  generously  detach  themselves 
from  unnecessary  hoarding. The  difficulty  for  Kapha 
is  to  determine  what  is  necessary. It  is  usually  one 
quarter  of  everything  this  type  deems  essential. These  solid,  gleaming  people  have  a  strong  ten- 
dency to  lose  their  progressive  incentives  and  to  head 
straight  for  the  murky  waters. Excessive  and  uncon- 
scious intake  of  foods,  visuals,  sounds,  and  fragrances 
render  them  lethargic. During  the  vulnerable  sea- 
sonal and  daily  times,  Kapha  types  need  to  remain especially  observant  of  their  desire  to  turn  inward  so 
as  not  to  add  to  their  inertia  and  bodily  weight. When 
these  magnificent  elephant  people  slip,  they  often  dive 
deeply  into  the  vortex  of  the  waiting  crocodile. True 
to  their  implacable  nature,  Kapha  can  break  free  from 
the  clutches  of  these  behaviors,  though  it  may  require 
years  of  tedious  effort. Kapha's  primal  nature  is  dominated  by  the svadhisthana  chakra. The  element  of  this  chakra  is 
water,  and  its  symbol  is  the  crocodile,  known  as 
Makara. When  Kapha  tampers  with  the  clarity  of  her 
waters,  she  begins  to  slip  to  the  bottom  of  the  dark 
whirlpool  where  the  crocodile  of  every  Kapha  per- 
sonality lurks. It  is  here  that  Kapha  types  attempt  to 
trick  and  deceive  others  by  inaccurate  representations 
of  themselves. Whereas  Vata  will  commit  a  non- 
dharmic,  or  adharmic,  action  from  fear,  Kapha  will 
do  likewise  from  delusion. Depression  and  melan- 
cholia are  the  vibrations  that  fill  these  dark  waters. When  Kapha  types  descend  to  these  depths,  they 
switch  from  the  role  of  a  universal  builder  to  that  of 
an  active  destroyer. This  is  the  space  from  which  many 
malignant  cancers  are  created. The  water  type  needs  to  maintain  a  strict  schedule 
of  things  to  do  throughout  the  day. It  is  necessary  that 
Kapha  people  remain  current  with  their  emotional  self 
by  keeping  abreast  of  inner  conflicts. Water  people 
cannot  afford  to  store  antagonism  and  unrest  within 
their  absorbent  boundaries. Like  the  streams  and  riv- 
ers, Kapha  must  remain  constantly  awash  and  moving. Sexuality 
Kapha  is  ruled  by  both  Mars  and  Mercury  and  is 
gifted  by  a  profound  equilibrium. Mars,  which  is  so 
lar  and  masculine  in  nature,  gives  robust  strength  and 
endurance  to  the  hard  working  Kapha  types. Mercury 
graces  those  types  with  profuse  femininity  and  sexual 
prowess. The  vital  synchrony  of  endurance  and  sen 
suality  make  Kapha  people  the  most  formidable  cat 
riers  of  life,  procreation,  and  sexuality  on  earth. All  the  Kapha  female  has  to  do  is  think  of  sex  and 
she  generally  becomes  pregnant. Both  sexes  are  blessed 
with  abundant  fertility  and  great   stamina  in  love 
making. It  is  one  of  the  tew  exerting  activities  that 
53 
^cv 
THE    PRINCIPLES    OF    AYURVEDA 
these  adept  ceiling-viewers  take  great  pleasure  in. Kapha's  juices  of  life  are  always  streaming  forth  with 
great  rapidity. The  great  classical  portraits  of  Vedic 
times  depict  the  gods  and  goddesses  with  voluptuous 
bodies  that  connote  the  essence  of  Kapha's  sensuality. The  presiding  deity  of  the  svadhisthana  chakra  is 
Vishnu,  the  Lord  of  preservation. With  skin  the  color 
of  pure  crystal,  he  is  adorned  in  orange  cloth,  sym- 
bolizing immortality. While  carrying  the  breath  along 
the  region  of  water,  which  extends  from  the  knees  to 
the  anus,  and  holding  the  syllable  "Va"  in  the  mind, 
Kapha  types  should  meditate  upon  Vishnu  in  his  form 
as  Narayana,  the  preserver  of  the  universe. He  is  al- 
ways ready  to  grant  wishes  for  fertility,  procreation, 
and  wealth. The  Shakti  power  of  the  svadhisthana  chakra  is 
Rakini. Her  skin  is  pale  pink  in  color  and  she  is 
adorned  in  a  brilliant  red  sari  and  exquisite  precious 
stones. Her  four  hands  hold  the  following  objects:  an 
arrow,  shot  from  the  bow  of  Kama,  the  Lord  of  love, 
which  symbolizes  the  sensual  prowess  as  well  as  the 
piercing  pain  of  love-related  emotions;  a  skull,  which 
symbolizes  being  emotionally  indiscriminate — a  con- 
dition that  accompanies  the  lovelorn  and  emotionally 
attached;  a  drum,  which  represents  the  birth  of  uni- 
versal music,  art,  and  rhythm;  and  an  axe,  which 
represents  both  a  labor-intensive  existence  and  the 
implaccable  stamina  that  cuts  through  all  obstacles. The  Kapha  female  has  the  rare  gift  of  being  both 
lover  and  mother  to  her  spouse. The  Kapha  male 
shares  an  equally  exceptional  position  as  great  lover 
and  nurturing  father. Meditation  upon  Rakini  Shakti 
allows  Kapha  to  access  its  maternal  and  yet  erotic 
nature,  as  well  as  its  instinct  for  work  (symbolized  by 
the  axe),  perseverance,  and  the  protection  of  the  hu- 
man family. Brahma,  the  presiding  deity  of  the  muladhara 
chakra,  is  exquisitely  golden  in  color  and  boasts  four 
heads,  which  represent  the  four  directions  of  the 
universe. In  the  Vedic  trilogy,  Brahma  is  considered 
the  creator. Kapha  may  meditate  upon  Brahma  and 
visualize  His  firm  golden  body  and  four  heads. He  is 
the  one  who  inspires  the  stoic  and  dharmic  nature  of 
action. Dakini,  the  Shakti  potential  of  Brahma,  has 
pink  skin  and  is  adorned  in  either  yellow-peach  or vermillion. Her  eyes  are  bright  red. While  she  is  often 
depicted  as  fearsome,  she  should  be  visualized  in  her 
beneficent  aspect. In  one  of  her  two  left  hands  she 
holds  a  trident,  symbolizing  her  triune  nature  as  cre- 
ator, preserver,  and  destroyer. In  her  other  left  hand 
she  holds  a  skull  indicating  detachment  from  fear  of 
death. In  her  upper  right  hand  she  holds  a  sword, 
symbolizing  the  overcoming  of  difficulties  and  the 
destruction  of  ignorance. Her  other  right  hand  holds 
a  shield  as  protection  against  problems. Kapha  people  are  the  sole  heirs  of  sensuality. Whereas  sensuality  is  a  mental  exercise  for  Vata  and  a 
desired  condition  for  Pitta,  it  is  the  natural  state  of 
Kapha's  existence. These  types  will  innocently  flirt 
with  everyone  and  everything. They  are  inherently 
fresh  and  unobstructed  in  their  primal  flow  of  sexual 
energy. They  are  the  procreators  of  karma  and  the 
beneficiaries  of  kama,  sensual  desire. Like  all  of  Kapha's  engulfing  tendencies,  their  quest 
for  love  may  imprison  others  if  they  do  not  develop 
an  alertness  to  the  nature  of  those  they  embrace. They 
are,  after  all,  the  wide  bosoms  of  maternal  and  mate- 
rial consolations. Generally  Kapha  types  make  wonderful  partners 
for  all  the  types. A  Kapha  is  considered  the  prime 
catch  for  a  good  marriage. A  suitable  partner  for  Kapha 
must  be  strong  and  have  vital  sexual  prowess  as  well 
as  a  need  for  many  offspring. Career 
The  balance  of  the  solar  energy  of  Mars  and  the  lunar 
energy  of  Mercury,  which  respectively  belong  to  the 
muladhara  and  the  svadhisthana  chakras,  make  Kapha 
people  the  most  suited  to  familial  responsibilities. They  are  the  natural  providers  of  the  nurturing  and 
sustaining  home. These  people  are  often  called  the 
salt  of  the  earth;  true  to  that  phrase,  they  guard  and 
protect  their  loved  ones  through  thick  and  thin. But 
they  need  to  be  careful  not  to  transgress  their  limits 
and  allow  their  mothering  to  turn  into  smothering. Attachments  are  necessary  for  the  task  of  nurtur- 
ing, but  water  people  must  remain  alert  to  their  im- 
pulse of  holding  on  too  tightly  and  too  long. Their 
natural  tendency  to  forage  and  provide  must  be  tem- 
54 
jmtr 
THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
pered  with  discretion. Kapha  becomes  attached  to 
material  possessions  simply  for  the  insatiable  need  to 
store. It  is  natural  to  plan  ahead  for  the  winter  years, 
but  Kapha's  need  to  accumulate  arises  from  a  strong 
psychological  urge  to  conserve,  and  this  need  quickly 
expands  to  mountainous  hoarding. It  is  a  typical  syn- 
drome for  Kapha  types  to  prepare  food  for  twenty 
people  when  six  are  expected  for  dinner. Their  need 
to  give  is  often  accompanied  by  a  wasteful  generosity. Overcompensation  is  Kapha's  trademark. Kapha  works  best  in  situations  that  demand 
stamina  and  nurturing. They  are  natural  teachers  and 
parents. They  excel  as  healers  and  chefs. They  are 
great  task  force  workers  for  organizations,  as  well  as 
accountants,  technicians,  and  production  facilitators. They  have  the  sublime  gift  of  being  able  to  combine 
their  earthy  qualities  with  the  fine  arts  of  dance, 
poetry,  and  music. True  to  their  nature  of  bhuvar 
loka,  the  earthly  plane,  they  are  lofty  people  with  both 
feet  firmly  planted  on  the  ground. Seasonal  and  Daily  Activities 
If  it  were  possible,  Kapha  would  find  a  way  to  have  all 
the  activities  of  life  come  to  them. Kapha  deliberates 
every  move  before  it  is  executed,  for  fear  that  too 
much  energy  will  be  expended. Their  most  cherished 
activities  are  finely  tuned  basic  patterns,  such  as  jour- 
neying from  the  bed  to  the  refrigerator,  and  moving, 
slowly  and  with  precision,  the  hand  from  plate  to 
mouth,  while  in  a  luxurious  reclining  pose. Often 
these  activities  are  in  stark  contrast  to  their  amazing 
ability  to  outlast  all  others  in  arduous  work,  should 
circumstances  demand. They  are  truly  motivated  by 
the  earnest  need  to  help  and  embrace  others. Unlike 
their  Pitta  counterparts,  they  do  not  operate  from 
well-planned  ulterior  motives,  nor  do  they  look  for 
great  gains  from  their  actions. However,  a  lack  of 
acknowledgment  or  a  graceless  attitude  in  exchange 
for  work  well  done  will  greatly  displease  them. Late  winter  and  early  spring  is  Kapha  season,  and 
this  is  when  most  of  its  difficulties  arise. During  this 
time,  when  nature  is  about  to  break  free  from  the 
earth's  bondage,  the  Kapha  person  feels  thunderously 
lethargic. It  is  imperative  to  set  up  the  year  so  that  this time  of  upheaval  becomes  nurturing. Kapha  needs 
to  make  a  firm  commitment  to  maintaining  a  non- 
sedentary  life. Activities  such  as  gardening,  sports, 
spring  and  fall  cleaning,  and  redecorating  are  all  suited 
to  the  Kapha  temperament. Kapha  types  need  to  see 
valid  and  immediate  results  for  their  work,  and  thus 
going  to  formalized  programs  such  as  the  gym  or 
exercise  classes  do  not  work  for  them. From  6:00  to  10:00  mornings  and  evenings,  when 
the  universe  is  most  likened  to  the  Kapha  personality, 
a  dramatic  increase  of  Kapha  tendencies  occurs. Their 
energy  becomes  intense,  heavy,  and  rooted. These 
types  need  to  define  clear-cut  schedules  and  will  them- 
selves into  maintaining  consistency. The  most  har- 
monious day  for  Kapha  begins  with  an  early  morning 
shower,  meditation,  and  yoga  or  a  physical  workout. Breakfast  should  consist  of  suitable  teas,  with  a  light, 
crisp  meal,  if  any. Kapha's  main  repast  should  be  a 
large  and  healthy  lunch  followed  by  a  brief  walk. Upon 
returning  to  their  normal  work  schedule,  an  even 
pace  should  be  maintained  until  day's  end. A  light 
supper  should  be  taken. If  the  meal  is  too  heavy  or 
eaten  too  late,  Kapha  will  naturally  submit  to  the 
sluggish  slumbering  energy  prevalent  during  that  time. The  most  certain  way  to  transcend  these  danger  times 
is  for  Kapha  types  to  have  a  committed  schedule  of 
classes,  workshops,  and  so  on,  to  either  attend  or 
initiate  themselves. Early  to  bed  and  early  to  rise  is  the  best  maxim  for 
Kapha. If  Kapha  types  remain  in  bed  after  6:00  a.m., 
they  become  trapped  in  Kapha-time  and  sabotage  all 
hopes  of  being  properly  motivated  for  the  day. Even 
though  these  types  need  more  sleep  than  others  be 
fore  feeling  refreshed,  an  excellent  sadhana  to  nn 
prove  the  will  is  to  maintain  a  rest  schedule  ol  no 
more  than  seven  hours  nightly. Kapha's  optimum  meal  times  begin  with  breakfast 
at  8  to  9  a.m.,  lunch  at  l  p.m.,  a  snack  at  i  p.m.,  and 
dinner  at  6  P.M. 
Due  to  the  influences  oi  the  muladhara  and  the 
svadhisthana  chakras,  Kapha  types  normally  sleep  an 
average  of  eight  to  twelve  hours  nightly  on  the  Stom 
ach  or  in  the  fetal  position. (See  also  Daily  Routines 
m  chapter  H;  tor  the  yoga  asanas  suited  to  Kapha 
types,  see  Diet  for  Natural  Beauty.) 55 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
Appearance 
Kapha  is  truly  empowered  by  colorful  and  flowing 
clothes. Water  types  prefer  to  maintain  uniformity  in 
style  and  could  wear  the  same  styles  for  many  years. Once  they  find  a  favorite  style,  they  have  a  tendency 
to  buy  duplicates  and  triplicates  of  the  same  thing. There  is  great  beauty  in  simplicity,  but  Kapha  should 
not  sell  itself  short. These  buoyant  people  may  wear 
an  enormous  variety  of  colors. However,  the  style 
should  be  simply  draped  and  without  frills. Kapha 
types  do  not  need  excessive  jewelry  or  frivolous  acces- 
sories. Nor  do  they  need  strictly  tailored  clothing. If 
the  Kapha  body  is  in  excellent  condition,  simple  and 
softly  tailored  clothing  is  the  best. However,  if  there  is 
excess  body  weight,  they  should  wear  loose,  flowing 
clothing  with  classic  styling. The  most  important  gems for  Kapha  types  are  agate,  red  diamond,  red  and  yel- 
low garnet,  red  and  yellow  opal,  ruby,  and  topaz. The 
important  metals  are  copper  and  gold. Kapha  can 
wear  all  the  colors  of  the  rainbow,  and  the  muted 
shades  thereof. Kapha's  style  should  be  minimal  but  sensual,  prac- 
tical but  soft,  and  never  overt  and  obvious. The  single 
fine  gold  chain,  the  tiny  delicate  earrings,  the  classi- 
cally elegant  and  understated  shoes  with  a  delicate 
bow  or  jewel,  the  yoked  and  gently  flowing  shirt,  the 
soft  and  loose  blouse — these  are  all  the  adornment 
these  extravagant,  sensual  creatures  need. As  much  as 
possible,  they  should  maintain  natural  fibers  in  all 
clothing,  and  natural  metals  and  gem  stones  in  all 
jewelry. 56 
jmtr 
CHAPTER      5 
THE    NATURE   AND    TASTES 
OF    EACH    DOSHA 
he  attributes  of  each  dosha  strongly  influence  the  body  types. A  person  who  is  a  predominantly 
Vata  type  will  bear  more  attributes  of  Vata,  one  who  is  predominantly  Pitta  will  have  more 
attributes  of  Pitta,  and  so  also  with  Kapha. The  ancients  define  each  type  as  follows. Vata,  like  the  wind,  is  dry,  cold,  light,  mobile,  erratic,  and 
rough. Vata  is  also  composed  of  the  tastes  produced  by  her  ruling  elements  of  space  and  air,  which 
are  bitter,  astringent,  and  pungent. Pitta,  like  fire,  is  oily,  hot,  light,  intense,  malodorous,  and  fluid. It  is  composed  of  the  three  tastes 
inherent  in  fire,  which  are  sour,  salty,  and  pungent. Kapha,  like  water,  is  oily,  dense,  cool,  heavy,  stable,  and  smooth. The  tastes  of  its  ruling  elements 
of  water  and  earth  are  sweet,  sour,  and  salty,  and  these  are  the  inherent  tastes  of  Kapha. Ayurveda  is  rooted  in  the  principle  of  balance. To  approach  this  balance,  we  must  decrease  the  use 
of  foods  with  qualities  most  like  our  body  type. For  example,  if  a  Vata  type  ate  dried,  cold,  rough,  and 
bitter  foods,  Vata  would  be  very  disturbed. If  a  Pitta  type  used  hot,  spicy,  and  sour  foods,  Pitta  would 
be  aggravated. Similarly,  Kapha  would  become  immensely  lethargic  if  the  sweet,  sour,  and  salty  tastes 
were  used  to  excess. The  nature  of  the  universe  was  patterned  from  the  five  elements  and  their  six  original  tastes. Each 
body  type  is  nurtured  by  three  of  these  tastes:  the  three  that  are  not  of  its  own  nature. Kapha  types  do  best  with  pungent,  bitter,  astringent  tastes,  and  warm  and  dry  qualities,  to 
counteract  their  nature  of  cool  and  cloying  sweetness. This  is  not  to  suggest  that  Kapha  types  cannot 
use  grains  and  fruits,  which  are  mostly  sweet. However,  they  need  to  be  alert  to  the  quality  and 
quantity  of  sweet  they  use. Pitta  types  are  nourished  by  sweet,  bitter,  and  astringent  tastes,  and  cool  and  fresh  qualities,  to  bal 
5  7 
jqp, 
THE    PRINCIPLES    OF    AYURVEDA 
ance  their  hot,  pungent,  sour,  <md  aggressive  nature. Vata  types  fare  well  with  moist,  smooth,  warm, 
and  sturdy  qualities  and  sweet,  salty,  and  sour  foods. These  qualities  offset  the  arid,  cold,  deprived,  bitter, 
and  insecure  composition  of  Vata. In  the  doshas,  the  principle  of  like  increases  like 
applies. The  inherent  tastes  of  each  dosha  will  be 
reinforced  if  that  dosha  is  fed  its  own  tastes. For 
instance,  Kapha  will  greatly  increase  with  the  sweet 
taste,  and  moderately  increase  with  the  sour  and 
salty  tastes. Vata  will  be  most  increased  by  the  bit- 
ter taste,  and  to  some  extent  by  astringent  and 
pungent. Pitta  will  be  most  increased  by  sour  taste, and  then  somewhat  by  pungent  and  salty  tastes. This  does  not  mean  that  each  type  eats  only  foods 
with  the  specific  tastes  best  for  their  body  types. Since 
all  three  doshas  operate  in  everyone,  a  combination 
of  all  six  tastes  is  necessary  in  every  person's  diet. The 
proportions  of  these  tastes  are  the  determining  factor 
in  good  health. Think  of  the  relationship  of  the  doshas  as  analo- 
gous to  the  body,  mind,  and  spirit. The  harmony  of 
these  three  diverse  aspects  is  key  to  our  happiness. The  doshas  are  like  three  streams  flowing  into  the  one 
river  of  universal  intelligence. That  river  is  ourself. PROCESS  OF  MATERIALIZATION 
VATA 
Space  and  Air 
Bodily  air 
Spatial  cavities  of  the  body PITTA 
Fire  and  Water 
Digestive  acids  and  enzymes 
and  fats 
Protective  fluids KAPHA 
Water  and  Earth 
Body  mass,  structure, 
and  fluids 
The  three  doshas  are  formed  from  the  five  ele- 
ments, which  are  the  basis  of  the  body  types. Each 
element  is  transmuted  into  the  body  with  its  corre- sponding functions,  thus  producing  the  original  six 
tastes. Further,  each  type  benefits  from  the  tastes  other 
than  its  own. THE  DOSHAS  AND  THEIR  NATURAL  TASTES 
VATA 
Bitter 
Astringent 
Pungent PITTA 
Sour Salty 
Pungent KAPHA 
Sweet Salty 
Sour 
BENEFICIAL  TASTES  FOR  EACH  DOSHA 
VATA Salty 
Sour 
Sweet PITTA 
Bitter 
Astringent 
Sweet KAPHA 
Pungent 
Bitter 
Astringent 
58 
« 
THE    NATURE   AND   TASTES    OF    EACH    DOSHA 
THE   SIX  TASTES 
The  Sweet  Taste 
The  sweet  taste  increases  bodily  tissues,  nourishes 
and  comforts  the  body,  and  relieves  hunger. This  taste 
is  necessary  for  each  body  type,  but  the  Pitta  and  Vata 
types  can  use  more  sweet  foods  than  the  Kapha  types. Water  and  earth  produce  the  sweet  taste,  which  in- 
cludes all  carbohydrates,  sugars,  fats,  and  amino  ac- 
ids. Most  grains  and  fruits  are  sweet. The  primary 
element  of  life,  which  is  water,  is  sweet. Milk  is  sweet. Almost  all  foods  contain  some  degree  of  sweetness. This  is  the  most  dominant  taste  of  all  our  forms  of 
sustenance. The  Sour  Taste 
The  sour  taste  is  used  in  small  quantities  by  everyone, 
but  it  is  most  beneficial  for  the  Vata  types. Small 
amounts  may  be  used  by  Kapha,  and  minute  amounts 
by  Pitta. It  aids  in  digestion  and  the  elimination  of 
wastes  from  the  body. Sour  is  formed  from  the  earth 
and  fire  elements. All  organic  acids  are  considered 
sour. Many  fruits — such  as  lemons,  limes,  grapefruit, 
soursop,  and  strawberries — are  considered  sour  with 
some  sweetness. All  fermented  foods — such  as  miso, 
soy  sauce,  yogurt,  and  pickles — are  sour  foods. The  Pungent  Taste 
The  pungent  taste  is  most  beneficial  for  the  Kapha 
type. It  is  to  be  used  in  small  amounts  for  Vata,  and 
very  sparsely  by  Pitta. The  pungent  taste  stimulates 
appetite,  and  maintains  the  metabolism  and  balance 
of  secretions  in  the  body. This  taste  is  formed  from 
the  elements  of  air  and  fire. Spices,  such  as  garlic, 
ginger,  asafoetida,  peppers,  and  all  volatile  oils  are 
considered  pungent. The  Salty  Taste 
The  salty  taste  is  used  in  small  quantities  by  all  types, 
but  it  is  mostly  beneficial  to  Vata. This  taste  cleanses 
bodily  tissues,  makes  the  system  limber,  and  activates 
digestion. The  salty  taste  is  formed  from  water  and fire,  and  exists  in  all  salts  and  seaweeds. Most  watery 
vegetables — such  as  zucchini,  cucumber,  and  toma- 
toes— are  naturally  high  in  saline. The  Bitter  Taste 
The  bitter  taste  is  good  for  everyone  in  medicinal 
quantities. It  detoxifies  the  body,  tones  the  organs, 
cleanses  the  liver,  and  controls  skin  ailments. It  is  of 
most  importance  to  Pitta,  moderate  importance  to 
Kapha,  and  of  very  little  use  to  Vata. This  taste  is 
formed  from  air  and  space,  and  exists  in  all  bitter 
foods — such  as  turmeric,  aloe  vera,  neem  leaves,  en- 
dives, and  lettuce — and  in  alkaloids  and  glycosides. The  Astringent  Taste 
As  with  bitter,  the  astringent  taste  is  to  be  used  me- 
dicinally. Very  small  quantities  can  be  used  by  each 
type. Pitta  and  Kapha  can  use  more  astringent  foods 
than  Vata. Astringency  heals  the  body  by  its  constric- 
tive nature. It  reduces  secretion  and  is  the  most  stark 
of  the  six  tastes. It  is  formed  from  the  elements  of  air 
and  earth. Examples  of  astringent  foods  are  those 
high  in  tannin,  such  as  the  teas  made  from  the  barks 
of  trees. Most  legumes  contain  the  astringent  taste 
along  with  the  sweet  taste. Most  medicines  are  astrin- 
gent in  nature. RASA:  THE  TASTES 
OF  NATURE 
Rasa  has  many  meanings  in  Sanskrit. In  the  hook  /  Het 
for  Natural  Beauty,  I  have  defined  rasa  as  the  culmi 
nation  of  maturity — the  beauty  which  is  earned. It  is 
the  achievement  of  a  calm  and  resolved  being. In 
Ayurveda,  rasa  is  the  vital  lymph  fluid  01  plasma  that 
nurtures  the  cells  of  the  body. The  term  rasa  in  Ayurveda  also  refers  to  the  com 
[ilex  chain  ol   reactions  that  occur  from  the  initial 
registration  ol  a  perception  by  a  sense  organ  to  the 
stimulation  ol  the  brain  cells  that  excite  the  appetite. Appetite  is  not  simply  the  initial  hlMlgei  fol  food — it 
is  the  total  intelligence  ol  the  body  acting  in  harmony 
5  9 >m 
Till     PRINCIPLES    OF    AYURVEDA 
with  the  external  environment. The  correct  response 
to  the  prompting  of  appetite  begins  with  making  in- 
formed choices  from  an  array  of  healthy  foods. Simi- 
larly, rasa  is  not  merely  the  taste  of  foods. Taste  is  a 
tiny  aspect  of  the  prodigious  spectrum  within  which 
rasa  operates. Food  is  desired,  ingested,  digested,  and 
its  waste  ejected. Rasa  is  present  through  all  stages  of 
this  vital  process. The  most  important  aspect  of  rasa  is  discrimination. Rasa  is  an  intelligence  to  be  learned,  not  the  irrespon- 
sible throwing  together  of  foods  that  appeal  simply  to 
the  sense  of  sight  and  taste  irrespective  of  ingestion 
and  digestion. The  proper  "foreplay"  of  eating  arises 
from  (1)  a  knowledge  of  nature,  its  environs,  and  of 
the  body;  (2)  a  regard  for  the  universe  and  the  bounty 
of  its  grains  and  greens;  and  (3)  the  selection  of  sea- 
sonal and  reparatory  produce. The  delicious  taste  that 
ensues  from  foods  knowledgeably  and  cleanly  pre- 
pared is  only  one  of  the  many  graces  of  rasa. As  food  enters  the  system,  it  signals  an  immediate 
heating  or  cooling  response. This  factor,  which  is  the 
active  potency  of  food,  is  called  virya. All  pungent, 
sour,  and  salty  foods  lend  a  heating  virya,  the  most 
heat  being  produced  by  those  that  are  pungent. Bitter, 
astringent,  and  sweet  foods  yield  a  cooling  virya,  the 
coldest  effect  being  produced  by  those  that  are  bitter. In  addition  to  taste  (rasa)  and  the  heating  or  cool- 
ing energies  of  food  (virya),  each  food  has  certain 
qualities  or  gunas. Each  of  the  three  basic  doshas  is 
nourished  by  foods  having  the  following  seven 
features: 
Vata:  moist/lubricating  (guna) 
heavy/solid  (guna) 
smooth/consistent  (guna) 
hot  (virya) 
sweet  (rasa) 
salty  (rasa) 
sour  (rasa) 
Pitta:  substantial  (guna) 
aromatic  (guna) 
calming  (guna) 
cool  (virya) 
sweet  (rasa) 
bitter  (rasa) 
astringent  (rasa) Kapha:  dry  (guna) 
light  (guna) 
uncloying/moderate  (guna) 
warm/stimulating  (virya) 
pungent  (rasa) bitter  (rasa) 
astringent  (rasa) 
By  tracing  the  continuum  of  bliss  that  foods  natu- 
rally afford  us,  the  Vedic  seers  were  able  to  define  the 
properties  and  effects  of  food  on  the  human  system, 
and  the  causes  of  disease.This  ancient  science  can  be 
revived  by  the  alertness  of  those  who  revel  in  nature. Food  is  known  in  Ayurveda  as  ausadam,  that  which  is 
medicine. When  food  ceases  to  be  medicine,  medi- 
cine becomes  impotent. Once  food  has  been  digested,  the  action  of  rasa 
continues. The  post-digestive  effect  of  foods  is  called 
vipaka. Here  the  six  tastes  are  synergized  into  three 
final  tastes. Sweet  remains  sweet,  in  its  vipaka  state; 
salty  becomes  sweet;  pungent,  bitter,  and  astringent 
leave  a  pungent  vipaka;  sour  remains  sour. In  essence, 
the  sweet,  pungent,  and  sour  tastes  are  the  three  un- 
changing tastes  from  the  beginning  to  the  end  of  the 
process  of  rasa. Occasionally  certain  foods  or  medicines  do  not 
follow  these  three  stages  predictably. When  foods 
deviate  from  the  established  virya  or  vipaka,  they  are 
referred  to  by  the  Ayurvedic  scholar  Charaka  as 
prabhava,  the  exceptions  to  the  rule. Prabhava  is  most 
important  in  Ayurvedic  pharmacology,  since  most 
ingredients  with  prabhava  qualities  are  used  to  delib- 
erately increase  a  specific  dosha. In  the  Vedic  diet,  we 
generally  attempt  only  to  decrease  the  aggravated 
dosha. Certain  foods,  such  as  honey,  lemons,  bananas, 
and  onions,  are  classified  as  prabhava  foods. Honey, 
for  example,  has  more  of  a  pungent  and  volatile  na- 
ture, even  though  it  is  considered  sweet;  for  this  rea- 
son, it  has  a  hot  virya  instead  of  cold,  like  most  sweets. Lemons  are  classified  as  sour,  but  have  a  cold  virya 
instead  of  a  heating  energy. Bananas  are  considered 
sweet,  but  their  subtle  overriding  nature  is  sour  and 
thus  their  vipaka  is  also  sour. Onions  are  classified  as 
pungent,  but  have  a  sweet  taste  after  they  are  cooked. I  have  discovered  that  many  foods  that  are  classified 
60 
m 
THE    NATURE    AND    TASTES    OF    EACH    DOSHA 
as  prabhava  display  much  more  of  their  subtle  tastes 
when  subjected  to  heat. Most  foods  with  dubious 
prabhava,  such  as  honey,  lemon,  tamari,  and  bananas, 
should  not  be  cooked. Ayurveda  considers  certain  foods  to  be  contradic- 
tory in  nature  and  cautions  us  on  combining  them. The  following  foods  should  not  be  combined: 
•  Dairy  products  and  salts  or  salted  foods 
•  Dairy  products  and  animal  foods  (especially fish) 
•  Fruits  and  any  other  foods 
•  Hot  and  cold  foods 
•  Ghee  and  honey  in  equal  quantity 
Ayurveda  also  enjoins  us  not  to  ingest  alkaline  foods 
over  a  long  period  of  time,  and  not  to  take  honey  with 
warm  foods  or  liquids. OJAS 
The  excellent  essence  of  the  dhatus  beginning 
from  plasma  and  ending  in  sukra  is  called  ojas. Ojas  is  also  known  as  bala  in  the  context  of 
medical  science. This  strength  provides  stabil- 
ity, and  nourishment  of  the  muscle  tissue,  and 
the  individual  remains  undeterred  in  all  ef- 
forts. He  is  endowed  with  excellence  of  voice 
and  complexion. His  internal  organs  and  ex- 
ternal senses  are  capable  of  performing  their 
will  to  their  full  abilities. Vaidya  Bhagwan  Dash 
In  review,  the  Ayurvedic  concept  of  taste  is  observed 
in  these  three  stages:  the  sensory  stimulation  and  ini- 
tial taste  of  the  tongue  (rasa);  the  heating  or  cooling 
energy  that  occurs  during  digestion  (virya);  and  the 
post-digestive  taste  (vipaka),  which  reduces  the  six 
original  tastes  into  three  residual  tastes  of  sweet,  sour, 
and  pungent. These  three  final  tastes  are  transported 
within  the  nutritive  plasma  to  the  various  organs  and 
tissues  of  the  body. After  digestion  and  assimilation 
are  completed,  the  singular  essence  known  as  ojas 
remains  in  the  body. When  the  energies  of  the  foods or  the  mental  attitudes  are  impaired,  or  the  seasonal 
influences  are  not  observed,  ojas  is  greatly  di- 
minished.Without  this  residual  essence  of  ojas  in  the 
body,  the  autoimmune  system  becomes  vulnerable  to 
disease. When  the  doshas  are  all  in  balance,  the  health  of 
the  dhatus  is  excellent. When  the  dhatus  are  healthy, 
the  male  and  female  sperm  and  ovum  dhatus 
(shukra  and  artava)  are  aglow  with  brilliance. When 
the  doshas  and  dhatus  are  unhealthy,  the  shukra 
and  artava  are  polluted  and  the  aura  is  impaired. The  sperm  shukra  is  the  food  of  fertility  for  the 
ovum  artava. The  shining  health  of  a  child  de- 
pends entirely  on  the  shukra  and  artava  condition 
of  the  parents. The  union  between  male  and  fe- 
male is  fundamental  to  the  feeding  of  the  female 
artava. Sexual  union  takes  place  for  the  replenish- 
ment of  the  artava,  the  nurturing  of  the  female 
hunger,  in  order  to  procreate. When  the  condi- 
tions of  the  shukra  and  artava  are  weak  and  with- 
out nutrition,  the  female  loses  her  fertility  and  the 
male  his  potency. The  male  can  no  longer  feed  the 
female,  and  even  though  children  continue  to  be 
born,  the  basic  intelligence  and  health  of  their 
nature  is  dramatically  diminished  because  of  the 
depleted  shukra  and  artava. DETERMINING   THE 
TASTE  AND   ENERGETICS 
OF   FOODS 
Air,  fire,  and  water  are  the  three  fundamental 
bases  of  lite. Sushi  ul.i 
Each  minute  grain  of  sand  has  its  own  distinguish 
ing  feature,  which  makes  it  unique  within  creation. In  observing  nature,  we  are  able  to  determine  the 
inherent  energy  oi  each  human,  animal,  vegetable, 
grain,  bean,  fruit,  ^n(\  seed. Shape,  size, color,  stem,  taste,  temperature  and  sea 
son,  as  well  .is  texture      these  aie  the  primary  iikIk.i 
tors  used  to  determine  a  space,  air,  fire,  water,  01  earth 
food. Like  humans,  most  foods  are  a  combination  ol 
6  1 
>m 
THE    PRINCIPLES    OF    AYURVEDA 
THE  ANATOMY  OF  THE  SIX  TASTES 
RASA ELEMENTS QUALITIES VIRYA 
Sweet Earth/Water Oily,  cold,  heavy Cold 
Sour Earth/Fire Oily,  hot,  heavy Hot 
Salty 
Water/Fire Oily,  hot,  heavy Hot 
Pungent Fire/ Air Rough,  hot,  light Hot 
Bitter Air/Space Rough,  cold,  light Cold 
Astringent Air/Earth Rough,  cold,  light Cold 
RASA VIPAKA EFFECT MAIN 
(Initial  taste) (Post-digestive  taste) FUNCTION 
Sweet Sweet increases  K        decreases  V,  P Increases  body  tissues 
Sour Sour increases  K,  P    decreases  V Increases  appetite Salty 
Sweet increases  K,  P   decreasesV Makes  body  limber  and 
cleanses  body  tissues 
Pungent Pungent increases  P,  V    decreases  K Reduces  fluid  in  tissues 
Bitter Pungent increases  V        decreases  P,  K Purifies  organs  and 
controls  skin  ailments 
Astringent Pungent increasesV         decreases  P,  K Purifies  and 
constricts  body 
THE  THREE  STAGES  OF  TASTE 
RASA VIRYA VIPAKA 
(Initial  taste) (Energy  of  Food) (Post-digestive  taste) 
Sweet Cold Sweet 
Sour Hot Sour Salty 
Hot Sweet 
Pungent Hot Pungent 
Bitter Cold Pungent 
Astringent Cold Pungent 
SUMMARY  OF  THE  TRANSFORMATION 
OF  THE  SIX  TASTES 
Sweet  remains  sweet 
Sour  remains  sour 
Pungent  remains  pungent 
Salty  becomes  sweet 
Bitter  becomes  pungent 
Astringent  becomes  pungent 
62 m 
THE    NATURE   AND    TASTES    OF    EACH    DOSHA 
two  dominant  elements. By  observation,  we  are  able 
to  distinguish  and  use  foods  that  are  different  from 
our  own  nature,  and  thus  maintain  a  dynamic  stasis 
within  our  organism. All  plants  and  other  life-forms  are  derived  from 
the  water  element. Through  the  process  of  transmu- 
tation, the  other  four  elements  also  exist  in  varying 
degrees. Water  gives  taste  to  life,  and  earth  gives  scent 
to  it. Fire  transforms  the  shape  and  visual  character- 
istics of  food. Air  creates  the  skin,  feel,  and  texture  of 
the  food. Space  gives  the  food  sound,  hollowness,  and 
resonance. When  we  learn  to  plant  seeds  in  our  own  garden 
and  observe  the  growth  of  our  grains,  vegetables, 
beans,  fruits,  and  herbs,  we  become  attuned  to  the 
nature  of  each  plant. We  instinctively  become  alert  to 
its  distinguishing  features. A  wholesome  life  is  sus- 
tained by  the  excellent  marriage  of  each  life-form  to 
its  proper  food. Food  speaks  to  us. All  we  need  to  do  is  listen. . . to  be  still  and  observe  the  grandeur  of  nature  in 
every  blade  of  grass. Every  food  has  its  innate 
markings,  color,  vibration,  and  taste. The  ripe 
peach  shimmers  on  a  tree. It  is  golden  and  red. Human  lips  are  caressed  by  its  fine  fur  before  its 
sweet  pulp  is  released. A  red,  round,  firm  apple 
crackles  under  our  bite. It  may  be  sweet  and  juicy 
or  tart  and  firm. A  banana  turns  into  mush  and 
lubricates  the  digestive  system. The  chili  pepper, 
which  bites  by  sight  and  scent,  consumes  the  tongue 
and  stomach  with  fire  long  after  it  is  eaten. All 
foods  speak  to  us — some  loudly,  others  delicately. Be  still  and  observe. It  is  best  to  eat  the  foods  that  are  in  season  and  that 
grow  either  locally  or  in  a  similar  climate. Occasion- 
ally, foods  that  grow  in  other  climates  and  terrains 
may  be  used  for  variety  and  the  celebration  of  our 
universal  spirit. ELEMENTAL  FEATURES  OF  ALL  FOODS 
SPACE AIR FIRE WATER EARTH 
Hollow Mobile Intense Cool Solid 
Resonant Rough Hot Dense Dense 
Translucent              Hard Medium-size Heavy Heavy 
Blue Dry 
Sharp Large Large 
Cold Variable Light Moist Oily 
Astringem t                Fresh Fluid Smooth Sour 
Pungent Wiry Oily 
Cloudy 
Sweet 
Light Fetid Sticky 
Compact Red 
White- Dark  (gray/green) Orange 
Clear 
Bitter Pungent Sweet 
Astringent Salty Salty 
ENERGETICS  OF  EACH  FOOD  ARE  DETERMINED  BY 
Shape Color Taste Texture 
Size  (dens ity/weight/buoyancy) Scent Temperature/season 
63 m 
THE    PRINCIPLES    OF    AYURVEDA 
All  hot  spices 
All  oily  foods 
All  sour  /pungent  fruits 
and  vegetables FIRE  FOODS 
All  pickles,  vinegars,  and  salts 
All  acidic  foods  /medicines 
All  animal  foods All  heating  grains 
All  nuts 
All  red  foods 
All  dry,  rough,  stale  foods AIR/SPACE  FOODS 
Most  leafy  greens  and  lettuces  All  hollow  vegetables  with  tiny  seeds* 
All  cabbage  families  Most  nightshade  foods 
All  bitter  vegetables  Most  dry,  compact  legumes 
*Except  for  peppers,  which  are  fire/air/space  foods 
EARTH /WATER  FOODS 
All  sweet,  juicy  fruits  All  cool,  milky  foods 
All  salty  and  sweet  watery  vegetables All  sticky,  cold  foods 
All  sweets 
The  following  examples  are  given  so  you  may  be- 
gin to  use  your  own  powers  of  observation  and  learn 
about  the  foods  that  are  transformed  into  your  body. Remember  that  in  order  to  approach  balance  accord- 
ing to  Ayurvedic  principles  you  must  select  foods 
with  energetic  qualities  different  from  those  of  your 
basic  constitutional  type. If  you  are  predominantly  a space/air  type  (Vata),  the  foods  most  suited  to  you 
would  be  other  than  these  energies. If  you  are  a  water/ 
earth  type  (Kapha),  your  foods  would  be  mostly  of 
fire,  air,  and  space. Once  you  learn  the  cosmic  rule, 
you'll  be  intuitively  deciphering  the  energies  of  all 
things  with  practice. EXAMPLES  OF  TASTES  ACCORDING 
TO  THE  ELEMENTS 
LETTUCE:  AIR/WATER  FOOD 
Primary  element:  air 
Secondary  element:  water 
Shape:  variable 
Size:  thin,  light Color:  green 
Scent:  fresh 
Taste:  bitter 
Temperature:  cool,  moist Texture:  airy,  wiry 
Good  for  Kapha  and  Pitta 
types;  occasionally  for 
Vata  types  (with  dressing) 
RED  CHILI  PEPPER:    FIRE/AIR/SPACE  FOOD 
Primary  element:  fire 
Secondary  elements:  space/air 
Shape:  triangular,  hollow 
(space)  and  variable Size:  small,  medium,  light 
(with  compact  seeds) 
Color:  red 
Scent:  sharp  and  penetrating Taste:  pungent,  salty 
Temperature:  hot 
Texture:  smooth,  oily 
Good  for  Kapha  types; 
occasionally  for  Vata  types 
64 
^>m^ 
THE    NATURE   AND    TASTES    OF    EACH    DOSHA 
CROOKNECK  SQUASH:  WATER/EARTH  FOOD 
Primary  element:  water  Color:  yellow;  white  flesh                   Texture:  smooth,  oily 
Secondary  element:  earth  Scent:  sweet                                          Good  for  Vata  and  Pitta  types; 
Shape:  crescent  Taste:  sweet,  astringent                          occasionally  for  Kapha  types 
Size:  medium,  buoyant  Temperature:  cool 
COCONUT:  WATER/ EARTH  /SPACE  FOOD 
Primary  element:  water  Color:  brown  shell;  white  flesh  Texture:  variable,  dry 
Secondary  elements:  earth/space  Scent:  sweet,  milky  Good  for  Pitta  and  Vata  types 
Shape:  round  Taste:  sweet 
Size:  medium,  hollow,  resonant  Temperature:  cool 
ACORN  SQUASH:   EARTH /WATER  FOOD 
Primary  element:  earth  Color:  cloudy  orange  Texture:  smooth,  dense 
Secondary  element:  water  Scent:  sweet,  nutty  Good  for  Vata  and  Pitta  types 
Shape:  multi-crescent  Taste:  sweet 
Size:  medium,  large;  solid  Temperature:  cool 
GREEN  BELL  PEPPER:   AIR/SPACE/FIRE  FOOD 
Primary  elements:  air  and  space        Size:  medium,  small,  light  (with        Taste:  pungent,  salty 
Secondary  element:  fire  compact  seeds)  Temperature:  hot 
Shape:  triangular  and  variable,  Color:  green  Texture:  smooth,  oily 
hollow  (space)  Scent:  sharp,  pungent  Good  for  Kapha  types; 
occasional  for  Pitta  types 
A  REMINDER 
Tastes  (Rasa)  and  Energy  (Virya) 
suitable  (in  order  of  preference)  for  each  dosha: 
Good  for  Vata:  salty,  sour,  sweet;  heating 
Good  for  Pitta:  sweet,  bitter,  astringent;  cooling 
Good  for  Kapha:  pungent,  bitter,  astringent;  heating 
65 
>m 
THE    PRINCIPLES    OF    AYURVEDA 
The  following  list  categorizes  foods  according  to 
their  tastes. When  a  food  has  only  one  of  the  two 
tastes  indicated,  and/or  has  an  additional  taste,  that 
information  is  in  parentheses. Occasionally,  certain additional  charactericstics  or  gunas  (see  page  60)  ap- 
pear in  italics  after  a  food;  these  qualities  can  render 
an  otherwise  unallowable  food  permissible  for  a  par- 
ticular body  type.
_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:

        Potentially  the  Pitta  types  can 
command  great  happiness  within  intimate  relation- 
ships without  compromising  their  powerful  profiles. The  profound  brilliance  of  the  Pitta  masculine 
planet  is  balanced  by  the  eternal  powers  of  Lakini,  the 
Shakti  potential. She  has  three  heads,  which  symbol 
ize  the  resolve  or  merging  of  the  physical,  astral,  mk\ 
celestial  planes  of  existence. In  one  of  her  foul  hands 
she  carries  the  vajra,  a  thunderbolt  that  symbolizes 
the  radiational  energy  of  manipura. A  second  hand 
holds  the  arrow,  representing  the  arrest  ol  desire  from 
Kama,  the  Lord  of  sex  in  the  second  chakra. This 
arrow  symbolizes  the  upward  turn  of  Pitta's  potential 
sexual  energy. For  Pitta  types  sexuality  cannot  be  sun 
ply  fulfilling  the  basic  functions  <>t  procreation,  or  the 
lustful  acts  of  desire. They  will  always  short  then  fuse 
when  their  sensuality  is  motivated  by  these  ends. Because  they  are  blessed  with  great  intelligence,  Pitta's 
sexual  interactions  must  be  conducted  at  a  noble  and 
caring  level. The  only  way  Pitta  can  sustain  Us  juices 
without  burning  out  is  to  redirect  its  emotions  to 
flow  through  the  heart  rather  than  through  the  gem 
4  0 jmt. THE    PRINCIPLES    OF   AYURVEDA 
tals. The  sexual  frustrations  of  the  Pitta  type  are  due 
to  going  against  their  natural  (upward  flowing)  en- 
ergy and  to  the  modern  approaches  to  sexuality. They 
are  often  besieged  by  impotence — through  frustra- 
tion, insufficient  semen,  or  premature  ejaculation — 
and  often  suffer  from  the  inability  to  conceive. It  is 
important  for  this  type  to  know  how  to  direct  the 
flow  of  their  natural  virility. It  is  paradoxical  that  the 
most  potent  of  types  needs  the  most  patience  to  ben- 
efit from  their  own  prowess. The  lack  of  knowledge  of 
our  true  potential  nature  creates  many  unwholesome 
inclinations. With  Pitta  types  this  manifests  as  a  need 
to  be  sexually  indulgent  and  fanatical,  with  deleteri- 
ous results. In  her  third  hand,  Lakini  holds  fire  which  only  she 
can  control. With  her  fourth  hand  she  demonstrates 
the  final  resolve  of  the  manipura  chakra  by  means  of 
the  mudra,  or  hand  gesture,  that  dispells  the  fear  cre- 
ated by  duality. Once  Pitta's  energy  is  directed  toward  the  heart, 
which  is  a  boundless  well  of  compassion,  patience, 
and  nurturing,  the  Pitta  type  will  truly  excel  with 
splendiferous  virility. If  the  fire  continues  to  burn 
hot,  it  will  invariably  turn  on  itself  and  wipe  out  even 
its  master. Those  Pitta  types  who  have  channeled  their 
energies  in  the  right  direction  are  blessed  with  the 
most  sublime  relationship  with  their  spouse,  and  have 
great  numbers  of  offsprings. The  most  suitable  partners  for  Pitta  are  Kapha, 
Kapha-Pitta,  and  Pitta-Kapha  types. These  beings  are 
the  salve  that  heals  the  multitude  of  burns  Pitta  sus- 
tains. It  is  important  that  a  partner  to  the  Pitta  type 
also  relish  physical  activities  and  have  a  passion  for 
nature's  beauty. Career 
The  domain  of  material  gain  is  Pitta's  most  comfort- 
able seat  of  existence. There  are  truly  no  obstacles  in 
the  operational  universe  that  the  ram  cannot  pierce 
with  its  radiant  lasers. When  all  else  fails,  Pitta  will 
charge  and  butt  against  the  impossible  with  awesome 
results. The  fire  people  are  truly  a  marvel. They  deserve 
our  applause  and  gratitude  for  pioneering  work  that no  other  type  is  capable  of. They  were  born  to  the 
center  stage  of  life,  and  we  need  to  maintain  them 
there  with  due  respect. When  this  acknowledgment  is 
given,  Pitta  can  wholeheartedly  proceed  with  the  fire 
dragon  tasks  ahead,  or  else  they  will  stubbornly  sear 
the  very  spots  on  which  they  stand  and  demand  rec- 
ognition. The  solar  power  of  the  Pitta  type  illuminates  the 
world  of  activities — it  is  maya's  lamp  of  rajas,  or  pro- 
gressive activities  (on  the  material  plane). Whereas 
Kapha  naturally  meets  the  earthy  and  maternal  needs 
of  our  universe  and  Vata  champions  the  right  actions 
of  fortitude  and  knowledge,  Pitta's  place  is  in  activi- 
ties that  foster  progress  on  the  planet. They  are  the 
administrators,  directors,  and  pioneering  forces  of 
our  planet. Stand  in  their  way  and  you  will  be  cauter- 
ized to  oblivion. Holding  such  a  lofty  and  visible 
spotlight  amidst  the  quietude  and  flightiness  of  their 
counterparts,  Pitta  types  have  the  most  difficult  of 
routine  challenges. They  are  equipped  for  the  Hun- 
dred Year's  War  each  day,  generally  prepared  with 
their  sharp  wielding  swords. Pitta's  arrogance  does 
not  come  from  being  ignored  or  envied  by  others,  but 
from  Pitta's  own  ignorance  of  its  nature. Pitta's  real 
power  is  sharpened  by  accommodation,  in  the  form 
of  patience  and  respect  for  others. Pitta  types  will 
only  continue  to  scorch  endlessly  unless  they  learn 
the  elementary  lesson  of  regard. It  is  important  that 
Pitta  pace  itself  with  those  sadhanas  that  ignite  com- 
passion and  reduce  judgment  toward  others. It  is  vital  for  all  types  to  know  that  the  importance 
of  another's  existence  is  not  a  matter  for  contention. Every  existing  life  is  equally  important. Only  each 
purpose  and  each  stage  of  individual  evolution  dif- 
fers. Karma  is  the  gift  that  brings  us  here,  but  dharma 
is  the  blessing  that  determines  our  real  scores. Fire 
people  have  a  karma  that  is  rajasic,  the  nature  of 
universal  activity. When  this  type  stubbornly  digs  its 
heels  into  the  ground,  it  regresses  into  the  terrain  of 
tamas,  the  stagnant,  inert  principle. Pitta  must  not 
look  downward,  as  their  lessons  are  held  forward  in 
the  guna  of  sattva. Sattva  is  a  state  of  balance,  the 
harmony  of  all  three  gunas. This  is  the  highest  state 
mortals  can  attain. Sattva  is  our  ability  to  cognize  the 
stupendous  love  of  cosmic  intent. It  is  here  that  the 
50 
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THE    PSYCHOSPIRITUAL    NATURE    OF    THE    BODY   TYPES 
rash,  young,  blazing  fire  is  tamed  into  cool  radiance. Pitta  has  the  greatest  potential  for  becoming  sattvic, 
harmonious,  and  gentle  in  nature,  if  it  is  willing  to 
work  tirelessly  on  the  ego. The  professions  most  suited  to  the  Pitta  types  are 
presidencies  or  directorships  within  governments  and 
organizations. They  generally  make  excellent  design- 
ers, architects,  engineers,  and  scientists. Their  acute 
vision  lends  itself  to  all  pursuits  that  require  pioneer- 
ing and  foresight. Pitta  types  excel  in  fields  involving 
high  technology,  such  as  the  space  programs  and  the 
military. Pitta's  sense  of  vision  is  superior  to  its  partners. The  ram  person  is  capable  of  producing  significant 
progressive  work  in  the  areas  of  visual  arts  and  de- 
sign. As  a  leader  Pitta  is  without  a  second,  and  in 
courage,  persistence,  and  energy,  this  fireball  is  un- 
paralleled. Seasonal  and  Daily  Activities 
Summer  is  Pitta  season,  and  this  is  when  most  of  its 
difficulties  arise. Pitta's  natural  heat  is  reinforced  by 
the  scorching  of  the  sun. It  is  important  that  this  type 
prepare  for  a  cool  and  reticent  summer  season,  in 
contrast  with  the  rest  of  the  year's  activities. Summer 
is  ideal  for  frolicking  with  family  and  friends,  and 
splashing  about  in  cool  streams  and  lakes. The  ocean 
is  not  the  best  choice  for  summer  outings,  as  the  hot 
and  caustic  fire  types  burn  too  easily. Late  afternoon 
strolls  and  jogging  on  the  beach  are  the  best  use  of  the 
salty  sea  terrain,  if  Pitta  has  to  be  there. Fire  people  are  natural  athletes. While  running, 
swimming,  tennis,  boating,  and  all  high-energy  sports 
are  excelled  in  by  these  types,  it  is  important  that  Pitta 
chooses  the  cool  of  the  day  to  engage  in  them. Pitta 
types  burn  off  excess  energy  through  sports,  but  they 
need  to  remain  alert  to  themselves  and  not  practice 
sports  for  the  "metabolic  high. " When  the  fire  energy 
is  fueled  by  anger,  it  becomes  detrimental  to  Pitta's 
health. Remember,  you  fierce  and  fast  rams,  that  you 
deplete  the  container  of  your  strength  and  life  force, 
the  hara,  when  you  allow  anger  to  run  your  activities. It  is  much  better  to  calm  yourself  when  feeling  stressed 
than  push  to  the  limit. Pitta's  calm  is  attained  through pleasant  visual  activities,  such  as  painting  or  observ- 
ing a  green  meadow  or  field  of  flowers,  or  a  glistening 
stream. Cool,  quiet,  comtemplative  activities  and  bath- 
ing in  the  moonlight — these  are  also  excellent  sadhanas for  Pitta  types. The  universe  is  most  likened  to  Pitta  between  the 
morning  and  evening  hours  of  10:00  to  2:00. Pitta 
must  be  careful  not  to  indulge  in  rash,  hot-tempered 
conflicts  during  these  times. These  types  are  famous 
for  their  eruptions  during  the  midday  meal  and  after 
the  evening  meal. Gentle  foods  and  beverages  are 
helpful  to  Pitta's  raging  appetite. Pitta  needs  to  avoid 
spicy  foods  and  intoxicants. These  measures  will  re- 
duce Pitta's  need  to  be  temperamental. The  Pitta  digestive  system  peaks  at  noon  and  mid- 
night. Pittas  are  allowed  large  and  filling  meals  during 
the  day,  to  meet  their  metabolic  needs. Wholesome 
foods  play  the  most  vital  role  in  fire  people's  life — it 
is  the  medicine  that  soothes  and  calms  their  eruptive 
nature  and  aids  in  the  remembrance  of  their  cognitive 
self. These  types  cannot  afford  to  indulge  in  careless 
and  unconscious  eating  habits. Evening  meditations  are  enormously  important  to 
quiet  the  overactive  Pitta  mind. Pitta  types  need  to 
tone  down  their  activities  after  6  p. m. Visualizations 
are  good  aids  for  Pitta  meditations — soothing  images 
of  cool  streams,  white  sands  and  snows,  green  forests, 
and  animals  and  birds  of  grace  and  color  are  all  in- 
strumental in  calming  these  volatile  minds. While  the  midnight  hours  bring  another  spurt  of 
creative  energy,  the  wise  Pitta  forgoes  the  temptation 
of  staying  up  all  night,  only  to  crash  at  dawn. These 
types  normally  sleep  from  six  to  eight  hours  squarely 
on  their  backs. They  can  afford  to  sleep  in  later  than 
their  counterparts  to  replenish  the  enormous  energy 
they  expended  during  daytime  hours. Pitta's  optimum  meal  times  begin  with  breakfast  at 
7  a.
Pitta's sexual energy should be redirected to flow through the heart, rather than being motivated by lust or desire.
What is the recommended approach to Pitta's sexual energy?
Pitta types are best suited for careers in government, organizations, or as leaders, as they are naturally inclined to pioneer and take charge.
What is the ideal occupation for Pitta types?
Kapha types should avoid accumulating unnecessary possessions and instead focus on simplicity and practicality in their lives.
What is the recommended approach to Kapha's material possessions?
Pitta types should avoid spicy and hot foods, and instead focus on a diet that promotes balance and harmony.
What is the recommended approach to Pitta's diet?
Kapha types should learn to recognize and manage their emotions, and avoid storing up negative emotions, as this can lead to stagnation and depression.
What is the recommended approach to Kapha's emotional well-being?