This is where reading a good basic guide on Ayurveda will help you
tremendously (see the resource section at the end of this book). Armed with
some background knowledge, you’ll be able to understand the reasoning
behind much of what the vaidya says — and then you can ask more specific
questions. A session with a vaidya, then, is no doubt an interesting experience. But
even more fascinating than the vaidya’ s methods are the principles on
which the diagn osis is based. Can you imagine, for instance, that a vaidya
taking your pulse is feeling the energies of fire, earth, water , air, and space
coursing through  your veins? Tantalizing, isn’t it? Wait until you hear more
— in the next chapter . take your own pulseAlthough pulse diagnosis is a specialized art, it can be reward ing
to try to understand the rhythm of your own pulse from time to
time. You can take your pulse anytime during the day. Your pulse
will feel dif ferent at dif ferent times. •  If you’re male, take the pulse on your right wrist. •  If you’re a female, take the pulse on your left wrist. •  Use three fingers — the index, middle, and ring fingers — to
press down on your pulse. •  Feel your pulse. How would you describe it? Light, rapid, slow,
or jerky? Your familiarity  with the rhythm of your pulse can help you
understand your current state of health, but a vaidya is the best person
to help guide you on how to interpret your pulse-signals. With practice
and guidance from your vaidya, you will be well equipped to regularly
monitor your current state of health and, in turn, you will grow to
know and understand the unique rhythms of your pulse-signals. OceanofPDF .comBCHAPTER 4
“elementary” ayurveda
Who in the world am I? Ah! That’ s the gr eat puzzle. — Lewis Carroll
efore writing this chapter , I asked three people to answer a question:
What image does the word “fire” conjure up for you? The answers I got were:
•  A burning forest. •  A firefighter in action. •  An erupting volcano. While all of these are perfectly valid answers, my purpose in asking this
question was to show you how differently a vaidya looks at an element of
nature. To the vaidya, fire is the light in your eye, the heat that digests your
food, the freckle on your face, the creative ener gy of your brain.That is how the vaidya perceives each of the five elements of nature —
earth, fire, air, water , and ether — in the context of its relationship to you. To the vaidya, these elements control every single activity within your
being, from breathing and circulation to waste elimination and thinking. What’ s more, the vaidya believes that, just as our universe cannot exist
without these elements inside it, you too cannot live without them. Quite
simply , the person you call you is but a sum of the five elements of nature. You might think that this is a fascinating, if somewhat overly romantic,
way to look at life — at least until you study the theory a bit more deeply
and realize how stunningly logical it is. Throughout life, you have probably understood yourself through the
perspective of modern biology: digestion is chemicals breaking  down solid
food matter , the blush on your cheeks is actually a rush of blood, and the
sweat on your skin is the body ’s way of eliminating waste; hepatitis is a
disease of the liver, and nephritis is a kidney disorder; heart attacks happen
because cholesterol chokes the arteries. Now , just for a while, look at yourself with a fresh pair of eyes. Forget
the voca bulary of cells, tissues, and organs. Imagine yourself as an intense,
bubbling cauldron of life — inside of which the five elements merge and
flow. Imagine your aches, pains, and other health problems as being the
result not of indisposed organs,  but of the up-and-down swings  of the five
restless element s: earth (the Sanskrit word for earth is prithvi ), fire (agni),
water ( jal), air ( vayu ), and ether ( akash ). Let’s take one element at a time. First, think of all the fire inside you. What is hunger , but a burning
flame that demands fuel? What is digestion, but the “burning up” of food to
produce energy? Could “fire in the belly” be more than a metaphor? Envision the two bright dots in the pupils of your eyes as lit sparks. Touch
the warm th of your rose-hued face as you come in from the snow. Feel the
intensity of your words as they rise from your heart and form in your throat. The anger you sometimes feel is so close to fire; look at the metaphors we
use to describe it: his cheeks burned, she simmered, my blood boiled. Yes,
you are a creature of fire!Next, turn your attention to earth. In this new perspective, earth is not
just a planet that revolves around the sun, or solid physical matter with a
core and crust. Think of it as the anchor of life — everythin g that gives
support and structure to your being — from your spinal column to the
ligaments that connect your muscles. Run your fingers through the earthy
texture of your hair . Feel the rich loamy soil of your heart, where feelings of
love and kindness grow and flourish. Then, consider the prime mover of everything: the all-pervading air. Inhale deeply , and feel the warm current that flows in and out of your
nostrils every living moment. What is it that powers and propels food,
blood, waste, reproductive fluid, energy, and thought throughout your
being? How do emotions — positive and negative — pollinate themselves
across the soil of your heart? Who is the carrier of all these things but the
mighty force of air? To the Ayurvedic healer , air is not a mixture of oxygen,
nitrogen, and helium; it is prana, or life. Water irrigates and lubricates. But inside the human body , water takes
many forms. Every bead of moisture in you is water: the wetness of saliva
in your mouth, the blood that courses through your veins, the tears that keep
your eyes moist, the mucus that lines your nose, the gastric juices that
process food, the fluid that keeps your joints supple, the ejaculate that
generates life, and the protoplasm that fills every living cell. Ether , or space,  is an interesting element. On the face of it, you are a
solid mass of cells and tissues firmly held together . But in reality , ether is
everywhere; each cell in our body is separated by space. More obviously ,
space fills the cavities of the nose, ears, mouth, and genitals. But ether
works on a much deeper level. It’s the medium through which you can
connect with your consciousne ss. In the cacophony of daily life, it is
impossible to be aware of ether . But once you tune in to yourself, your
mind’ s finest impulses travel through ether to seep into your consciousness
— and that is the first step toward retuning the instrument of your being. Now , can you ever again think of yourself as just another concoction of
organs held together by bones and sewn inside a skin? But this new picture
of yourself should also tell you something else: If you are a dynamo made
from these diverse, restless elements, then you cannot also be a physical
machine that is identical with every other human being. And if you areindeed unique, no physician can hold a master key to your health. Ayurveda
recognizes this. That is why, when a vaidya says, “You’re one in a billion,”
it is not meant to be a compliment; it is as simple a truth as saying that
water is a fluid. The logical question that arises from this is: if you are so totally unique,
isn’t pinpointing  your unique maladies and their cures as difficult as trying
to single  out one particular wave in the Pacific Ocean? The ancient sages
pondered the same question, and this led them to study the five elements
more deeply . Over time, the sages realized that the energies of the elements tend to
work in pairs:
•  Accor ding to Ayurvedic theor y, fire needs moisture in order to burn,
transform, and metabolize certain substances. When fire and
moisture combin e, as in corrosive liquids like acids or alkalis, they
have the strength to transform, burn, and convert substances — that
is why fiery pitta governs metabolism. •  Air needs ether , or space, in which to move. •  Earth is cemented by water , and water flows on a bed of earth. They further observed that these energy pairs combine inside human
beings:
•  Ether and air combine to form the energy of propulsion or motion,
which is called vata in A yurveda. •  Fire and water combine to form the energy of metabolism, which is
pitta. •  Earth  and water combine to form the energy of solidi ty and
structure, or kapha. The sages next concluded that no two people shared exactly the same
combination of these three energies; just as people had unique voices and
faces, they also had unique energy patterns. Understanding these unique
patterns, then, was the key to unlocking an individual’ s specific health
problems. So how did they classify these energy types? They called these three
energies — vata, pitta, and kapha — the three doshas. The word doshameans “fault.” So, in Ayurvedic terms, when any one or all of these three
doshas are either impaired or aggravated, you have a dosha imbalance. In
other words, there is a “fault” or “error” that needs correcting. To find out which doshas in an individual needed correction, the sages
had to first know  what the indiv idual’ s natural dosha combinatio n was. This
they did by assigning “dosha types” to people. Simply put, a person with
more vata energy was called a “vata dosha type,” while someon e with more
pitta attributes was a “pitta dosha type” of person, and so on. Today , you’ll find that books on Ayurveda refer to this basic individual
constitution by various names: “dosha type,” “body type,” “personality
type.” Whatever  its name, the purpose is to indicate what your dominant
body-mind ener gy is. the elementary you
By now, it is clear that the journ ey toward Ayurvedic healing and wholeness
begins with the knowledge of your unique dosha type. Although it is best to
see a vaidya for this, you can guess your own basic dosha type. The way to
do this is to think about which of the five elements seem to be strongest in
your personality . Start by answ ering this question: are you more fire, air,
earth, ether , or water? Give me an instinctive answer . •  If you said “fire,” it’s likely that you perceive yourself as a strong,
bold, hot-tempered person. •  If you said “earth,” you probably think of yourself as stable,
practical, and calm. •  If your answ er was “air,” you’re likely to see yourself as active,
indecisive, and restless. This is exactly how the ancient sages reasoned. Now study the following lists, giving yourself one point for each quality
you think applie s to you. The dosha with the most points is your dominant
dosha.Vata
1. I am light and thin of build. 2. I think and act quickly . 3. My skin is dry and feels cool to the touch. 4. I cannot stand cold, dry weather . 5. My hunger and digestion are irregular . 6. I’m quick to grasp new information, but also quick to for get. 7. I tend to worry . 8. I have a tendency toward constipation. 9. I get light, interrupted sleep at night. 10. W arm, cooked foods and hot beverages comfort me. Pitta
1. I am of moderate build. 2. My appetite and digestion are both strong. 3. My favorite foods are cold, and I love iced beverages. 4. I absolutely cannot skip meals; it gives me acidity . 5. My complexion is reddish, and I tend to have moles and freckles. 6. I cannot stand hot weather . 7. I sometimes wake up in the wee hours of the morning and find it
hard to go back to sleep. 8. My memory is steady . 9. I can be irritable and quick-tempered. 10. I am sharp and hardworking, but I tend to be a perfectionist. Kapha
1. I am solid and heavy of build. 2. I have great strength and endurance.3. I am slow and methodical in everything I do. 4. My skin is oily and smooth. 5. I have a calm, steady personality . 6. Though I am slow to grasp new information, I don’ t easily for get. 7. It takes a lot for me to lose my temper or get excited. 8. I am a heavy sleeper , and can sleep for hours at a time. 9. My digestion is slow , but then my appetite is also mild. 10. I have lush, thick, dark hair . Does your final score show two dominant doshas rather than one? If so,
don’t worry; you belong to the vast majority of people who have two strong
doshas in their personality , with the third one being less active. Very few
people are pure vata, pitta, or kapha, and even rarer are those with a
tridoshic personality — that is, when all three doshas are almost equally
strong. Let me give you a sample score. Let’s say you had eight vata points,
seven pitta points, and nine kapha points; your dominant doshas would
obviously be kapha and vata, in that order . Therefore, a vaidya would call
you a kapha-vata. Using this example, it should now be easy for you to tell
which of these ten doshic types you are:
1. vata
2. pitta
3. kapha
4. vata-pitta
5. pitta-vata
6. vata-kapha
7. kapha-vata
8. pitta-kapha
9. kapha-pitta
10. vata-pitta-kaphaIn each case, the dosha mentioned first is your dominant dosha. Thus,
vata-pitta and pitta-vata might sound similar , but they are not; one has a
higher air quotient and the other a higher fire quotient. What if you discover that you are a rare tridoshic, or vata-pitta-kapha
type? Vaidyas say this is both good and bad news. The good news is that
you were born with all five elements nearly balanced in your personality . The bad news is that tridoshic people can find it more difficult to maintain
balance. Also, imbalances are more difficult to pinpoint and treat in people
with no clearly dominant dosha. Remember: whatever your dominant dosha, each of us has all three
doshas in us. Existence is not possible without any one dosha. It is just that,
in most people, one dosha seems to be less active than the other two. I know what you are asking at this point: how does knowing my dosha
type really help? It helps tremen dously . Let’s say you have just discovered
you are a pitta-vata type of person. This tells you that the heati ng qualities
of fire are dominant in your personality , followed by the dry qualities of air. In order to maintain good health, your primary goal should be to make sure
that your pitta does not get aggravated. That is, you should eat cooling
foods, avoid hot weather , and stay in the company of relaxed people who
offset your intense personality . In addition, you should drink plenty of
water , which not only cools pitta but also counters the dryness of vata
dosha. This is, of course, just one example. Each dosha combination
requires a dif ferent balancing strategy . dosha imbalances
What happens when there is an imbalance? How will you know which of
your doshas is out of balance? What can you do to correct it? For answers
to these and similar questions, read the lists below:
Vata
When Vata Is In Balance:•   You are creative and full of enthusiasm;
•   You make lots of friends, feel happy , and spread cheer;
•   Your mind is clear and alert;
•   Your bowels work well, and your urinary tract is healthy;
•   Your bodily tissues function as they should;
•   You sleep soundly and wake up refreshed;
•   Your resistance to disease is good, and you feel ener getic. When V ata Is Out of Balance:
•   You worry and fret;
•   You’re restless and easily tired;
•   You tend to be oversensitive and indecisive;
•   You cannot sleep;
•   Your skin feels rough and dry;
•   You start to lose weight and look gaunt;
•   You suf fer from constipation. Typical V ata Complaints:
•   Pain
•   Cramps
•   Chills
•   Spasms
Your V ata Goes Out of Balance When:
•   You exercise too much;
•   You don’ t maintain a regular sleep pattern;
•   You suf fer a fall or fracture;
•   You suppress natural ur ges, such as hunger , thirst, sleep, and sex;
•   You are exposed to cold weather;
•   You are grieving or afraid;
•   You are angry or agitated;
•   You observe a fast;
•   You eat pungent, astringent, and bitter foods.Vata Calmers:
•   Get more warm, oily, heavy , sweet, sour, and salty foods in your
diet;
•   Redu ce your intake of light, dry, cold, pungent, bitter , and astringent
foods;
•   Avoid stimulants like cof fee and alcohol;
•   Eat warm cooked foods;
•   Be in warm environments;
•   Give yourself a daily massage with a good-quality sesame oil;
•   Go to bed early and follow a regular routine. Pitta
When Pitta Is In Balance:
•   You are focused and ener getic;
•   You are courageous and chivalrous;
•   You are creative, or ganized, and often an excellent public speaker;
•   Your heat and thirst mechanisms function well;
•   Your complexion is lustrous;
•   Your digestion is perfect;
•   Your skin and body feel soft. When Pitta Is Out of Balance:
•   You tend to be sarcastic, impatient, and irritable;
•   You can be bossy and tend to be a perfectionist;
•   You don’ t get adequate sleep;
•   Your complexion is yellowish;
•   Your digestion is upset;
•   Your body feels excessively hot;
•   You suf fer from inflammatory skin conditions. Typical Pitta Complaints:
•   Heartburn•   Soreness
•   Fever
•   Hot flashes
•   Ulcers
Your Pitta Goes Out of Balance When:
•   You are angry;
•   The sun is too strong;
•   You are fasting;
•   You eat or use sesame or linseed products;
•   Your diet is rich in sour foods, such as yogurt, wine, and vinegar;
•   You’re working too hard and straining to meet deadlines. Pitta Pleasers:
•   Use cooling spices such as fennel, coriander , and cardamom in your
cooking;
•   Take cool baths;
•   Avoid hot temperatures and hot food;
•   Drink plenty of water;
•   Find time to relax and do things you like;
•   Don’ t overwork;
•   Eat your meals — especially lunch — on time. Kapha
When Kapha Is In Balance:
•   You feel stable in mind;
•   You act with courage and dignity;
•   You feel af fectionate and for giving toward others;
•   You feel strong;
•   You are filled with ener gy;
•   Your joints are well lubricated and supple;
•   Your body is well proportioned.When Kapha Is Out of Balance:
•   You feel lethar gic and lack motivation;
•   You tend to oversleep;
•   Your joints feel loose;
•   You gain excessive weight;
•   You suf fer from respiratory problems;
•   Your sinuses trouble you;
•   Your complexion is pale;
•   You feel cold. Typical Kapha Complaints:
•   Congestion
•   Fluid retention
•   Lethar gy
•   Joint pain
Your Kapha Goes Out of Balance When:
•   You sleep during the day;
•   You are depressed;
•   You eat heavy , rich food;
•   Your diet is heavy in sweet, sour , or salty foods;
•   You consume a lot of dairy products. Kapha Controllers:
•   Follow a kapha-regulating diet prescribed by a vaidya;
•   Apply wet-heat fomentation, such as a warm sesame oil massage;
•   Get more exercise;
•   Get fewer hours of sleep, with no daytime naps. the four dos of dosha-watching1. Do consult a vaidya. Although charts and questionnaires make the
job of identifyin g your dosha type quick and easy, it is always best to
have your pulse read by a qualified Ayurvedic physician whose
trained eye will give you the most accurate assessment of your dosha
type and who will suggest ways to balance those that are deplet ed or
in excess. 2. Do try to deduce your own doshas, too. Though I just said that a
vaidya is best qualified to assess your doshas, there’ s every reason
you should also take a self-asse ssment quiz from time to time. This
helps you get in touch with your changing preferences, emotions,
and habits — which, in turn, affect the balance of your doshas. Further , answering such questions can point your attention to small
problems you might have been ignoring. 3. Do observe people around you and try to figure out their dosha types. This will help you develop a better understanding of how the doshas
work and make them seem more real to you. Look around; your
plump, placid, matronly neighbo r who is always baking you cookies
is likely to be a kapha type. Your boss, with the perpetually
protruding vein on her forehead,  is probably a pitta personality . Your
stick-thin friend who flits from topic to topic within minutes and can
never seem to decide on anything is Madame vata. Learning about people and their doshas yields a nice little benefit:
it can help you understand why people behave the way they do. And
to understand, said a wise man, is to forgive. Therefore, the next time
you feel exasperated with your indecisive friend, you can say to
yourself, “It’s not her, it’s her vata in action!” Then, with the help of
chapter 13, “Living Ayurveda, Giving Ayurveda,” you can think up
ways to appease your friend’ s restless dosha. 4. Do remembe r that the dosha s are complex. The lists and questions
are really surface guides to help you understand the ABCs of the
doshas. In the next chapter , we will study the doshas and their behavi or more
closely . Only after reading that material should you start delving more
deeply into your own doshic personality .OceanofPDF .comWCHAPTER 5
learning the language 
of the elements
If the doors of per ception wer e cleansed, everything would appear to man
as it is: infinite. — W illiam Blake
atch water boilin g in a pot. What makes it start boiling at a particular
moment? On the face of it, it is the intensity of the flame underneath. But think a little more deeply , and you will come up with many other
factors: the altitude at which the kitchen is located, the width of the pot,
whether or not the pot is covered with a lid, the initial temper ature of the
water , and so on. Similarly , scores  of factors determine how your doshas behave at any
given point. That is why it is unwise to try to analyze your doshas using
simplistic charts; they’re too complex for that. Consider the diverse forces that play upon your doshas mom ent by
moment:•   the events of your day
•   the recent events in your life
•   your current lifestyle: diet, sleep patterns, work routine
•   the time of day
•   the season of the year
•   your age
The result: you cannot look on a chart and immediately say, “My sleep
is disturbed so I need to reduce my vata dosha.” The thing to do is to find
out which factors have come together to disturb your sleep. Is it that you
have been nappi ng in the aftern oons? Are you bogged down by work? Has
there been a conflict in your family life? Is your room heate r set to an
uncomfortable temperature? Or is it that you’ve just turned sixty , when
sleep is known to become erratic? Is it just vata, or is it a combination of
doshas at fault here? Admittedly , discovering this multitude of dosha-manipulating factors
can leave you somewhat bemused, like the centipede in this rhyme:
The centipede was happy , quite  
until a fr og in fun  
said, “Pray , which leg comes after which?”  
which raised her mind to such a pitch  
she lay distracted in a ditch  
considering how to run. Don’ t worry! Your dilemma is going to be nowhere as vexing as that of
the centipede. The factors that affect your doshas are quite easy to
understand because, like everything else in Ayurveda, the doshas are based
on common sense and practical logic. In fact, after reading this chapter , you
will have a good  idea of what makes the quality and impact of your doshas
fluctuate. dosha climate, dosha weatherLet me begin with a somewha t surprising statement: Your dosha type is
really two dosha types, one you are born with and another that changes
constantly . Your original dosha makeup was decided the moment you were
conceived. You were born with it, and it will remain constant throughout
your life. In Sanskrit, your basic dosha type is called your prakriti,  or
nature. However , season, time, and circumstance constantly act upon and
change this original combination of energies, and this ever-in-flux dosha
makeup is what vaidyas call vikriti,  or distortion. The difference between prakriti  and vikriti is exactly like that between
climate and weather . The “climate,” or prakriti, of your being consists of the
constant factors: your bone structure, food preferences, and emotional
makeup, to name a few . But the vikriti, or “weather ,” of your personality changes all the time,
affecting such daily rhythms as appetite, moods, and energy levels. Although the meaning of vikriti  — distortion — might lead you to believe
otherwise, life would be all wrong without vikriti; imagine feeling equally
hungry , happy , lethar gic, or enthusiastic all the time! In real life, your prakriti and vikriti both affect what you do and how
you feel at any given time. For example, if you were born with a strong vata
dosha, you tend to feel the cold more than others. This affects the choices
you make in daily life. On a cold day, you’ll want to stay indoors and treat
yourself to warm soup while your pitta friend is out skiing. Different dosha types seek different ways to balance themselves. A tired
pitta finds relief in a cool shower . Vata people benefit greatly from a
moisturizing massage. An easy-paced walk can restore sagging kapha
spirits. Thus, whatever your preferred idea of relaxation, you are essentially
seeking to come closer to your original dosha makeup, or prakriti. This is a
very happy state to be in, for Ayurvedic healers know that living in
harmony with your innate qualities is the key to living a happy , healthy life. This dosha-friendly approach to living helps in a much broader sense,
too. For exampl e, a person whose basic dosha type is kapha would enjoy
and excel at a relatively low-st ress job, while vata would love a creative
environment and pitta would thrive in a dynamic one.Obviously , then, setting out to “balance your doshas” does not mean
striving for equal amounts of vata, pitta, and kapha in your life; that can
almost never be. Life is so fluid  that dosha balancing just means trying to
get your vikriti as close as possible to your original dosha type, or prakriti. Once you understand the doshas more fully , this will be easy to achieve. the doshas around you
Would you ever imagine 2:00 A.M. as being gover ned by a dosha ? How
about February being a certain dosha type? The ancient sages who wrote
Ayurvedic texts  imagined just that. Because they saw humans and the
cosmos as an integrated whole, they ascribed the same dosha attributes to
nature and its cycles. The Doshas in a T wenty-Four -Hour Day
Early in the morning, the sky is bewitchingly beautiful and all of nature
is beginning to fill up with fresh energy. By afternoon, energy levels peak
and appetite is sharp. In the evening we head home from work, while the
birds fly back to their nests. Then comes the night, with its balm of restful
sleep. These natural rhythms echo the qualities of the three doshas — one
restless, another intense, and the third calm. In accordance with these
rhythms, Ayurvedic philosoph y divides the twenty-four -hour day into
distinct dosha zones:
•   Vata Time:  2:00 to 6:00 A.M. and 2:00 to 6:00 P.M. The early hours
of the morning and evening are ideal for active and creative work. That is why Ayurvedic practitioners recommend rising in “vata
time.” If you sleep late, you will feel dull and groggy because you
have stepped into the next zone, which is “kapha time.”
•   Kapha Time:  6:00 to 10:00 A.M. and 6:00 to 10:00 P.M. Both of
these are periods when your activity levels are either slowly
increasing or slowly winding down. Therefore, rising after 6:00 A.M.
or not going to bed between 6:00 and 10:00 P.M. can cause distu rbed
sleep.•   Pitta T ime:  10:00 A.M. to 2:00 P.M. and 10:00 P.M. to 2:00 A.M. Fiery
pitta governs the productive hours from midmorning to the middle
of the day, and again late in the night when the digestive system is
busy processing and assimilating dinner . One way you can use this information is to tell whether your dosha
imbalance is related to the time of day. For example, if you find it difficult
to stay awake in the mornings without three cups of coffee, it could be
because you have been rising late — during the lethar gic kapha time. Try
waking up an hour earlier , and your mornings will be filled with verve. The Doshas in a T welve-Month Y ear
Just as the doshas shift duties during a single day, they also govern the
rhythm of the seasons. Here’ s the Seasonal Dosha Chart:
Vata season:  mid-October to mid-February
Kapha season:  mid-February to mid-June
Pitta season:  mid-June to mid-October
Here are some tips that will help you through the seasons. They will
also balance your doshas in general. That is, the tips for cooling pitta in
summer are beneficial to pitta year -round, and similarly for vata and kapha. How to Soothe Pitta in Summer
The humid, intense heat of summer makes it pitta season. At this time of
the year, the heat can make us more prone to irritability and temper
outbursts. This is when pitta-rela ted skin and digestion problems (acne, heat
rashes, acidity , heartburn) flare up, too. Even kapha-vata types can suffer
from heat rashes, dry skin, and excessive thirst in summer . Once you
understand this summer -pitta link, it becomes both important and easy to
find ways to beat the heat. 1. Eat as many sweet, ripe, juicy fruits as you can between July and
October: apples, pears, melons, and mangoes. Their cooling nectar
keeps the body hydrated and happy . 2. Get more vegetables such as broccoli, cucumber , zucchi ni, and
carrots in your diet; they are considered to have cooling prope rties,too. 3. Use spices such as mint, fennel, and coriander , which also have
cooling properties. In the summer season, they’re your best friends. Mustard seeds and ginger , on the other hand, have a heating ef fect on
the metabolism — which is not desirable at this time. 4. Try to avoid such foods as yogurt, cayenne pepper , and sour cream
while summer lasts. A heat-distraught pitta does not enjoy sour,
salty, and very spicy foods — especially at this time of the year . 5. Resist the urge to ice your drinks. Though, in general,  liquid,
lukewarm, or cool foods are more comforting in summer than hot,
dry ones, the frigidity of ice douses digestive fire. 6. Take a swim, go ice skating, or stroll in the moonlight. Pick cooling
exercises like these to keep pitta from flaring up. Wise W ays to Balance V ata in W inter
In winter , the air is dry and cool — both qualities of vata. Thoug h many
of us dread the winter months for the fat they pile up around  our waists,
Ayurvedic heale rs see winter as an excellent time to nourish the body and
build immunity through wholesome food and a healthy routine. 1. Eat foods that please the vata dosha: sweet, warm, lubricatin g foods
cooked in easy-to-digest oils such as olive oil or ghee (clarified
butter). 2. Cook with spices like cumin, ginger , and turmeric at this time. They
support digestion and boost immunity . 3. Combat the dryness of these vata months by regularly massag ing and
moisturizing your skin and drinking warm water (if you are a pitta
type, room-temperature water is fine). 4. Include plenty of fresh fruits and vegetables in your diet. 5. Take a warm bath or shower every winter morning; this is especially
energizing because it opens the pores, removing toxins. Preceded by
an herbalized oil massage, its benefits increase manifold. Healing Things to Do in SpringIn spring, ice thaws, blossoms unfold, and spirits soar. At the same time,
accumulated toxins of winter start to liquefy naturally , too. With a little help
from you, this flushing out of impurities can be even more ef ficient. 1. Eat light, nongreasy foods that detoxify the body , thus appea sing the
kapha dosha that rules this season. 2. Include increased servings of whole grains and cooked leafy  greens
in your diet. 3. Maintain a good skin routine: cleanse, tone, and moisturize morning
and evening, and exfoliate twice a week to remove dead cells and
open pores. (See chapter 10  for specific recommendations.) 4. Regu late your bowel habits. If you have been irregular , now is the
time to pay special attention to this aspect of your day. Remem ber,
spring is detox season. Drink warm water before you attempt a
bowel movement. Don’ t worry if regularity does not return within a
day or even a week. Give it time, but don’ t give up. The Seasons of Y our Life
The three dosha s are also progra mmed to govern the different phases of
your life in turns. •   Kapha rules infancy and childhood — the formative years. •   Pitta governs adulthood through middle age — the productive years. •   Vata increases with old age — the years when sleep becomes  lighter
and erratic, the skin loses moisture, and the joints stif fen. the doshas and their deputies
What makes the doshas slightly more complex is that each of them has five
deputies called subdoshas. Each subdosha, according to Ayurvedic practice,
has a specific location and a specific set of duties. (Y ou can think of them as
state governmen ts.) At first glance, the sheer number of the subdoshas and
their unfamiliar names can seem confusing, but to a vaidya the subdoshas
are invaluable. When a dosha misbehaves, the vaidya can go deeper and tellexactly which aspect of that dosha is disturbed and how it can be brought
back on track. Here is a list of the subdoshas and their jurisdictions. You do not need to
memorize them;  I’m enumerating them just to show you that they are less
complex than they first seem, but at the same time vital to Ayurvedic
healing:
Vata Subdoshas
Prana Vata
Prana means “life force.” That is why you could call the prana vata the
chief subdosha among all fifteen. Located in the head, heart, chest, and
sense organs, prana vata gove rns vision, hearing, smell, taste, creative
thinking, reasoning, and enthusiasm. Udana V ata
Udana means “upward moving. ” Hence, udana vata is responsible for
quality of voice, memory , and movement of thought. A speech defect would
indicate a weakened udana vata. Samana V ata
Samana means “balancing” or “equalizing.” This subdosha resides in
the middle region of the body , including the navel, stomach, and small
intestine. Therefore, its function  is to fan the fires of digestion or assist the
agni of pitta in the digestive process. Apana V ata
Apana means “downward moving.” The apana vata sits in the nether
regions and regulates the flow of waste, ejaculate, and menstrual fluid. Vyana V ata
Vyana (vi-ana) means the “diffusive” or “pervasive.” Vi is a prefix
meaning “apart” or “to separate.” Though this subdosha is indeed presentall over the body, its primary seat is the heart. Blood flow, heart rhythm,
perspiration, the sense of touch — all these are vyana vata responsibilities. Pitta Subdoshas
Alochaka Pitta
Alochaka means “critic” — the fire that can “criticize,” or in another
sense, “perceive” visually . This subdosha is located in the eyes and governs
vision. In youth , the alochaka pitta is generally strong. Toward old age, it
becomes weaken ed, causing all sorts of problems ranging from eye strain to
cataracts. Bhrajaka Pitta
A close meanin g of the word bhrajaka  is “to diffuse” — or “spread.”
This is the subdosha that lends radiance to your skin. On the other hand, a
disturbed bhrajaka pitta could lead to allergies, rashes, and skin
inflammation. Sadhaka Pitta
Sadhaka means the fire that helps us recognize the truth or reality , from
the root sadh,  meanin g “to accomplish” or “to realize.” Fortunate is the
person whose sadhaka pitta is balanced, for this heart-based subdosha
metabolizes thought and feeling. Thus, key areas of your life, such as
desire, drive, decisiveness, and spirituality , are under the care of the
sadhaka pitta. Pachaka Pitta
Pachaka comes from the root word pachan,  or “digestion.” How well
you digest, assimilate, and metabolize the food you eat depen ds on how
balanced your pachaka pitta is. Ranjaka Pitta
Ranjaka means “that which colors.” Your biggest organ — the liver —
is governed by this subdosha. So are the spleen and stomach. Therefore, therich red color of your blood and its healthy and toxin-free flow are
functions of ranjaka pitta. Kapha Subdoshas
Tarpaka Kapha
The word tarpaka  is derived from tripti,  which means “contentment.”
Thus, tarpaka kapha means the form of water that gives contentment. This
subdosha nourishes the nose, mouth, eyes, and brain. It is responsible for
good lubrication of the nostrils, eyes, and cerebrospinal column. As an
extension of these responsibilities, tarpaka kapha also influences emotional
well-being. Bodhaka Kapha
Bodh  means “awareness,” therefore bodhaka kapha means the form of
water that helps  us perceive taste — the first stage of digestion. Bodhaka
kapha is the subdosha that helps us discriminate the strong and subtle
flavors that our taste buds enco unter . A “metallic” taste in the mouth is a
typical symptom of a weakened bodhaka kapha. Kledaka Kapha
Kledaka kapha means the form of water that moistens. Lubrication is an
important part of the digestive process. Without the enzymes and juices that
go to work on food, there would be no digestion at all. Kledaka kapha
makes sure these juices are in rich supply . Avalambaka Kapha
Avalamb  means “support.” Therefore, avalambaka kapha means the
form of water that gives support. Indeed, all other subdoshas depend on the
support of avalambaka kapha for moisture. The very plasma inside a cell is
made of this subdosha, which also protects the heart, strengthens the
muscles, and looks after the health of the lungs. Sleshaka KaphaSleshaka comes from the root word slish,  which means to be moist or
sticky . Stiff, creaky joints are often the result of a disturbed sleshaka kapha. This subdosha is located in the joints as the synovial fluid and is responsible
for holding them together and promoting ease of movement. who’ s the moodiest of them all? Again, the above list of subdoshas was just to introduce you to them. When
you are new to Ayurveda, you need only concern yourself chiefly with the
three parent doshas:
•   Vata, which governs movement
•   Pitta, which rules metabolism, and
•   Kapha, which looks after structure and frame
If there were an “ideal quantity guide to the doshas” — that is,
something like thirty units each of vata, pitta, and kapha for perfect health
— we would have by now found  a way to tell exactly how many units short
or in excess we were. But not only are the doshas not quantifiable, they are
also invisible. Therefore, trying  to tell which one of them is acting up can
be tricky . However , there are clues. One major generalization vaidyas have been
able to make is that most disea se stems from a disorder in one particular
dosha. Can you guess which one it is? The logical answer , of course, is vata, which combines the restless and
volatile energies of air and ether. Therefore, people whose vata dosha is
dominant from birth are prone to suffer many more health problems than
the other two dosha types. Restlessness, anxiety , poor digestion, fatigue,
aches, and pains — a disturbed vata can produce a plethora of symptoms. On the other hand, this knowledge poses the danger of misdiagnosis. Let’s say you have stiff joints. While excess vata can indeed cause joint
stiffness, it is kapha that is responsible for joint lubrication — and your
condition could mean that your kapha dosha is weak. Now , if you jumped to
the conclusion that your problem is vata related, some of your vata-balancing measu res could actually worsen the kapha disorder , making those
joints even stif fer. There’ s more. Often, two doshas will go out of control at the same time
or close upon each other ’s heels . If you are unable to sleep because you are
deeply angry with someone, both your vata and your pitta are not in
equilibrium. And a disease like asthma takes root when all three doshas are
out of balance. the mind and the doshas
In Western medicine, you are as healthy as your last clinical exam. That is,
as long as your cholesterol level s and blood pressure are normal , your X ray
is clear, and your heartbeat is regular , you are considered to be in good
health. The standard checkup does not measure or assess the quality of your
mental and emotional health. That is why the exam is called a “physical” —
and, of course, there is no such thing as an annual “mental.”
But because Ayurveda is equally concerned with the health of body and
mind, its healers have studied the dosha-mind connection in great detail. Take depression. First of all, the triggers of depression in all three dosha
types are very different. Secondly , each dosha type experiences depression
differently . Vatas tend to get depressed as a result of excess strain, fear,
shock, grief, or addiction. Pittas are likely to suffer depression  when they
drive themselves too hard, harbor resentment or anger toward someone,
expect too much from others and fail to get it, or become fussy
perfectionists. Kaphas, who are normally calm and unruf fled, can go into
deep depression if their relationships are not fulfilling enough. Kapha is by
nature possessiv e, and can become clingy and dependent if unbalanced. Also, kapha cannot easily accep t change, so major changes in people and
things make a kapha type of person feel forlorn and pessimistic. As you can see, taming the doshas by trying to tabulate their whims is
not a great idea. They are too complex for that. But at the same time, the
whole idea in A yurveda is to help oneself. So what does one do?Plenty! There are three things you can do — and understand — at this
point:
1. Go to a vaidya who, through training in pulse diagnosis, will make
an accurate assessment of your dosha type and your imbalances. Keeping all the varied factors in mind — your personality , the
environment, the seasons — the vaidya will give you the gist of his
findings. This will not only point out the specific areas that need
attention, but will also give you practical solutions to get your
systems back into harmony . 2. Call upon your invaluable intuitive powers to guide you toward
balance. It’s easy; nature is helping you do it anyway . When it is
cold, you switch on the heater . If it is summer , you feel more thirsty
and drink more liquids. All you have to do is obey nature more
often. If you are hungry , put work on hold and eat. If you are
stressed, don’ t get angry — get refreshed. 3. There is such a thing as a single recipe for perfect balance without
worrying about the intricacies. What’ s more, it is something you will
love doing. Whatever the circum stances or season, you can please all
your doshas by doing just one simple thing: follow a nature-friendly
routine. What is a “nature-friendly” routine? It’s a routine that imitates both
nature’ s daily rhythm and its seasonal rhythm: day-night, spring-summer -
fall-winter , birth-and-death. The ancient sages who studied A yurveda saw in
that rhythm something more than a pattern; they found in it the key to
human happiness. We shall unlock the best of those happy secrets in the next chapter . OceanofPDF .comICHAPTER 6
routine matters — and how! And if tonight my soul may find her peace in sleep, and sink in good
oblivion, and in the morning wake like a new-opened flower then I have
been dipped again in God, and new-cr eated. — D. H. Lawrence
f I had to choos e the most important chapter in this book, I would pick
this one without hesitation. The reason is: if you read no other chapter but
this one, you will have learned how to “do” Ayurveda. Regardless of your
dosha type, prakriti or vikriti, you can follow the advice here to achieve that
elusive thing — balance — in your life with the utmost ease. Let me start by telling you about a man I used to know — a man who
lived a life very close to the A yurvedic ideal. an ordinary manAs children, we often spent the summer vacation with our grandparents,
who lived in a lovely little earth-scented village. Every night, I would
resolve to watch the dawn, which Grandpa told me was breathtaking against
the cornstalks. I am ashamed to say that I always woke up long after the
roosters had finished crowing. By that time, the sun would be high in the
sky, and Grandpa hard at work in the fields. It is about Grandpa that I want to tell you. My grandfather never popped a pill. At the ripe young age of eighty-
seven, he rose daily under a still-inky sky. Be it January or July, he bathed
under a gushing tap of ice-cold water in the verandah, wearing only a
muslin loincloth. He chewed on a twig from a neem tree to clean his teeth
and strengthen his gums. After his ablutions, he would do yoga exercises. Village folk looked up to him — quite literally , for he was tall and strong,
with a booming voice. Grandma compl emented her husband’ s energy perfectly . By the time he
was ready for breakfast, at abou t 7:00 A.M., she would be bathed and ready ,
too — with a hearty meal of fresh griddle bread and hot vegetable curry ,
laden with dollops of homemade ghee. No one was surprised when, one night, Grandpa and Grandma fought
off and captured three robbers  who broke into their farmhou se. Vaidyas
would give the credit to my grandparents’ dincharya  (din: “day,” charya:
“to follow”), or daily routine, which moved in perfect rhythm with nature’ s
own clock. nature’ s unseen clock
How punctually the sun tiptoes up, then shines boldly overhead , and finally
climbs down the sky. How unfailingly the birds twitter out of their nests,
gather food all day, and slip back home as dusk falls. Of course these
eternal rhythms are wondrous in themselves, but they can take on new
meaning if you stop to think about them in the context of your own life. Think about it. Given a choic e, your body would follow a similar
rhythm. Your lungs would love to fill up with the fresh morni ng air. Yourstomach would welcome a complete meal at noon, when both appetite and
digestive power are at their peak . After an early dinner , your mind and body
would like to settle down for the night. But, alas, we don’t often allow ourselves such luxuries. When  the sun
sets, we surround ourselves with bright indoor lights. When the mind asks
to rest, we force  it to watch a late-night film. Lunch is often a cold, hurried
affair — grabbed between meetings. I happen ed to point this out to a friend who had been “grabbing ” lunch
for five years. She saw red. “Tell me something,” she deman ded, “what
does Ayurveda expect you to do? Not attend meetings, not earn a living? This is not France, where everything shuts down at lunchtime!”  I refrained
from pointing out to her that their leisurely lunch could be a major reason
why the French  suffer fewer heart attacks — even though they eat four
times more butter — than Americans do. But then I do understand what she means. Right now, when life is a
daily struggle to take in a full breath — let alone a fresh meal — it does
seem a little unreasonable to work at changing a whole lifestyle. But then
that is why I admire Ayurveda so much; it never asks you to wipe your slate
clean and begin afresh. Being the user-friendly system of healing that it is,
Ayurveda asks you to introduce change slowly and comfortably until your
healthy new habits weave themselves into your daily routine. There are two good reasons why the vaidya does not want you to rush
into lifestyle changes. First, forced change is like a crash diet or a sudden
storm; it won’ t last. Second, compelling yourself to adjust to a new routine,
even if it’ s beneficial to you, is in itself a source of stress to the mind — and
stress of any kind is against A yurvedic principles. Therefore, Ayurveda invites you to discover your healthier self, step by
baby step. the rechar ging routine
Delicious! That’ s the word I would use to describe the ideal Ayurvedic
routine, which is built not to suit other people — clients, boss, friends,spouse, child — but to please the one person who matters most in your life:
YOU. This, to me, is its unique selling point. Going back to Grandfather ’s daily routine, let us admit that he was able
to follow it because he lived so close to nature. Had he been a big-city
executive, his appointment book might have looked something like this:
9:00   Board meeting
11:00 Briefing/teleconference
1:00   Luncheon meeting
2:00   Discussions with delegates
5:00   Addressing press conference
7:00   Rotary Club speech
An admirer of success is sure to see in this diary an enviable lifestyle. A
vaidya would see in it an arduous one, guaranteed to produce tons of
disorder -causing ama. Everything in this person’ s day obviously revolves
around other people, and that is not just because he or she is such a busy
executive. Whatever your profession or situation, your lifestyle  is probably
not tailor -made for you. When I was a television journalist in India, for instance, I did not even
have a fixed schedule. I would have given anything to have one! News of a
raging fire or a sudden politica l crisis meant that I went without a bath,
breakfast, lunch — sometimes dinner , too. Even today, when I have a more relaxed job, my weekends are seldom
my own. They start with making breakfast for the family and end with
making lunch for Monday . In between, I clean the bathrooms, make beds,
and shop for groceries. Any time that I want purely for myself, I have to
steal. I am sure I am echoing a story everyone has heard. The question I am asking here is, What space or time do you and I keep
in our day for an appointment with ourselves? As far as Ayurveda is
concerned, this is a question of supreme importance, and the answer should
ideally be: All day! This is, of course, not to say that we should shrink into
ourselves and forget about everyone and everything else. The logic of the
vaidya is: only when you are centered in yourself can you establish a truly
meaningful relationship with the world.Think about it, and the meaning of this plain statement will shine clearly
before you. When you wake up groggy and rush out of the house without
breakfast, you cannot expect to give your best to the meeting in progress. With your nerves stretched like ropes inside your head, you cannot hope to
spread cheer among friends and family . The solution, as I said, is delicious. reinvent your day
How about acting as your own personal secretary and rescheduling your
appointment book not by your wrist-watch but by nature’ s clock? That is, what if your daily planner looked like this? Arise with the Sun
The light-and-swift vata dosha dominates the early morning hours,
making it an ideal time for you to start your day. Arise early , ideally by 6:00
or befor e the sun rises. At this glorious hour, all of nature is waking up —
the sun, the birds, the flowers. The air is fresh and calm. Your body and
mind are rested and ready for renewal. Your organs of elimination are ready
to shed yesterda y’s waste. There is in this hour a purity , a godliness in
nature that your spirit will love. Before you leave your bed, take a few moments to think sunny thoughts
about the day that stretches ahead. I am reminded here of the words of
English writer Monica Baldwin: “The moment when you first wake up in
the morning, you possess the certainty that, during the day that lies before
you, absolutely anything may happen. And the fact that it practically always
doesn’ t, matters not a jot. The possibility is always there.”
If you have a baby who keeps you awake through the night, or young
kids who deman d all of your attention in the morning, you could try to get
your kids in bed early . That way, you might soon develop a rhythm of
waking up half an hour before they do. It will give you peace and quiet for
thirty minutes, as well as a head start on your day .If you work night shifts, however , you might want to sleep through the
morning — and that would be perfectly justified. Also, vaidyas recommend
drinking plenty of water if you have been working in the late-night pitta
hours; this keeps digestion smooth. Whatever you do, don’t push yourself into an early-rising routine; that
will only be an additional strain , and the point of Ayurveda is not to strain
you in any way . Freshen Up
Pay attention to those small ablutions; they are big on health benefits. Wash your face. Clean your eyes, nose, and mouth. Stick out your tongue
and look at it in the mirror . Is it coated with white? That’ s a visible sign of
ama, or undigested toxic matter . If it stays there, your breath will feel stale
and your taste buds will be unable to do their job. Scrape your tongue with
a specially designed silver or stainless steel scraper , called a tongue cleaner
or tongue scraper (see resource s for buying information), working back to
front six or seven times. Feel your breath freshen instantly . According to
vaidyas, this scraping action also ignites the body’ s engine, so to speak,
preparing it to perform its daily job of respiration, circulation, digestion,
and elimination more ef ficiently . Irrigate Y our Body
Drink a full of glass of warm water . This will get your kidneys and
bowels ready for evacuation. If a rushed routine has you accustomed to an
irregular bowel movement, don’t try to get it back to regularity  in a hurry . Reestablishing the morning rhythm will take time. Five minutes after you
drink warm water , try to have a bowel movement. If it does not happen,
don’t worry; within the next few days, you will probably be able to
regularize this vital part of your healthy routine. Rub Y our Body A wake
Early morning being vata time, your skin tends to be dry. Give it
moisture and suppleness by massaging in a good-quality Ayurvedic oil;
cold-pressed, chemical-free, organic sesame oil works best. If you are new
to self-m assage, you only have to try it once to understand its benefits. Iknow of no other therapy that can so quickly both fill you with energy and
make you feel totally rested. Massage accomplishes this by boosting your
circulation while simultaneously calming your nervous system. Ayurvedic healers have prepared a step-by-step massage technique,
designed to give you the maxim um benefit from this morning routine. You
will find this complete technique in chapter 10 . Make T ime to T ake a W alk
Long before exercise became a modern mantra, Ayurveda’ s founding
father , Sage Charaka, was singing generous praises of it. He lauded its
capacity to burn ama, restore “flow” to the body’ s essential channels,
strengthen the mind, and even delay aging. Daily exercise has, therefore,
always been a vital part of the ideal A yurvedic routine. But, vaidyas caution, there is such a thing as too much exercise. People
who fight too hard to be fit defy one of the most basic Ayurvedic rules:
moderation in everything. The result? Instead of feeling energized, they feel
exhausted. And by stretching their muscles too far, they disturb their overall
balance instead of restoring it. So let your rule of thumb be to spend only half of your available  energy
reserve at one time. There is no calculator or monitor that can tell you when
you’ve used up 50 percent of your reserve, but your body will give you
signals. If you can keep up conv ersation while walking, feel light and lively
after your workout, and enjoy your game of tennis, your body is happy . But
if you’re sweating profusely , breathing through your mouth, and starting to
feel exhausted, it is time to stop. It’ s really that simple. Before breakfas t is the ideal time to get your morning exercise. Some
forms of exercise, such as a brisk twenty-minute walk and simple yoga
asanas, balance all three doshas and are considered ideal. Be Good to Y ourself – Eat Br eakfast
“Never leave home on an empty  stomach.” Grandmothers in India have
said this for so many generation s that it has taken on the status  of folklore. When you read about Ayurveda , you come to understand the reason for the
Indian grandmothers’ insistence on breakfast.After it has been awakened and cleansed, the human body needs to be
nourished. If you deprive it of that nutrition, it will produce acid and make
you feel uncomfortable. Come noon, the digestive fire will rise, adding to
the acid levels and making you feel uncomfortable. In addition, missing out
on breakfast disturbs sadhaka pitta, the subdosha that looks after emotions
— particularly the feelings of comfort and contentment. If you miss
breakfast regula rly, you will eventually disturb the balance of all three
doshas. But the good news is that you can restore that lost balance quite easily if
you work your way back to a good morning meal. As with everything else,
go slowly in breaking the no-breakfast habit. Start with a fresh fruit or
vegetable juice and gradually get your stomach accustomed to such foods as
almonds or raisins soaked overnight in water , warm bread with honey ,
cooked cereal, and fresh juicy fruit of your choice. Most of us don’t think twice about following up a bowl of cereal or a
cup of coffee with a glass of juice. The Ayurvedic practice, however , is to
not combine milk with acidic foods such as sour fruit, yogurt , or cheese. The acidic properties of these foods, it is believed, curdle the milk in the
stomach. This can result in disturbed digestion. Moreover — and this might
come as a surpr ise — drinking orange juice first thing in the morning is a
kind of acid assault on the stoma ch; it is better to drink it later in the day. A
nourishing alternative is to start your day with a stewed apple or pear. In
chapter 9 , I will describe the method of preparing stewed fruit. About coffee: vaidyas advise avoiding caffeinated beverages altogether ,
but if you find that impossible to do, then at least limit your intake to two
cups a day. If you take milk in your coffee, boil it first; doing this is
believed to reduce the side ef fects of caf feine to some extent. Wash your hands before and after eating. Clean your teeth and tongue
after every meal . If possible, get some gentle exercise after eating, such as a
brief stroll, to aid digestion. Apply a soothing Ayurvedic perfume, made
from essential oils. Dress with care; the color and texture of your clothes
should reflect the harmony within you. These things may sound obvious —
even trivial — but it is surprising how many of us neglect to do them the
way they should be done.Eat Lunch Like a King
Lunch deserves to be your largest meal of the day because afternoon is
when two powerful forces are at their peak: the energy of the sun, and the
“fire” of your digestion. Even if you work in an office, you need n’t be stuck
with choosing between a sandwich and, well, a sandwich. With a little
planning, you can treat yoursel f to a hot, fresh meal at work by using a
slow-cooker . Just put fresh vegetables and the grains of your choice into the
cooker in the morning, and by lunchtime you will have a healthful soup
ready . Here are some general guidelines on lunch: Ayurvedic philosophy says
that the ideal quantity of food for a single meal is the amount that can be
scooped up with both hands. Don’ t gobble; chew . Be aware of the food you
are eatin g; conc entrate on it. If possible, eat in silence withou t talking or
laughing — and certainly without arguing. You’ll help your metabolic
process. The often-asked question is: to drink or not to drink water with your
meal? Vaidyas say it is okay to sip a cup of room-temperatu re or warm
water during your meal. If your meal is too dry, you can drink  more than
that. If you are drinking soup or lentils with lunch, then keep it to one cup. Drinking water about forty-five  minutes after lunch is also good because it
gives digestion a boost. Generally , drinking water at regular intervals
through the day will work wonders for you. Snacking betwe en meals can lead to an erratic appetite, but as long as
your last meal is fully digested before you snack, it won’ t harm you. When
the urge to snack attacks, quickly think back to your last meal; if you ate it
less than four hours ago, skip the snack. Have an Early Dinner
Eating by about 7:00 P.M. is ideal, and allows time for your dinner to be
properly digested before going to bed. Keep this meal light: soups, one-pot
vegetable stews, quick-cooking grains like buckwheat, and sautéed
vegetables make nourishing yet non-heavy dinners. Whenever possible, go
for a gentle walk (around thirty minutes) before retiring.Make Bedtime the Stuff of Dr eams
Relax with light music, or lie in bed and breathe deeply , until you feel
calm and mentally settled. Read ing a book before bedtime can sometimes
stimulate the mind instead of settling it, thus interfering with good sleep. Ideally , lights should be out at 10:00. The best sleeping position  is on your
side with knees slightly bent. A void sleeping on your stomach. your ayurvedic day
There! You now have a pleasant, nurturing routine, as opposed to the
“routine” routine you had been following. Isn’t it surprising how much
more you can squeeze into your day and still depressurize your life instead
of cramming it with stress? In betw een these essentials, you would, of course, fit in your work-
related appointments. Pepper the margins of your planner with interesting
tips, reminders, and positive af firmations. A sampling:
•   Refreshing Reminder: drink two extra glasses of water tomorrow . •   Note  to Myself: Today I am a symphony of health and joy. I’m
tuning the strings of my violin. I’m learning to realign my prior ities
and take life day by organized day. That is why the press conference
figures second. My breakfast figures first. Rewriting your appointment book in this way can help you live
Ayurvedically every single day. And to live Ayurvedically is to live a long,
happy , fulfilled life. Of course, there will be times when you cannot keep up
with your Ayurvedic routine. Don’t let that frustrate you. Accep t the breaks
just as you’ve learned to accept commercials interrupting your favorite
television show . They’re part of life. Be patient, and learn to calmly pick up
the threads afresh. Have a happy , healing, A yurvedic day! OceanofPDF .comBCHAPTER 7
the delicious route 
to healing
My kitchen is a mystical place, a kind of temple for me. It is a place wher e
the surfaces seem to have significance, wher e the sounds and odors carry
meaning that transfers fr om the past and bridges to the futur e.
— Pearl Bailey
efore we talk about Ayurveda and its food philosophy , let us travel
twenty years back and a few thousand miles away to an apartment
complex in New Delhi, where the stars are still shining, the air is crisp, and
the streets are quiet. In this predawn hour , my mother rises from bed. Fifteen minutes  later, she is kneading the dough to make  bread. Meanwhile, lightly spiced fresh  green peas sizzle in the wok. The school
bus arriv es in twenty minutes, but that is enough time for Mom ’s practiced
hands to cook and pack a complete meal for both my brother and me. By the time the first ray of sunlight peeks into our living room, our
mother has bathed and said her morning prayers. Soon a familia r sing-songvoice floats across the street into her waiting ears:
“Lo aa gayi taazi subah ki mirchi, gobhi, palak.”  (Hindi for “Here’ s
your morning supply of fresh peppers, cauliflower , and spinach leaves.”)
Mom sprints down the stairs armed with an empty basket, a few rupee
notes, and vocal cords ready for exercise (this last being essential for
haggling with the vegetable vendor over the prices). Many energetic
exchanges later, she waltzes back up, her basket brimming with vegetables
and fruits in all shades of red, orange, yellow , and green. Domestic help is readily availab le in India, but my mother prefers to do
the cook ing herself. “I like to connect with my food,” she smiles. “When I
examine a bunch of cilantro for freshness, inhale the citrusy burst from an
orange, or cut green-pepper juliennes, I am not only taking pleasure from it,
but also enriching it with my love.” Who can ar gue with that? Chhhannnggg! Tiny mustard seeds descend into a pool of hot clarified butter , making a
sound like raindrops pelting a tin roof. While they pop and crackle in the
pan, a pinch of asafetida, a strongly aromatic spice, joins them. The air fills
with fragrance. Moments later, the cumin seeds dive in, followed by dried
fenugreek leave s, turmeric, coriander , cayenne, salt, and finally a cup of
diced fresh vegetables. A few hours later upon returning from school, I fling my satchel on a
chair and bend over the sizzling wok to inhale the incredible aroma. How
inviting they look — those potatoes, cauliflower florets, and peas —
wrapped in their glistening coat of bright red pepper flakes,  sun-yellow
turmeric, and black mustard seeds! When they’re done, Mom sprinkles
them with freshly chopped cilantro leaves. We settle eagerly on the chatai  (straw mat) on the kitchen floor . One by
one, whole wheat chapatis (Indian bread) are lifted hot off the griddle,
smeared with ghee, and delivered to our waiting plates. Accompanied by
sweet-and-sour mango chutney and tall glasses of cool homemade lassi
(yogurt drink), such spicy veggies and ladelfuls of lentils are featured on
our lunch menu all summer .ayurvedic nutrition: naturally healthy
It’s time to tell you why I am rhapsodizing about my eating routine. My
family’ s food tradition epitomizes the Ayurvedic philosophy of nutrition. That is:
1. Eat a wholesome vegetarian meal. According to Ayurvedic beliefs,
food should be a pure, positive input. If it is derived by taking a life,
it loses its enlivening qualities. The Ayurvedic belief is that meat is
tamasic  — carrying the negative emotions of terror , panic, and
helplessness that an animal experiences while being slaughtered. Thus, such tamasic foods can give rise to feelings of dullness,
depression, and aggression.
_OceanofPDF.com_Essential_Ayurveda_-_Shubira_Krishan.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        This is where reading a good basic guide on Ayurveda will help you
tremendously (see the resource section at the end of this book). Armed with
some background knowledge, you’ll be able to understand the reasoning
behind much of what the vaidya says — and then you can ask more specific
questions. A session with a vaidya, then, is no doubt an interesting experience. But
even more fascinating than the vaidya’ s methods are the principles on
which the diagn osis is based. Can you imagine, for instance, that a vaidya
taking your pulse is feeling the energies of fire, earth, water, air, and space
coursing through  your veins. Tantalizing, isn’t it. Wait until you hear more
— in the next chapter. take your own pulseAlthough pulse diagnosis is a specialized art, it can be reward ing
to try to understand the rhythm of your own pulse from time to
time. You can take your pulse anytime during the day. Your pulse
will feel dif ferent at dif ferent times. •  If you’re male, take the pulse on your right wrist. •  If you’re a female, take the pulse on your left wrist. •  Use three fingers — the index, middle, and ring fingers — to
press down on your pulse. •  Feel your pulse. How would you describe it. Light, rapid, slow,
or jerky. Your familiarity  with the rhythm of your pulse can help you
understand your current state of health, but a vaidya is the best person
to help guide you on how to interpret your pulse-signals. With practice
and guidance from your vaidya, you will be well equipped to regularly
monitor your current state of health and, in turn, you will grow to
know and understand the unique rhythms of your pulse-signals. OceanofPDF. comBCHAPTER 4
“elementary” ayurveda
Who in the world am I. Ah. That’ s the gr eat puzzle. — Lewis Carroll
efore writing this chapter, I asked three people to answer a question:
What image does the word “fire” conjure up for you. The answers I got were:
•  A burning forest. •  A firefighter in action. •  An erupting volcano. While all of these are perfectly valid answers, my purpose in asking this
question was to show you how differently a vaidya looks at an element of
nature. To the vaidya, fire is the light in your eye, the heat that digests your
food, the freckle on your face, the creative ener gy of your brain. That is how the vaidya perceives each of the five elements of nature —
earth, fire, air, water, and ether — in the context of its relationship to you. To the vaidya, these elements control every single activity within your
being, from breathing and circulation to waste elimination and thinking. What’ s more, the vaidya believes that, just as our universe cannot exist
without these elements inside it, you too cannot live without them. Quite
simply, the person you call you is but a sum of the five elements of nature. You might think that this is a fascinating, if somewhat overly romantic,
way to look at life — at least until you study the theory a bit more deeply
and realize how stunningly logical it is. Throughout life, you have probably understood yourself through the
perspective of modern biology: digestion is chemicals breaking  down solid
food matter, the blush on your cheeks is actually a rush of blood, and the
sweat on your skin is the body ’s way of eliminating waste; hepatitis is a
disease of the liver, and nephritis is a kidney disorder; heart attacks happen
because cholesterol chokes the arteries. Now, just for a while, look at yourself with a fresh pair of eyes. Forget
the voca bulary of cells, tissues, and organs. Imagine yourself as an intense,
bubbling cauldron of life — inside of which the five elements merge and
flow. Imagine your aches, pains, and other health problems as being the
result not of indisposed organs,  but of the up-and-down swings  of the five
restless element s: earth (the Sanskrit word for earth is prithvi ), fire (agni),
water ( jal), air ( vayu ), and ether ( akash ). Let’s take one element at a time. First, think of all the fire inside you. What is hunger, but a burning
flame that demands fuel. What is digestion, but the “burning up” of food to
produce energy. Could “fire in the belly” be more than a metaphor. Envision the two bright dots in the pupils of your eyes as lit sparks. Touch
the warm th of your rose-hued face as you come in from the snow. Feel the
intensity of your words as they rise from your heart and form in your throat. The anger you sometimes feel is so close to fire; look at the metaphors we
use to describe it: his cheeks burned, she simmered, my blood boiled. Yes,
you are a creature of fire. Next, turn your attention to earth. In this new perspective, earth is not
just a planet that revolves around the sun, or solid physical matter with a
core and crust. Think of it as the anchor of life — everythin g that gives
support and structure to your being — from your spinal column to the
ligaments that connect your muscles. Run your fingers through the earthy
texture of your hair. Feel the rich loamy soil of your heart, where feelings of
love and kindness grow and flourish. Then, consider the prime mover of everything: the all-pervading air. Inhale deeply, and feel the warm current that flows in and out of your
nostrils every living moment. What is it that powers and propels food,
blood, waste, reproductive fluid, energy, and thought throughout your
being. How do emotions — positive and negative — pollinate themselves
across the soil of your heart. Who is the carrier of all these things but the
mighty force of air. To the Ayurvedic healer, air is not a mixture of oxygen,
nitrogen, and helium; it is prana, or life. Water irrigates and lubricates. But inside the human body, water takes
many forms. Every bead of moisture in you is water: the wetness of saliva
in your mouth, the blood that courses through your veins, the tears that keep
your eyes moist, the mucus that lines your nose, the gastric juices that
process food, the fluid that keeps your joints supple, the ejaculate that
generates life, and the protoplasm that fills every living cell. Ether, or space,  is an interesting element. On the face of it, you are a
solid mass of cells and tissues firmly held together. But in reality, ether is
everywhere; each cell in our body is separated by space. More obviously,
space fills the cavities of the nose, ears, mouth, and genitals. But ether
works on a much deeper level. It’s the medium through which you can
connect with your consciousne ss. In the cacophony of daily life, it is
impossible to be aware of ether. But once you tune in to yourself, your
mind’ s finest impulses travel through ether to seep into your consciousness
— and that is the first step toward retuning the instrument of your being. Now, can you ever again think of yourself as just another concoction of
organs held together by bones and sewn inside a skin. But this new picture
of yourself should also tell you something else: If you are a dynamo made
from these diverse, restless elements, then you cannot also be a physical
machine that is identical with every other human being. And if you areindeed unique, no physician can hold a master key to your health. Ayurveda
recognizes this. That is why, when a vaidya says, “You’re one in a billion,”
it is not meant to be a compliment; it is as simple a truth as saying that
water is a fluid. The logical question that arises from this is: if you are so totally unique,
isn’t pinpointing  your unique maladies and their cures as difficult as trying
to single  out one particular wave in the Pacific Ocean. The ancient sages
pondered the same question, and this led them to study the five elements
more deeply. Over time, the sages realized that the energies of the elements tend to
work in pairs:
•  Accor ding to Ayurvedic theor y, fire needs moisture in order to burn,
transform, and metabolize certain substances. When fire and
moisture combin e, as in corrosive liquids like acids or alkalis, they
have the strength to transform, burn, and convert substances — that
is why fiery pitta governs metabolism. •  Air needs ether, or space, in which to move. •  Earth is cemented by water, and water flows on a bed of earth. They further observed that these energy pairs combine inside human
beings:
•  Ether and air combine to form the energy of propulsion or motion,
which is called vata in A yurveda. •  Fire and water combine to form the energy of metabolism, which is
pitta. •  Earth  and water combine to form the energy of solidi ty and
structure, or kapha. The sages next concluded that no two people shared exactly the same
combination of these three energies; just as people had unique voices and
faces, they also had unique energy patterns. Understanding these unique
patterns, then, was the key to unlocking an individual’ s specific health
problems. So how did they classify these energy types. They called these three
energies — vata, pitta, and kapha — the three doshas. The word doshameans “fault. ” So, in Ayurvedic terms, when any one or all of these three
doshas are either impaired or aggravated, you have a dosha imbalance. In
other words, there is a “fault” or “error” that needs correcting. To find out which doshas in an individual needed correction, the sages
had to first know  what the indiv idual’ s natural dosha combinatio n was. This
they did by assigning “dosha types” to people. Simply put, a person with
more vata energy was called a “vata dosha type,” while someon e with more
pitta attributes was a “pitta dosha type” of person, and so on. Today, you’ll find that books on Ayurveda refer to this basic individual
constitution by various names: “dosha type,” “body type,” “personality
type. ” Whatever  its name, the purpose is to indicate what your dominant
body-mind ener gy is. the elementary you
By now, it is clear that the journ ey toward Ayurvedic healing and wholeness
begins with the knowledge of your unique dosha type. Although it is best to
see a vaidya for this, you can guess your own basic dosha type. The way to
do this is to think about which of the five elements seem to be strongest in
your personality. Start by answ ering this question: are you more fire, air,
earth, ether, or water. Give me an instinctive answer. •  If you said “fire,” it’s likely that you perceive yourself as a strong,
bold, hot-tempered person. •  If you said “earth,” you probably think of yourself as stable,
practical, and calm. •  If your answ er was “air,” you’re likely to see yourself as active,
indecisive, and restless. This is exactly how the ancient sages reasoned. Now study the following lists, giving yourself one point for each quality
you think applie s to you. The dosha with the most points is your dominant
dosha. Vata
1. I am light and thin of build. 2. I think and act quickly. 3. My skin is dry and feels cool to the touch. 4. I cannot stand cold, dry weather. 5. My hunger and digestion are irregular. 6. I’m quick to grasp new information, but also quick to for get. 7. I tend to worry. 8. I have a tendency toward constipation. 9. I get light, interrupted sleep at night. 10. W arm, cooked foods and hot beverages comfort me. Pitta
1. I am of moderate build.
To understand the reasoning behind the vaidya's methods and ask more specific questions.
What is the purpose of reading a basic guide on Ayurveda?
Living in harmony with your natural dosha makeup and the natural world.
What is the key to maintaining good health according to Ayurvedic philosophy?
It helps you understand your current state of health, and with guidance from a vaidya, you can regularly monitor your health and grow to know and understand the unique rhythms of your pulse-signals.
What is the significance of taking your own pulse, and how does it help you?
Prakriti refers to your original dosha makeup, which remains constant throughout your life, while vikriti is the ever-changing combination of energies that affect your doshas.
What is the difference between the concept of prakriti and vikriti in Ayurveda?
The author recommends self-assessment as a way to get in touch with your changing preferences, emotions, and habits, which can help you understand your doshas and make adjustments accordingly.
What is the author's opinion on the importance of self-assessment in Ayurveda?