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Ayurveda Books- Reference and Reading List

admin — Wed, 25 Aug 2021 09:47:46 +0000

from Vasant Lad, B.A.M.&S., M.A.Sc.

The modern texts are English language books that contain general and specific information about Ayurveda. About half of the books are good beginning texts and the others are more complex. There are excerpts from the Ayurvedic Press books available here on our website and you can order all of the books in the first section here on our website. The classic Sanskrit texts are books upon which modern Ayurveda is based. For more information about these texts, read the article “Ancient Ayurvedic Writings” on our site. Ordering these books is more complicated as they are all printed in India. We have provided some information at the bottom of this page.

Modern Texts

Frawley, David. Ayurvedic Healing. 2nd ed., Lotus Press: Twin Lakes, WI, 2000. Frawley, David, and Vasant Lad. The Yoga of Herbs. Lotus Press: Santa Fe, 1986. Lad, Vasant. Ayurveda: The Science of Self-Healing. Lotus Press: Santa Fe, 1984. Lad, Usha and Dr. Vasant. Ayurvedic Cooking for Self-Healing. 2nd ed. The Ayurvedic Press: Albuquerque, 1997. Lad, Vasant. Secrets of the Pulse. The Ayurvedic Press: Albuquerque, 1996. Lad, Vasant. The Textbook of Ayurveda, Volume One. The Ayurvedic Press: Albuquerque, 2002. Morningstar, Amadea, with Urmila Desai, The Ayurvedic Cookbook. Lotus Press: Santa Fe, 1990. Morrison, Judith H. The Book of Ayurveda: A Holistic Approach to Health and Longevity. New York: Simon & Schuster Inc., 1995, A Fireside Book. Svoboda, Robert E. Ayurveda: Life, Health and Longevity. The Ayurvedic Press: Albuquerque, 2004. Svoboda, Robert E. The Hidden Secret of Ayurveda. The Ayurvedic Press: Albuquerque, 1997. Svoboda, Robert E. Prakruti: Your Ayurvedic Constitution. Lotus Press: Twin Lakes, WI ,1998.

Classic Texts

THE GREAT THREE AUTHORS Bhishagratna, Kaviraj Kunjalal, editor-translator. Sushruta Samhita. 4th ed., 2 vols., Chowkhamba Sanskrit Series Office: Varanasi, India, 1991. Sharma, Priyavrat V., editor-translator. Caraka Samhita. 4 vols. Chowkhamba Sanskrit Series Office: Varanasi, India, 1981-1994. Sharma, Ram Karan, and Vaidya Bhagwan Dash, editors-translators. Caraka Samhita. 3d ed., 3 vols. Chowkhamba Sanskrit Series Office: Varanasi, India, 1992. Srikantha Murthy, K.R., editor-translator. Ashtanga Hridayam by Vagbhata, 2 vols. Krishnadas Academy: Varanasi, India, 1991-1992. THE MINOR THREE AUTHORS Murthy, K. R. Srikantha, translator. Sharngadhara Samhita: A Treatise on Ayurveda. Chaukhambha Orientalia: Varanasi, India, 1984. Srikantha Murthy, K.R., translator. Madhava Nidanam by Madhava Acharyan, Chaukhambha Orientalia: Varanasi, India, 1993. Srikantha Murthy, K.R., translator. Bhavaprakasha by Bhavamishran, 2 vols. Krishnadas Academy: Varanasi, India, 1998.

Book Vendors

These are some sources that we know of who generally have the classic texts in stock. Auromere Books and Imports 2621 W. Highway 12 Lodi, California, 95242 USA Toll-free: (800) 735-4691 Fax: (209) 339-3715 Auromere.com Bodhi Tree Bookstore 8585 Melrose Avenue West Hollywood, CA 90069-5199 Phone: (310) 659-1733 Fax: (310) 659-0178 Toll-free: (800) 825-9798 BodhiTree.com Nataraj Books 7073 Brookfield Plaza Springfield, VA 22150 Phone: (703) 455-4996 Fax: (703) 912-9052 NatarajBooks.com

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The Ancient Ayurvedic Writings

admin — Wed, 25 Aug 2021 09:44:51 +0000

by Michael Dick, MS

THE GREAT THREE AUTHORS Charaka Sushruta Vagbhata THE MINOR THREE AUTHORS Sharngadhara Bhavamishra Madhava

The Great Three Classics of Ayurveda

Charaka Samhita The Charaka Samhita is believed to have arisen around 400-200 BCE. It is felt to be one of the oldest and the most important ancient authoritative writings on Ayurveda. It is not known who this person was or, if indeed, this represents the work of a “school of thought.” It could have been from a group of scholars or followers of a man known as Charaka or an original composition from a single person named Charaka. This work is sometimes considered a redaction of an older and more voluminous work, Agnivesha Samhita (46,000 verses), which is no longer extant. Dridhabala, living about 400 AD, is believed to have filled in many verses of missing text (perhaps up to 20%) in the Chikitsasthana and elsewhere, which disappeared over time. The language of Charaka is Sanskrit and its style is poetry, with meter and melody. Poetry was known to serve as a memory aid. For example, Charaka contains over 8,400 metrical verses, which are often committed to memory, in toto, by modern medical students of Ayurveda. It presents most of the theoretical edifice of Ayurveda and concentrates on the branch of Ayurveda called kayachikitsa (internal medicine). This is largely the theory of the internal fire–of digestion–or internal medicine, in modern terms. Charaka never discusses the sub-types of pitta and kapha, but does list and describe the 5 sub-types of vata. Seen from a greater perspective, this work seems to represent a certain value of consciousness that is different from other works. It gives more discussion about the notion that life is fundamentally a field of intelligence and pure knowledge. This field is self-aware; it is the Knower as well as the object of perception, and for Charaka this is part of what is to be treated by the physician. The P.V. Sharma translation comes in four volumes, two of original text and two of commentary about the original work. Sharma’s English version is said to be a scholarly and relatively faithful work. It has numerous appendices and an extensive index. The B. Dash / R.K. Sharma version lacks these features but does have extensive commentary incorporated in with the original text. All three translators have excellent academic or/and clinical credentials supporting their works. Sushruta Samhita The Sushruta Samhita presents the field of Ayurvedic surgery (shalya). This branch of medicine arose in part from the exigencies of dealing with the effects of war. This work also is said to be a redaction of oral material passed down verbally from generation to generation. It is thought to have arisen about the same time period as the Charaka Samhita, slightly after or before it according to different authorities. Its style is both prose and poetry with poetry being the greater portion. The Sushruta Samhita, while dealing with the practice and theory of surgery, is an important source of Ayurvedic aphorisms. For example, the most comprehensive and frequently quoted definition of health is from Sushruta. This work is unique in that it discusses blood in terms of the fourth doshic principle. This work is the first to enumerate and discuss the pitta sub-doshas and the marmas. With its emphasis on pitta, surgery, and blood, this work best represents the transformational value of life. This work, also originally written in Sanskrit, is now available in English with Devanagari. Bhishagratna’s translation is English and Sanskrit. P.V. Sharma has recently written a translation with both the Sanskrit/Devanagari and English that includes Dallana’s commentary. Dallana has been regarded as the most influential commentator on Sushruta’s work. Ashtanga Hridayam and Ashtanga Sangraha Ashtanga Sangraha and Ashtanga Hridayam are the work of a person named Vagbhata. There are two works by a person or persons with this name. The Ashtanga Sangraha is nearly 40% greater in size (by verse count) and is primarily poetry with prose. The Hridayam (about 7,800 verses) is written in prose and seems to have a slightly different organization of material than the former. Both works have been dated about the same time and are thought to date after the Charaka Samhita and Sushruta Samhita (400 CE). The exposition is relatively straightforward and also deals primarily with kayachikitsa. In this work, we see the kapha sub-doshas are listed and described for the first time, completing our modern edifice of vata, pitta, and kapha with their five sub-types. Its emphasis on treating the physiology of the body and suggestions for therapeutic use of metals and minerals means the perspective of the treatise represents the gross, material value of life more than its counterparts Charaka and Sushruta. While Charaka has entire chapters dealing with the Self, these works merely mention that the body is the home for the Self without any elaboration. Srikantha Murthy’s translation includes the Sanskrit/Devanagari for those who want to delve into the original text. S. Murthy has translated many of the ancient Ayurvedic writings into English, for which we are indebted. He has weighty credentials and brings them to bear in this work.

The Lesser Three Classics of Ayurveda

Sharngadhara Samhita The Sharngadhara Samhita is a concise exposition of Ayurvedic principles. Its author, Sharngadhara, has offered his work as a digested version of Ayurvedic knowledge, deliberately omitting much detail because the works of The Great Three were already widely known. This treatise is thought to have originated in the 15th century AD. The Sharngadhara Samhita is prized for its enumeration and description of numerous pharmacological formulations used in panchakarma and contains the first textual elaboration of diagnosis by means of the pulse. Its subject matter is again the field of kayachikitsa. This work is available in Sanskrit/Devanagari and English translation by Srikantha Murthy. Bhava Prakasha Bhava Prakasha is just now available in English translation. It is the most recent of the classical texts, written in the 16th century. It is a well-organized and compact re-presentation of the earlier classics. There are about 10,268 verses of varying meters. It deals with kayachikitsa generally and has a large section entitled Nighantu, which gives the characteristics of many foods, plants, and minerals. Many of it sutras are direct quotes from earlier writers. Sri Kantha Murthy again does this Sanskrit/Devanagari and English translation. Madhava Nidanam Madhava Nidanam, available here in Sanskrit/Devanagari and English translation by Srikantha Murthy, deals with the classification of diseases in Ayurveda. Its taxonomy is slightly different at times from those given by Charaka, Sushruta, and Vagbhata, while for the greater part its verses are seemingly direct quotes from them. This work is dated around 700 AD and is prized for covering a wide range of diseases in the fields of bala (children and women’s disorders), shalya, damstra (toxicology), shalakya (ear, nose and throat), and kayachikitsa. While this treatise gives detailed description of disease etiology (disease doctrines), prodroma and cardinal signs and symptoms, it does not give explanation or suggestions for chikitsa (treatment).

Charaka Samhita — PV Sharma Translator, Chaukhamba Orientalia, Varanasi, India, 1981, pp. ix-xxxii (I) 4 Volumes
Sushruta Samhita — KL Bhishagratna Translator, Chaukhamba Orientalia, Varanasi, India, 1991, pp. iii-lxvi (I), i-xvii (II) 3 Volumes
Ashtanga Hridaya — Shri Kanta Murthy Translator, Chaukhamba Orientalia, Varanasi, India, 1991, pp. ix-xxvi 3 Volumes
Sharngadhara Samhita — Shri Kanta Murthy Translator, Chaukhamba Orientalia, Varanasi, India, 1984, pp. iii-xvi
Madhava Nidanam — Shri Kanta Murthy translator, Chaukhamba Orientalia, Varanasi, India, 1993, pp. iii-xv
Bhava Prakasha — Shri Kanta Murthy translator, Chaukhamba Orientalia, Varanasi, India, 1998, pp.vii-xii 2 Volumes

NOTE: This article is not strictly transliterated from the original Sanskrit. Charaka is often transliterated as Caraka as kayachikitsa is often kayacikitsa. The “c” was changed to “ch” to aid in the correct pronunciation in these cases.

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Tongue and Corresponding Organ Locations

admin — Wed, 25 Aug 2021 09:43:27 +0000

from Vasant Lad, B.A.M.&S., M.A.Sc.

The ancient art of tongue diagnosis also describes quite characteristic patterns that can reveal the functional status of respective internal organs merely by observing the surface of the tongue. The tongue is the mirror of the viscera. A discoloration and /or sensitivity of a particular area of the tongue indicates a disorder in the organ corresponding to that area. A whitish tongue indicates a kapha derangement and mucus accumulation; a red or yellow-green tongue indicates a pitta derangement; and a black to brown coloration indicates a vata derangement. A dehydrated tongue is symptomatic of a decrease in the rasa dhatu (plasma), while a pale tongue indicates a decrease in the rakta dhatu (red blood cells). The front one-third of the tongue relates to the lungs, heart, chest, and neck. Froth in the middle of this area is often a sign of low lung energy with damp and cold lungs and may translate as a cold, bronchitis, asthma, or respiratory allergy. If there is a small depression in the heart area, it often relates to intense grief, sadness, or depression. The central third of the tongue relates to the liver, spleen, stomach, and pancreas. Small ulcers on the tongue in the stomach area may reflect gastritis or peptic ulcer. The rear one-third area of the tongue relates to the lower abdominal organs, such as the small intestine and colon. If this posterior part of the tongue is covered with coating, that is ama or toxins in the colon, indicating low colon energy.

Cleansing the Tongue

One of the best ways to keep the tongue healthy is by scraping it daily. This removes overnight build-up of bacteria and toxins on the tongue. Rather than brushing the tongue, which will only push bacteria and toxins into the tongue, this is done with a tongue scraper or spoon. To do this, extend the tongue and place the scraper as far back on the tongue as comfortable. Using one long stroke, gently pull the scraper forward so that it removes the unwanted coating on the tongue. Rinse the scraper and begin again if necessary. Ayurveda says that scraping the tongue should only be done in the morning on an empty stomach. Scraping the tongue is a good way to start to observe the tongue and as a result, the health of the internal organs.

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So’Ham Meditation

admin — Wed, 25 Aug 2021 09:41:58 +0000

from Vasant Lad, B.A.M.&S., M.A.Sc.

Inhale from 9 inches away from the nostrils and mentally say ‘so…ooo’ as you inhale. Bring your awareness to the ‘so’ as that ‘so’ goes inward, into the center of the brain and center of your body, then stops. Stay there for a fraction of a second, then exhale as you feel and say ‘hammmm’ throughout the phase of exhalation. You exhale out of the body and ham dissolves into the outer space. Within these two stops, so and ham, within that gap, there is a canvas of pure awareness. On that canvas, your whole life is painted. Be with that canvas and then you will feel the pure essence of your being. Your being is god, your being is reality, your being is the love divine. Just stay there. With this practice, so’ham will unfold inner beauty, inner joy, and inner truth. As this practice deepens, continue to expand this art of paying attention to the gap. While you are walking, walk, but be rooted in the gap. While eating food, you are in the gap. All activities of life are happening at the periphery, the circumference, but you are deeply rooted in the gap of the heart. Your whole life becomes a drama, a play, and you are simply the watcher of the drama. Every moment is then a moment of peace, love, and joy. So’ham :: the “a” is pronounced as the “a” in about, not the “a” in cat.

Excerpted with permission from Applied Marma Therapy Cards by Vasant Lad, MASc.

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Empty Bowl Meditation – The Complete Guide

admin — Wed, 25 Aug 2021 09:39:44 +0000

from Vasant Lad, B.A.M.&S., M.A.Sc.

Empty Bowl Meditation (Kevala Kumbhak) Sit comfortably and quietly with palms up and open, placed on knees, like empty bowls. Open the mouth slightly and touch the tongue to the roof of the mouth, behind the front teeth. Pay attention to the breath. Let the lungs breathe with no effort on your part. Breath is object of awareness. Simply watch the movement of breath. As you are watching the movement of your breath, pay attention to the tip of your nose. Just be aware of the touch of air going into the nose. Cool air going in, warm air coming out. Sit this way, quietly, observing breath, for about 5 minutes. After 5 minutes, follow the breath. Go with the air into the nose, throat, heart, diaphragm, deep down into the belly behind the belly button, where you will experience a natural stop. Stay in this stop for a fraction of a second, then follow the breath on exhalation, as it reverses its course up from the belly behind the diaphragm, heart, throat, out through the nose. and out of the body to about 9″ in front of the nose to a second stop. The first stop is behind the belly button, the second stop is outside the body in space. At these two stops, breath stops. At these two stops, time stops. Movement of breath is time. In these two stops, only existence is present. In these two stops you are surrounded by peace and love. In these stops, God is present. In these stops you become like an empty bowl. The moment you become like an empty bowl, the divine lips can touch you. God will seek you and pour benediction into you. Let the lungs breathe and you become the empty bowl. Practice this meditation for 15 minutes in the morning and in the evening. As you practice this meditation, over the days, weeks, months, you will find your time in the stops naturally prolonging until eventually inner and outer will merge at the 3rd eye and everything will happen within you. You may also practice this meditation in a supine position.

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Doshas: Their Elements and Attributes

admin — Wed, 25 Aug 2021 09:25:51 +0000

from Vasant Lad, B.M.A.&S., M.A.Sc.

ELEMENTS OF THE THREE DOSHAS

Vata

Pitta

Kapha

Air + Ether

Fire + Water

Earth + Water

ATTRIBUTES OF THE THREE DOSHAS

Vata

Pitta

Kapha

Dry

Oily

Heavy

Light

Sharp (penetrating)

Slow

Cold

Hot

Cold

Rough

Light

Oily

Subtle

Mobile

Slimy (smooth)

Mobile

Liquid

Dense

Clear

Soft

Static (stable)

Cloudy (sticky)

Commentary by Michael Dick

What are elements and attributes and what do they have to do with the doshas?

The ancient seers asserted that only substance or matter can produce an effect. If you can experience something then this experience occurs because you have come in contact with substance or matter. These seers conceived of substance or matter as having five forms. Today we say these are the continuum between energy and mass. Ultimately everything is a form of energy; conversely, all states of mass have some form of energy. This is some of what is meant by the famous equation E = mc2 –that mass and energy are interchangeable.

The seers felt that there are five states they called Space or Ether, Air, Fire, Water, and Earth. These represent the five possible states of matter. We understand them as unique by the way we experience them; we use the terms “attribute” or “quality” to describe these states of matter. We know that fire is hot and that water and earth are cold. These attributes–hot, cold, etc.–describe the way we experience each of the pure types of elements. There is a set of attributes for each element. This is shown in the tables above.

The seers also declared that certain combinations of elements have unique physiological properties and functions in nature. Substances that are predominantly composed of Ether and Air have very dynamic properties and effects. These have come to be called “vata substances.” Some substances perform digesting, metabolizing, and transforming functions and are called “pitta substances.” Similarly, kapha substances are composed of water and earth elements that have the functions to support, lubricate, secrete, etc. Knowing what elements a substance is made of is important to understanding the kinds of effects it produces. These effects are sometimes described in terms of the attributes. Thus, the elements and their attributes can help you to understand why a certain effect is produced. You can use this same logic to counteract an effect with substances or activities that contain its opposite attributes, bringing balance and health. Using the elements and their attributes in this way, we have clearer understanding of the realm of cause and effect, anatomy and physiology, structure and function.

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The Daily Routine

admin — Tue, 24 Aug 2021 09:20:34 +0000

by Vasant Lad, B.A.M.&S., M.A.Sc., Ayurvedic Physician

A daily routine is absolutely necessary to bring radical change in body, mind, and consciousness. Routine helps to establish balance in one’s constitution. It also regularizes a person’s biological clock, aids digestion, absorption and assimilation, and generates self-esteem, discipline, peace, happiness, and longevity. 1. Wake Up Early in the Morning It is good to wake up before the sun rises, when there are loving (sattvic) qualities in nature that bring peace of mind and freshness to the senses. Sunrise varies according to the seasons, but on average vata people should get up about 6 a.m., pitta people by 5:30 a.m., and kapha by 4:30 a.m. Right after waking, look at your hands for a few moments, then gently move them over your face and chest down to the waist. This cleans the aura. 2. Say a Prayer before Leaving the Bed “Dear God, you are inside of me, within my very breath, within each bird, each mighty mountain. Your sweet touch reaches everything and I am well protected. Thank you God for this beautiful day before me. May joy, love, peace and compassion be part of my life and all those around me on this day. I am healing and I am healed.” After this prayer touch the ground with your right hand, then the same hand to the forehead, with great love and respect to Mother Earth. 3. Clean the Face, Mouth, and Eyes Splash your face with cold water and rinse out your mouth. Wash your eyes with cool water (or one of the eye washes mentioned below) and massage the eyelids by gently rubbing them. Blink your eyes 7 times and rotate your eyes in all directions. Dry your face with a clean towel. Tridoshic eyewash: try triphala eyewash -¼ tsp. in 1 cup water, boil for 10 minutes, cool and strain. Pitta eyewash: use cool water or rose water from organic rose petals – most commercial rose water has chemicals in it that will sting the eyes. Kapha eyewash: try diluted cranberry juice, 3-5 drops in a teaspoon of distilled water. 4. Drink Water in the Morning Then drink a glass of room temperature water, preferably from a pure copper cup filled the night before. This washes the GI track, flushes the kidneys, and stimulates peristalsis. It is not a good idea to start the day with tea or coffee, as this drains kidney energy, stresses the adrenals, causes constipation, and is habit-forming. 5. Evacuation Sit, or better squat, on the toilet and have a bowel movement. Improper digestion of the previous night’s meal or lack of sound sleep can prevent this. However the water, followed by sitting on the toilet at a set time each day, helps to regulate bowel movements. Alternate nostril breathing may also help. After evacuation wash the anal orifice with warm water, then the hands with soap. 6. Scrape your Tongue Gently scrape the tongue from the back forward, until you have scraped the whole surface for 7-14 strokes. This stimulates the internal organs, helps digestion, and removes dead bacteria. Ideally, vata can use a gold scraper, pitta a silver one, and kapha copper. Stainless steel can be used by all people. 7. Clean your Teeth Always use a soft toothbrush and an astringent, pungent, and bitter toothpaste or powder. The traditional Indian toothbrush is a neem stick, which dislodges fine food particles from between teeth and makes strong, healthy gums. Licorice root sticks are also used. Roasted almond shell powder can be used for vata and kapha, and ground neem for pitta. 8. Gargling To strengthen teeth, gums, and jaw, improve the voice and remove wrinkles from cheeks, gargle twice a day with warm sesame oil. Hold the oil in your mouth, swish it around vigorously, then spit it out and gently massage the gums with a finger. 9. Chewing Chewing a handful of sesame seeds helps receding gums and strengthens teeth. Alternatively, chew 3-5 dried dates and an inch of dried coconut meat. Chewing in the morning stimulates the liver and the stomach and improves digestive fire. After chewing, brush the teeth again without using toothpaste or powder. 10. Nasal Drops (Nasya) Putting 3 to 5 drops of warm ghee or oil into each nostril in the morning helps to lubricate the nose, clean the sinuses, and improve voice, vision, and mental clarity. Our nose is the door to the brain, so nose drops nourish prana and bring intelligence. For vata: sesame oil, ghee, or vacha (calamus) oil. For pitta: brahmi ghee, sunflower or coconut oil. For kapha: vacha (calamus root) oil. 11. Oil Drops in the Ears (Karana purana) Conditions such as ringing in the ears, excess ear wax, poor hearing, lockjaw, and TMJ, are all due to vata in the ears. Putting 5 drops of warm sesame oil in each ear can help these disorders. 12. Apply Oil to the Head & Body (Abhyanga) Rub warm oil over the head and body. Gentle, daily oil massage of the scalp can bring happiness, as well as prevent headache, baldness, graying, and receding hairline. Oiling your body before bedtime will help induce sound sleep and keep the skin soft. For vata use warm sesame oil. For pitta use warm sunflower or coconut oil. For kapha use warm sunflower or mustard oil. 13. Bathing Bathing is cleansing and refreshing. It removes sweat, dirt, and fatigue, brings energy to the body, clarity to the mind, and holiness to your life. 14. Dressing Wearing clean clothes brings beauty and virtue. 15. Use of Perfumes Using natural scents, essential oils, or perfumes brings freshness, charm, and joy. It gives vitality to the body and improves self-esteem. For vata the best scent to use is hina or amber. For pitta try using khus, sandalwood, or jasmine. For kapha use either amber or musk. 16. Exercise Regular exercise, especially yoga, improves circulation, strength, and endurance. It helps one relax and have sound sleep, and improves digestion and elimination. Exercise daily to half of your capacity, which is until sweat forms on the forehead, armpits, and spine. Vata: Sun salutation x 12, done slowly; Leg lifting; Camel; Cobra; Cat; Cow. Slow, gentle exercise. Pitta: Moon salutation x 16, moderately fast; Fish; Boat; Bow. Calming exercise. Kapha: Sun salutation x 12, done rapidly; Bridge; Peacock; Palm tree; Lion. Vigorous exercise. 17. Pranayama After exercise, sit quietly and do some deep breathing exercises as follows: 12 alternate nostril breaths for vata; 16 cooling shitali breaths (curling up your tongue lengthwise and breathing through it) for pitta; 100 bhastrika (short, fast breaths) for kapha. 18. Meditation It is important to meditate morning and evening for at least 15 minutes. Meditate in the way you are accustomed, or try the “Empty Bowl Meditation”. Meditation brings balance and peace into your life. 19. Now it is time for your breakfast! Your meal should be light in the hot months or if your agni is low, and more substantial in the cold. Enjoy your day!

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Ayurveda: A Brief Introduction And Guide

admin — Tue, 24 Aug 2021 08:58:02 +0000

by Vasant Lad, BAM&S, MASc

Ayurveda is considered by many scholars to be the oldest healing science. In Sanskrit, Ayurveda means “The Science of Life.” Ayurvedic knowledge originated in India more than 5,000 years ago and is often called the “Mother of All Healing.” It stems from the ancient Vedic culture and was taught for many thousands of years in an oral tradition from accomplished masters to their disciples. Some of this knowledge was set to print a few thousand years ago, but much of it is inaccessible. The principles of many of the natural healing systems now familiar in the West have their roots in Ayurveda, including Homeopathy and Polarity Therapy.

The Strategy

Your Constitution and Its Inner Balance

Ayurveda places great emphasis on prevention and encourages the maintenance of health through close attention to balance in one’s life, right thinking, diet, lifestyle and the use of herbs. Knowledge of Ayurveda enables one to understand how to create this balance of body, mind and consciousness according to one’s own individual constitution and how to make lifestyle changes to bring about and maintain this balance. Just as everyone has a unique fingerprint, each person has a particular pattern of energy—an individual combination of physical, mental and emotional characteristics—which comprises their own constitution. This constitution is determined at conception by a number of factors and remains the same throughout one’s life. Many factors, both internal and external, act upon us to disturb this balance and are reflected as a change in one’s constitution from the balanced state. Examples of these emotional and physical stresses include one’s emotional state, diet and food choices, seasons and weather, physical trauma, work and family relationships. Once these factors are understood, one can take appropriate actions to nullify or minimize their effects or eliminate the causes of imbalance and re-establish one’s original constitution. Balance is the natural order; imbalance is disorder. Health is order; disease is disorder. Within the body there is a constant interaction between order and disorder. When one understands the nature and structure of disorder, one can re-establish order.

Vata, Pitta and Kapha: Balancing the Three Principle Energies of the Body

Ayurveda identifies three basic types of energy or functional principles that are present in everyone and everything. Since there are no single words in English that convey these concepts, we use the original Sanskrit words vata, pitta and kapha. These principles can be related to the basic biology of the body. Energy is required to create movement so that fluids and nutrients get to the cells, enabling the body to function. Energy is also required to metabolize the nutrients in the cells, and is called for to lubricate and maintain the structure of the cell. Vata is the energy of movement; pitta is the energy of digestion or metabolism and kapha, the energy of lubrication and structure. All people have the qualities of vata, pitta and kapha, but one is usually primary, one secondary and the third is usually least prominent. The cause of disease in Ayurveda is viewed as a lack of proper cellular function due to an excess or deficiency of vata, pitta or kapha. Disease can also be caused by the presence of toxins. In Ayurveda, body, mind and consciousness work together in maintaining balance. They are simply viewed as different facets of one’s being. To learn how to balance the body, mind and consciousness requires an understanding of how vata, pitta and kapha work together. According to Ayurvedic philosophy the entire cosmos is an interplay of the energies of the five great elements—Space, Air, Fire, Water and Earth. Vata, pitta and kapha are combinations and permutations of these five elements that manifest as patterns present in all creation. In the physical body, vata is the subtle energy of movement, pitta the energy of digestion and metabolism, and kapha the energy that forms the body’s structure. Vata is the subtle energy associated with movement — composed of Space and Air. It governs breathing, blinking, muscle and tissue movement, pulsation of the heart, and all movements in the cytoplasm and cell membranes. In balance, vata promotes creativity and flexibility. Out of balance, vata produces fear and anxiety. Pitta expresses as the body’s metabolic system — made up of Fire and Water. It governs digestion, absorption, assimilation, nutrition, metabolism and body temperature. In balance, pitta promotes understanding and intelligence. Out of balance, pitta arouses anger, hatred and jealousy. Kapha is the energy that forms the body’s structure — bones, muscles, tendons — and provides the “glue” that holds the cells together, formed from Earth and Water. Kapha supplies the water for all bodily parts and systems. It lubricates joints, moisturizes the skin, and maintains immunity. In balance, kapha is expressed as love, calmness and forgiveness. Out of balance, it leads to attachment, greed and envy. Life presents us with many challenges and opportunities. Although there is much over which we have little control, we do have the power to decide about some things, such as diet and lifestyle. To maintain balance and health, it is important to pay attention to these decisions. Diet and lifestyle appropriate to one’s individual constitution strengthen the body, mind and consciousness.

Ayurveda as a Complementary System of Healing

The basic difference between Ayurveda and Western allopathic medicine is important to understand. Western allopathic medicine currently tends to focus on symptomatology and disease, and primarily uses drugs and surgery to rid the body of pathogens or diseased tissue. Many lives have been saved by this approach. In fact, surgery is encompassed by Ayurveda. However, drugs, because of their toxicity, often weaken the body. Ayurveda does not focus on disease. Rather, Ayurveda maintains that all life must be supported by energy in balance. When there is minimal stress and the flow of energy within a person is balanced, the body’s natural defense systems will be strong and can more easily defend against disease. It must be emphasized that Ayurveda is not a substitute for Western allopathic medicine. There are many instances when the disease process and acute conditions can best be treated with drugs or surgery. Ayurveda can be used in conjunction with Western medicine to make a person stronger and less likely to be afflicted with disease and/or to rebuild the body after being treated with drugs or surgery. We all have times when we don’t feel well and recognize that we’re out of balance. Sometimes we go to the doctor only to be told there is nothing wrong. What is actually occurring is that this imbalance has not yet become recognizable as a disease. Yet it is serious enough to make us notice our discomfort. We may start to wonder whether it is just our imagination. We may also begin to consider alternative measures and actively seek to create balance in our body, mind and consciousness.

Evaluation and Treatment of Imbalances

Ayurveda encompasses various techniques for assessing health. The practitioner carefully evaluates key signs and symptoms of illness, especially in relation to the origin and cause of an imbalance. They also consider the patient’s suitability for various treatments. The practitioner arrives at diagnosis through direct questioning, observation and a physical exam, as well as inference. Basic techniques such taking the pulse, observing the tongue, eyes and physical form; and listening to the tone of the voice are employed during an assessment. Palliative and cleansing measures, when appropriate, can be used to help eliminate an imbalance along with suggestions for eliminating or managing the causes of the imbalance. Recommendations may include the implementation of lifestyle changes; starting and maintaining a suggested diet; and the use of herbs. In some cases, participating in a cleansing program, called panchakarma, is suggested to help the body rid itself of accumulated toxins to gain more benefit from the various suggested measures of treatment. In summary, Ayurveda addresses all aspects of life — the body, mind and spirit. It recognizes that each of us is unique, each responds differently to the many aspects of life, each possesses different strengths and weaknesses. Through insight, understanding and experience Ayurveda presents a vast wealth of information on the relationships between causes and their effects, both immediate and subtle, for each unique individual.

Vata

The Energy of Movement

Vata’s General Description

Vata provides the essential motion for all bodily processes and is extremely vital for health. On an annual basis, vāta is most prominent in the fall and at the change of seasons, and these are the most important times to be careful of diet and lifestyle. One purpose of lifestyle considerations is stabilize this motion. Routine is very useful in assisting the vata individual to effectively ground all this moving energy. A person with vata predominant is blessed with a quick mind, flexibility and creativity. Mentally, they usually grasp concepts quickly but then forget them just as quickly. Alert, restless and very active, vata people walk, talk and think fast, but are easily fatigued. They tend to have less willpower, confidence, boldness and tolerance for fluctuation than other types and often feel unstable and ungrounded. When unbalanced, vata types may become fearful, nervous and anxious. In the external world, vata types tend to earn money quickly and spend it quickly. They are not good planners and as a consequence may suffer economic hardship. Vata types have variable appetite and digestion. They are often attracted to astringent foods like salad and raw vegetables, but their constitution is balanced by warm, cooked foods and sweet, sour and salty tastes. With a tendency to produce little urine, their feces are often hard, dry and small in size and quantity. Vata resides in the colon, as well as the brain, ears, bones, joints, skin and thighs. Vata people are more susceptible to diseases involving the air principle, such as emphysema, pneumonia and arthritis. Other common vata disorders include flatulence, tics, twitches, aching joints, dry skin and hair, nerve disorders, constipation, and mental confusion. Vata in the body tends to increase with age as is exhibited by the drying and wrinkling of the skin. Since the attributes of vata are dry, light, cold, rough, subtle, mobile and clear, any of these qualities in excess can cause imbalance. Frequent travel, especially by plane, loud noises, continual stimulation, drugs, sugar and alcohol all derange vata, as does exposure to cold and cold liquids and foods. Like the wind, vata types have a hard time becoming and staying grounded. Routine is difficult but essential if vata is to be lowered and controlled. It is best for vata types to go to bed by 10 PM as they need more rest than the other types. In general, people with excessive vata respond most rapidly to warm, moist, slightly oily, heavy foods. Steam baths, humidifiers and moisture in general are helpful. Daily oil massage before bath or shower is also recommended.

Vata’s Dietary Considerations

General food guidelines for decreasing vata include warm, well-cooked, unctuous foods. One should have small meals three or four times a day and may snack as needed while maintaining a two hour gap between each meal. Regularity in meal times is important for vata. Those with vata-dominant constitutions do well with one- pot meals such as soups, stews and casseroles. They can use more oil in cooking their foods than the other two doshas and experience better digestion if they limit their intake of raw foods. Well-cooked oats and rice are good for vata because they are not too drying when cooked with plenty of water and butter or ghee. While cooked vegetables are best for vata, the occasional salad with a good oily or creamy dressing is all right. Nightshades—tomatoes, potatoes, eggplants and peppers—as well as spinach should be avoided if the vata person has stiff, aching joints or muscles. Sweet, ripe and juicy fruits are good for vata. The astringent and drying fruits, such as cranberries, pomegranates and raw apples, should be avoided. Fruit should always be eaten by itself on an empty stomach. Many vata people can satisfy their need for protein by judicious use of dairy products, but can also use eggs, chicken, turkey, fresh fish and venison if they wish. Legumes are difficult to digest and should be consumed in limited quantity by those trying to pacify vata. The legumes should be the split type and soaked before cooking. Cooking them with a little oil and spices, such as turmeric, cumin, coriander, ginger, garlic and hing (asafoetida), will help prevent vata from being disturbed. All nuts and seeds are good for vata, but are best used as butters or milks. Ten almonds, soaked in water overnight with skins removed the next morning, are a satisfying early morning food. Sesame oil is warming for vata, but all oils are good. All dairy products are good for vata with hard cheese being eaten sparingly. All spices are good, but should not be overused. Vatas can have half a glass of wine, diluted with water, during or after a meal. Since vata people tend to be prone to addiction, they should avoid sugar, caffeine and tobacco. Intensity itself can be intoxicating to vata, so one should seek relaxation and meditation to reduce vata. General guidelines for balancing vata:

Keep warm
Keep calm
Avoid cold, frozen or raw foods
Avoid extreme cold
Eat warm foods and spices
Keep a regular routine
Get plenty of rest

Pitta

The Energy of Digestion and Metabolism

Pitta’s General Description

Pitta types have many of the qualities of fire. Fire is hot, penetrating, sharp and agitating. Similarly, pitta people have warm bodies, penetrating ideas and sharp intelligence. When out of balance, they can become very agitated and short-tempered. The pitta body type is one of medium height and build, with ruddy or coppery skin. They may have many moles and freckles. Their skin is warm and less wrinkled than vata skin. Their hair tends to be silky and they often experience premature graying or hair loss. Their eyes are of medium size and the conjunctiva is moist. The nose is sharp and the tip tends to be reddish. Those with pitta-dominant constitutions have a strong metabolism, good digestion and strong appetites. They like plenty of food and liquids and tend to love hot spices and cold drinks. However, their constitution is balanced by sweet, bitter and astringent tastes. Pitta people’s sleep is sound and of medium duration. They produce large quantities of urine and feces, which tend to be yellowish, soft and plentiful. They perspire easily and their hands and feet stay warm. Pitta people have a lower tolerance for sunlight, heat and hard physical work. Mentally, pitta types are alert and intelligent and have good powers of comprehension. However, they are easily agitated and aggressive and tend toward hate, anger and jealousy when imbalanced. In the external world, pitta people like to be leaders and planners and seek material prosperity. They like to exhibit their wealth and possessions. Pitta people tend to have diseases involving the fire principle such as fevers, inflammatory diseases and jaundice. Common symptoms include skin rashes, burning sensation, ulceration, fever, inflammations or irritations such as conjunctivitis, colitis or sore throats. Since the attributes of pitta are oily, hot, light, mobile, dispersing and liquid, an excess of any of these qualities aggravates pitta. Summer is a time of heat, the pitta season. Sunburn, poison ivy, prickly heat and short tempers are common. These kinds of pitta disorders tend to calm down as the weather gets cooler. The diet and lifestyle changes emphasize coolness—cool foods, avoidance of chilies and spices (especially difficult for New Mexicans), and cool climates. People with excessive pitta need to exercise at the coolest part of the day.

Pitta’s Dietary Considerations

General food guidelines for pacifying pitta include avoiding sour, salty and pungent foods. Vegetarianism is best for pitta people and they should refrain from eating meat, eggs, alcohol and salt. To help calm their natural aggressiveness and compulsiveness, it is beneficial to incorporate sweet, cooling and bitter foods and tastes into their diets. Barley, rice, oats and wheat are good grains for pitta dominant individuals and vegetables should form a substantial part of their diet. Tomatoes, radishes, chilies, garlic and raw onions should all be avoided. In fact, any vegetable that is too sour or hot will aggravate pitta, but most other vegetables will help to calm it. Daikon radishes are cleansing for the liver when pitta is in balance but should be avoided otherwise. Salads and raw vegetables are good for pitta types in the spring and summer as are any sweet fruits. Sour fruits should be avoided with the exception of limes, used sparingly. Animal foods, especially seafood and eggs, should only be taken in moderation by pitta types. Chicken, turkey, rabbit and venison are all right. All legumes except red and yellow lentils are good in small amounts, with black lentils, chickpeas and mung beans being the best. Most nuts and seeds have too much oil and are heating for pitta. However, coconut is cooling and sunflower and pumpkin seeds are all right occasionally. Small amounts of coconut, olive and sunflower oils are also good for pitta. Sweet dairy products are good and include milk, unsalted butter, ghee and soft, unsalted cheeses. Yogurt can be used if it is blended with spices, a little sweetener and water. In fact, pitta people can use a sweetener better than the other two doshas because it relieves pitta. However, they should avoid hot spices, using cardamom, cinnamon, coriander, fennel and turmeric predominantly, with small amounts of cumin and black pepper. Coffee, alcohol and tobacco should be completely avoided although the occasional beer may be relaxing for a pitta person. Black tea may also be used occasionally with a little milk and a pinch of cardamom. General guidelines for balancing pitta:

Avoid excessive heat
Avoid excessive oil
Avoid excessive steam
Limit salt intake
Eat cooling, non-spicy foods
Exercise during the cooler part of the day

Kapha

The Energy of Lubrication

Kapha’s General Description

Kapha types are blessed with strength, endurance and stamina. In balance, they tend to have sweet, loving dispositions and be stable and grounded. Their skin is oily and smooth. Physically, kapha people may gain weight easily and have a slow metabolism. They tend to shun exercise. They have thick skin and their bodies and muscles are well developed. Their eyes are large and attractive with thick, long lashes and brows. Kapha people evacuate slowly and feces tend to be soft, pale and oily. Perspiration is moderate. Sleep is deep and prolonged. Kapha types are attracted to sweet, salty and oily foods, but their constitutions are most balanced by bitter, astringent and pungent tastes. Psychologically, kapha people tend to be calm, tolerant and forgiving. However, they may become lethargic. While they may be slow to comprehend, their long term memory is excellent. When out of balance, kaphas tend to experience greed, envy, attachment and possessiveness. In the external world, kapha tendencies toward groundedness, stability and attachment help them to earn and hold onto money. They are more likely to have diseases connected to the water principle such as flu, sinus congestion, and other diseases involving mucous. Sluggishness, excess weight, diabetes, water retention, and headaches are also common. Kapha can become more aggravated as the moon gets full because there is a tendency for water retention at that time. Winter is the time of greatest kapha accumulation and following the kapha-balancing dietary and lifestyle changes are most important during that season.

Kapha’s Dietary Considerations

Dietary guidelines for kapha people stress bitter, astringent and pungent tastes. They actually need foods that will invigorate their minds while limiting their overall consumption of food. They should avoid dairy products and fats of any kind, especially fried or greasy foods. Those with kapha dominant constitutions need less grain than pitta or vata constitutions with buckwheat and millet (more heating) being optimal grains for them followed by barley, rice and corn. Roasted or dry cooked grains are best. All vegetables are good for kapha but one should emphasize leafy greens and vegetables grown above ground more than root vegetables while avoiding very sweet, sour or juicy vegetables. Generally kapha people can eat raw vegetables although steamed or stir-fried are easier to digest. Very sweet or sour fruits should be avoided with the more astringent and drying fruits being preferable such as apples, apricots, cranberries, mangoes, peaches and pears. Only rarely do kapha people need animal foods and, when they do, it should be dry cooked—baked, roasted, broiled—never fried. They could eat chicken, eggs, rabbit, seafood and venison. As their bodies do not require large amounts of protein, they also should not overeat legumes although these are better for them than meat because of the lack of fat. Black beans, mung beans, pinto beans and red lentils are best for kapha types. The heavy qualities of nuts and seeds aggravate kapha as does the oil in them. Occasional sunflower and pumpkin seeds are all right. Almond, corn, safflower or sunflower oils can be used in small amounts as well. The same holds true for dairy products: in general, kapha people should avoid the heavy, cooling, sweet qualities of dairy. A little ghee for cooking and some consumption of goat’s milk is good for kapha types. Since kapha people should avoid sweets, the only sweetener they should use is raw honey, which is heating. However, they can use all spices, except salt, with ginger and garlic being best for them. A person whose dominant dosha is kapha and who has very little influence from the other two doshas can benefit from the occasional use of stimulants such as coffee and tea. They are also not as harmed by tobacco and hard liquor. However, they really do not need alcohol at all. If they elect to use alcohol, wine is their best choice. General guidelines for balancing kapha:

Get plenty of exercise
Avoid heavy foods
Keep active
Avoid dairy
Avoid iced food or drinks
Vary your routine
Avoid fatty, oily foods
Eat light, dry food
No daytime naps

Remember that your progress toward balance and health is proportional to how well you stick to the guidelines of diet and lifestyle. Old habits sometimes die hard and your changes may be very gradual but, to achieve progress, the changes need to be made. You are in charge of your own rate of change. If you wish to learn more about Ayurveda, we highly recommend Vasant Lad’s book, Ayurveda: The Science of Self-Healing, for a conceptual understanding of vata, pitta and kapha. For guidelines and explanations about the Ayurvedic approach to food and healing, we also recommend Usha and Vasant Lad’s cookbook, Ayurvedic Cooking for Self-Healing. Copyright © 2006, Vasant Lad, MASc, and The Ayurvedic Institute. All Rights Reserved.

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