Ayurveda the
divine science of life
Pharmacology and pharmacy
Aｯ
sava
and Aris.t.
a: galenicals and
fermented liquids
Aｯ
sava
and aris.t.
a are two types of fermented medicinal
preparation, the difference being the use of
cold
and boiled water, respectively. A typical aｯsava or
aris.t.
a may consist of one part (by weight) of the
dried
herb mixed with 5 parts (by weight) of honey,
10 parts
(by weight) of jaggery and 25 parts (by
volume) of
water. In the case of aｯsava the above ingredients are
mixed together without heat, poured into an
earthenware
vessel, sealed well, wrapped in cloth, and
buried
in the ground for a period of about 1 month. Aris.t.
a
are prepared in a similar manner, except that
the
dravya
is boiled in the water first, and
when cool,
honey and jaggery are added later. Both aｯsava or
aris.t.
a are typically dosed between one and two
karsｴas (12–24 mL), twice daily. Stored in a dark
coloured vessel, in a cool location, the
shelf life of an
aｯsava or aris.t.
a can be decades, in which it will
increase in potency over time.
Vartti, netrabindu and aana:
collyriums and eye drops
Vartti
are generally prepared by grinding
the powders
of the various dravyas
in the formula with fluids such
as water, milk, cow urine, and herbal
decoctions
to make a paste, which is later rolled into
thin
sticks about 2 cm in length, and then shade
dried. For
administration these are applied to the lower
eyelid.
Netrabindu
is a filtered aqueous preparation
of various
dravyas
that is instilled directly into the
eye.
Aana
is a powder or paste of various dravyas
applied to the lower eyelid. Prepared as
needed.
Ks.aｯras: alkalis
Ks.aｯras are alkaline remedies that are taken both
internally and externally. The dravyas
are burnt,
reduced to an ash and allowed to cool. The
ash is then
mixed with six times the volume of water and
then
strained through a cloth, repeating the
process until a
clear liquid is obtained. The liquid is then
heated until
it has evaporated, leaving behind a solid
white substance.
This is then packed into air-tight bottles
and
administered with some kind of liquid, in
doses ranging
from one to two guas
(125–250 mg), or from
one to two maｯs.as (1–2 g), twice daily. Stored in a
dark-coloured vessel, in a cool location, the
shelf life of
a ks.aｯra is indefinite.
Bhasmas: purified calcinations
Bhasmas
are a kind of alchemical
preparation, representing
the purified, fully calcified ash of various
substances including minerals, plants and
animal
products. Depending on the dravyas
used, the first
stage in preparing bhasmas
is sｴodhana (‘purification’).
For example, a certain mineral is repeatedly
heated and then immersed into various
substances
including taila, buttermilk, cow urine, decoctions
and fresh plant juices. When this process is
deemed
complete the dravya
is powdered and formed into
small cakes that are dried in the sun. In
some cases
the result of sｴodhana is sufficient to be used as a remedy,
whereas other substances must continue on to
the second stage of preparation of marana, or
‘killing’, which more properly describes a bhasma.
According to traditional practices a pit of a
specified
diameter and depth is dug and half filled
with dried
cow dung, which is a combustible fuel. The
purified,
powdered dravyas
are placed into a well-sealed
crucible
and put on top of the cow dung, and then
covered
with more cow dung until the pit is full. The
pit is
then set on fire and allowed to burn
completely. After
the crucible is allowed to cool, the seal is
broken and
the calcified dravyas
are taken out, triturated with
various substances, and then formed into
cakes that
are once again allowed to dry in the sun. These
cakes
are then subjected to this process again and
again,
sometimes 10, 100 or even 1000 times. The net
result
is a highly purified and complex preparation
that is
different from the ingredients that went into
it, which
results in a significantly different
biological activity.
Thus even potentially toxic minerals such as
arsenic
or mercury are used.14 The preparation of bhasma
is
a highly technical process that can take
several
months or even years to complete, and
requires special
training. Bhasmas
are considered to be the most
potent of A¯ yurvedic remedies, used in small
doses,
typically between a half and four gua
(62.5–500
mg), mixed with various substances including
honey,
ghr.
ta and svarasas. Stored in a dark-coloured vessel,
in a cool location, the shelf life of a bhasma
is
indefinite.
PART 1: Theory and practice of A
-
76 yurveda
6.12 Anupaｯna: VEHICLE
A special category of A¯ yurvedic pharmacy
called
anupaｯna relates to the usage of certain dravyas
to
assist in the metabolism of the medication,
or to
enhance its medicinal activity. Anupaｯna literally
refers to drinking ‘water’ (pana) ‘after’ (anu) the
medicament has been consumed, but in a
broader context
has come to mean any substance taken with or
after the medicament. Commonly used anupaｯna
include water, milk, honey, ghr.
ta, sesame oil, jaggery,
treacle, rice, saindhava, meat broth and fresh plant
juices. If a fat is used as an anupaｯna it is usually followed
with a little warm water. Even the same dravya
has different effects when it is combined
with a different
anupaｯna. For example, the daily usage of
Harıｯtakıｯ fruit (Terminalia chebula) as a malasｴodhana
(‘alterative’) and rasaｯyana (‘rejuvenative’) remedy
and the choice of anupaｯna is affected by the season in
which it is consumed. Thus Harıｯtakıｯ is traditionally
taken every morning with salt during the
monsoon
(vars.a), with jaggery in autumn (sｴarat), with Sｴuｯn.t.
hıｯ
rhizome (Zingiber officinalis) in the first half of winter
(Hemañta) and Pippalıｯ fruit (Piper longum) in the second
half (Sｴirıｯs.a), with honey in the spring (vasanta),
and with treacle during the summer (gris.
ma). In this
way, the various anupaｯna modify the biological activities
of Harıｯtakıｯ and make its usage more appropriate
to the given season.
6.13 Bhais. ajya kaｯla: DOSING
STRATEGY
Compared to other medical systems A¯yurvedic
medicine
maintains a relatively sophisticated dosing
strategy,
dependent upon a number of factors, including
the disease being treated and the specific dos.as
underlying
the pathology. The following is a list of the
methods
used:
1. Abhakta: prescribed dose is taken on an empty
stomach; abhakta
is the most potent of dosing
strategies, generally reserved for kaphaja
conditions
or otherwise strong patients.
2. Praｯgbhakta: prescribed dose is taken before meals
to correct apaｯna vaｯyu and to reduce medas
(fat).
3. Madhyabakta: prescribed dose is taken with
meals, indicated in digestive disorders to
correct
samaｯna vaｯyu and paittika conditions.
4. Adhobakta: prescribed dose is taken after meals,
to exert a br.m.
han.
a effect, in diseases of the upper
body, and in disorders of vyaｯna and udaｯna vaｯyu.
5. Samabhakta: prescribed dose is taken mixed with
food, indicated in paediatric and geriatric
complaints,
in patients suffering from poor appetite or
weakness, in cases where there is an aversion
to
taking the medication, or where the disease
has
spread throughout the body.
6. Antaraｯbhakta: prescribed dose is taken after the
midday meal, indicated in disorders of vyaｯna
vaｯyu and in patients with otherwise good
digestion.
7. Saｯmudga: prescribed dose is taken before and
after a small meal, indicated in disorders of
vaｯta,
such as tremor, spasm and convulsions.
8. Muhuh. muhuh. : prescribed medication is taken frequently
throughout the day, irrespective of meal
time, in dyspnoea, vomiting, thirst and
poisoning.
9. Sagraｯsa: prescribed dose is taken with the first
morsel of a meal, used to enhance digestion
with dıｯpana dravyas and when prescribing
vajıｯıkaran. a dravyas.
10. Graｯsaｯntara: prescribed medication is taken in
divided doses between each morsel of food,
during
the evening meal, indicated in disorders of praｯn. a
vaｯyu and in diseases of the heart.
11. Nis.aｯ: prescribed dose is taken just before bedtime,
in the treatment of EENT diseases, to exert a
br.m.
han.
a effect, and to promote a restful
sleep
(Sharma 1976).
ENDNOTES
12 The other limbs of A
-
yurveda include anatomy (sｴarira), physiology
(prakr. ti vijｯna) and pathology (vikr.ti
vijｯna).
13 Some texts classify lavan.
a as being laghu
but this does not conform
to my experience. Excessive salt (NaCl)
intake causes oedema
and promotes hypertension, both of which are kapha
disorders
and occur as the result of the guru
properties of lavan.
a. When
applied topically, however, lavan.
a has us.n.
a and laghu properties
and promotes the removal of kapha.
14 A recent study published by Saper et al
(JAMA 292(23):
2868–2873) found that some A¯ yurvedic
products contain
potentially toxic minerals such as lead,
mercury and arsenic.
Unfortunately this study does not
discriminate between those
products that intentionally contain these
metals in significant
Pharmacology and pharmacy 77
amounts, and those that appear to be
adulterated and contain
relatively small amounts. The vast majority
of manufacturers in
India follow good manufacturing practices
(GMPs) and can
ensure the safety and purity of their
products – a very few companies,
however, and especially those that produce
very inexpensive
products (i.e. ‘knock-offs’) that can be
found in Indian
grocery stores, may not follow the proper
GMPs, and should be
avoided. The fact that some A¯ yurvedic
products intentionally
contain heavy metals is a separate issue.
Such products undergo
extensive processing according to traditional
methods, and the
few published studies indicate that they are
safe (see: Pattanaik
et al 2003 Toxicology and free radicals
scavenging property of
Tamra Bhasma. Indian Journal of Clinical Biochemistry 18(2):
181–189; Chandra & Mandal 2000
Toxicological and pharmacological
study of Navbal Rasayan – a metal based
formulation.
Indian Journal of Pharmacology 32:369-371). Nonetheless,
it is understandable that practitioners in
the West would be
concerned about the ingestion of heavy
metals, given a similar
concern over these same metals in the food
supply, vaccines
and dental amalgams. I take the opinion that
A¯ yurvedic protocols
should rely on the safe, effective and
natural therapies discussed
in the most ancient of A¯ yurvedic practices.
While
potentially toxic purified mineral preparations
may be effective,
Western practitioners will require
significantly more scientific
evidence of their safety before they could
ever be used in
practice.
79
PART 1
Chapter 7
FOOD AND DRINK
Many of the recommendations of dina-carya
- and
r.
tucarya
- would be incomplete without the
inclusion
of a system of knowledge that guides the
myriad
choices available to us in our diet. A
-
yurveda divides the
classification of diet in two basic
categories,
dravadravya
vijñanı-ya (‘knowledge of
liquids’) and
annasvaru-pa
vijñanı-ya (‘knowledge of
food’).
Despite the fact that more recent texts on A
-
yurveda
suggest that there are certain dietary
regimens that are
best suited to the individual dos.as, this is not a concept
found in any traditional text on A
-
yurveda. Traditional
A -
yurvedic physicians recognise that there are
certain
foods that influence the individual dos.as, and that
a true understanding of diet comes from
appreciating
each individual dietary article, rather than
memorising
a list of dietary ‘dos and don’ts’. Most of
the foods mentioned
in these ancient texts, however, are outside
of
India, and thus we are left to consider
non-Indian foods
from an A
-
yurvedic perspective. Beyond any regimen, all
diets for all people should be healthy,
diverse and wholesome,
and attempt to reflect the season and the
local
ecology.
7.1 WATER
Of the liquids, water is considered to be the
most
important in A
-
yurveda. The biological activity of
water is said to be different if it is hot,
tepid or cold, and
its qualities are dependent upon the location
from
which it is collected. It is fairly clear
from the ancient
texts that the utmost importance was attached
to making
sure the source of water was pure and
uncontaminated.
In ancient India freshly collected rainwater
was
highly valued for health. It is said to be
rejuvenating
OBJECTIVES
● To understand and review the influence of
specific dietary articles upon the humoral
system of A
-
yurveda.
PART 1: Theory and practice of A
-
80 yurveda
(rasa¯yana), strength promoting (balya), life giving
(jı¯vanı¯ya), promotes contentment (sukha), enhances
the intellect (medhya), and alleviates all three dos.as.
In this industrial age, however, rain often
contains the
residue of airborne pollutants. These
industrial pollutants
are now dispersed widely across the entire
surface
of the earth, and although one may live in a
pristine
environment this does not mean that the
rainwater is
not contaminated.
According to A
-
yurveda the water from fast-flowing
glacial rivers is considered to be the best
substitute for
rainwater; it is rasa-yana
(‘rejuvenative’), and alleviates
all three dos.as. The water from slower flowing
rivers and streams, which is murky and brown,
contains
algae and other plant material said to
promote
congestion, parasitic infection, circulatory
disturbances,
and aggravate all three dos.as. The water from
underground springs alleviates kapha, promotes
digestive function, and is hr.daya
(‘cardiotonic’). The
water collected from artesian wells
stimulates digestion
function, alleviates kapha, and aggravates
pitta. Lake water can relieve the symptoms of
excessive
pitta, whereas water taken from ponds and small
pools aggravates va-ta. Water that has been collected
and allowed to sit in a crystal vessel and
exposed to
the rays of the sun all day, and then exposed
to the
rays of the moon all night, is said to be rasa-yana
(‘rejuvenative’), balya
(‘strength-promoting’), medhya
(‘intellect-promoting’), and alleviates all
three
dos.as.
Water in excessive amounts is considered
detrimental
for persons suffering from agnima-ndya
(weak
digestive function), and is thus consumed in
lesser
quantities in such situations. Clearly the
modern practice
of consuming eight glasses of water a day is
not
appropriate for every person. Small amounts
of water
on a frequent basis are better for hydration,
whereas
large amounts of water consumed all at once
is
mu¯travirecana
(‘diuretic’) and virecana
(‘purgative’).
With regard to the seasons, water should be
consumed
in greater quantities in the summer, and less
so in the
other seasons, but as it is essential to life
it is never prohibited
completely. The best guide to water
consumption
is to rely on one’s desire for it (e.g.
thirst), and to
watch for symptoms associated with
dehydration such
as dryness of the oral cavity, constipation,
headache or
low blood pressure. The consumption of water
before
eating inhibits digestive function, promotes
weight loss
and aggravates va-ta. Consuming water after meals
promotes congestion, weight gain and
aggravates
kapha. Drinking small amounts of water after every
few mouthfuls with meals enhances digestive
function
and promotes the normalcy of the dos.as.
Cold water relieves the effects of aggravated
pitta
and poison, inhibits digestion, and is useful
for intoxication,
exhaustion, fainting, fatigue, vertigo,
thirst,
heat and sunstroke. Cold water is
contraindicated in
constipation, flatulence, throat diseases,
nascent
fevers, rhinitis, upper respiratory tract
infections,
coughs, hiccoughs, chest pain, urinary tract
disorders,
cataracts, anorexia, anaemia, poor
circulation and
tumours. Cold water is not taken after snehapa-na,
a therapy in which a large amount of oil is
ingested
orally (see 11.3 Pu-rva
karmas: snehana).
Warm water stimulates digestive function,
soothes
throat irritations, cleanses the urinary
tract, relieves
hiccoughs and dispels intestinal
fermentation. It is particularly
suitable for both va-ttika
and kaphaja
conditions,
and finds its best use in the nascent
symptoms of
an upper respiratory tract infection. Water
that has
been boiled to three quarters of its original
volume is
stated to alleviate va-ta; that which has been boiled to
one half its original volume alleviates pitta; and water
that has been boiled to one quarter of its
original volume
is constipative and alleviates kapha. This ability
to modify the effect of boiled water is a
useful factor to
take into account when preparing decoctions (kva
- tha)
for individuals. Hot water is contraindicated
in physical
and mental exhaustion, convulsions, bronchial
asthma, hunger and haemorrhage. Boiled water
that
has been cooled is best for both kaphaja
and paittika
conditions, but if left overnight will
aggravate all three
dos.as.
Water is an extremely important substance,
and in
many respects is the ultimate anupa-na, acting as
a solvent and carrier for the medicinal
substances it is
mixed with. Depending upon its quality and
source,
water can energise and potentise a
medication, or it
can impinge or inhibit a medicinal effect.
Water also
appears to have the ability to record
influences upon
itself, and can be energised by succusion,
meditation
and prayer. To some extent these ideas are
supported
by scientific research, most notably in the
work of
physicist Louis Rey of Lausanne, Switzerland,
who
suggests that water has a kind of ‘memory’ of
molecules
that have been diluted away, demonstrated by
a technique that measures thermoluminescence
(Rey
2003).
Food and drink 81
7.2 DAIRY PRODUCTS
Milk is given much importance in A
-
yurveda, and the
milk of different animals has distinct
dietary and therapeutic
applications. As in the West, cow’s milk is
by
far the most commonly consumed milk in India,
although for many people (especially in
non-urban
areas) milk is obtained fresh, unpasteurised
and
unprocessed. In constrast, the industrial
product called
milk in the Western world that is heavily
promoted by
government agencies, marketing boards and the
dairy
industry, is in many respects an entirely
different substance
to the health-giving food that cow’s milk was
considered to be in the ancient A
-
yurvedic texts.
Herbicide and pesticide residues that act as
carcinogens
and endocrine disrupters, pathogenic
bacteria,
the presence of growth hormones, antibiotic
residues
and heavy metal contaminants like cadmium
have all
contributed to make industrial cow’s milk an
unfit
product for regular consumption. At the least
I recommend
that cow’s milk be as fresh as possible,
preferably
from a local supplier or one’s own animals,
unpasteurised
and free from herbicides, pesticides,
hormones
and antibiotics.
Besides those factors mentioned above, there
are
two more factors to consider before consuming
any
kind of milk:
1. Sa-tmya: the consideration of whether milk is an
appropriate food for a particular person,
based on
cultural and racial differences. Most East
Asian
people, for example, do not produce the
enzyme
lactase needed to break down the milk sugars,
and
can experience severe intestinal cramping and
bloating after dairy consumption. Other people
regardless of race also exhibit allergies and
sensitivities
to cow’s milk, in all likelihood because of
its premature introduction into the diet as
young
children or infants.
2. Agni and a - ma: the digestive capacity of one who
wishes to consume milk must be taken into
account. When digestion is weak, there is
usually
a -
ma. If milk is consumed in such a scenario, agni
will continue to be impaired and the
undigested
milk will feed a -
ma.
Go
dugdha (‘cow’s milk’) is considered to be guru
(‘heavy’) and snigdha
(‘greasy’) in nature, s´ita
(‘cold’)
in action, rasa-yana
(‘rejuvenative’), br.mhan.
a
(‘nourishing’), stanyajanana
(‘galactagogue’), and
bhedhana
(mildly ‘laxative’), alleviating va-ta
and
pitta. Go dugdha increases kapha
and promotes srotorodha
(srota ‘congestion’) in a -
ma conditions. The
milk of a black cow is considered to be the
most wholesome,
whereas the milk of a white cow is stated to
aggravate kapha. Although all milk is best consumed
fresh, if cow’s milk must be pasteurised it
is best
decocted with kat.u
dravyas such as S´
u-n.
t.hı-
rhizome
(Zingiber officinalis), Ela- seed (Elettaria
cardamomum)
and Tvak bark (Cinnamomum zeylanicum) and drunk
warm.
Takra
(‘buttermilk’) is the somewhat
acidic liquid
separated from butter during churning,
considered to
be s´ita in nature, dı-panapa-cana
(enhances agni
and ‘cooks’ a -
ma), and stambhana
(‘constipating’). It
is useful in the treatment of throat
irritation and
inflammation, but like cow’s milk is avoided
in srotorodha.
Takra
is especially useful in the
treatment of
and recovery from dysentery, often boiled
with
herbs such as Haridra
- rhizome (Curcuma longa),
S´
u¯n.
t.hı- rhizome (Zingiber officinalis), and fresh curry
leaves (Bergera koenigii).
Aja-
dugdha (‘goat’s milk’) is similar to cow’s
milk in
many respects, but is laghu
(‘light’) in nature, dı-pana
(enhances agni), stambhana (‘constipating’), and is
particularly useful for cachexia,
haemorrhoids, diarrhoea,
menorrhagia and fever. In many areas of India
aja-
dugdha is the first choice when weaning
children
off breast milk. Like cow’s milk, goat’s milk
should be
consumed warm, and can be similarly decocted
with
kat.u
dravyas. Due to their instinsic nature,
goats cannot
be intensively farmed like cows, require
large pastures
to browse in, and thus typically eat a
broader range
of foods than cows. Thus goat’s milk is in
every way
superior to industrial cow’s milk, and often
contains a
broader range of nutrients.
Avi
dugdha (‘sheep’s milk’) can also be
thought of as
an alternative to cow’s milk. It is guru
(‘heavy’) and
snigdha
(‘greasy’) in nature, and is
considered to be
almost identical to cow’s milk, useful in paittika
and
va¯
ttika conditions, dry hacking coughs, and
alopecia.
Mahisi
dugdha (‘water buffalo milk’) is
excessively
guru
(‘heavy’), snigdha
(‘greasy’) and s´ita
(‘cold’) in
nature. It is most often used by the poorer
classes in India
instead of cow’s milk, and imparts a similar
flavour to
goat’s milk. Given its heavy and greasy
properties
mahisi
dugdha is used therapeutically for a
condition
called bhasmika, in which dietary articles pass through
PART 1: Theory and practice of A
-
82 yurveda
the patient very quickly and the hunger is
insatiable.
Water buffalo milk is also said to be stambhana
(‘constipating’),
balya
(‘enhances strength’), and nidra
- -
janana
(‘promotes sleep’).
Navanı-ta
is fresh butter churned from cow’s
milk,
and is vajı-karan. a (‘aphrodisiac’) and specific to
va-ttika
and paittika
complaints. Ghr.
ta or ghee
is
made by heating fresh unsalted butter over a
low heat
and rendering the pure butter oil from the
milk solids,
the latter of which are discarded. The rasa
of ghr.
ta is
madhura
(‘sweet’), its vı-rya
is s´ita
(‘cold’), and its
primary gun.as
are guru
(‘heavy’) and snigdha
(‘greasy’). When applied topically ghr.
ta is antiinflammatory
and finds special utility in skin conditions
such as eczema, rashes, ulcers, and herpetic
lesions, especially when medicated with raktaprasadana
(‘blood-cleansing’) dravyas, e.g. Maha-tikta
ghr.
ta. Medicated ghr.
ta preparations are also used in
oleation therapies (abhyan
. ga) for their ability to treat
psychological disturbances (e.g. insanity,
bipolar disorders)
and other nervous system disorders (e.g.
epilepsy,
paralysis). Ghr.
ta is an important medicament used in
the treatment of many ophthalmological
disorders,
and is often decocted with the formula Triphala
for
this purpose. Internally, ghr.
ta is used with other herbs
as an anupa-na and is yogava - hı-, meaning that it contains
the ability to augment the effects of any
medicinal
agent combined with it. Ghr.
ta is especially suited
to paediatrics and geriatrics, and is a rasa-yana
in
paittika
conditions. Ghr.
ta is considered a highly auspicious
food within Hindu culture, and is used in
many
forms of pu-ja
(‘worship’) ceremonies as an agent
of
purification. Ghr.
ta is often combined with honey for
its nutritive effects, but never in equal
quantities.
Although it is a rasa-yana
and can help to improve
digestive function, ghr.
ta can block the channels of
the body (srotorodha) and promote the accumulation
of a - ma if agni is weak. Ghr.
ta that has been aged in
excess of 10 years is thought to be much
stronger in its
overall action than fresh ghr.
ta, and has a kat.u
(‘pungent’)
vipa-ka, is prama-thi (decongests the srota--
m.
si), medhya (‘intellect promoting’) and alleviates all
three dos.as. It is a tradition among some Indians to
bury well-sealed vessels that contain ghr.
ta that are to
be dug up several years later and used by
succeeding
generations.
When cow’s milk is allowed to ferment the
resultant
preparation is dadhi
or curd (yoghurt). Although high
in beneficial commensal bacteria (e.g. Lactobacillus,
Bifidus), it is generally not recommended for daily consumption
in A
-
yurveda. Generally speaking, dadhi
promotes
digestion, is constipative and strengthening.
It is
specific for diarrhoea and dysentery,
anorexia, dysuria
and in chronic fever where a -
ma has been removed
(nira¯ma jvara). Dadhi is thought to promote congestion
(kleda) and burning sensations (daha), which can
lead to fever, diseases of the blood, cold
sores and other
skin diseases. There are different varieties
of dadhi,
however, each classified on the basis of the
fermentation
period. Dadhi
that has been fermented for a short
period
of time is stated to have a madhura
(‘sweet’) rasa, and
can be helpful to relieve va-ta
and pitta, whereas dadhi
that has been fermented for longer has a kat.u
(‘pungent’)
rasa, better used in kaphaja
conditions.
A -
yurveda recommends that dadhi
should be consumed
by itself, or with honey or jaggery, and
never in the
evening. The watery portion of dadhi, called mastu,
has all of the benefits of dadhi
but none of its disadvantages
and is an excellent food, containing the
highest
amounts of beneficial bacteria.
Panir
is a cultured dairy product that
very much
resembles what in the West is called cottage
cheese or
kefir. Panir is guru (‘heavy’), snigdha
(‘greasy’)
and mildly s´ita
(‘cold’) in nature and is a good
food in
va-ttika
and paittika
conditions only as long as agni
is strong enough to digest it. Panir
tends to promote
kleda
(‘congestion’), and hence is an
especially poor
choice in kaphaja
conditions. Most other kinds of
cheese that are available in the West such as
cheddar,
montery jack and mozzarella are excessively guru
(‘heavy’) and snigdha
(‘greasy’) in quality, and are
intolerable in anything except small amounts
or in
those people with a tiks.n.
a
agni. Aged and hard
cheeses such as parmensan, romano and feta
have
a kat.u (‘pungent’) rasa
and can be used in va-taja
and
kaphaja
conditions in small amounts.
Even though many people within the last few
generations
in the West missed out on it, it is now
clearly
established that human milk should be the
first food of
any newborn. Therapeutically, the milk of
lactating
women alleviates va-ta
and pitta
without aggravating
kapha, nourishes the dha-tus, and stimulates digestive
function. Breast milk finds special
therapeutic utility in
diseases of the eye, such as conjunctivitis,
and can be
mixed with other herbal preparations for more
serious
ophthalmological conditions. Breast milk is
also used
in nasya for diseases of the head and in neurological
disorders.
Food and drink 83
7.3 FRUIT
Most fruits generally aggravate kapha
and relieve
pitta
because of their s´ita
(‘cold’) and guru
(‘heavy’)
qualities, and depending upon the kind of
fruit, may
aggravate or pacify va-ta. Of all the fruits A
-
yurveda
considers dra
- ks.a - (‘grapes’) to
be among the best, but
these of course must be organically produced
or otherwise
naturally grown, and I believe, also refers
to eating
the seeds along with them, which contain
potent
anti-oxidant compounds. The following list
describes
the actions of fruits upon the dos.as:
Aggravates va-ta
● Dried fruit, cranberries, sour and
acid-tasting
fruits, unripe fruit.
Pacifies va-ta
● Most local and seasonal fruits, consumed
individually
and in small amounts, e.g. raspberry,
strawberry,
pear, blueberry, peach, grape, and apple.
● Cooked fruits such as baked apples, baked
pears,
and stewed fruit (e.g. prunes, raisins,
etc.), prepared
with ghr. ta and dravyas such as Tvak
bark
(Cinnamomum zeylanicum) and Ela- seed (Elettaria
cardamomum).
● Any tropical fruit, e.g. mango, pomegranate,
papaya, guava, litchi (lychee), melon,
banana, etc.
Aggravates pitta
● Sour and acid-tasting fruits, including
lemons, sour
oranges; papaya or strawberry consumed to
excess.
Pacifies pitta
● Most local and seasonal fruits can be eaten
freely,
such as raspberry, plum, pear, cranberry,
grape,
and apple; sweet citrus fruits can also be
consumed
in moderation.
● Most tropical fruits, e.g. mango,
pomegranate,
papaya, guava, litchi, melon, banana, etc.
Aggravates kapha
● Most fruits are generally avoided because of
their
excessive water content (snigdha) and cold (s´ita)
nature.
Pacifies kapha
● Small amounts of dried fruit, cranberry,
grapefruit,
lemon, lime, and sour-tasting fruits.
7.4 VEGETABLES
Among all the different foods, vegetables
stand out for
their health-giving properties and their
generally beneficial
effects upon all three dos.as. In this respect vegetables
are closely allied with medicinal plants,
some
such as S´u-n.
t.hı-
(Zingiber officinalis) and Las´una
(Allium sativum) straddling the definition of food and
medicine. Although all vegetables are
generally beneficial
each dos.a may require that these vegetables be
prepared by a specific method.
The consumption of raw vegetables is
generally not
advised in A
-
yurvedic medicine due to their excessively
s´ita
(‘cold’) vı-rya, and are specifically contraindicated
in va-ttika and kaphaja conditions. To some extent
the issue also relates to potentially
pathogenic microorganisms
that can be found on raw vegetables,
especially
in developing countries that often lack
sufficient
sanitation. In most cases raw vegetables
should be
avoided, and at the least should be lightly
steamed or
juiced, preferably with dravyas
that have an us.n.
a
(‘hot’) vı-rya
such as fresh ginger root, garlic
and shallots.
In contrast, paittika
conditions may benefit from
limited amounts of raw vegetables such as
celery and
carrot sticks to cool the body and reduce
excess heat.
Fried vegetables are only really indicated in
va-ttika
conditions, and aggravate both pitta
and kapha, and
can promote a -
ma. Most deep-fried foods are
similarly
congesting and even toxic considering their
transfatty
acid content – at the least, deep-frying
should use heatresistant
oils such as ghr.
ta and coconut oil. The following
lists the interaction between vegetables and
the
dos.as:
Aggravates va¯ta
● Raw vegetables generally, mushrooms,15
potatoes.
Pacifies va¯ta
● All cooked vegetables generally, but
especially root
vegetables and winter squashes, steamed,
boiled,
baked or stir-fried.
PART 1: Theory and practice of A
-
84 yurveda
● Well-cooked onions and garlic.
● Cruciferous vegetables (broccoli, cabbage,
etc.) are
s´ita
(‘cold’) and laghu
(‘light’) in nature, and
should be cooked with ginger or other herbs
such as
cumin, rosemary, and garlic, and consumed
with
fats such as butter, olive oil or ghr.ta.
● Seaweed, in soups and broths.
● Fermented vegetables, e.g. sauerkraut,
pickles,
umeboshi plum.
Aggravates pitta
● Onions, chilies, tomatoes, eggplant
(aubergine),
garlic, turnip, radish, avocado, watercress,
seaweed,
pickles.
Pacifies pitta
● Most vegetables, preferable steamed, juiced
or raw,
especially cooling vegetables such as leafy
greens,
cucumber, lettuce, dandelion, cilantro,
sprouts and
celery.
Aggravates kapha
● Raw vegetables, mushrooms.
● Fried vegetables.
Pacifies kapha
● All vegetables, steamed or baked.
● Bitter or pungent tasting leafy greens.
● Raw vegetables only with us.n.
a (‘hot’) dravyas
such as cayenne and black pepper.
● Sprouted beans and seeds in moderation.
● Small amounts of fermented vegetables and
unsweetened pickles.
7.5 GRAINS AND CEREALS
Most grains and cereals have a madhura
(‘sweet’) rasa,
a guru (‘heavy’) and us.n.
a (‘hot’) vı-rya, and are mostly
br.mhan.a
(‘nourishing’) in action. Grains
and cereals
are thus generally considered to be most
appropriate in
va-ttika
conditions, although certain
grains, such as
rice, barley, quinoa or amaranth appear to be
suitable to
all three dos.as.16 Refined cereals such as white flour that
have been stripped of their original nutrient
content
aggravate all three dos.as, promote a -
ma and should be
avoided. Whole grain flour, although largely
considered
to be better than white flour, can still
impair gastric
motility and aggravate kapha, weaken agni, and facilitate
the production of a -
ma due its guru
and picchila
nature. Whole grain flours are also
particularly susceptible
to rancidity, due to the polyunsaturated fat
content,
and should be freshly ground and used as soon
as possible.
Generally speaking, it is best to consume
boiled or
naturally fermented grains, such as oatmeal
and
steamed rice, or homemade idli (fermented
rice/urad
bean cakes) and sourdough bread. It has
become
increasingly clear that a long-term diet rich
in grains and
cereals poses several potential health
problems. Foods
with a high glycaemic index can promote alterations
in
blood sugar, leading to hypoglycaemia, as
well as induce
a state of hyperinsulin secretion and insulin
resistance,
leading to diabetes and cardiovascular
disease. Grains
and cereals also contain a chemical called
phytic acid
that binds to certain minerals such as
calcium and iron,
and minimises their absorption in the
digestive tract to
promote nutrient deficiencies. Further, a
diet rich in
grains may also be abundant in compounds
called
lectins, which irritate and inflame the gut
wall. Thus, in
many cases, a grain-based diet is
contraindicated in
inflammatory bowel disorders, and in
autoimmune conditions
like a - mava-ta (rheumatoid arthritis) that are
thought to have an enteropathogenic origin.
Despite the
fact that the modern Indian diet obviously
relies upon
grains and legumes to feed an enormous
population,
there is no indication in the extant
A¯yurvedic literature
that a primarily grain-based or vegetarian
diet should
take preference over a more balanced diet:
indeed, the A
-
yurvedic texts recommended a wide assortment
of
foods, including meat, to maintain health.
The following list details the effects of
grains and
cereals upon the dos.as:
Aggravates va¯ta
● Insufficiently cooked grains; grain foods
with light
(laghu) and dry (ru-ks.a) properties such as granola,
muesli, corn, millet, yeasted bread, popcorn,
rice cakes, puffed grains, tortilla chips.
Pacifies va¯ta
● Boiled and fermented grains, including oats,
rice,
rice noodles, quinoa, amaranth, buckwheat,
khusFood
and drink 85
khus (couscous), whole wheat pasta, whole
wheat
chapatti, corn flour tortilla, sourdough
bread
(lightly toasted).
Aggravates pitta
● None, except light or toasted grains consumed
to
excess (e.g. granola, muesli, corn, millet,
bread,
popcorn, rice cakes).
Pacifies pitta
● Boiled and toasted grains, including oats,
rice, rice
noodles, quinoa, amaranth, buckwheat,
khuskhus,
whole wheat pasta, whole wheat chapatti, corn
flour
tortilla, sourdough bread (lightly toasted).
Aggravates kapha
● Most grains, especially white rice, yeasted
bread,
pasta, wheat, rye and oats.
Pacifies kapha
● Boiled and fermented rice, quinoa, amaranth,
millet,
barley, corn; grain foods with light (laghu) and dry
(ru-ks.a) properties such as granola, muesli, corn,
millet, popcorn, rice cakes, puffed grains,
etc.
7.6 LEGUMES
Although legumes are an important non-animal
source
of protein, they typically display a ru-ks.a
(‘dry’), laghu
(‘light’) and s´ita
(‘cold’) vı-rya, and hence most are contraindicated
in va-ttika conditions. Similar to grains and
cereals, legumes have been shown to contain
potentially
toxic or health-damaging constituents, such
as lectins,
phytates and protease inhibitors. Thus
legumes may
promote nutrient deficiencies, which is in
keeping with
the A
-
yurvedic perspective, as well as inflame the
intestinal
wall, and thus are contraindicated in
inflammatory
bowel disease and autoimmune disorders. Like
grains
and cereals, most legumes are rich in
carbohydrates,
and should be avoided in hypoglycaemia and
diabetes, or
at least be consumed with fats and oils to
lower the glycaemic
index. Some legumes such as soy are now very
common in our modern diet, often as a hidden
ingredient
in prepackaged foods and meat, and many
people are
allergic or have sensitivities to soy. As
legumes will typically
provoke va-ta
in most people, they should be
soaked
overnight, cooked with ginger and other us.n.
a (‘hot’)
dravyas, and eaten with fat such as ghr.
ta. In countries
like Japan, beans such as soy are rarely
consumed without
first being fermented, as in natto, miso and
tempeh,
which helps to deactivate some of the
health-damaging
constituents. Another frequent error that is
made when
preparing bean dishes such as dahl
is using too great a
volume of beans. According to traditional
Indian cookery,
dahl
is a thin, watery broth made with
beans and
spices. In a given meal, the actual volume of
beans consumed
is actually fairly small. Many Westerners
that
emulate an Indian diet prepare far too large
an amount
needed for one meal, and mistakenly rely upon
this as
their primary source of protein, eschewing
the benefits
of egg or dairy in an otherwise vegetarian
diet. The primary
reason why most people in India exlusively
rely
upon legumes as their primary source of
protein is
because of extreme poverty, although some
believe
a vegetarian diet more beneficial to
cultivate a sattvic
state of mind.17
The following lists the effects of legumes
upon the
dos.as:
Aggravates va¯ta
● All legumes, including soy, lentils, split
peas, kidney,
garbanzo, lima, pinto, navy, peanut.
Pacifies va¯ta
● There are no beans that truly pacify va-ta, but
some legumes and legume products such as urad
dhal
(black gram), adzuki, mung, soft
tofu, natto,
and tempeh can be consumed in moderation if
prepared with warming herbs and spices such
as
ginger, cumin, garlic, basil and oregano.
Aggravates pitta
● Peanut.
Pacifies pitta
● Most legumes are acceptable for pitta, but because
they have a laghu
(‘light’) vı-rya
they should not
be consumed to excess.
PART 1: Theory and practice of A
-
86 yurveda
Aggravates kapha
● Peanut, urad
dhal.
Pacifies kapha
● Most legumes are useful for relieving kapha, used
in moderation.
7.7 NUTS AND SEEDS
Nuts and seeds are the most br.mhan.
a (‘nourishing’)
foods of the vegetable kingdom, and are an
excellent
source of dietary fat. Nuts and seeds are the
fruit of the
plant, the final dha-tu
produced, and are closest in
quality to s´ukra/an.d.
a-n.
u (semen/ovum) in humans.
Thus nuts and seeds directly nourish the
reproductive
organs, if taken in appropriate amounts. The vı-rya
of most nuts and seeds is guru
(‘heavy’), snigdha
(‘greasy’) and us.n.
a (‘hot’). Care should be taken to eat
nuts and seeds as fresh as possible, as many
will
become rancid shortly after being hulled.
Many nuts
such as pistachio also contain high levels of
fungal
mycotoxins that result from improper storage
and act
as liver carcinogens. If taken in excessive
amounts,
nuts and seeds facilitate the production of a-ma
and
will aggravate kapha. The following lists the effects of
nuts and seeds on the dos.as:
Aggravates va¯ta
● None, except in large amounts (i.e. more than
a small handful), and improperly chewed.
Pacifies va¯ta
● Flax, hemp, sesame, pumpkin, walnut, cashew,
sunflower,
coconut, pecan, filbert, brazil, almond, etc.
Aggravates pitta
● Most nuts and seeds are generally avoided in
paittika
conditions because of their snigdha
(‘greasy’) and us.n.
a (‘hot’) vı-rya.
Pacifies pitta
● Pumpkin seeds, coconut, almond, melon seeds.
Aggravates kapha
● Most nuts and seeds are generally avoided in
kaphaja
conditions because of their snigdha
(‘greasy’) and guru
(‘heavy’) vı-rya.
Pacifies kapha
● Pumpkin, melon seeds.
7.8 MEAT AND ANIMAL PRODUCTS
Of all the food groups, meat and animal
products are
the most br.mhan.
a (‘nourishing’), and are generally
considered to have a guru
(‘heavy’), snigdha
(‘greasy’) and us.n.
a (‘hot’) vı-rya. Meat and animal
products generally pacify va-ta, but some can aggravate
both pitta and kapha.
Although India is renowned for its vegetarian
culture,
A
-
yurveda does not prohibit meat as a dietary
article,
and nor are the vast majority of people in
India
vegetarian, at least by choice. It is clear
that traditional
A -
yurvedic medicine considered meat to be an
excellent
food to relieve deficiency (langhana) conditions. In the
West, however, gross nutritional deficiency
is rarely an
issue, although many people feel much better
when they
consume good quality meat on a daily basis,
especially if
they live in cold, dry climates. In northern
climes it is
clear that animal products have always been
an important
staple to people that reside in these areas,
and if living
in such a climate, it is as well to follow
these
practices. It is important to remember,
however, that
meat carries with it a greater investment in
the economy
of cause and effect, when a sentient being is
killed
and eaten to nourish another. Above all, meat
is a
medicinal food, and should be consumed when
needed,
with respect and honour for the animal which
has sacrificed
its life to nourish your own. If such an
approach
were taken in the West, much of the
objectionable and
cruel practices of the meat industry would be
replaced
by those that preserve and honour the dignity
of the
animal. Further, industrially produced meat
is typically
deficient in key trace minerals, low in
omega-3 fatty
acids, high in saturated fat, and rife with
antibiotic and
hormone residues. Such meat and animal
products
should be avoided in all conditions in favour
of those
that are organically grown, pasture-raised
and freerange.
Food and drink 87
The consumption of the different kinds of
meat can
be based upon the nature of the animal in
relation to
the dos.as. Thus, timid animals such as rabbit and
venison
might be avoided in va-ttika
conditions but are used
in kaphaja conditions because of their comparatively
laghu
(‘light’) and ru-ks.a
(‘dry’) vı-rya. Passive and
sedentary animals such as beef and buffalo
are contraindicated
in kaphaja conditions, but are useful in
va-ttika
conditions because of their sthira
(‘stable’),
sa-ñdra
(‘solid’) and madha
(‘slow’) qualities. Red meat
is generally avoided in paittika
conditions, but is useful
in va-ttika conditions because of its comparatively
us.n.
a (‘hot’) vı-rya
(indicated by the red colour of the
meat). The us.n.
a property of lean red meat can be
appropriate in kaphaja
if the animals are not sedentary,
such as venison, moose or elk. Goat meat and
mutton
are two of the few red meats that are
tolerated in
paittika
conditions, are similarly helpful
in vattaika
conditions, and can even be used in kaphaja
conditions
in small amounts. Most fish is good for all
three
dos.as
but tropical fish is said to have
an us.n.
a (‘hot’)
vı-rya
and is traditionally avoided in paittika
conditions.
Cold water fish, however, is unlikely to have
this
effect, although cold water fish with a high
fat content
is contraindicated in kaphaja
conditions.
The following details the effects of the
different
kinds of meat upon the dos.as:
Aggravates va¯ta
● No meat is contraindicated for va-ta, but some
meats such as pork and beef can be difficult
to
digest, and should be consumed in small
amounts and with herbs and spices that
enhance
digestion.
● As va-ttika conditions speak of an extreme sensitivity
to psychic stimuli, the act of killing an
animal
for food carries with it a downward moving,
negative
energy that can act in opposition to the
nourishing
qualities of the meat. In such conditions,
the
kind of meats should be chosen carefully,
selecting
only meat that has been cared for lovingly
during
its life and sacrificed humanely.
Pacifies va¯ta
● Almost all meats pacify va-ta, especially those
cooked in soups and stews with kat.u
(‘pungent’)
dravyas
such as onion, shallots, garlic,
ginger, etc.
Acceptable animal products include eggs,
poultry
(especially duck and goose), wild fish,
shellfish, wild
game, beef, pork, goat, lamb, mutton, etc.
Aggravates pitta
● Pork, beef, tropical fish, shellfish.
Pacifies pitta
● Poultry (particularly the white meat), cold
water
fish (salmon, halibut, herring, etc.), fish
roe, rabbit,
goat, lamb, mutton.
Aggravates kapha
● Pork, beef, lamb, fish, shellfish.
Pacifies kapha
● Poultry, wild game, goat, rabbit.
7.9 FATS AND OILS
Fats and oils are an important food,
medicament and
vehicle (anupa-na, see Ch. 6) in A
-
yurvedic medicine.
Generally speaking, oils and fats are a
primary treatment
to va-ta due to their generally moistening and
warming nature. They are typically used to a
lesser
extent in paittika
and kaphaja
conditions, although
some oils are an exception to this rule.
The most commonly used oil in A
-
yurvedic medicine
is sesame oil (taila). Taila is the cold-pressed oil from
raw tila (‘sesame seed’) and is the primary medium
for the many medicated oils used in A
-
yurveda. Taila
has a madhura (‘sweet’) rasa, an us.n.
a (‘hot’) and
guru
(‘heavy’) vı-rya, and is bhedana
(‘aperient’),
vajı-karan.
a (‘aphrodisiac’), balya
(‘strength promoting’),
varnya
(‘enhances complexion’), and
pacifies
va-ta. Taken internally in large amounts taila
is
vida-hi
(‘promotes burning sensations’),
and can
be used in the treatment of intestinal
parasites
(kr. mighna). Used topically taila
is medhya
(‘intellect
promoting’), romsañjanana
(‘promotes hair
growth’), dı-pana
(‘enhances agni’), and balya
(‘counters fatigue’).
Besides taila, ghr. ta is the next most commonly
used oil, used in both cooking and as a
medicine.
PART 1: Theory and practice of A
-
88 yurveda
A number of other oils are also used,
however, and
the following is a list of common food oils
used in
both A
-
yurveda and in the West, and their effects
upon the dos.as. Needless to say, perhaps, but this list
refers only to high-quality, fresh,
cold-pressed ‘extravirgin’
oils, and generally not to those that have
been
refined or rendered with the use of chemical
solvents
or heat:
1. Olive: decreases va-ta, increases pitta and
kapha
2. Coconut: decreases va-ta and pitta,
increases
kapha
3. Sunflower: decreases va-ta and pitta,
increases
kapha
4. Safflower: decreases va-ta and pitta,
increases
kapha
5. Walnut: decreases va-ta, increases pitta and
kapha
6. Flax: decreases va-ta and pitta,
increases
kapha
7. Hemp: decreases va-ta and pitta, increases
kapha
8. Castor: decreases va-ta and kapha,
increases
pitta
9. Mustard: decreases va-ta and kapha, aggravates
pitta
10. Almond: decreases va-ta and pitta,
aggravates
kapha
11. Canola: decreases va-ta and pitta,
aggravates
kapha
12. Peanut: aggravates all three dos.as
13. Fish: decreases va-ta and pitta,
increases
kapha.
Although there is no mention of them in the
A -
yurvedic literature it is clearly wise to
avoid both
hydrogenated oils and trans-fatty acids, as
the consumption
of these fats has been shown to promote a
wide range of diseases, including cancer and
cardiovascular
disease. This includes margarine, most oils
added to packaged foods, blackened meat from
high
heat broiling, and any vegetable, fruit or
seed oil sold in
a clear container without refrigeration
(monounsaturated
fats such as olive oil are to some extent an
exception
to this rule). In a similar fashion, the fat
of meat
from animals raised in large industrial
operations and
fed only grain-based fodder is exceptionally
unhealthy,
much higher in saturated fat and
concomitantly lower
in essential omega-3 fatty acids than that
found in pasture-
raised, grass-fed animals.
7.10 SWEETENERS
There are many kinds of sweetener used in A
-
yurvedic
medicine, mostly as anupa-na. Sweets are also very
popular as a food and condiment in India, but
this is
not reflective of the perspectives found in
ancient texts
like the Caraka
sam. hita- or As.
t.a - ñga Hr.
dayam.
Intensely sweet foods such as cane sugar and
honey
are considered to be a kind of medicine in A
-
yurvedic
medicine, with powerful healing properties.
Used to
excess, however, or simply to feed the
impulses of the
tongue, sweet foods are a kind of poison that
aggravates
all three dos.as.
Madhu
(‘honey’) is a highly valued
sweetener in
A -
yurveda, and is considered to be ru-ks.a
(‘dry’), us.n.
a
(‘hot’) and somewhat guru
(‘heavy’) in nature. Madhu
is dı-panapa-cana (‘enhances agni’ and ‘cooks’ a -
ma),
gra
- hı- (‘checks excessive secretion’), s´on.
itastha-pana
(‘antihaemorrhagic’), varnya
(‘enhances complexion’),
medhya
(‘promotes intellect’), vajı-karan.a
(‘aphrodisiac’),
and alleviates kapha. Taken internally madhu
is used in the treatment of peptic and
duodenal ulcer,
bronchitis, asthma, hiccoughs, vomiting and
diarrhoea.
Externally, honey is used to heal bruises,
soothe inflamed
skin, resolve ulcers, unite broken bones and
enhance the
complexion. Like ghr.
ta, madhu
is yogava
- hı-, enhancing
the activity of the medicaments taken with
it.
Madhu
may be used safely with ghr.
ta (but only in
disproportionate quantities) for va-ttika
disorders,
and as an anupa-na
for rasa-yana
(‘rejuvenative’) and
vajı-karan.a
(‘aphrodisiac’) therapies. Madhu
is a mild
irritant to pitta, which is offset if at least twice the
amount of ghr.
ta is used in combination. Aged
madhu
has less of the nourishing, br.mhan.
a qualities
of fresh honey, but has a greater ability to
alleviate
kapha.
A -
yurveda prohibits the internal use of heated
honey.
This is because wild bees gather nectar
indiscriminately
from any kind of plant, regardless of whether
the plant is
toxic or not. Thus all honey contains a
certain amount of
toxins,18 and because the nature of poison is
us.n.
a, when
honey is heated the latent toxins become
active. This is
also why the internal consumption of madhu
is avoided
in hot weather.19
Food and drink 89
Gud.a, or jaggery (solidified cane sugar juice),
is
snigdha
(‘greasy’), s´ita
(‘cold’) and guru
(‘heavy’) in
nature, and is by far the best sweetener and anupa-na
to
use in paittika conditions. It may be used in va-ttika
conditions as well, as long as the dravya
accompanying
it has an us.n.
a (‘hot’) property, but should be
avoided in kaphaja
disorders, and can promote kr.mi
(‘intestinal parasites’). Gud.a
is said to be bhedana
(‘aperient’) and balya
(‘strength promoting’), and is
used therapeutically in the treatment of dahi
(‘burning
sensation’) and tr.s.
n.
a -
(‘thirst’). Aged gud.a, however, is
said to have a laghu
nature, and is considered to be
hr.
daya (cardiotonic) and nourishing.
Refined gud.a,
which includes both white and ‘brown’
(caramelised)
sugar, aggravates all three dos.as, promotes kr.mi
(‘parasites’),
and should be avoided. Molasses is guru
(‘heavy’) and snigdha
(‘greasy’) in nature, and is well
suited to va-ttika
conditions. Maple syrup and other
syrups derived from tree sap are similar in
many
respects to gud.a, and may represent a better choice for
people living in temperate climates when
consumed in
small amounts, as an anupa-na.
Om Tat Sat
(Continued...)
(My humble
salutations to Sreeman Todd
Caldecott, Elsevier’s
Health Sciences and others other eminent medical scholars and doctors for the collection)
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