Ayurveda the divine science of life -5

Ayurveda the divine science of life

Cleansing the nose, throat and lungs

In a state of health any accumulation of phlegm in the

nose, throat or lungs should be relatively easy to expectorate,

facilitated by the picchila and snigdha nature

of kapha, which governs these areas. When kapha

becomes vitiated, however, or with the appearance of

a칖a, the respiratory secretions can become thick,

heavy and congested, but are still more or less easy to

expectorate. With an increase in va칣a there is a drying

and crusting of phlegm with breathing obstruction, and

with pitta the phlegm is blood-streaked and the mucous

membranes are sore. Although these symptoms can be

a component of disease (vikr. ti), in a mild form they are

also manifestations of prakr. ti as well as relatively

minor disturbances to health, and thus a variety of daily

regimens, many of them similar to the s.

atkarmas of

hatha yoga, are utilised to prevent and treat them.

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yurvedic living 51

Among these techiniques is nasya (‘errhine’),

a technique that can be utilised for cleansing the nostrils,

nasal cavity, sinuses and nasopharynx. One of the

most commonly used preparations for nasya is An.u

taila, a medicated herbal sesame oil, two to three

drops (that which drips from the index finger) instilled

deep into each nostril and inhaled. An.u taila is particularly

effective in chronic sinusitis, but even plain

unrefined sesame can be of benefit. The general

nature of sesame oil is tiks.n.

a (‘sharp’), and upon

administration it promotes a sensation of mild irritation

that causes the liquifaction of kapha, which is

then subsequently expectorated. This type of nasya

can be performed by most people, but is contraindicated

in acute conditions of the nasopharynx, such as

in a cold, fever or flu. Other useful nasya preparations

include ghr. ta medicated with Bra칑mı?herb (Bacopa

monniera) or Vaca?rhizome (Acorus calamus), both of

which are particularly helpful to improve memory and

concentration.

Another way to cleanse the nasopharynx is neti or

‘nasal irrigation’, which involves the use of a small pot

(i.e. a neti pot) to administer a room temperature isotonic

aqueous solution into the nasal passages,

sinuses and nasopharynx via the nostrils. The best

place to perform neti is over a bathroom sink in front

of a mirror so you can observe the process. An isotonic

solution can be prepared by dissolving a little sea salt

in purified water, which, given the capacity of most

neti pots, is about 1.25 mL of salt per 125 mL of

water. The spout of the neti pot is inserted into the

right nostril, the forehead gently tilted forwards and

the chin upwards to the right so that the left nostril is

below that of the right. The water is poured into the

right nostril and will travel through the nasopharynx

and exit through the left nostril into the sink. Care

should be taken not to bend the head too far forward

so that the nose is below the chin, as the water will not

easily exit the nose this way. Performed properly no

water will escape into the throat, and it is even possible

to talk while performing neti. Once complete the

procedure is repeated by refilling the neti pot and

repeating the same procedure with the other nostril.

Following neti there may be a small amount of water

remaining in the nasopharynx, which is normal. To

remove any remaining water the hands are placed on

the hips and a series of rapid, short and diaphragmatic

exhalations (i.e. kapa칕abha칣ı¯) are forced through the

nostrils to remove any remaining water, gently tilting

the body sideways to the right and then the left. Neti is

a particularly helpful technique to treat hyposecretory

states of the mucosa, to treat chronic stuffiness and

sinus congestion, and to prevent respiratory allergies

and sensitivities. As an alternative to water a weak

infusion or decoction of various herbs such as Va칢aka

Box 5.2 Nostril dominance

If you observe the passage of air through your nose as

you breath you might notice that one nostril flows

much more easily than the other. This is referred to as

nostril dominance, a concept that has been a facet of

hatha yoga for centuries. The dominance of a given

nostril at any given time indicates which na-d.

ı- is dominant.

According to hatha yoga the functions of the

body are manifest in the coordinated functions of

the ida and pingala- nad. is. The subtle energetic

channel called the ida na-d.

ı- terminates in the left nostril,

and its counterpart the pingala- na-d.

ı- terminates

in the right nostril. The ida na-d.ı- represents the rest

and restorative system of the body, and is associated

with mental characteristics such as intuition, imagination,

fantasy and subjectivity. When the ida na-d.

ıbecomes

dominant the body becomes quiet and

relaxed. In contrast, the pingala- na-d.

ı- is associated

with activity and expenditure systems of the body, represents

mental characteristics such as study, analysis

and discrimination, and under its influence the body is

hungry and is impelled to move. In most people, the

dominant nostril alternates about every 90 to 120

minutes. In cases where natural, circadian cycles are

ignored, there may be some fluctuation in this model.

If one nostril is dominant for more than a few hours,

however, this is an indication of a state of imbalance,

and if this continues for more than 24 hours it may be

a premonitory symptom of some kind of illness.

Becoming aware of which nostril is dominant can also

guide one’s activities throughout the day. Activities

such as working and eating are best performed when

the right nostril is dominant, while activities such as

relaxation and creative pursuits are best performed

when the left nostril is dominant. Although our daily

schedules may not be able to conform to the natural

cycles of nostril dominance, there are things we can

do to change which nostril is dominant at any given

moment. If the left nostril is dominant just before eating

or if you are having a difficult time concentrating,

go out for a walk to activate the right nostril. Lying

down on the left side of the body for a few minutes

will also activate the right nostril, and conversely, lying

down on one’s right side will activate the left.

52 PART 1: Theory and practice of A-yurveda

leaf (Adhatoda vasica) or Eyebright herb (Euphrasia officinalis)

can be used in irritation and inflammation. In

certain conditions of extreme debility and where a칖a

has been removed, milk decoctions of nourishing

herbs such as As큩agandha?root (Withania somnifera),

Bala?root (Sida cordifolia) or S?ata칥arı?root (Asparagus

racemosus) can also be used in neti. Neti is generally

contraindicated when the nasal passages are blocked,

however, which will promote the retention of the liquid

used: in such cases nasya is a better choice.

Another helpful technique to clear the lungs and

respiratory passage is pra칗.ayama, a unique form of

breath control that is orientated towards controlling the

nature and flow of pra칗.a in the body. Pra칗.ayama is

an esoteric practice of hatha yoga that is based on the

belief that by controlling breath one gains conscious

control over pra칗.a, the innate intelligence of the

body. Although pra칗.ayama is a part of the hatha

yoga tradition, it has since been integrated with

A¯

yurvedic practices and is used as an important therapeutic

tool that extends beyond the treatment of respiratory

disorders. There are a variety of methods in

pra칗.ayama, including ujjayi, s큛tali, kabala칋hati

and bhastrika, most of which require the instruction

of a properly trained teacher. Among the easiest and

safest techniques is na칍. ı?s큢dhana, or ‘alternate nostril

breathing’, which, technically speaking, is a preparatory

technique for the more advanced techniques of

pra칗.ayama. Na칍. ı?s큢dhana is performed by alternating

the inhalation and exhalation through one nostril

while simultaneously blocking the other nostril. In the

most common form of na칍. ı?s큢dhana the right hand is

used: the index and middle fingers are placed in the

middle of the brow (i.e. the a칓n˜a?cakra or ‘third eye’),

and the thumb and ring fingers are used to block the

nostrils. First the thumb closes the right nostril by

pressing it against the septum and an inhalation

is taken through the left nostril. The ring finger of the

right hand then blocks the left nostril and the thumb

is released, and exhalation is performed through the

right nostril. Without changing the position of the fingers

the right nostril is then used to inhale while blocking

the left nostril, and then the right nostril is blocked

with the thumb and exhalation is performed by the left

nostril. Altogether this counts as one cycle, and typically

at least six cycles are performed after which

the practitioner breathes normally for several seconds,

and then initiates another round of cycles. In total

there should be at least three rounds or 18 cycles. Na칍. ı¯

s큢dhana is typically performed while sitting crosslegged

on the floor, with a straight back and relaxed

shoulders, but can also be performed while sitting normally

in a chair with a straight back.

The inhalation of smoke, called dhu칖a, is also suggested

by many A¯yurvedic sources to be particularly

helpful to cleanse the accumulated kapha from the

respiratory tract. The smoke is inhaled through the

nose with the help of a paper funnel: the pointed end

inserted in the nostril and the open end over the burning

ember; the inhaled smoke is exhaled through the

mouth. A typical smoking preparation can be made by

taking a pinch each of the powders of Haridra?rhizome

(Curcuma longa), Marica fruit (Piper nigrum), and

Yas.t.

i madhu root (Glycyrrhiza glabra), mixing them

with a small quantity of ghr. ta, and heating them in a

hot pan or on hot coals. Other potentially helpful

Western herbs include Mullein (Verbascum thapsus)

and Coltsfoot (Tussilago farfara), prepared in much the

same way, or smoked in small amounts as a kind of

cigarette (but inhaled through the nose, not the

mouth). Dhu칖a is rarely utilised more than two to

three times per week, and no more than one to two

inhalations in each nostril per session. Dhu칖a is contraindicated

in active inflammation of the nasopharynx

and in dry, hyposecretive mucosa. As an

alternative to dhu칖a the use of kapha-reducing

essential oils can be used, such as cedar, pine, spruce,

rosemary, basil, frankincense, myrrh, eucalyptus,

cajeput, camphor, ginger and clove, all of which can be

used with humidifiers while sleeping and during the

day, or for use in sauna and steam bath.

Stimulating digestion

The ancient custom of chewing betel (pa칗) finds its

place in the daily routines recommended by A¯ yurveda.

Betel nut (Areca catechu) is an important digestive stimulant

with weak narcotic properties that gives the

person who chews it a mild euphoria. Betel also has

sialogogue properties, which not only assists in digestion

but helps to maintain an oral pH that is conducive

to good dental health. Another especially useful herb

for this purpose is Toothache flower (Spilanthes

acmella), which contains high levels of isobutylamides,

the same class of chemical constituent as in Tum.

buru¯

(Zanthoxylum elatum) and Purple Coneflower

(Echinacea angustifolia) that provides for their characteristic

‘tingling’ sensation and sialogogue properties.

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yurvedic living 53

Other helpful digestive stimulants include aromatics

such as Ela?seeds (Elettaria cardamomum), Vaca?rhizome

(Acorus calamus), and Mustaka root (Cyperus

rotundus), and bitter stimulants such as Nimba leaf

(Azadirachta indica), Bhr.n . gara칓a leaf (Eclipta alba) and

Gud.u칌ı?stem (Tinospora cordifolia).

Exercise

After attending to the purification of internal wastes

and the stimulation of digestion, some form of exercise

(vya칪a칖a) is indicated, usually to the capacity of

‘one-half one’s strength’. This is understood to mean

that daily exercise should be performed to the point

of perspiration of the face, axilla and limbs, with an

accompanying sensation of dryness in the mouth.

Vya칪a칖a is best implemented in winter and spring,

whereas in the seasons of summer and autumn exercise

should be performed to a milder degree. Although

the different a칢anas that make up hatha yoga come

to mind for most people when thinking about Indian

forms of exercise (e.g. su칞ya namaskar, or ‘sun salutation’),

wrestling and martial arts such as ka칕arippayattu

and its East Asian equivalents (e.g. karate, ju

sitsu, tae kwon do etc.) were traditionally considered

to be very helpful, especially in younger people. Any

form of exercise, however, that puts a repetitive strain

on a specific part of the body, such as jogging, is not

recommended.

Massage

After exercise abhyan˙ga (‘oleation’) is utilised next,

lightly massaging various oils over the entire body,

paying particular attention to the head, ears, large

joints and feet. The most commonly used oil is unrefined

sesame oil (taila) but any number of pure or

medicated oils can be used (see Ch. 7). Whereas a

large amount of oil is used in pu칞va karma (see Ch.

11), only a small amount of oil is used as part of

dina칌arya?– enough to coat the body but not enough

to leave a greasy film. Used in larger amounts, however,

abhyan˙ga is particularly suitable for va칣tika

diseases but should be avoided in a칖a or kapha

conditions. Oil in particular is a good solvent for

much of the dirt and grime that accumulates on the

body, and can be washed off during bathing.

Paittika conditions benefit from the use of cooling

oils such as coconut and ghr. ta, especially so if they

have been medicated with pittahara medicaments or

essential oils. Kapha conditions benefit from a dry

massage, using herbal powders (udavartana) such as

Triphala and S?u칗.t.

hı?rhizome (Zingiber officinalis),

raw silk gloves (ghars.

ana), or skin brushing with a

brush or loofah (see Ch. 11). Such dry massage techniques

are particularly helpful to reduce kapha, fat

and cellulite, and stimulate the lymphatic system.

Such methods are typically applied to the peripheral

parts of the body first, beginning with the feet and

legs, and then the arms and back, and then lastly the

torso and chest, to essentially move lymph to the

heart where it is mixed with the blood and then

directed to the liver and kidneys for elimination.

Bathing

Bathing (sna칗a) with warm water follows exercise

and massage, and may be done with the addition of

fragrant herbs or essential oils chosen on the basis of

the prakr. ti or the symptoms of disease (i.e. vikr. ti).

For va칣tika conditions herbs and essential oils can be

chosen on the basis of their ability to reduce va칣a.

Among these are epsom salts, and the ‘oatmeal sock’

method by which an old sock or linen bag is filled with

oatmeal, tied off, and allowed to steep in a hot bath for

10–15 minutes. When the water is cool enough to

bathe, the sock or bag is then squeezed out and

sponged onto the skin, releasing its milky white ‘juice’

to soothe dry, irritated and inflamed skin. Useful essential

oils to reduce va칣a include chamomile, lavender,

geranium, neroli, vetivert, rosemary, lemon balm,

basil, sweet marjoram, bergamot, hyssop, lemon, clary

sage, myrrh, frankincense, sandalwood, aniseed, cinnamon,

eucalyptus and camphor. For paittika conditions

only mildly warm water or even cool water

should be used, along with cooling and pacifying

herbs such as Candana wood (Santalum album) or

Usı눕ra root (Vetiveria zizanioides) prepared as a decoction,

as well as the oatmeal sock method described

above. Useful essential oils to reduce pitta include

chamomile, lavender, rose, gardenia, honeysuckle,

ylang-ylang, vetivert, jasmine and sandalwood. For

kapha conditions the use of warm water is similarly

advised as in va칣a to reduce coldness, but rather than

a sitting bath a shower or steam bath should be used in

preference due to their comparatively energising and

stimulating properties. Helpful herbs to reduce kapha

include S?u칗.t.

hı?rhizome (Zingiber officinalis) and

54 PART 1: Theory and practice of A-yurveda

Pippalı?fruit (Piper longum), as well as essential oils

such as cedar, pine, rosemary, basil, frankincense,

myrrh, eucalyptus, cajeput, camphor, ginger and

clove.

To remove dirt and excess oil A¯yurveda recommends

the application of herbal and bean powders to

the moistened skin, rather than the detergents found in

soap that strip the skin of its natural, protective oils

and destroy the delicate bacterial ecology of the skin.

Such powders include can.a (garbanzo, chick pea) and

mudga (green gram) that have absorbent and gently

abrasive properties that remove dirt, oil and grime. For

additional activities they can be blended with moistening

and soothing herbs such as ground oatmeal or seaweed,

or with astringing herbs such as any of the pond

lilies or lotus flower roots (e.g. Nelumbo, Nymphaea),

which have long been used by women all over the world

to make the skin beautiful. In a similar vein, A¯yurvedic

medicine recommends the usage of herbal hair rinses

to clean the hair, rather than the harsh detergents and

chemicals found in commercial shampoos and conditioners.

Like skin soap, the regular usage of shampoo

strips the hair of its natural oils and nutrients, which

are then replaced by the synthetic versions found in

conditioners. Most people find that when they stop

using such hair care products their hair becomes greasy

and unmanageable. This response is more likely related

to the fact that the hair follicles have become induced

to secreting large amounts of oil to replace that which

has been stripped away by shampoo. Technically

speaking, the word ‘shampoo’ is a Hindi word referring

to a vigorous head massage (campu¯), which correctly

stimulates the hair follicles and distributes the natural

oils throughout the hair. Such head massaging techniques

are used in conjunction with herbal hair rinses

that remove any excess oils and grime, but do not strip

the hair completely. Examples of traditional Indian

herbs that can be prepared as an infusion or decoction

and then applied to the hair when cool are Japa?flower

(Hibiscus rosa sinensis), S?atapatrı?flower (Rosa spp.),

and A?malakı?fruit (Phyllanthus emblica). Herbs that

are valued in Western herbal medicine include

Rosemary leaf (Rosmarinus officinalis), Horsetail herb

(Equisteum arvense), and Nettle leaf (Urtica dioica).

Although it may take several weeks, the regular usage

of head massage and herbal hair rinses instead of

shampoos and conditioners will eventually normalise

the secretion of the natural oils in the hair. Women in

India are particularly noted for their beautiful thick

hair, and up until very recently, only ever used hair

rinses to clean and strengthen their hair, as well as

cooling nourishing oils such as coconut that are

applied to the head to keep it cool in hot weather.

Generally speaking only cool or room-temperature

water should be used when bathing the head to avoid

damage to the eyes and prevent hair loss. In particular,

cold water is a useful treatment for acute psychological

crises, such as mania, rage and other paittika

mental manifestations, whereas warm water baths

are best to pacify va칣a and kapha. Bathing with any

kind of water is avoided in fever, influenza, pneumonia,

indigestion, facial paralysis, diseases of the ears,

eyes, nose and throat, and in persons who have just

taken food.

Meditation

After exercise, massage and bathing the body is now

supple and relaxed, and is best prepared for extended

sitting for meditation, called bhavana or dhya칗a.

Various meditative techniques exist, and not all are

appropriate to each person. Va칣tika prakr. tis will benefit

from meditative techniques that involve much ritual,

imagery, and visualisation. The quality of the

va칣tika mind is analogous to a team of wild horses,

each pulling in opposite directions. Such meditative

techniques provide an organised and structured environment

to harness the lability of va칣a. Paittika

prakr. tis will benefit from concentrated and disciplined

meditative techniques such as mindfulness of

breath or contemplating specific sense objects (i.e.

smell, taste, sight, touch or hearing). The one-pointedness

of such meditations purifies the mental fires of the

paittika mind, clarifying intent and enhancing concentrative

abilities. Kaphaja prakr. tis may want to

emphasise devotional meditations such as meditating

upon a deity (bhakti yoga), or perform more active

forms of meditation such as walking meditation and

karma yoga. The use of more active forms of meditation

helps to counter the relative stability, dullness and

slowness of the kaphaja mind. None of these suggestions

are static, however, and all of these techniques

may be appropriate for all people at different stages of

their lives, and in different situations.

Meditation is the process of understanding our various

attachments, of freeing consciousness from a conditioned

existence. It is the only technique that is

mentioned in the ancient texts as being capable of

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yurvedic living 55

bringing about the highest attainment of consciousness,

with complete safety and total self-direction.

Science has investigated some of the beneficial effects

of meditation, such as the reduction of mental and

physiological stress.

There are many different kinds of meditation: ultimately

life itself is a kind of meditation and thus every

activity a meditative exercise. The purpose of meditation

is to be mindful, to be self-aware, to direct attention

to our intent, thoughts and actions in every

instance. For most this would be too difficult a task to

do while living their everyday ‘normal’ life, and thus

time is set aside on a daily basis to cultivate this state,

to keep the flame of mindfulness alive so that it illumines

our daily life. The benefit of regular morning

meditation is to make us more mindful during the rest

of the day. Some techniques require the repetition of

a mantra, or utilise visualisations – all this is unnecessary

when the attention is directed inwards, to the

nature of mind.

The simplest method of meditation is a칗apa칗asati

bhavana, or mindfulness of breath meditation. The

Vedic tradition states that breath, represented by the

mantra ‘so-ham’, represents the division of consciousness.

When we focus on the breath, when ‘so’ becomes

‘ham’, and ‘ham’ becomes ‘so’, we unite consciousness,

and move beyond a state of duality.

Find a quiet location in your home where you will not

be disturbed, turn off the lights, and draw the blinds or

curtains. If you desire, light a small candle before you

begin, and as you are lighting it imagine that this light

represents the complete illumination of your consciousness.

Assume a comfortable sitting posture on the floor,

upon a folded blanket, or another firm surface. Ideally, sit

in one of the three cross-legged yogic sitting postures,

such as the padma칢ana (1), the siddha칢ana (2), or the

sukha칢ana (3) pose (see Fig. 5.1). Before attempting

these postures you may want to stretch first, or practise

a few simple yoga postures, stretching the arms, neck,

torso, groin and legs.

If you have any difficulty with these sitting positions

try placing a thin pillow under your buttocks. If

you are still having some difficulty sit in a chair or on

the edge of a bed. Try to keep your back reasonably

straight, without being stiff or straining. Lay your

hands in your lap, palm up, one palm resting upon the

other, or place your palms over each knee. Close your

eyes. As you breathe in focus your attention on the

expansion and contraction of your abdomen. If your

abdomen is not moving but your chest is, place your

hands over your abdomen and try to bring your breath

down to your abdomen. Once you have mastered this

kind of breathing place your hands back in your lap or

on your knees. Ensure that you are sitting up reasonably

straight, almost as if each vertebra in your back

were piled up one upon the other like a block tower, the

spinal cord inside hanging vertical like a plumb line.

As you breathe in focus on the movement of the

abdomen outwards, and as you exhale focus on the

movement of the abdomen inwards. Keep your attention

on the movement of your abdomen. Do not force

or control your breath in any way – just breathe normally.

Try not to follow the breath all the way down or

all the way out: simply be aware of your breath. To

help keep your focus on these movements mentally

repeat to yourself ‘rising, rising’ as you breathe in, and

‘falling, falling’ as you breathe out.

An alternative method is to focus on the movement

of air in and out of your nostrils. As you breathe in

mentally repeat ‘in, in’ and as you breathe out mentally

repeat ‘out, out’. Feel the breath move in and out

of your nose. If you are too congested to breathe easily

through your nose bring your attention back to

your abdomen.

1 2 3

Figure 5.1 Meditative postures.

56 PART 1: Theory and practice of A-yurveda

As you experiment with these different techniques

during the first few minutes of meditation find which

object of meditation is better for you, either the movement

of your abdomen or the movement of air in and

out of your nostrils. Once you have chosen a method,

however, stick with it and do not alternate back and

forth between the different methods.

As you focus on your breath, you may notice that

thoughts or images enter into your consciousness.

While meditating you may find yourself suddenly

engaged in a long chain of thoughts, imagining some

scenario, or seeing certain images. As you realise this

try to bring your attention back to your breathing. Do

not judge yourself, or the thoughts or images you experience:

simply return back to the breath.

The task of mindfulness asks that you be aware of

how your sensory experience colours and affects your

consciousness. But rather than identify the purpose or

intent of these sensations, the practice of meditation

allows you to understand how fluid your day-to-day

consciousness is. Meditation on the breath allows you

to be an objective witness of your consciousness, rather

than being a subjective participant. If thoughts come

into your consciousness while meditating do not identify

them or trace their source: mentally repeat ‘thinking,

thinking, thinking’ until the thoughts dissipate

into nothingness. Similarly, if you hear a noise do not

try to determine the origin of the sound but simply

identify its impact upon your consciousness by mentally

repeating ‘hearing, hearing, hearing’. If the noise

generates a thought pattern repeat to yourself ‘thinking,

thinking, thinking’. If your body begins to hurt or

you feel a tickling sensation somewhere do not give

these sensations any credence while you are meditating:

simply repeat to yourself ‘feeling, feeling, feeling’

until the sensation subsides.

Try to practice meditation for about 10–15 minutes

each day, preferably during the brahma칖uhu칞ta, in

the morning hours just before sunrise. As you get used

to the technique, try extending these periods of meditation

to 20–40 minutes each day.

Eating

The partaking of food is the last of the morning routines,

and for all meals is performed up to a capacity of

one-half the stomach contents, consumed with onequarter

portion of water. This means that the amount

of food to be consumed at any given meal should lead

to satiation, to the appeasement of hunger, leaving

some room in the stomach to accommodate gastric

churning. In contrast, most people eat until they are

‘stuffed’, and think that symptoms experienced after

eating, such as gastric fullness, difficulty breathing or

moving, and the reflux of the ingested food into the

oesophagus and mouth is for the most part normal.

Most people are surprisingly unaware of this dynamic

because for them it is not the need for food that drives

its consumption, but rather, the ‘taste’ of food. If we

recall from Chapter 2 it is the perception of taste (rasa)

that gives rise of the maha칋hu칣a of water (ap), which

functions to create cohesiveness in the body but is also

an energy that binds our perceptions to a lower order

of reality. It is the function of water and the ‘taste’ of

life that in turn binds us to sam. sa칞a, which leads to

dissatisfaction, unhappiness and pain. One important

axiom I learned in my training is ‘he who controls his

tongue controls his life’, indicating the pain and unhappiness

that is generated when we eat in an unconscious

fashion. Eating should be based upon fulfilling

the needs of the stomach, not the tongue, which by

its very nature is insatiable (as witnessed by that

regretable second helping of pumpkin pie after the

huge Thanksgiving turkey dinner . . .). According to

the famed A¯yurvedic scholar Na¯ga¯rjuna the process of

digestion should be for the most part unnoticeable, and

thus any problem experienced after eating should indicate

that either the quantity of food was too much (or

too little), that the agni is weak, or that the food chosen

is simply inappropriate (asa칣mya). A¯yurveda also

recommends that small amounts of water be consumed

with the meal to assist in digestion and to lubricate

the food, but not in large gulps to ‘wash it down’.

It is said that water taken before meals or consumed in

large amounts with the meal will inhibit digestion.

Generally speaking, eating should be undertaken only

when the stomach is completely empty, indicated by

the absence of any taste and odour of the previous

meal upon eructation (i.e. burping).

The remaining portion of the day is used to discharge

one’s duties, following the guidelines outlined in

the next section (i.e. sadvr. tta, ‘good conduct’).

Generally speaking, A¯yurvedic medicine recommends a

maximum of three meals a day for most people, eating

larger meals in the morning and afternoon, and a small

meal in the evening. The modern practice of eating

many meals throughout the day to control blood sugar

is ill-advised, and can usually be remedied by eating a

A -

yurvedic living 57

larger, higher protein breakfast. In many cases people

may find that when they eat higher-density nutrients

such as proteins and fats they will eat less, and may be

able to eat as few as two meals a day, a model followed

by many traditional peoples across the world. Evening

meals should always be taken before sunset, and bedtime

should occur within the kapha dominant period

(i.e. between 7 and 11 p.m.) to take advantage of the

natural somnolence that this time of day produces.

Staying up beyond 11 p.m. tends to activate pitta and

fires of the mind, resulting in ‘hunger’, movement, and

insufficient sleep, and when resorted to on a chronic

basis, a commensurate loss of ojas.

For more detailed information of dietary and

lifestyle patterns for each dos.a please consult

Appendix 2.

5.3 Sadvr. tta: GOOD CONDUCT

A¯

yurveda is not solely concerned with the health

of the body but equally emphasises factors such as

morality and proper conduct. Traditional Indian

philosophy suggests that the body is but a vehicle for

spiritual development and is of itself unimportant.

Rather, it is the proper care and maintenance of the

body and the prevention of disease that is important,

for this liberates us from the discomfort, pain and sadness

that might cloud our minds and inhibit spiritual

development.

Most people in the West are familiar with the Ten

Commandments as revealed to Moses and recounted in

the Talmud. A¯ yurveda, too, advocates a similar system

of ten ‘sins’, the first three relating to ‘infractions of the

body’ (ka칪akarma), the next four to ‘infractions of

speech’ (va칌ı칔arma), and the last three to ‘infractions

of the mind’ (manokarma). Far from being a collection

of simple morals to be followed blindly, this scheme is

based upon an understanding of the mechanics of

karma, of how one skilful or unskillful action necessarily

creates an equally charged reaction, and how this

effect can be either productive or unproductive. The

fruition of these karmic seeds can manifest at any given

point in our long cycle of rebirth, when the necessary

factors for their development are present. Thus, following

such a scheme does not necessarily yield any immediate

reward except to remove obstructions to further

spiritual progress. The components of these ‘ten sins’ are

as follows:

Ka칪akarma (infractions of body)

1. Him. sa?(violence): to cause injury or perpetrate

violence on another sentient being is considered

to be the foremost violation of good conduct,

whether it leads to fatality or injury. In cases

where the intent to cause harm is absent the gravity

of the violation is considerably less. Sometimes

our unintentional acts of violence are part of the

fruition of another’s unwholesome karma.

2. Steya?(stealing): taking that which has been

claimed by another, as well as claiming credit for

works that are not of one’s own creation.

3. Anyatha칔a칖a (improper sexual activities):

traditionally this has referred to unlawful sexual

conduct, e.g. sex with minors, sex with deceit

(i.e. affairs), sex with teachers or students and

sex with brahmacarya칢 (those who have given

up normal human relations for a spiritual goal).

Anyatha칔a칖a also refers to any sensual pleasure

that is indulgent and does not serve health

or the development of one’s spiritual consciousness,

such as a craving, fetishes, attachment,

addiction and bad habit, in relation to food, sexuality

or any other lifestyle activity.

Va칌ı칔arma (infractions of speech)

4. Anrita vacana (falsehood): lying, mistruths,

half-truths.

5. Pais큨nya (slander): speech causing dissension,

public attacks and criticism, breaching confidentiality.

6. Parus.

a (harsh speech): scolding, reviling, reproving

with angry words, insult, sarcasm, negative

criticism.

7. Sam. bhinna a칕a칛a (idle speech): mindless

speech, blathering or talking just to make noise.

Traditionally sam. bhinna a칕a칛a referred to the

actions of one’s self, but can also be seen as

referring to the influence of the modern media.

Television, cinema, the print media, radio and

various forms of ‘entertainment’ such as video

games are designed to be consumed mindlessly,

without any ‘digesting’. These influences can

become lodged in the mind as a kind of mental

toxin: a칖a that impairs the fire of consciousness.

While many of these activities are enjoyable

they should be closely monitored because

they tend to create a blunted consciousness.

58 PART 1: Theory and practice of A-yurveda

Manokarma (infractions of mind)

8. Vya칛a칍a (ill will): resentment, malice, anger,

spite, animosity.

9. Abhidya?(jealousy): coveting another’s possessions,

relationships or powers; bearing ill-will

towards another’s success; rivalry, bad sportsmanship.

10. Dr.gviparyaya?(improper interpretation): deliberate

misunderstanding of another’s actions; not listening

to intuition; misinterpretation of information

or knowledge; faithlessness, finding fault, necessarily

taking an adversarial position, scepticism,

closed mindedness.

The philosophy expressed in Va¯gbhat. a’s As.t.

a?ga

Hr. daya is that all human activities should be directed

towards the happiness of all sentient beings. While

Va¯gbhat.

a was expressing what is perhaps a characteristically

Buddhist sentiment, it is a consistent theme in

all Vedic sources, representing the compassion of the

Divine Mother and the love she has for all her children.

As an emanation of this divine energy (s큑kti) the

ancient texts of A¯ yurveda counsel us to be honest, fair

and balanced in our relations with others. Family and

friends should be treated with the utmost respect and

beneficence, and cordial and even helpful relations

with rivals and competitors should be maintained. The

poor and unfortunate, those suffering from disease and

the circumstances of life, deserve every possible effort

to alleviate that pain and suffering. We should all cultivate

a pleasing and friendly countenance and avail

ourselves to be of service. This means becoming adaptable

and mutable to new circumstances and people,

looking for integration rather than contrast. It does

not mean that one should extinguish one’s identity,

but rather, place less value upon transitory emotions

and thoughts that lead to feelings of alienation and

suspicion. A¯yurveda also mentions the quality of adoration,

which in its modern context, refers to the validation

and celebration of each person’s unique talents

and characteristics, including oneself.

An equally important theme in Indian spirituality

was an understanding of how to develop one’s ‘personal

power’. Archetypally this is the realm of initiation,

the ego-driven individual transformed into the

great yogin, Lord S´iva besmeared with ash sitting on

his tiger skin, perhaps equally represented by the Norse

God Odin who sacrifices himself to obtain the magical

power of the runes. In this realm we undergo a

dramatic, sometimes painful transmutation, where

our consiousness and everything we hold to be true is

literally broken into pieces and we recognise the nature

of duality (dvaita). The understanding of our dual

nature is the first step on the path to the unification of

opposites (advaita). Ultimately the will becomes one

with S´iva, the source of All, the god Odin sacrificing

himself to become Himself (i.e. svayambhu, ‘Selfbecome’).

In this process of developing personal power

A¯

yurveda thus acknowledges the cultivation of siddhis

(‘talents’, ‘powers’) that can aid in the practice of

medicine, and many of these form the highly specialised

techniques of anuma칗a, or inference and intuition in

diagnosis (see Ch. 10). As a primary form of gaining

knowledge and power all A¯yurvedic physicians are

instructed to direct their attention to the control of the

mind and senses. A¯yurveda states that the body is a

sacred temple, and the senses are its sentinels: just as a

beautiful temple or church is maintained and sustained

by its residents, so will the proper correlation of sense

and sense-object lead to a healthy body and mind.

5.4 R.

tucarya¯: SEASONAL REGIMEN

The influence of the solar cycle, or the time it takes for

the earth to complete one orbit around the sun, can be

divided into two equal periods, called daks.in.a칪ana

and uttara칪an.

a. The daks.in.a칪ana period begins

with the summer solstice, the beginning of the decline

of the sun’s influence in the northern (uttara¯) hemisphere

and its increasing dominance in the southern

(daks.in.a¯) hemisphere. During the daks.in.a칪ana,

especially in temperate areas such as North America

and Europe, the lunar cooling influence of the moon

begins to dominate, the sun and warm weather are

gradually obscured by cloud and the environment

becomes wet (snigdha), cold (s큛ta), and windy (cala).

Although marked by a brief period of fruition at the

end of summer, the vital energy of the planet during

the daks.in.a칪ana descends back into the earth to

wait out the cycle of winter. If we remember that the

human body is composed primarily of pr. thvı?and ap

we can see how the quality of these climactic influences

(i.e. s큛ta, snigdha, cala) vitiates the basic characteristic

of the human body, weakening agni and

facilitating the production of a칖a. In contrast, the

A -

yurvedic living 59

uttara칪an.

a period begins with the winter solstice,

the time when the light of the sun begins to rise from

its lowest point in the sky in the northern hemisphere

to its highest. The powerful influence of the sun during

this period gradually begins to dominate, and its

progressively warming (us.n.

a) and drying (ru칔s.

a)

qualities thin the congested properties of pr. thvı?and

ap. Thus the period of time marked by uttara칪an.

a

generally exerts a stimulating and tonic effect on the

human body, enhancing agni and the elimination of

a칖a. In most of India and in tropical regions the beneficial

attributes of the daks.in.a칪ana and uttara칪an.

a

are reversed because the sun’s influence is considerably

greater in regions closer to the equator, and during

the uttara칪an.

a the excessive heat of the sun

depletes the qualities of pr. thvı?and ap. In contrast,

the daks.in.a칪ana marks the period of the monsoons

and cool weather, all of which provide relief from the

depleting intensity of the sun. This variance in the

effects of seasonal changes is perhaps why in the

Vedic system of astrology called jyotis. the sun is considered

to be a potentially malefic (harmful) influence

in the chart, whereas in Western astrology the sun is

generally considered to be a beneficial sign.

The ancient texts of A¯ yurveda describe six seasons,

in contrast to the four generally recognised in the

West. The seasons are identified as follows:

1. Hema?a: early winter, mid-November to mid-

January

2. S?irı칢.a: late winter, mid-January to mid-March

3. Vasanta: spring, mid-March to mid-May

4. Gris.ma: summer, mid-May to mid-July

5. Vars.

a: monsoon, mid-July to mid-September

6. S?arat: autumn, mid-September to mid-November.

While the above scheme takes into account the seasonal

patterns of India it does not reflect the seasonal changes

seen in temperate regions such as North America and

Europe. Most notably, temperate regions display only

four major seasons, they lack monsoons, and do not

experience the season of s큑rat, which in India is an

intensely hot and humid period of weather that is experienced

shortly after the monsoon. While this specific

sequence might not be found in temperate regions,

some regions will experience extended periods of hot,

humid weather, typically during the height of summer

(gris.

ma). This hot, wet weather aggravates pitta, and

thus measures are taken at this time to control

pitta,which are essentially the same as described for

gris.

ma. The seasons for most temperate regions are as

follows:

1. Hema?a: early winter, mid-November to mid-

January

2. S?irı칢.a: late winter, mid-January to mid-March

3. Vasanta: spring, mid-March to mid-June

4. Gris.ma, S?arat: summer, mid-June to mid-

September

5. Vars.

a: autumn, mid-September to mid-November.

Please note that this scheme does not take into

account the entire scope of climatic variations found

in temperate regions, nor yearly variations such as

El Niño, and must be interpreted accordingly.

5.5 Hema?a AND s큛rı칢. a r. tucarya¯:

WINTER REGIMEN

It is during hema?a that the health potential is at its

greatest due to the extrinsic cold of winter that contains

the expansive nature of agni within the body. Thus

the jat.hara칐ni becomes concentrated and digestive

capacity becomes strong to such an extent that if precautions

are not taken its catabolic qualities will

extend to the digestion of the body itself. Thus, generally

speaking, a va칣a칑ara routine is implemented at

this time, using foods and therapies that are guru

(‘heavy’) and snigdha (‘moistening’) in quality.

Warm oil massages, especially those medicated with

va칣a칑ara herbs like As큩agandha?root (Withania somnifera)

and Bala?root (Sida cordifolia), are used upon

waking and before bed. Exercise is also an important

and vital component of the winter regimen to ensure

proper digestion and circulation of blood, and regular

sexual activity and physical intimacy are recommended.

Meals throughout the day should consist of

warm soupy meat dishes and vegetable broths, high

quality fats, moistening grains such as wheat, rye and

brown rice, baked and steamed root vegetables, and if

available, lightly steamed above-ground vegetables.

Warming herbs and spices such as ginger, garlic, shallots,

oregano, rosemary, basil, mustard, black pepper,

cinnamon and cardamom can be used during this

period. Although the variety of foods is limited,

a number of foods can be eaten at this time that at

other times might causes problems: any food that is

cold, dry or raw, however, is usually avoided in winter.

Modest amounts of naturally fermented beverages

60 PART 1: Theory and practice of A-yurveda

such as wine or dark beer may be consumed with

meals in winter to assist in the digestion of the heavier,

fatty foods consumed at this time, and to prevent the

accumulation of kapha. Wool, silk, heavy cotton,

leather, fur and feathers are appropriate fabrics and

materials for both wearing and sleeping under.

Footwear and hats should always be worn, even inside

if necessary. Fresh air is highly recommended during

winter because of the excessive time usually spent

indoors, as well as for the opportunity to exercise and

stay active. In va칣tika prakr. tis, however, exposure to

very cold weather should be avoided, and instead, time

can be spent sitting beside a warm fire or in a heated

room in front of a sunny window. The regimen for

s큛rı칢.a resembles heman칣a in many respects, but

should be adhered to even more rigorously, as the

influences of deep winter are much stronger. Typically,

there will be more ru칔s.

a (‘dryness’) and s큛ta (‘cold’)

qualities as winter wears on, especially in places that

have a long winter.

5.6 Vasanta r.

tucarya¯: SPRING

REGIMEN

The cold weather of winter coupled with the guru

(‘heavy’) and snigdha (‘moistening’) qualities of a

va칣a칑ara regimen causes an increase in kapha (see

2.7 Caya and kopa: increase and vitiation of the

dos.as). With the increasing influence of the sun and

the warm weather of vasanta (spring) this natural

increase of kapha undergoes vitiation. This process is

mirrored in the natural environment, when the snow

that has accumulated in the mountains over winter

begins to melt and flood the streams and rivers with

water. Similarly, the guru (‘heavy’), s큛ta (‘cold’), and

snigdha (‘wet’) properties of kapha that accumulated

over winter begin to ‘melt’ and flood the body,

impairing agni and giving rise to such congestive conditions

as a colds, flu, and hayfever. Thus, just as a

landowner clears the dry streams and creek beds of

debris in preparation for the spring run-off, so too

should the eliminative faculties of the body be prepared

at this time. The traditional practice in many cultures

of a spring cleanse is an example of such a

measure, best implemented just before the season has

changed from winter to spring. Vamana, or vomiting

therapy, is usually considered to be the most effective

technique (see Ch. 11), but the application of nasal

medications (nasya, neti), the consumption of simple

and easily digestible foods, vigorous exercise, sauna

and dry massage are also useful. A course of kaphahara

herbs such as S?u칗.t.

hı?rhizome (Zingiber officinalis),

Pippalı?fruit (Piper longum), and Da칞uharidra¯

root (Berberis aristata) taken with honey would add to

the effectiveness of such a cleanse, as would a period of

vegetable juice fasting. In terms of diet, light and easily

digestible grains such as barley, rice, millet, amaranth

and quinoa are emphasised, along with leafy green

vegetables and shoots, legumes, and stimulating herbs

and spices such as pepper, ginger, mustard and fenugreek.

Meat with a light property such as goat, lamb,

poultry and rabbit are also appropriate. Naturally fermented

beverages are also recommended at this time,

especially bitter aperitifs and digestives.

5.7 Gris.ma AND 큦arat r. tucarya¯:

SUMMER REGIMEN

With the moist heat of spring, pitta undergoes caya

(‘increase’), and this increase coupled with the heat of

summer leads to the kopa (‘vitiation’) of pitta. During

summer the jat.hara칐ni is dislodged from the

a칖a칢큑ya (‘stomach’) by the extrinsic heat, which

offers up no resistance to contain it within the body, as

is the case in winter. Sunstroke, heatstroke, fever and

diarrhoea are all common features of this event. If the

weather becomes particularly hot and humid, this

is the season of s큑rat, when pitta is in its most vitiated

state. Summer is also the season when the

daks.in.a칪ana begins, evidenced by the blazing heat

that begins the downward spiral of seasonal dissolution.

Pitta generally has a catabolic effect on the body

and if antagonised by hot weather, this continued and

unchecked catabolism eventually leads to va칣a caya.

Thus, to control pitta, foods that are sweet, light, cooling

and liquid should be consumed to preserve the

moist structure of the body. Dairy products, if of good

quality and if there is no underlying sensitivity, may be

consumed in moderation. Large amounts of fermented

dairy products such as cheese are to be avoided, however,

but yogurt can be mixed with cool water, a little

sugar and blended with fresh aromatic herbs such as

mint, cilantro and rose petals as a refreshing drink.

Milk decoctions can be especially helpful at this time,

prepared by boiling milk and water with herbs such as

cardamom and ginger, and sweeteners such as gud.a

A -

yurvedic living 61

(jaggery). The bulk of the diet, however, should be

composed of easily digestible grains such as basmati

and jasmine rice, as well as lightly steamed and raw

vegetables, some legumes such as mung and tofu, and

fresh seasonal fruit. Meat, poultry and fish may also be

taken, but in lesser quantities than in winter, and with

fresh aromatic herbs such as cilantro, fennel, dill and

basil to ensure proper digestion. Alcohol is strictly

avoided in warm weather, however, as are foods with a

distinctly pungent or sour taste. Some pungent tastes,

however, such as those found in cardamom and ginger

are said to be sattvic in nature, and can be used in

moderation. Salty taste, which many A¯yurvedic texts

list as contraindicated, can be be a helpful strategy to

reduce pitta. In this regard, purified table salt (NaCl)

should be avoided, emphasising salts rich in micronutrients

such as rock salt (saindhava) and unrefined

sea salt taken with sweet foods to restore the electrolyte

balance of the body (kledaka kapha). During

particularly hot and humid weather (s큑rat) foods that

have an astringent and bitter taste to cool the body

and reduce vitiations of pitta should be predominant

in the diet. Lifestyle habits should include the avoidance

of direct sunlight, mild physical exercise and limited

sexual activity. Useful pursuits include residing

near running water, sleeping outside under the moonlight,

bathing in cool water, and decorating one’s

surroundings and body with fresh flowers and natural

floral scents. Light oil massages may be indicated, with

cooling oils such as coconut scented with floral

fragrances.

5.8 Vars.

a r. tucarya¯: AUTUMN REGIMEN

In autumn the weather changes from the heat and

dryness of summer, and becomes cool (s큛ta), windy

(cala), and wet (snigdha). The result of this transition

is that the already weakened digestive capacity

undergoes further decline, and va칣a, which is already

in an increased state, undergoes vitiation. Thus, during

the autumn, seasonal and climatic factors conspire to

make this the most difficult time to retain one’s health,

to ‘hold on’ to the energy of the earth as it sinks back

down into itself to wait out winter. Blustery clouds of

cold rain, wet snow and fog promote a칖a and impair

circulation, and thus va칣a sa칖a conditions such as

inflammatory joint disease may be initiated or exacerbated

at this time. In ancient India the rainy season of

autumn was considered to be the worst time for travel

and activity, and even homeless sannya칢ins such as

Buddhist monks would take up residence during this

time. During autumn va칣a칑ara regimens are typically

employed, but must be tempered to inhibit the formation

of a칖a. Using the analogy of the plant, autumn

is a time of rendering, of separating the animate from

the inanimate, storing that which nourishes (in the

roots) and discarding that which has outlived its usefulness

(the leaves and aerial parts). Thus special

purificatory measures such as vamana and virecana

are traditionally implemented at this time, followed by

vasti (see Ch. 11). While nourishing and greasy foods

can be consumed, they should be complemented with

sour, salty and pungent tastes to both pacify va칣a and

prevent a칖a. Both animal and vegetable broths are

useful at this time, as are baked, boiled and steamed

root vegetables and squashes. Whole grains that

impart a warming and lightening energy are helpful

in autumn, such as as barley, rice, millet, amaranth

and quinoa. Naturally fermented foods are especially

helpful, such as pickled garlic, sauerkraut, miso and

umeboshi, as well as spicy tasting wines, all of which

help to pacify va칣a, enhance agni, and break up the

congestion of a칖a.

Based on the dynamics of seasonal influence, Table

5.2 lists the effects of each season upon the dos.as.

5.9 R.

tusandhi: TRANSITIONAL

PERIODS

There is a period of time each season, approximately

1 week before and after its commencement, when the

new or previous season exerts its influence. During

this time the body is particularly susceptible to disease

and any new regimen must be implemented

gradually to avoid negative effects. A¯yurveda encourages

us to understand the circadian rhythms of the

natural environment, paying close attention to factors

such as changing climate, bird migrations, and

the growth patterns of local plants for clues as to the

transition between the seasons.

5.10 CLIMATIC INFLUENCES

The specific influence of the climate and geography can

also influence the dos.as. Warm and dry climates such

62 PART 1: Theory and practice of A-yurveda

as desert regions increase va칣a and pitta, and decrease

kapha and a칖a. Cold and wet climates such as temperate

rain forests increase va칣a, vitiate kapha and

a칖a, and decrease pitta. Hot and wet climates increase

kapha and a칖a, vitiate pitta, and decrease va칣a. Cold

and dry climates vitiate va칣a and decrease pitta,

kapha, and a칖a.

ENDNOTES

10 It is important to ensure that the powders are finely sieved as any

extraneous fibres can abrade the gums and become lodged in the

teeth.

11 There has been recent concern that a similar preparation called

kohl contains high levels of lead and could be toxic. The use of

Sauvı칞a?ana without proper supervision is not recommended.

Season Dos.a

Winter (heman칣a, s큛rı칢.a) Va칣acaya, pittahara, kaphacaya

Spring (vasanta) Va칣a칑ara, pittacaya, kaphakopa

Summer (gris.

ma, s큑rat) Va칣a칑ara, pittakopa, kaphahara

Autumn (vars.a) Va칣akopa, pittahara, kaphacaya

TABLE 5.2 Seasonal influence of the dos.

as.

63

6.1 Dravygun.a: DEFINITION, SCOPE

AND BACKGROUND

Dravygun. a is the limb of A¯ yurveda that concerns

itself with the properties and actions (gun. a) of medicinal

agents (dravya).12 The first branch of dravygun.

a is naｯmaruｯpavijｯna, a ‘system’ (vijｯna) of

mnemonics detailing the various synonyms that

describe specific characteristics of a given medicament.

These different ‘names’ (naｯma) usually refer to

‘morphological characteristics’ (ruｯpa), but naｯma

might also refer to a medicinal use or another unique

attribute. An example is the variance in synonyms of

Turmeric rhizome (Curcuma longa), which includes

Haridraｯ (referring to its natural ‘yellow’ dye), Varn.

aｯ

(indicating its usefulness in disorders of ‘complexion’)

and Nis.aｯ (which explains that the root is best harvested

at ‘night’). The second branch of dravygun.a

concerns itself with explaining the ‘properties’ (gun.a)

and ‘actions’ (karma) of medicaments, something

that modern science might understand as pharmacology,

and is known as gun.akarmavijｯna. The

gun.akarmas were introduced in Chapter 2 to illustrate

the nature and function of the gurvaｯdi gun.as in

the human body. Building upon gun.akarmavijｯna,

the third branch of dravygun.a is prayogavijｯna,

describing the therapeutic indications of specific medicines,

as well as pharmacy. The fourth and last aspect

of dravygun.a is bhes.ajakalpanaｯ, referring to the

collection and storage of drugs and various methods of

processing.

6.2 Dravya AND ITS CLASSIFICATION

A substance becomes a dravya only when its specific

‘qualities’ (gun.a) are taken into consideration, and thus

OBJECTIVES

● To understand the conceptual basis of

A¯

yurvedic pharmacology.

● To understand the influence of the taste of

a drug upon the body.

● To understand the influence of taste after

digestion upon the body.

● To understand the influence of the

energetic qualities of a drug upon the body.

● To understand the effect of a drug upon

specific disorders and diseases.

● To understand the influence of inexplicable

or spiritual qualities upon the activity of

a drug.

● To review the basic components of

A¯

yurvedic pharmacy.

● To review the concept of combining drugs

with certain foods, condiments and liquids

to modify their biological effects.

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)