Application of Ayurveda in Cooking & Vegetarianism

The Ayurvedic cook derives his knowledge of herbs, spices, vegetables, legumes and so forth from the Ayurveda, which helps them maintain physical, mental, social and spiritual harmony.

Ayurvedic foods are appetizing, flavourful and aromatic and a way of offering love, becoming healing when served in an inspiring atmosphere. The cleansing of toxins that have entered the body and the electrochemical vitalising of the body are main objectives. Ayurvedic cooking thus is an art and a science at the same time, when cooking becomes alchemy and food becomes Tantra. 

The basic principles of Ayurvedic Cooking are : the five Elements, the three Doshas, the three Gunas, the seven Dathus and the six Tastes. It also attaches a lot of attention to the effect of the cooking method on the quality of the foods, the importance of the vibrations of the cook and of the surrounding atmosphere, the compatibility of foods, the right time for cooking and eating, the cycle of the seasons and the effects of foods on consciousness.

Also read the following :

• Why Vegetarian Diet!
• Comments on Western diet
• Cooked or raw food?
• Cooking without Tasting
• Cooking as Worship
• Food and Consciousness
• The 6 tastes in Ayurveda
• The three doshas
• The three gunas
• Digestability of foods
• Milk in a Vegetarian Diet

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Why Vegetarian Diet!

People want vegetarian recipes for many reasons. Ayurveda offers reasons that many might not have considered.

 

Vegetarian recipes have always been at the core of the Ayurveda and of the Hindu living principles. Ayurvedic wisdom provides a deeper insight into the reasons why you really should stick to vegetarian recipes, even if the meat-industry would ever get rid of mad cow disease, antibiotics and other horrifying stuff. Take mental health for example…

The nature of meat

Flesh is a dead food, often days old by the time it reaches the supermarket meat counter. Dead food from whatever source is tamasic in nature, removing vital energy from the organism. Fill two glasses with tap water and add a slice of fresh vegetable to one and a bit of steak to the other - keep at room temperature and observe at the end of the third day.

Foods and digestion

Carnivorous animals possess powerful stomachs and short simple intestines, allowing foods to be processed and expelled within a 24-hour cycle. This short digestive cycle minimizes both decay and the absorption of toxic chemicals. Even so, most carnivores sleep for 10 to 24 hours following a full meal, so that all energy may be concentrated on food processing. And most carnivores only eat freshly killed meat. Humans have a very different digestive tract than carnivores.

Anxiety and meat

Animals experience strong states of fear during the process of shipping and slaughter. Such fear will create a dramatic production of stimulating biochemicals such as adrenalin and dopamin within the animals' flesh, that produce similar reactions in human beings. The body of a meat-eating individual is continually in a state of drugged hyper-arousal, creating chronic tension, anxiety and feelings of insecurity and confusion. One simply looses touch with the true inner feelings and urges. Vegetarian recipes are a way out of such madness.

Carnivores and vegetarians

Compare the difference in breath smells of a cow and a cat. This smell is not only produced by residual particles in the mouth, but also by waste products discharged in the lungs.

Cat stool is probably the most unpleasant of its kind. Cow dung has been burned for millennia and forms the basic binding material in most of the forms of incense sold anywhere, also in the West.

The breath rate of carnivores is fast and shallow, a pattern associated in humans with anxiety, tension and pain. Herbivores breath deeply and slowly, breathing peace and relaxation.

Diet and choice

Carnivorous animals, because of their specialization that has ecological origins, have no choice. They must eat flesh or perish. Man however can very well survive without meat. The fact that millions live on vegetarian recipes alone should be ample evidence.

Plants become suitable foods for man in two basic circumstances : at the end of the reproductive cycle or at the end of the life cycle. Plants rely on the consumption of their fruits and seeds for reproduction. Most other vegetable foods are mostly eaten only when ripe, that is at the end of their life cycle.

The source of life

All vital energy on the planet ultimately comes from the sun. Vegetarian recipes provide the most efficient nutriment for the human system, because plants form the basis of the food chain, closest to the source of life itself, which is solar energy. Carnivores rely on second-hand photosynthetic energy, first converted to the flesh of the herbivorous prey. Very few people have tasted the flesh of carnivores because it is tough, stringy and difficult to digest.

What to do ? Fire and digestion

A comparison of the digestive tracts of man and carnivores reveals man to have a considerably longer intestinal system - yet shorter by an almost equal proportion than the viscera of herbivores. The human system is not geared for eating meat, but neither for eating raw fruits and vegetables. Man however has mastered the element of fire, thus reducing the expenditure of energy required by the intestines. One who is seeking to raise his energy level must inevitably conclude that digestion is one of the single greatest demands on the system. That much less energy is available for meditation, concentration and enjoyment. The obvious path of least resistance is well cooked vegetarian recipes.

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Comments on Western diet

How would you classify the typical Western diet? 

 

For those who are health conscious, I think they should avoid it. I would not say that those who are eating that fast-food diet are bad people, but I don't think they have any great understanding about food nor about life's actual purpose for that matter. They are rather unfortunate, because in a sense anyone on that diet lives only to die. The American diet is spreading around the world, but in Delhi in India, McDonald's went out of business, and Coca Cola is having great difficulty. 

In what direction do you see the Western diet moving in the future? 

Food is a necessity, not a luxury. Food should not be treated as carelessly as it is nowadays. It is common in this country to see someone walking down the street eating "fast food" on the run. Large-scale manufacturers of food do not concern themselves with the question of consciousness and vibration in regard to preparation. There are many people who have no time to think about food. They simply eat when they are hungry, and are not particularly interested in what, how, or where they eat. Others are led only by taste. Only a few realize the importance of understanding the relationship between our food and our living habits. Unfortunately, whatever is easier will become more popular, because at least in the West, man has no time.

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Cooked or raw food?

You recommend cooked foods over raw foods. Why?

Harish Johari :

Whatever you eat raw is then "cooked" within the body.

Most people do not have the necessary digestive power to eat many raw foods. Humanity has mastered the element of fire, which reduces the expenditure of energy required by the intestines. Body heat and stomach acids provide the catalysts for digestive action. The human body is not geared for eating only raw fruits, vegetables, grains and legumes. Foods such as these are more difficult to digest. They require more energy to digest.

The obvious path of least resistance is cooked vegetarian food, with raw foods like fruits, salads, nuts and sprouted beans and seeds eaten within an hour and a half after preparation. 

Cooking is also necessary to kill certain bacteria. If you do eat raw foods such as salads, oil or lemon is necessary for the same purpose. Only a few things can be eaten raw; most foods must be cooked. Civilized humanity knows how to cook food and use spices.

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Cooking without Tasting

In Ayurvedic Cooking, the cook should not taste the indian food before it is served.

In the West I doubt if many people could relate to not tasting the food while it's still on the stove. Typically one might think, "How will I know if it is done or properly cooked without tasting it first?"

Once the cooking starts, one cannot taste the food, nor should one try to enjoy the food being prepared even by smelling it. If it is enjoyed first by ourselves, it is no longer fit to offer to God.

I cook every day and never taste it before it is finished and offered and everyone tells me it tastes very good. One should have confidence in what he or she is doing to begin with. 

Those who cannot see, hear better; and those who cannot hear, see better. At the loss of one faculty, nature gives more power to other faculties. If we refrain from tasting the food beforehand, then our ability to subtly experience what it will taste like will increase. One must learn to cook by feeling, not by tasting. 

Cooking improves one's sense of smell, sight and touch respectively. The sense of taste is deliberately not used. The energy that would have been centered there may then flow into other sense organs, thus making them more receptive. By willfully abstaining from tasting, a cook improves his or her other senses such that they become more sensitive and efficient. I know a blind man who used to cook bread simply by listening to the sounds it made during the process of cooking.

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Cooking as Worship

In Indian food, cooking is a form of worship just as any activity in life can be seen as worship.

You have described eating and cooking as forms of worship. Can you explain that?

Eating is always worship in the sense that the body is our instrument of work and we must take care of it in terms of diet. We should not eat simply for filling the belly. Food should have some taste and give rise to love and life, like most indian food does. 

The body is a temple: the individual consciousness that dwells within the body is part of the supreme consciousness. Every effort to make our body pure and help its proper growth and development is a form of "worship." So it is with eating as well as cooking. Food that is cooked by someone who does not want to cook, who is not in the proper consciousness, will not be healthy food despite the ingredients. You may not get sick from it, but it is not health producing. We do not eat only the food that is cooked, but the consciousness of the cook as well. 

Cooking should be done as an offering to God. Before eating one should first offer a portion on a separate plate to God in meditation. It should be done slowly and deliberately since meditation cannot be done in a hurry. In India, one who has not taken bath and put on clean cloth will not be allowed in the kitchen. One must be clean, and the kitchen also must be clean before starting. The one cooking should be in a happy mood, as should be the one who serves the indian food. Food cooked by one who really likes to cook tastes quite different from that food which is cooked merely out of obligation. 

Bathing before cooking has a twofold effect: preparing to bathe makes the cook more conscious of his or her work; in this way it prepares one's mind. It also cleans, purifies, relaxes, and removes fatigue and depression. 

The art of cooking involves an emotional relationship between the food and the cook. Cleaning, cutting, chopping food - all these activities can be performed with a sense of rhythm and in a relaxed manner. Cooking should be enjoyed as much as any other art. It becomes a creative art when the person cooking does so with complete emotional involvement. In this way, like a clairvoyant, he or she will receive messages through intuition, creating new tastes and evolving new recipes. 

Once the cooking starts, one cannot taste the food, nor should one try to enjoy the food being prepared even by smelling it. If it is enjoyed first by ourselves, it is no longer fit to offer to God.

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Food and Consciousness

How is it that food affects our consciousness? 

Harish Johari:

Food is the first essential part of our life, annamayi kosha. The first stage of realization of the nature of reality involves understanding our relationship with food.

Without food, prana (breath) will not work, nor manas (mind), nor jnana (intelligence). Psychic make-up depends upon body chemistry and body chemistry is directly influenced by food input. Food is not just fuel for our bodies - it is as much alive as we are. 

Food is also a medium through which one person's feelings can be transferred to another. In our country we say that food prepared by one's mother can satisfy the child more than the same food prepared by another. Certain foods will create a particular consciousness and another's consciousness can be transferred through prepared food. The body has both the physiological side and the emotional side and food affects both. 

If you eat saffron yoghurt for a few days you will feel happy. Whenever I have groups of 20 or 30 people in a workshop, I use fenugreek because it is a regenerator. It also gives inspiration and joy. I can prepare food of such type that upon taking it a man will run like a horse for sex. Or I can cook food such that upon eating it one will feel calm and become quiet.

This is all a question of knowing the art of spicing. Some spices are hot, while some have a cooling effect upon the body. One must know how to mix them properly to cause different effects. Spices are very important. After all, if it weren't for spices, America might never have been discovered.

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The 6 tastes in Ayurveda

Ayurveda considers taste as a way not only to stimulate tastebuds, but a higher consciousness as well. The 6 tastes are a major way for the Ayurvedic cook to alter biochemistry on the level of the effect that the food has on the system before digestion. Other classifications of foods, dishes and tastes refer to the effects during and after digestion. That is represented through effects on the doshas and the gunas.

TASTE	ELEMENTS	VATA	PITTA	KAPHA	GUNAS
Sweet	Earth & Water	Subdued	Subdued	Increased	Sattvic
Sour	Earth & Fire	Subdued	Increased	Increased	Rajasic
Salty	Water and Fire	Subdued	Increased	Increased	Rajasic
Pungent	Air and Fire	Increased	Increased	Subdued	Rajasic Tamasic
Bitter	Air and Akash	Increased	Subdued	Subdued	Rajasic
Astringent	Air and Earth	Increased	Subdued	Subdued	Rajasic

Other important factors related to the 6 tastes tastes are the attributes (Gunas), Essence (Virya) and Effect (Vipak).

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The three doshas

The three humors are responsible for the functioning of the human organism according to the Ayurveda. When the three Doshas Vata, Pitta and Kapha reside undisturbed in their proper organs and tissues, the organism is supported by them and is in balance. When disturbed, they cause disease and deterioration of the body.

Of all of them, Vata (Wind) is the key. Pitta and Kapha cannot move from their centers unless the air within the body carries them.

DOSHA	ELEMENTS	SUBDOSHAS	ORIGIN
Vata (Wind)	Air and Akasha	Prana Vata	Chest region
		Udana Vata	Thoracic and throat region
		Samana Vata	Hearth and navel region
		Vyana Vata	Hearth and circulatory vessels
		Apana Vata	Pelvic region
Pitta (Bile)	Fire and Water	Pachaka Pitta	Liver and pancreas
		Ranjaka Pitta	Liver and spleen
		Sadhaka Pitta	Hearth
		Alochaka Pitta	Eyes
		Bhrajaka Pitta	Skin
Kapha (Mucus)	Water and Earth	Kledaka Kapha	Stomach
		Avalambaka Kapha	Hearth, chest and lower back regions
		Bodhaka Kapha	Mouth, Tongue and throat
		Tarpaka Kapha	Head (cerebrospinal fluid)
		Sleshaka Kapha	Joints

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The three gunas

According to the ayurveda, medicines and foods are sattvic, rajasic or tamasic or a combination of these gunas.The gunas are three fundamental attributes that represent the natural evolutionary process through which the subtle becomes gross. In turn, gross objects, by action and interaction among themselves, may again become subtle. Thus the three gunas are defined as :

Sattva : Essence (subtle)
Rajas : Activity
Tamas : Inertia (gross)

People equally can be more or less dominated by one of the three gunas and an important way to regulate these gunas in body and mind is through ayurvedic cooking :

Sattvic foods :

• Are fresh, juicy, light, unctuous, nourishing, sweet and tasty.
• Give the necessary energy to the body without taxing it.
• The foundation of higher states of consciousness.
• Examples : juicy fruits, fresh vegetables that are easily digestible, fresh milk and butter, whole soaked or also sprouted beans, grains and nuts, many herbs and spices in the right combinations with other foods,…

Rajasic foods :

• Are bitter, sour, salty, pungent, hot and dry.
• Increase the speed and excitement of the human organism.
• The foundation of motion, activity and pain.
• Examples : sattvic foods that have been fried in oil or cooked too much or eaten in excess, specific foods and spices that are strongly exciting, …

Tamasic Foods :

• Are dry, old, decaying, distasteful and/or unpalatable.
• Consume a large amount of energy while being digested.
• The foundation of ignorance, doubt, pessimism, …
• Examples : foods that have been strongly processed, canned or frozen and/or are old, stale or incompatible with each other - meat, fish, eggs and liquor are especially tamasic.

Saints and seers can survive easily on sattvic foods alone. Householders that live in the world and have to keep pace with its' changes also need rajasic energy. They ought to keep a balance between the sattvic and rajasic foods and try to avoid tamasic foods as much as possible.

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Digestability of foods

	Easily Digestible Foods	More Difficult to Digest
VEGETABLES	potatoes apple asparagus chinese cabbage zucchini (without peel) chervil cucumber (without peel) garlic lucerne sprouts pastinaak pumpkin purslane red beet turnip green celery spinach tomato small salad fennel white leek carrots sweet potato	onion endive eggplant avocado broccoli cauliflower flower mushrooms zucchini peels daikon green leek celery root cabbage swedish turnip paprika black radish salsify salad brussels sprouts quorn (without eggs!) beets chicory
PULSES	peas green soybeans (mung) red lentils pod-pease green beans soya sprouts toor-dall (whole & soaked)	peas deep frozen yellow soybeans chickpea lentils soya parts tofu urad-beans
CEREALS	millet barley oats corn fresh rice wheat sprouts quinoa	buckwheat / kasha bulgur couscous pasta rye seitan wheat flakes

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Milk in a Vegetarian Diet

Milk is central to the yogic Indian diet, yet milk has been assailed in modern America due to its association with the unjust treatment of the cow. Its nutritional value is also questioned. You call milk the miracle food, even recommending occasional milk fasts (consuming only milk for up to 40 days at a time) for purifying the body and mind. What is your response to those who denounce milk?

Harish Johari :

First of all we are mammals. Our mothers have milk to give us and our life thus depends upon milk from the start. If modern society has polluted the cow's milk and caused harm to the giver of the milk, then so much for city living and "civilized life". This represents only 20% of the population. The other 80% living in the Third World are drinking milk without any difficulty. Because someone has corrupted natural living, that does not mean we should throw out milk. Milk has everything we require for healthy living. According to the Vedic culture, the rishis who gave up everything, all work, were living on milk alone as their perfect food. 

Milk is a food that is readily converted into semen, which produces new blood. Thus if milk is the sole nourishment of the human organism for some time, it can rejuvenate that organism. "Milk kalpa" or a milk fast is a treatment employed by homeopathic doctors for patients who have lost hope of living a healthy, happy life. Such a milk fast can also cure premature aging. During the fast the body reorganizes itself. Premature aging is often the result of food material clinging to the intestinal walls. When the process of assimilation malfunctions, various organs in the system are unable to receive the proper supply of nutrients and thus begin to age quickly. If these waste materials can be expelled, all the organs will receive proper nutrition. Milk is known to clean the digestive tract. It expels toxins and waste from the stomach and intestines and supplies nutritious food material readily digestible and convertible into blood. Being alkaline in nature, milk is an aid to the stomach in its digestive function.`

The main organs of digestion are the mouth, stomach, and small intestine. Milk helps the entire digestive process and if digestion is working properly, the circulatory system works well. If the circulatory system is functioning properly, then the nervous system will be healthy. These three systems regulate the human body, and milk helps to regulate them.

Milk is best straight from the cow while it is still warm. Milk from a cow 21 days after she has delivered a calf is especially powerful. It must be remembered that in India cows are especially well taken care of, even revered. They are brushed and washed regularly and they are not milked when they are pregnant. In Vedic times, care of the cow was considered sattvic. There was no need to pasteurize or tone milk. With the appearance of anthrax, people in Europe became alarmed and pasteurization began and saved many lives. Pasteurization was an alternative to disease. But no one ever thought to revert to cleaning and properly caring for the cow. Thus today we have ultra-pasteurization and poorly cared-for cows who, instead of being gently hand-milked by someone who cares about them, are milked electronically without sensitivity. 

In ayurveda cows are classified according to color and place of residence. Milk from a black cow is highly praised and recommended. Such milk is like nectar and it relieves gases, mucus, bile, burning sensations, depression, heart disease, stomach troubles, kidney disorders, jaundice and more. Milk from a spotted cow, brown cow or red cow cures problems of excess bile. But milk from a cow whose calf has died creates mucus, bile and gas. Milk from a cow who has stopped feeding her calf is strengthening but harder to digest. So in this way, before modern society condemns milk, they might do well to consult those who have the experience of loving and knowing cows as we do in India. There is more to be discussed than the fact that cows are mistreated. One must learn how to treat the cow properly and that includes taking her milk, which is her gift to humanity in return for her being nicely taken care of.

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Ayurvedic Massage

Ayurveda, today, is known as 'Alternative Medicine' but in the ancient India, it was the way of life. The original scriptures(Charaka Samhiyta, Sushruta Samhita etc.) of Ayurveda have recommended the right ways of doing all the life activities. They suggest the proper food to be eaten, exercises to be done and common Indian herbs to be used when suffering from diseases. One of the important part of Ayurveda is Massage.


 It doesn't see massage as something to be done only when one falls ill or experiences difficulty. Massage is the way of Indian life- a part of every day routine. Each Indian child, right from the day he/she is born, gets everyday massage. Whether it is the occasion of marriage or issue of gaining post natal strength for a new mother- massage is the ultimate thing to do. Apart from the everyday massage, Ayurveda also recommends many special types of massages such as Abhyanga, Garshana, Shirodhara etc.

Basic Principle Behind Ayurvedic Massage

The Ayurvedic massage techniques rest on certain basic theories of Ayurveda. One of such theories is that of Panchkarma- the five types of therapeutic measures. Ayurveda believes that any problem occuring to human body is the result of imbalance among the three toxins or “doshas”- Vaata, Pitta and Kapha. Panchakarma consists of five basic types of advanced treatment for balancing the vitiated Dosha from the body. Snehana or Massage is one of the subsidiary of Panchakarma. It includes other Ayurvedic therapies such as Swedana or fomentation/sweating, Basti or medicated enemas, Virechana or purging through herbs, Vamana or vomiting with the help of herbs, Nasya or nasal administration of oils etc.

These massage techniques provide relaxation, circulation and elimination of toxins. If adopted as a daily practice, Ayurvedic massage techniques can even help to rejuvenate the body.

In ancient times, ayurvedic clinics did not regularly offer massage, as everybody gave and received it. Only when patients needed a particular treatment were they referred to specialists that used the appropriate ayurvedic techniques.

Today in India, practitioners roam the public places in great number and give head and body a go for a few rupees. Although they often have little knowledge of Ayurveda they do know how to work with muscles, joints and bones. Many have received training based on the massage developed by wrestlers.

Ayurvedic doctors who were also wrestlers developed a special system of their own that contained the knowledge of the Ayurvedic and Undani (Greek) systems of medicine. These traditional indian massage techniques are based on the ayurvedic doshas and marmas (pressure points like in reflexology). They also include Muslim massage techniques with pressure points called Muqame Makhsoos. 

Specific ayurvedic massage techniques have also been developed for massage therapy, used in certain therapeutic treatments like in pancha karma purification. These massage techniques should only be practiced in a particular disease condition under supervision of an ayurvedic doctor or vaidya.

In rural areas, weekly massage is still a family scene. People in India enjoy it - they know that like a best friend it brings joy and relaxation. The popular image of Vishnu reclining on a serpent and receiving foot massage from his consort Lakshmi shows it as a favorite pastime even of the gods.

Massage techniques can also help to maintain a loving relationship between husband and wife. After this kind of soothing relaxation, it is easier to share and give love. Before marriage it is one of the few ceremonial massages in the Hindu tradition that is compulsory even today. Ubtan Beauty Massage is also very popular.

It is also often used to help the aged and special techniques have been developed for young mothers as well as babies. Babies are typically massaged with a small dough ball dipped in vegetable oil. 

Ayurvedic massage oils are essential to any massage.

In ayurvedic massage, massage tables are rarely used. Instead of using a massage table, the massage practitioners create a massage mat, usually by placing a reed mat upon an indian-style futon, a cotton mattress. The massage mat made of reeds prevents oil from dripping upon the futon below. A massage cushion is also rarely used - the head is usually not supported. Massage chairs can be used for massages given in the sitting position (shoulders, arms, haed) in case patients are not comfortable in a cross-legged sitting position on the massage bed.

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Ayurvedic Therapies

According to ayurveda, in a living body all the ailments and sufferings are due to the disharmony and disequilibrium of the doshas. Hence the ayurvedic therapies' main aim is to treat disorders, prevent disease and rebalance the body doshas, dhatus, malas and mind gunas. Apart form the above said activities the ayurvedic therapies eliminate toxins from the body, increase immunity and soothe the senses thereby enhancing general physical and mental well-being.

In ayurveda the therapies are directed to eliminate the disease completely, permanently. To understand the ayurvedic therapies completely step by step understanding of the following is necessary:

• • Balancing the dosha
• • Increasing the power of digestion
• • Maintaining proper elimination of wastes
• • Enhancing immunity
• • Developing a spiritual temperament.
• • Types of Therapies

Ayurveda defines therapy as any method that involves the process of balancing the doshas.

Therapies can involve activities like:

• • Balancing diet
• • Methods to increase the weight and strength of weak patients
• • Reduce obesity
• • Exercise
• • Meditation
• • Internal cleansing
• • Use of gems
• • Herbal pastes and compresses
• • Sweating
• • Massage
• • Herbal medications

Types of therapies
Ayurvedic Therapies are divided into two broad types:

• • Santarpan or strengthening
  The ayurvedic strengthening therapies are basically the rejuvenation therapies like (Rasayana) and aphrodisiacs (Vajikarana). These therapies further aim at enhancing the immunity, Ojas, happiness, peace of mind and longevity.
  
  
• • Apatarpan or emaciating
  These therapies refer to the removal of toxins from the body and balancing the aggravated dosha. Internal medicines and specialized cleansing therapies are included in this.

According to Charaka Samhita the therapies depend on the status of the doshas. Such as:

• • If the disease is new and the aggravated dosha are not very strong, fasting on its own may be sufficient to balance the dosha.
• • If the dosha are medium in strength, specific medicines are induced to balance the dosha inside the body and this type of therapy is termed as shamana therapy.
• • If the disease is in a chronic stage and the dosha aggravation is strong, shodhana therapy is applied to eliminate the excess dosha from the body.

• • Ayurvedic Basti Treatment
• • Panchakarma
  • • Purva karma
  • • Pradhan karma
• • Shamana
  
• • Shodhana- Elimination Therapy

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Doshas and Ayurveda Body Types

The subtle energies of body are known as Doshas. There are three Doshas or “Tridosha” as described by Ayurveda- Vaata, Pitta and Kapha. Ayurveda insists on maintaining the balance among these three doshas for achieving ultimate health. By establishing balance among the three doshas, one can bring equilibrium of mind, body and soul. Ayurvedic therapies place much importance on balancing doshas to avoid diseases..

Each person is a combination of the three types of doshas which consists of five universal elements- the PanchbhouticSiddanth:

• Aakash (space)
• Vaayu (air)
• Prithvi (earth)
• Agni (fire)
• Jal (water)

Vatha is the combination of air and space. Pitta consists dominantly of fire with some water. Kapha is dominantly water with some earth.

Health and longevity depends on balanced doshas. One can bring this balance through proper 'Aahar' (diet), 'Yoga' (exercise), 'Aahar Pachan' (digestion), and 'Shodhan' (elimination of toxins).

Ayurveda Body Types

All human beings are broadly categorized into three body types- Vaata Type Body; Pitta Type Body; and Kapha Type Body. They are named on the basis of the dominating dosha in the body. However, not always the bodies have predominance of one single dosha. Sometimes there is the state of combined energy when two doshas are at similar level. In such condition, the body types are defined as vatha-pitta, vatha-kapha, pitta-kapha, etc. based on the presence of doshas.

The Vaata Type Body : People with Vata type body tend to be fast, creative, thin and strong. Their primary organ is the colon. Such people need a daily life that is active and challenging so that they may use up their energy. Travel, especially by air, can imbalance Vata. They are aggravated by cold, frozen or dried foods. They should eat warm and moist foods and avoid extreme cold, raw and frozen foods. They should also maintain a regular routine in whatever they do.

The Pitta Type Body : People having a Pitta type body are determined and strong willed. They have good digestion. Their primary organs are the small intestine and stomach. They tend to be hot and oily. As Pitta is associated with the fire element, these people have a fiery quality. In situation of imbalanced, they develop skin problems like rashes, burning, inflammation. They are also prone to fever, ulcers, anger, jealousy, and copious urine. They should try to remain cool and avoid excess heat, steam or humidity. Excessively oily food or fried foods, caffeine, alcohol, red meat, hot spices, and salt is also harmful for them. Fresh fruits, vegetables and whole grains are good for them. They should always try to get good amount of fresh air. Suppression of emotions is not good for such people.

The Kapha Type Body : People with Kapha type body have good endurance, strength and stamina. They can easily follow routine. They should sometimes break from routine to get health benefits. They easily get attached to people or things. Food and security have much important for them. Their primary organ is the chest. Pre dominance of Kapha often leads to excessive production of mucus. These people have tendency of congestion, sinusitis, sluggishness, weight gain, diabetes or water retention. They should always remain physically active and avoid fried or fatty foods, icy cool drinks, sweets and excessive amounts of bread. Fresh vegetables are good for them. They should try to bring excitement, change and challenge into their lives.

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Panchbhoutic Siddanth

Living matter is made of five great elements of vital importance. They are Earth, Water, Fire, Air, and Space, and are known as Panchamahabhoota, and are units to build everything from medicines to human beings.

In Sanskrit, Pancha means five. Akashiya,Apya,Parthiva,Taijasa and Vayaviya are different classifications on the basis of majority of content. The property or quality of anything changes with different combinations and permutations of these five elements.

Existence of matter becomes impossible for the lack of space or Aakashamahabhoota with sound as its important sense attribute, and non-resistance as its important property.

Inheriting shabda or sound as an attribute and chalatwa as its important property, sparsha or touch is Vayumahabhoota. Next is Agnimahabhoota, whose attribute is vision, and property is heat.

Earlier mahabhootas have attributes of sense like, sound and touch are also inherited by Agni. Next is Aapamahabhoota with rasa or taste as its important attribute, and liquidity as important property. This inherits the earlier mahabhootas’ attributes. Prithvimahabhoota is the final one with roughness as important property and smell as its important sense attribute. Moreover, it inherits the earlier mahabhootas’ sense attributes

Ayurveda summarizes the sense attributes and main properties of the five great elements into five categories. They are: Akasha Shabda Aapratighata ,Vayu Shabda, Sparsha Sparsha Chala ,Agni Shabda, Sparsha, Roopa,Sparsha, Roopa Ushna ,Aapa (Jala) Shabda, Sparsha, Roopa, Rasa Drava and Prithwi Shabda, Sparsha, Roopa, Rasa, Gandha Khara.

The knowledge of concept of Panchabhoota would help one understand the wotking of Ayurveda as science. The first element in existence would be Aakasha. Its equivalence cannot be sky but space. It is essential to know and understand all the elements.

Aakasha Shabda

Ayurveda believes that Aaksh is originless and endless, that is, no beginning, no end, and exists everywhere and at all times. In short it is omnipresent.

Moreover, the logic is that all things and beings need space to be present, including the minutest particle called atom or cell. 

The belief is that the outer space reflects the inner space, and thus the concept of omnipresence is proved.

As Aakasha is ever-existent, so is Shabda, the basic sense attribute, and the energy form of Aakasha.

The first shabda as per Hinduism is AUM. Mantra is formed by grouping many shabdas. Believing that it is divine form of treatment, Mantra chikitsa in Ayurveda is given importance. Mani chikitsa is the second followed by Aushadhi chikitsa. 

Vayu Shabda

To make us realize the nothingness of the space through movement, Vayu or air is very important. The main sense attribute of it is touch, or feeling something, and along with this, it carries the attribute of space, that is, sound. Anything that moves or has Chalatwa is only because of vayu or air. Motor or sensory nerve impulses, movement of food through gastro-intestinal tract, joint movements in human beings are possible only through vata dosha, a major constituent of vayu. 

Agni Shabda

Vision is the main sense of attribute, and warmth is its important property. The biological humor Pitta dosha's major constituent is agni. Apart from providing energy for all activities, it helps in viewing the creation of the world. 

Jala Shabda

Jala helps in chemical, biological and biochemical bondings, and also enables bringing two things and keep them together. 

Prithwi Shabda

It inherits all the attributes of other elements, and has smell as its main attribute. It helps in building the whole universe with its simple living and non-living blocks.

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Ayurvedic Scholars

Bharadwaj

 
He was the first person who learnt Ayurveda from Indra and educated the mankind. Shakatayam has described him in this sense:

The divine son of Bhahma, Devarshi Angina had two sons: Utathya and Brihaspati. At the end of KrutaYuga or at beginning of TretaYug, Utathya's wife Mamta and Bruhaspati gave birth to Bharadwaj. The details can be found out in Matsya, Agni Bhahma or Hariwarsha Puranas as well as in Shree Madbhagwat Gita.

It has been described in Charaksanitha that in the midst of Tretayug the disease like temperature came into existence. It wa saftre the introduction of new diseases that After the development of disease Rishis send Bharadwaj to study Ayurveda from Indra. His Ashrama was in Prayag. (Even today this place is quite popular in the priests).

Saints had long life due to Tapobala (Power got from Taga) and Rasayana (Divyaushadhi i.e. divine medicine) while Bharadwaj had the longest life in all these, as pointed in Autareya Aoranyaki.

He was good friend of the King Prushat of Panchal Desh and the father of Dronacharya, (Guru of Kaurav, Pandav). When Drupad, the son of Prushat became King after death of Prushat, Bharadwaj also passed away. Draupadi, the daughter of King Drupad, was the wife of Pandavs. In Mahabharata war, Drupad and Dronacharya both died. In this way it is sure that Bharadwaj was alive from KrutaYuga till some time before the end of Dwagar Yuga.

Maharshi Atreya, the Guru of Agnivesha learnt Ayurveda from Bharadwaj. Many of his successors also had knowledge of Ayurveda Charak. So ch 12, 25 states about another Bharadwaj also. Atreya cleared the doubt about it and proved the options wrong.

Aatreya
He was the son of Devarshi Atri, divine son of Bramha. The word Atreya can have different meanings like son of Atri or successor of Atri or Shishya (student) of Atri etc. But as in Charaksanhita at different places it is clearly understood that the relation is father- son only.

Atri Rishi was himself the Acharya (teacher) of Ayurveda as stated in, KashyapSanhita. He was the Guru (teacher) of Agnivesha who created CharakSanhita's original Novel 'Agniveshatantra', and Bhed etc. He was also recognised by the name Punarvasu and Chandrabhag. The other two names mentioned in CharakSanhita are Bhikshu Atreya and Krishnatreya.

As Atreya and Bhikshu Atreya are mentioned in one instance (together), these two are definitely two separate identities. But names Krishnatreya and Atreya are not mentioned together at any place so it may be said that these two are names of one person. In this concern Shree Gurupad Haldar Mahadoy's opinion given in 4th ch of Shree Madbhagwat.

Meaning which can be taken from this:
Soma: - Chandra, Chandrbhag in Punarvasu Atreya
Krishnatreya: - Durvasa
Dattatreya: - Bhikshu Atreya

But from paragraph of CharakSanhita Sootrasthan, it seems that being a krishnayajurved: Punarvasu can be called as Krishnatreya. He was a teacher (Acharya) of three Ayurvedas.

Agnivesh
Agnivesh was foremost among the disciples of Atreya and the author of the Agnivesh - tantra. Agnivesha is mentioned in Sarngaravadi, Aswadi, Gargadi and Tikakitavadi Ganas of Panini's Astadhyayi. Gold stucker has fixed 7th cent B.C. as the date of Panini. As Agnivesh is mentioned in more than one ganas it is evident that he existed long back and became a historical figure by the time of Panini.

Charaka
On the second stratum stands Charaka who was the first man to refine the treatise of Agnivesha thoroughly and enlarge it with his interpretations and annotations. His contributions in this respect were so spectacular that the original treatise in its new form began to be known on the name of Charaka himself instead of the original author.

Charaka enlarged the original Agnivesha-tantra in brief (Sutra) style with his annotations (Bhashya). Thus Charaka was the Bhasyakara of Agnivesa's work as was Patanjali for the Astadhyayi of Panini. That is why no wonder that Charaka has been identified as Patanjali, the author of Yogasutra and Mahabhasya.

Was Charaka an individual or a traditional group?
Some scholars' opinion is that Charaka was one of the branches of black Yajurveda and the persons following this branch formed a sect known as Charaka. Thus perhaps Charaka, the annotator of the Charaka Sanita, was a person belonging to that sect. There was also a branch of Atharvaveda/b known as 'Vaidyakarana', now extinct, which was perhaps more intimately connected with the tradition of vaidyas who served the masses while moving from village to village. This very mobile character (Carana) might have been responsible for the nomenclature 'Charaka'. This is supported by the theme of the Charak Sanhita, which is based on movement of the scene of activities from one place to another.

Bhaav mishra said that Charaka was the incarnation of Shesha (Naga). This on one hand proves the identity of Charaka and Patanjali and on the other hand, gave rise to speculations that Charaka belonged to the sect of Nagas who at one time were very powerful and established their footholds in several parts of the country.

Sylvan Levi, on the basis of the Chineses version of the Buddhist Tripitaka established that Charaka was the royal physician of the Emperor Kaniska who belonged to 1st or 2nd Cent. AD. The evidence however doesn't support the fact because Kaniska was a staunch Buddhist and the scholars attached to him like Aswaghosa, Nagarjuna etc. were all Buddhists while Charaka shows his fifth in vedas, brahmanism and positivism. Moreover, it looks improbable that a freely moving mendicant like Charaka might have accepted the bondage of a royal court. Hence Charaka, the annotator of the Charaka Sanhita, can't be the same person as the royal physician of Kaniska. It is possible that the name 'Charaka' being popular at one time was given to more than one person.

Asvaghosha, the poet laureate attached to Kaniska has not mentioned the name of Charaka though he has said Atreya as the pro founder of the School of Medicine. Had Charaka been in his colleagues he must have mentioned him. Lastly, this information found only in the Chinese version can't be taken as authority for establishing a historical fact.

The probable connection of Charaka with Kanishka leads to some more important but hidden points. Kanishka belonged to the Kushana dynasty, which was an offshoot of Shakas who came to India roaming about from Central Asia. As the Kunhan Raja view 'Charaka' not as a Sanskrit word but a Paali word 'Chareka'. Then the word 'Charaka' began to be used for inferior type of people.

In Navanitaka, Charaka is not mentioned as author of the text though Agnivesha is there and the followers of Charaka instead of having been assimilated in the general mass of vaidyas formed a separate group patronized by the Shaka kings. All these facts indicate that Charaka was either himself a Shaka or very close to them so that he had to struggle hard for putting his foot down. Perhaps during the same process, the work of Charaka (the Charaka Sanhita) was mutilated which was redacted and reconstructed by Drudhabala in part.

Drudhabala
Drudhabala, son of Kapilabala and resident of Pancanadapura reconstructed the Charaka Sanhita, which was deficient in its one-third part e.g. 17 chapters in Chikisitaasthana and entire sections of Kalpa and Siddhi. He completed the Sanhita in these respects by taking relevant materials from several treatises (then available).

There is difference of opinion as to which Drudhabala reconstructed 17 chapters of Chikitsitasthana. Bengal and Bombay editions of the text represent two prominent views. Cakrapani says that the eight chapters upto yaksma, arsa, atisara, visarpa, dwivnaniya and madatyaya were of Charaka and the remaining seventeen chapters were completed by Drudhabala.

Kapilabala, Drudhabala's father is quoted in Vagbhata's Ashtanga Sangraha (6th Cent A.D.). Drudhabala is quoted by Jejjata (9th Cent A. D.). Chakrapani has quoted both Kapilabala and Drudhabala in one context. Chakrapani also says Vagbhata as following the views of Kapilabala. This shows that Kapilabala preceded Vagbhata and was renowned at the latter's time. Hence Kapilabala and his son Drudhabala may be placed in 4th Cent. AD, during the Gupta period.

Bhaav Mishra
Bhaav Mishra, the son of Latkan Mishra is the writer of this Novel. He was a Brahmin by cast. Keeping similarity to ancient Sanhitas, he introduced new thoughts and Dravyas. It is the last and important Novel of Laghutrai. It is popular in critics. Besides existing knowledge, addition of latest knowledge has made ayurveda more comprehensive and rich.

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