PRINCIPLES OF AYURVEDA
THE FIVE ELEMENTS
All phenomenal existence is an interplay of
different frequencies of vibrations, from the most subtle to the most dense.
Ayurvedic seers and sages have classified these vibrations into a system of
five elements. These elements are agents of the primary inertia principle of
consciousness and belong to the material field. They are the materialized form
of the universal energy, which exists as a continuum of frequencies.
Akasha, or ether, evolved
first and is the most subtle of the five elements. From it comes air, from air
evolves fire, from fire comes water, and from water comes earth. The human
body, which is composed of these elements, is also nourished and maintained by
them. They are responsible for all its psychophysical properties. In the body
the five elements assume the form of the three doshas and work with the
chemical nature of the organism. The three doshas are in fact the physiological
counterparts of the five elements: Akasha and air combine to create the humor
of Vata; air and fire combine to create the humor of Pitta; water and earth
combine to produce the humor of Kapha.
THE TRIDOSHA
THEORY
According to Ayurveda, the
three humors or doshas—Vata (Wind), Pitta (Bile), and Kapha (Mucus)—are
responsible for the functioning of the human organism. When these three doshas
reside undisturbed in their proper places—that is, in specific 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 the doshas, Wind is
the key. Bile and Mucus cannot move from their centers unless the air within
the body carries them. If just one of these three doshas is disturbed, the
diseases produced are easily curable. Diseases produced by the disturbance of
two doshas become comparatively chronic and require more time to heal. When
diseases are caused by the disorder of all three, the condition often becomes fatal.
INDIVIDUAL
TEMPERAMENTS
These three doshas produce
various temperaments and physical types, depending on their proportion in an
individual. The rhythmic pattern of these humors fluctuates periodically, since
the doshas are affected by place, climate, change of season, diet, and a score
of other factors; the individual temperament, however, remains the same.
Some people are clearly
dominated by one of the three doshas, while others are dominated by various
combinations. Of the seven categories listed below, the first three are basic:
Wind-dominated (Vata), Bile-dominated (Pitta), Mucus-dominated (Kapha); Wind-
and Bile-dominated (Vata and Pitta), Wind- and Mucus-dominated (Vata and
Kapha), Bile- and Mucus-dominated (Pitta and Kapha), and Wind-, Bile-, and
Mucus-dominated (Vata and Pitta and Kapha, in equal proportion).
Wind-dominated
Individuals (Vatas)
The term vata comes from the
Sanskrit va, which means “to move.” Wind-dominated individuals are prone to
sleeplessness and dislike the cold and things that are cold. The slightest
exposure to cold gives them pain in the body. The skin of such persons is dry;
their hair is thin, sparse, and brittle. They have a restless mind and a weak
memory. These people are often constipated, they yawn a lot, and their mouths
are frequently dry. They are sometimes very hungry, while other times they are
not hungry at all. They like sweet-, sour-, and salty-tasting foods. They are
lovers of sexual and sensual enjoyment but do not have many offspring. They
stammer when they speak. In their dreams, they dwell on mountains, in trees,
and in the air; they dream of flying without mechanical aids. These people are
tall and thin. Although strongly built, in reality they are weak. Hot and
unctuous foods are suitable for them.
Bile-dominated
Individuals (Pittas)
The term pitta comes from
the Sanskrit word tap, which translates as “to produce heat.” Bile-dominated
individuals are angry in disposition, and they sweat profusely. They are
learned, brave, and proud. They are lovers of flowers and aromatic scents. Such
persons have a holy outlook and are self-supported, kind, and courageous. They
do not follow the prevalent religions. Their face and eyes have a reddish cast,
their body temperatures are hot, and they are quick-tempered and easily
excitable. Often hungry and thirsty, they are lovers of sweet, bitter, and
astringent tastes, and are fond of cold drinks and cold climates. Pittas eat a
great deal and have a tendency toward obesity. They are jealous in nature. They
go to the bathroom frequently. They have loose joints and muscles, and
moderate-to-weak sexual desire. They avoid disturbances. In dreams, they see
stars, fire, the sun, the moon, lightning, shining objects, and poisonous
plants. Cold, heavy, and dry foods are suitable for this type of temperament.
Mucus-dominated
Individuals (Kaphas)
Kapha comes from the
Sanskrit term shlish, which means “to join, embrace, or adhere.”
Mucus-dominated individuals are handsome, well-built, symmetrical, and possess
ample fat reserves. Sober and forgiving in nature, they have stable and steady
minds and are religiously inclined. The face of a mucus-dominated person is
moonlike; their skin color is like brass, gold, or a lotus flower. Such persons
have attractive, broad foreheads; their hair is dense and strong. They are not
disturbed by hunger, thirst, or noise. They have noble qualities, are sweet-spoken,
fond of order, and honor their own words. They have good digestion, eat
moderately, and enjoy good health. Lovers of sexual enjoyment, they have many
children and loyal friends. They spend a great deal of time in thought and take
time to complete tasks. They are shy and devoted to their teachers. They like
bitter-, astringent-, and pungent-tasting foods. They sleep a lot and
experience sound sleep. They enjoy fine arts. The dreams of such people are
about rivers, ponds, oceans, lakes, and water birds. Mucus-dominated people
(Kaphas) are susceptible to coughs and colds. Hot, light, and dry foods are
suitable for this type of temperament.
One should remember that all
of the qualities described are not present at once in someone belonging to one
of these categories. By carefully observing oneself and by noting the actions
of particular foods on one’s system, the exact temperament, or temperament
combinations, may be diagnosed. In general, Ayurveda advises eating foods that
balance the intrinsic characteristics of the dominant dosha, rather than
increasing (aggravating) the existing condition.
THE THREE DOSHAS
Wind, Bile, and Mucus
represent respectively the aerial, fiery, and liquid forms of life energy,
wherever they may manifest themselves in the organism. It should be understood
that the three doshas regulate and balance the human organism. Each dosha has
its own part to play in the maintenance of the body.
Wind
Wind is swift, dry, light,
cool, and possessed of motion. This dosha is formed of the elements air and
ether (akasha). Wind is the primary principle of movement in the body. It
changes its nature according to changes in temperature and pressure. Wind
transports whatever it comes into contact with. If it flows over a garden full
of fragrant flowers, it carries the scent of the flowers. By moving along its
own interior vessels, Wind affects the unobstructed functioning of the
processes of the vascular, digestive, and nervous systems. All movements,
whether conscious or unconscious, are performed with the help of Wind. It is
Wind that provides pneumatic power to the hydraulic pumps of the vascular and
lymphatic systems. While it flows throughout the body, the main abodes of the
Wind humor are the hips and the colon.
Although Wind, or Vayu, is
unified in nature, depending on the location and nature of its movement, it is
divided into five subcategories: Prana, Udana, Samana, Vyana, Apana.
Prana Vata
Prana Vayu, or Prana Vata,
located in the region of the chest, is the air in the body. It is of primary
importance for it is the air one breathes and the air that helps in swallowing,
spitting, sneezing, chewing, and maintaining the action of the heart, mind, and
senses. Prana also provides nourishment to the lungs and the heart.
Beginning in the head, Prana
makes its way to the mouth, coordinating muscular movements of the tongue,
throat, and cheek before going on to the thoracic region. Prana Vata is the air
of the heart chakra. In the practice of certain yogic techniques, such as
pranayama, meditation, Nada Yoga, or Swara Yoga, it helps in raising the energy
to the crown of the head. Prana works with the sympathetic and parasympathetic
nervous systems and produces psychic currents. The word prana in Sanskrit is
synonymous with life. This is considered the most important of the five
subcategories of the Wind dosha.
Udana Vata
Udana is located in the
thoracic and throat regions It extends from the upper part of the stomach to the
top of the cranium. It is Udana Vata that produces various sounds and
facilitates the phenomenon of speech. Udana Vata vibrates the nasal passages
and the cranium when a person hums.
Samana Vata
Samana resides between the
region of the heart and the navel. It extends the length of the ascending colon
and into the descending colon, circulating in the stomach and small intestine.
With the help of digestive juices in the stomach, Samana changes the chemical
nature of food and separates nutrients from waste materials. Samana gives
physical strength to the body.
Vyana Vata
Located in the heart, this
body air circulates continuously through the whole body. Vyana Vata flows
through the blood vessels as the blood gases and through the lymphatic and
nervous systems. It provides nourishment from one part of the body to the
other; making the blood flow, it causes sweating and cleanses the body of
toxins. Movements of all kinds—getting up, sitting down, pushing, pulling,
opening the eyes—are all done by Vyana. It works with the central, sympathetic,
and parasympathetic nervous systems.
Apana Vata
Apana, located in the pelvic
region, expels the toxins accumulated in this region. These toxins can destroy
digestive fire and create illness. Apana Vata also facilitates both the
contraction of the uterus at orgasm and the holding of the conceived child in
the womb. It helps in urination, the discharge of menstrual fluid, the delivery
of a child, and the ejaculation of seminal fluid. Apana Vata plays an important
role in the preservation of the human species.
Bile
As the representative of the
fire and water elements, Bile is hot, fiery, wet, and fetid. In the same way
that Wind controls movement, this dosha controls metabolism. Dark yellow in
color, bile turns bluish-yellow when mixed with mucus. Bile provides body heat
and thus provides inspiration and incentive to struggle for and achieve the
objects of desire. Bile is sharp in taste (like chili pepper), moist, greasy,
and has a smooth consistency. Its main abode is the upper intestine. Bile
functions to “cook” and mature foods. It extracts the energies of foods in the
form of fluids and causes these energies to be radiated throughout the body.
Bile induces hunger and thirst and provides powers of determination,
discrimination, and intellectualization to the brain.
Bile, or Pitta, is divided
into five subcategories, based on function: Pachaka, Ranjaka, Sadhaka,
Alochaka, and Bhrajaka. Each is fed from the main storehouse in the abdomen.
Pachaka Pitta means “digestive.” Produced in the liver and pancreas,
Pachaka Pitta increases digestive fire in the upper digestive tract. It
chemically separates the nutritional essence from the solid and liquid wastes,
and separates Wind and Mucus. Pachaka Pitta, through its fire, eliminates
toxins and poisons contained in food. It helps in the production of antibodies,
which are the saviors of the body. Pachaka Pitta is the main Bile, the one upon
which the other four subcategories depend.
Ranjaka Pitta, or
“reddening” bile, is the secretion of the liver and spleen. When nutrients
reach the liver and spleen, they react with Ranjaka. The chemical reaction that
takes place converts the nutrients into a form that is directly assimilable by
the bloodstream, creating the red color of the blood. Through this reaction the
bile is converted into a substance that can be directly assimilated into the
bloodstream. What remains of the Ranjaka Pitta is utilized in digesting food.
Sadhaka Pitta,
located in the heart, is responsible for maintaining the balance of oxygen and
glucose. It provides inspiration, courage, and determination—the most important
requirements for self-realization and growth. Sadhaka means “beholder.” This
type of bile gives one the power to pursue spiritual desires and longings and
is thus helpful for spiritual aspirants. For all religious practices,
inspiration, courage, perseverance, and determination are needed. These
qualities exist only when a proper mixture of oxygen and glucose is present in
the bloodstream. If the glucose content is low, nervousness is experienced. If
the glucose supply is stable, then one feels great courage and inspiration.
Sadhaka Pitta also serves as an aid to memory, the capacity to understand, the
determinative intellect, and the attainment of spiritual bliss—the state of
samadhi.
Alochaka Pitta
refers to the bile that resides in the eyes. It is the fiery energy that fixes
the colors and shapes of the objects that we see. This form of bile balances
the heat in the eye tissues and in the muscles that control and regulate light
input.
Bhrajaka Pitta means “shining.” This type of bile, located in the skin,
provides a healthy glow (ojas) to the skin and to all internal organs. Bhrajaka
Pitta digests oil massaged into the skin. It nourishes and lubricates the skin,
produces luster and a good complexion, and protects the body against germs.
This bile also reacts to atmospheric conditions and interacts with the
electromagnetic field of the earth. Bhrajaka Pitta is distributed throughout
the body. However, when any psychophysical problem arises, it is withdrawn;
with its withdrawal, the glow of the skin departs.
Mucus
Mucus is a mixture of the
water and earth elements. This dosha controls structure. Mucus is white, heavy,
smooth, cold, sticky, sweet, and fluid. It is found throughout the body. Mucus
is responsible for moistening and lubricating the system. It helps digestion
and keeps the body clean and pure. Mucus is especially found around the
vascular system in the head, neck, and respiratory system. Mucus provides an
alternative route for the return of tissue-fluid to the bloodstream. To some
degree, it shares in the functioning of the circulatory system and helps to
regulate body temperature. Mucus distributes hormones from the endocrine glands
to the cells of the body. It also aids the blood in the production and
transformation of antibodies.
There are five subcategories
of Mucus, or Kapha, which are all supplied by the main center in the stomach.
Kledaka Kapha is found in the stomach; it helps in the conversion of
food into a pulpy material. With the aid of Kledaka Kapha, the stomach is able
to churn the food. Kledaka Kapha completes the digestion of food and is
consumed in the upper digestive tract and in the small intestine.
Avalambaka Kapha is located in the heart, chest, and lower back regions
that filter out the nutrients from the blood’s chemical soup to provide energy
to the heart. It is also found in the head and in the joints. Avalambaka Mucus
helps to balance the body temperature. It also helps in the growth of bone
marrow, which in turn produces disease-fighting white corpuscles that
ultimately mix into the bloodstream. By a chemical reaction, this Mucus is
reduced to a saline fluid and helps the blood maintain its alkaline property.
Avalambaka Kapha keeps the activity level of the body high.
Bodhaka Kapha is located in the mouth, tongue, and throat, the areas
that experience taste (rasa in Sanskrit). As saliva, this Bodhaka Kapha
stimulates taste and, right from the start of the digestive process, lends
softening digestive juices to food. Bodhaka Kapha takes the potent nutrients,
which were isolated by Avalambaka Kapha, and alters them to provide a new, more
powerful chemical to the bloodstream for distribution throughout the system.
Bodhaka Kapha also works with hormones produced by the thyroid and introduces
them into the blood via the vascular system.
Tarpaka Kapha is located in the head and is known as cerebrospinal
fluid. Tarpaka in Sanskrit means “love,” or “life.” Tarpaka Kapha is vital
lifefluid. This fluid keeps the delicate tissues of the head moist and
lubricated and prevents dryness and dehydration caused by the flow of air
through the nostrils. The primary function of Tarpaka Kapha is the
transportation of oxygen, nutritive material, and water to the cells and of
carbon dioxide and waste products to the organs of excretion. It carries
positive and negative ions crucial for the proper functioning of sense organs
as well. Tarpaka Kapha provides nourishment to the eyes and ears, and to the
pineal, pituitary, and hypothalamus glands.
Sleshaka Kapha refers to the lubricating fluid found in the joints that
saves them from wear and tear. This type of Mucus also affects the nervous
system, providing power to the nerves and enabling them to receive and transmit
signals. Sleshaka Kapha helps the growth of antibodies and prevents the
excessive buildup of heat generated by joint activity. By means of its adhesive
quality, Sleshaka Kapha serves to make the joints firm and stable.
THE SIX TASTES
A well-known Ayurvedic text
states:
Poorve
madhuramshniyat nadye amla lavano rasa Ante sheshan rasan vaidyo bhojneshva
charyet
During
a meal, sweet tastes should be taken at the beginning, sour-tasting and salty
foods should be eaten in the middle, and all the other foods—those with
pungent, bitter, and astringent tastes—should be taken at the end. This is the
correct order for eating foods with different tastes.
Charaka Samhita
Chapter 26, v. 43–44
All foods that we eat have a
chemical nature. Although these foods contain many different chemicals, they
produce only six different tastes: Sweet, Sour, Salty, Bitter, Pungent,
Astringent. Each of these tastes is a combination of two of the five elements:
Earth, Water, Fire, Air, and Akasha.
The Ayurvedic seers consider
the subtle phenomena underlying each nutrient according to its Rasa (taste),
Virya (power), and Vipaka (postdigestive action).2 In addition to the six
tastes, which refer to the effect a food has on the system before digestion,
one of two Virya are experienced once the food enters the stomach. This refers
to the sensation of Ushna (hot) or Shita (cold). Ushna Virya has the properties
of combustion, digestion, vomiting, purging; it imparts a feeling of lightness
to the body and destroys semen. Ushna Virya subdues Vata (Wind) and Kapha
(Mucus) and increases Pitta (Bile). Shita Virya creates steadiness and
nourishment, imparts strength, increases heaviness, and aids in the buildup of
body fluids. It subdues Pitta (Bile) and increases Vata (Wind) and Kapha
(Mucus).
Generally, foods that have a
hot taste have a Hot Virya but there are exceptions. For example, the Virya of
honey is Hot, although most sweet foods have Cold Virya; the Virya of lemon is
Cold, although most sour foods have a Hot Virya.
Foods are also categorized
according to whether they are Dry (shushk) or Unctuous (isnigdh), and Light
(laghu) or Heavy (guru).3 Dry foods are mostly hot (Ushna Virya) and increase
Pitta (Bile). Unctuous foods are mostly cold (Shita Virya) and increase Vata
(Wind) and Kapha (Mucus). However, there are some dry foods that are cold and
some unctuous foods that are hot. Light foods cause constipation, promote gas,
and subdue Kapha (Mucus). Heavy foods, which subdue Vata (Wind) and Pitta
(Bile), and increase Kapha (Mucus), aid in clearing urine and feces from the
system. Sour-, bitter, and pungent-tasting foods are Light; salty, sweet, and
astringent are Heavy. When foods are used properly, their effect can be felt on
one’s own system.
Sweet - Heavy, Cold, and Unctuous
The sweet taste results from
the combination of water and earth. This taste is sattvic in nature—nourishing,
soothing, and satisfying. The sweet taste provides calories, removes
nervousness created by glucose deficiency, removes acidity, and provides a
healthy, radiant glow to the skin. Honey and raw sugar are the best examples of
this taste.
The sweet taste is congenial
with the body. It increases the seven dhatus: the nutrient fluids of the
body—the blood and semen—as well as the flesh, fat, bone, bone marrow, and
vital essence or ojas. It prolongs life, clarifies the sense organs, imparts
vigor, and helps the complexion. It alleviates toxicosis, allays thirst and
burning sensations, and helps subdue excess Vata (Wind) and Pitta (Bile).
Sweet-tasting foods have a
beneficial effect on the skin, hair, voice, and strength.
Sweet-tasting foods are not
good for the teeth if taken in excess. Sweet is a taste that increases Kapha
(Mucus); in excess, it produces softness, lethargy, heaviness, loss of
appetite, indigestion, weak gastric fire, coughs, constipation, vomiting,
worms, and other diseases.
Sour – Light, Hot,
and Unctuous
The sour taste results from
the mixture of earth and fire. This taste is rajasic in nature; it excites the
mind, increases appetite, produces saliva (even when a sour food is simply
remembered), and helps digestion. Lemon and yogurt are the best examples of
this taste.
The sour taste stimulates
the digestive fire, builds up and invigorates the body, stabilizes sense
functions, lightens the mind, increases strength, and regulates the movement of
gases. It gives strength to the heart, encourages the production of saliva, and
conducts the food downward; it moistens, digests, and gives pleasure.
If used to excess, the sour
taste provokes thirst. It increases Pitta (Bile) and Kapha (Mucus) and subdues
Vata (Wind). Excessive use of sour food by men is not advised because it thins
seminal fluid. An excess also creates acidity in the blood and causes a general
sensation of burning in the throat, chest, and heart.
Salty – Heavy,
Hot, and Moist
A salty taste is produced
from the merging of water and fire. This taste is rajasic and excites hunger.
It attracts water and improves radiance of the skin. Rock salt, sea salt, and
lake salt are the best examples of this taste.
The salty taste is a
digestive; it diffuses food particles, liquefies food, and subdues Vata (Wind).
It cures stiffness and obstruction of body fluids, and prevents the
accumulation of toxins. It increases the secretion of saliva, liquefies mucus
secretions, clarifies the digestive passage, and softens all the limbs of the
body. It can easily dominate all other tastes.
If salt is used exclusively
or in excess, it provokes dryness and thirst, causes fainting and body heat,
increases and breaks open the skin of swellings, dislodges teeth, creates
impurities of the blood, destroys virility, and impairs the functions of the
sense organs. It also induces premature wrinkles, gray hair, and baldness. It
is harmful for the skin and eyes, and it aggravates Pitta and Kapha.
Pungent – Light,
Hot, and Dry
The pungent taste is a
combination of air and fire. This taste is rajasic-tamasic in nature and
excites the sense organs. When taken in pure form, one bite is enough to make
the eyes water and the nose run.
Pungent foods increase
circulation and make one sweat. They dry up wounds and kill worms in the upper
and lower digestive tracts. Black peppercorns, ginger, and red chilis are the
best examples of this taste. The pungent taste purifies the mouth, stimulates
the gastric fire, promotes desiccation of food, and sharpens the sense organs.
It gives relish to food, removes intestinal obstructions, helps elimination,
and subdues Kapha (Mucus).
If used in excess, pungent
foods cause a burning sensation and thirst in the throat, a dryness of mouth
and lips, intense body heat, and gastritis. They are harmful for the eyes and
seminal fluid; because of their postdigestive effect, an excess of pungent
foods can destroy virility. An excess of this taste creates Vata (Wind) and
Bile (Pitta) disorders.
Bitter – Light,
Cold, and Dry
The bitter taste is produced
from a blend of air and akasha (ether). This taste is rajasic in nature and
excites the nervous system. As a blood purifier, it rids the body of toxins and
destroys intestinal worms.
Bitter foods cure diseases
caused by excess Pitta (Bile) and Kapha (Mucus). Coffee and quinine are good
examples of this taste. Although the bitter taste is not pleasant, it is
appetizing in its action. It is an antidote to poison and vermicide; it cures
burning, itching, dermatosis, and thirst. It gives firmness to the skin and
flesh. It is a digestive, a stimulant, and purifies milk in the breasts of the
mother.
If used to excess, the
bitter taste has a drying effect on the body; it induces weariness, fainting,
and giddiness. It dries the mouth and creates Vata (Wind) disorders, which
result in nervousness and loss of strength.
Astringent – Heavy,
Cold, and Dry
The astringent taste is
produced from a mixture of air and earth. This taste is rajasic in nature and
excites the vascular system. It purifies the blood, helps the skin, and aids
digestion and the assimilation of fats and oils. Alum, unripe bananas, and
pomegranates are good examples of this taste.
The astringent taste is a
sedative for the blood; it decreases Pitta (Bile) and Kapha (Mucus), and
consumes fluids.
In excess, the astringent
taste afflicts the heart, distends the stomach, impairs virility, and causes
retardation of metabolic functions; it engenders various Vata (Wind) disorders.
If overused, astringent foods cause dryness of mouth, palate, and lips. They
cause constipation and thirst and create a change in body color.
Thus we see that the six
tastes are directly responsible for the operation of and balance among the
three doshas: Vata, Pitta, and Kapha.
Vata (Wind) is stimulated by astringent, bitter, and pungent tastes
and subdued by sweet, sour, and salty tastes.
Pitta (Bile) is
stimulated by pungent, sour, and salty tastes and subdued by sweet, astringent,
and bitter tastes.
Kapha (Mucus) is stimulated by sweet, sour, and salty tastes and
subdued by bitter, pungent, and astringent tastes.
These six tastes can be
beneficial if they are administered in proper dosages; otherwise, they can be
injurious. An intelligent and creative cook will provide all six tastes in
foods rather than sticking to only a few—say, just sweet, salty, and sour
tastes. Unless we use all tastes in turn, some taste buds will remain
unsatisfied and the system will certainly experience a chemical deficiency. A
balanced meal should include all tastes—some in large quantities, some in
smaller, according to their potencies. Foods with one taste should not be used
exclusively, except when fasting.
COMPOSITION, QUALITIES, AND EFFECTS OF THE SIX TASTES
Attributes
·
Hot foods cause heat in the body, excite
Bile, and cure cold. These foods are suitable for mucus-dominated individuals
(Kaphas).
·
Cold foods cause cold in the body, excite
Mucus, and cure heat. These foods are suitable for bile-dominated individuals
(Pittas).
·
Hot and unctuous foods are soothing, oily,
and calming and cure diseases of Wind and pains of all kinds. These foods are
suitable for the winddominated individual (Vata).
·
Cold and unctuous foods are cooling and
viscous and cure heat and dryness. They aggravate Mucus and are suitable for
the bile-dominated individual (Pitta).
·
Hot and dry foods are drying and dehydrating
and cure diseases caused by mucus. These foods are suitable for the
mucus-dominated individual (Kapha).
·
Cold and dry foods are drying and cooling.
These foods aggravate Wind and pain and are suitable for the bile- and
mucus-dominated individual (Pitta and Kapha).
FOODS & SPICES ACCORDING TO THEIR ATTRIBUTES
Hot and Unctuous (Subdues
Vata)
Almonds,
Apples, Beets, Black cumin, Coconut (dried), Eggs, Figs, Fish, Ghee, Honeydew
melon, Kidney beans, Malai (scum of cooked milk), Mango, Meat, Milk (buffalo
and goat), Peanuts, Pine nuts, Pistachios, Rock sugar candy, Sago, Sesame
seeds, Sweet potatoes, Urad beans (whole and split, unpeeled), Wheat
Cold and Unctuous (Subdues
Pitta)
Bitter
melon (karela), Butter, Buttermilk, Coconut (fresh), Cucumber, Grapefruit
(sweet), Flaxseeds, Ice cream, Lemons, Locast, Lychee, Oranges, Panir (milk
cheese), Peaches, Pomegranate (sweet), Pumpkin, Radishes, Spinach, Squash,
Tinda (round summer squash), Water (fresh), Watermelon, Zucchini
Hot and Dry (Subdues
Kapha)
Anise,
Alcohol, Black pepper, Cinnamon, Dates (dried), Eggplant, Fenugreek, Ginger
powder, Gram (chick-peas and chick-pea flour), Grapes, Grapefruit (sour),
Honey, Kohlrabi, Lentils, Mint, Mustard greens, Onions, Peas (dried), Pickles
(all types), Red pepper, Salt, Tea, Walnuts
Cold and Dry (Subdues
Pitta and Kapha)
Barley,
Berries, Cauliflower, Coriander, Corn, Ice, Lotus roots, Pears, Pomegranate
(sour), Rosewater, Tamarind, Vinegar
Neutral
Cow’s
milk, Moong (mung) beans, Tomatoes, Turnips
Harish Johari. Ayurvedic
Healing Cuisine (Kindle Locations 99 - 361). Inner Traditions / Bear &
Company. Kindle Edition.
