There are many good recipes for kitcheri, an important food for Ayurvedic cleansing and maintenance.

My guests and I however seem to like best when the dal (beans) are separated out from the rice and vegetables. I guess I appreciate the leela of divided colors and textures.

Here’s my recipe for dal soup, a protein centerpiece of the triumvirate.

serves four:

Take

1/2 cup of unsoaked split mung beans

3 cups of filtered water

Put in pot. Stir to reduce sticking. Allow to boil. Reduce heat and simmer (at boil point) for 30 minutes.

Add:

1/4-1/2 teaspoon of salt (I like black salt the best for this.)

1-2 teaspoons turmeric

Bring to a boil again. Allow to simmer for another half hour, after which the beans are soft enough to be edible.

Add the following, stirring after each:

1 teaspoon cumin

1 teaspoon coriander

1 teaspoon garam masala

a sprinkle of chili powder

a sprinkle of cinnamon

a sprinkle of asafoetida

Let simmer for 15 minutes.

Serve hot with rice and vegetables on the side.

Tridoshic.

definition:

guNa m. ( %{grah} Un2.) a single thread or strand of a cord or twine (e.g. %{tri-g-} q.v.) , string or thread , rope TS. vii Mr2icch. Kum. Ragh. ; a garland W. ; a bow-string R. iii , 33 , 16 (%{cApa-}) Ragh. ix , 54 R2itus. Hit. ; (in geom.) a sinew ; the string of a musical instrument , chord S3is3. iv , 57: ifc. (f. %{A}) with numerals `” fold , times “‘ (see %{ca4tur-} , %{tri-} , %{daza-} , %{dvi4-} , %{paJca-} ; rarely the numeral stands by itself along with %{guNa4} [e.g. %{viziSTo@dazabhir@guNaiH} , `" of ten times higher value "' Mn. ii , 85] AV. x , 8 , 43 MBh. iii , 15649 Hariv. 509 ; [%{guNa} = %{bhAga}] Pa1n2. 5-2 , 47 Ka1s3.) ; a multiplier , co-efficient (in alg.) ; subdivision , species , kind (e.g. %{gandhasya@guNAH} , the different kinds of smell MBh. xii , 6847) ; the 6 subdivisions of action for a king in foreign politics (viz. peace , war , march , halt , stratagem , and recourse to the protection of a mightier king) Mn. vii , 160 Ya1jn5. i , 346 MBh. ii , 155 ; = %{upA7ya} (q.v. , denoting the 4 ways of conquering an enemy) R. v , 81 , 41 ; `” requisite “‘ see %{-No7pe7ta} ; a secondary element , subordinate or unessential part of any action (e.g. %{sarva-g-} mfn. `” reaching to all subordinate parts “‘ , hence `” valid throughout “‘ Ka1tyS3r.) S3a1n3khS3r. A1s3vS3r. Ka1tyS3r. R. v , 1 , 71 ; an auxiliary act S3a1n3khBr. xxvi , 4 ; a secondary dish (opposed to %{anna} i.e. rice or the chief dish) , side-dish Mn. iii , 224 ff. ; (= %{-karman} , in Gr.) the secondary or less immediate object of an action Pa1n2. 1-4 , 51 Sch. ; a quality , peculiarity , attribute or property La1t2y. S3a1n3khGr2. Mn. iii , ix , &c. ; an attribute of the 5 elements (each of which has its own peculiar quality or qualities as well as organ of sense ; thus 1. ether has %{zabda} , or sound for its Gun2a and the ear for its organ ; 2. the air has tangibility and sound for its Gun2as and the skin for its organ ; 3. fire or light has shape or colour , tangibility , and sound for its Gun2as , and the eye for its organs ; 4. water has flavour , shape , tangibility , and sound for its Gun2as , and the tongue for its organ ; 5. earth has the preceding Gun2as , with the addition of its own peculiar Gun2a of smell , and the nose for its organ) Mn. i , 20 and 76-78 MBh. xii , 6846 ff. S3ak. i , 1 BhP. iii , 5 , 35 ; (in S3a1m2khya phil.) an ingredient or constituent of Prakr2iti , chief quality of all existing beings (viz. %{sattva} , %{rajas} , and %{tamas} i.e. goodness , passion , and darkness , or virtue , foulness , and ignorance ; cf. RTL. pp. 31 ; 36 ; 163) Mn. i ; iii , 40 ; xii , 24 ff. Sa1m2khyak. Bhag. xiii f. ; (hence) the number `” three “‘ VarBr2S. iic , 1 ; a property or characteristic of all created things (in Nya1ya phil. twenty-four Gun2as are enumerated , viz. 1. %{rUpa} , shape , colour ; 2. %{rasa} , savour ; 3. %{gandha} , odour ; 4. %{sparza} , tangibility ; 5. %{saMkhyA} , number ; 6. %{parimANa} , dimension ; 7. %{pRthaktva} , severalty ; 8. %{saMyoga} , conjunction ; 9. %{vibhAga} , disjunction ; 10. %{paratva} , remoteness ; 11. %{aparatva} , proximity ; 12. %{gurutva} , weight ; 13. %{dravatva} , fluidity ; 14. %{sneha} , viscidity ; 15. %{zabda} , sound ; 16. %{buddhi} or %{jJAna} , understanding or knowledge ; 17. %{sukha} , pleasure ; 18. %{duHkha} , pain ; 19. %{icchA} , desire ; 20. %{dveSa} , aversion ; 21. %{prayatna} , effort ; 22. %{dharma} , merit or virtue ; 23. %{adharma} , demerit ; 24. %{saMskAra} , the self-reproductive quality) ; an epithet Ka1tyS3r. ; good quality , virtue , merit , excellence Mn. MBh. &c. ; the merit of composition (consistency , elegance of expression , &c.) Ka1vya7d. i , 41 f. Kpr. viii Sa1h. viii ; the peculiar properties of the letters (11 in number , viz. the 8 %{bAhya-prayatnAs} [q.v.] and the 3 accents) Ka1s3. on Pa1n2. 1-1 , 9 and 50 (cf. %{-mAtra}) ; the first gradation of a vowel , the vowels %{a} (with %{ar} , %{al} Pa1n2. 1-1 , 51) , %{e} , %{o} Nir. x , 17 RPra1t. xi , 6 Pa1n2. ; an organ of sense L. ; a cook (cf. %{-kAra}) L. ; Bhi1ma-sena (cf. %{-kAra}) L. ; (%{A}) f. Sanseviera Roxburghiana L. ; the plant %{mAMsarohiNI} L. ; N. of a princess Ra1jat. iv , 695 (cf. %{nir-} , %{vi-} , %{sa-} ; %{gauNa}.)

sattvam rajas tama iti gunaahah prakrti sambhavaahah

nibandhnanti mahaabaaho dehe dehinam avyayam (Bhagavad Giita, 14)

(The qualities born of material nature: sattva, rajas, and tamas, bind the Imperishable Embodied One (the aatman) in the body, O Arjuna.)

It’s important to remember that the three qualities of physical life here on the planet all basically do a negative thing of binding the aatman to the body, as described above.

You have a choice though, between sattva, rajas, and tamas, the distinctions of which are very important. But ultimately, as the Yoga Sutras say, one should go beyond even the best of these, sattva.

nistraigunyo bhavaarjuna

Be without the three gunas, O Arjuna (Bhagavad Giitaa, 2.45)

” See that your disturbing emotions and concepts exist only in relative reality. They do not exist in genuine reality, and ultimately
they are self-liberated. See that it is the same for all contradictions and conflicting appearances—they exist only in relative
reality; ultimately, their nature is self-liberated equality. So whatever manifests in your life, look directly at the essence of mind in that very moment, and let go and relax in its true nature, unborn, beyond conceptual fabrication, inexpressible. ”
-Khenpo Tsültrim Gyamtso Rinpoche

definition:

sattva n. (ifc. f. %{A}) being , existence , entity , reality (%{Izvara-s-} , `” the existence of a Supreme Being “‘) , TS &c. &c. ; true essence , nature , disposition of mind , character Pan5cavBr. MBh. &c. ; spiritual essence , spirit , mind Mun2d2Up. Ya1jn5. MBh. BhP. ; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , selfcommand , good sense , wisdom , magnanimity MBh. R. &c. ; the quality of purity or goodness (regarded in the Sa1m2khya phil. as the highest of the three Gun2as [q.v.] or constituents of Prakr2iti because it renders a person true , honest , wise &c. , and a thing pure , clean &c.) MaitrUp. Mn. Ya1jn5. &c. MBh. R. ; material or elementary substance , entity , matter , a thing Nir. Pra1t. ; a substantive , noun W. ; m. n. a living or sentient being , creature , animal Mn. MBh. &c. ; embryo , fetus , rudiment of life (see %{-lakSaNA}) ; a ghost , demon , goblin , monster R. VarBr2S. Katha1s. ; m. N. of a son of Dhr2ita-ra1sht2ra MBh

tatra sattvam nirmalatvaat prakaashakam anaamayam, sukha sangena badnaati jnana sangena caanagha (Bhagavaad Giita, 14)

(Of these [three gunas], sattva, free from impurity and disease, illuminating, binds through attachment to virtue and by attachment to knowledge, Arjuna.)

So sattva is still a guna, still a binding of the material nature to the body, but at least it does so by virtue and attachment to knowledge.

Dr. Lad would say that there are even negatives to too much sattva: lack of compassion and feelings of superiority. So ultimately, it’s important to avoid even too much sattva (with our free will), but instead to go beyond the gunas.

But what can you do, while you’re still attaching meanings?  Go for sattva.

definition:

sattva n. (ifc. f. %{A}) being , existence , entity , reality (%{Izvara-s-} , `” the existence of a Supreme Being “‘) , TS &c. &c. ; true essence , nature , disposition of mind , character Pan5cavBr. MBh. &c. ; spiritual essence , spirit , mind Mun2d2Up. Ya1jn5. MBh. BhP. ; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , selfcommand , good sense , wisdom , magnanimity MBh. R. &c. ; the quality of purity or goodness (regarded in the Sa1m2khya phil. as the highest of the three Gun2as [q.v.] or constituents of Prakr2iti because it renders a person true , honest , wise &c. , and a thing pure , clean &c.) MaitrUp. Mn. Ya1jn5. &c. MBh. R. ; material or elementary substance , entity , matter , a thing Nir. Pra1t. ; a substantive , noun W. ; m. n. a living or sentient being , creature , animal Mn. MBh. &c. ; embryo , fetus , rudiment of life (see %{-lakSaNA}) ; a ghost , demon , goblin , monster R. VarBr2S. Katha1s. ; m. N. of a son of Dhr2ita-ra1sht2ra MBh

tatra sattvam nirmalatvaat prakaashakam anaamayam, sukha sangena badnaati jnana sangena caanagha (Bhagavaad Giita, 14)

(Of these [three gunas], sattva, free from impurity and disease, illuminating, binds through attachment to virtue and by attachment to knowledge, Arjuna.)

So sattva is still a guna, still a binding of the material nature to the body, but at least it does so by virtue and attachment to knowledge.

Dr. Lad would say that there are even negatives to too much sattva: lack of compassion and feelings of superiority. So ultimately, it’s important to avoid even too much sattva (with our free will), but instead to go beyond the gunas.

But what can you do, while you’re still attaching meanings?  Go for sattva.

heyam duhkam anaagatam (Yoga Sutras, II.16)

(Pain, not yet come, is to be ended. — Vyaas Houston‘s translation seems the best as is typical.)

This was my favorite sutra for many years. I had a lot of pain to end.

It’s also a good beginner’s suutra not just for being so simple and succinct.

It’s message is A-number-one for those just starting out, reading the second chapter on saadhana or practice of yoga.

Connection to present pain is discussed in the immediately preceding suutra,

duhkam eva sarvam

(“all is but pain”)

But what about future pain?

It can and IS to be ended.

The message is not for beginners only.

The TM movement uses this suutra in its advertisements for offerings of Jyotishclasses.

I think the idea here is to remind people that one of the fundamental uses ofastrology is to see the future, frankly, and see what can be averted, not only what can be ended, but is to be ended.

The pain is there perhaps, but in the future, so in a sense now, and to end it, dosaadhana, which is fairly complex. Saadhana is then described in perfect recipes in the rest of the slim perfect scripture.

I just want to interject here an account of the first time my class chanted the Yoga Sutras. Just saying them seemed to create their content in us. It was a collective experience by fellow accounts and an experience, in this moment, that defies words.

I highly recommend, if you are interested in the Yoga Sutras at all, that you chant them.

Chant them often.

The present leader of the TM movement wrote an amazing treatise where he, a neuroscientist, showed that the Yoga Sutras map on to the folds of the brain perfectly.

I felt that map personally on my brain and hence, in my body. A friend calls Sanskrit yoga for the mind. I’m sure of it.

Indeed, the syllables of Sanskrit are linked directly with parts of the body.

definition:

sUtra n. (accord. to g. %{ardhacA7di} also m. ; fr. %{siv} , `” to sew “‘ , and connected with %{sUci} and %{sUnA}) a thread , yarn , string , line , cord , wire AV. &c. &c. ; a measuring line (cf. %{-pAta}) Hariv. VarBr2S. &c. ; the sacred thread or cord worn by the first three classes (cf. %{yajJo7pavIta}) BhP. ; a girdle ib. ; a fibre Ka1lid. ; a line , stroke MBh. VarBr2S. Gol. ; a sketch , plan Ra1jat. ; that which like a thread runs through or holds together everything , rule , direction BhP. ; a short sentence or aphoristic rule , and any work or manual consisting of strings of such rules hanging together like threads (these Su1tra works form manuals of teaching in ritual , philosophy , grammar &c.: e.g. in ritual there are first the S3rauta-su7tras , and among them the Kalpa-su7tras , founded directly on S3ruti q.v. ; they form a kind of rubric to Vedic ceremonial , giving concise rules for the performance of every kind of sacrifice [IW. 146 &c.] ; other kinds of SñS3ruti works are the Gr2ihya-su1tras and Sa1maya1ca1rika or Dharma-su1tras i.e. `” rules for domestic ceremonies and conventional customs “‘ , sometimes called collectively Sma1rta-su1tras [as founded on %{smRti} or `" tradition "' see %{smArta}] ; these led to the later Dharmas3a1stras or `” law-books “‘ [IW. 145] ; in philosophy each system has its regular text-book of aphorisms written in Su1tras by its supposed founder [IW. 60 &c.] ; in Vya1karan2a or grammar there are the celebrated Su1tras of Pa1n2ini in eight books , which are the groundwork of a vast grammatical literature ; with Buddhists , Pa1s3upatas &c. the term Su1tra is applied to original text books as opp. to explanatory works ; with Jainas they form part of the Dr2isht2iva1da) IW. 162 &c. ; a kind of tree DivyA7v.

I love this. A suutra, a phrase in the classic texts, means that which is sewn, a thread that unites. So poetic.

Hence books like Charaka, Yoga Sutras and others that are full of suutras really represent tapestries. Do a visual map. Hang them on the wall. Have a look at them all at once.

We’ll be doing a suutra of the day occassionally. These will be from many disciplines.

But different strands from different tapestries will still weave together. So enjoy the seeming unrelatedness, and maybe something new will happen.

Dr. Lad talked often about how much you can learn by looking at a person’s nails.

Diabetes, heart attacks, hyperthyroidism… it’s all there, with simple noninvasiverugna patrakam (physical analysis).

Now, Medscape has published a comprehensive article on this very subject, 40 some pages long, where the following are discussed:

• Overall vitality;
• Inner emotional state;
• Cerebral dominance;
• Occupations and hobbies;
• Medical history;
• Nutritional status;
• Cardiovascular function;
• Rheumatic conditions; and
• Dermatologic problems.

Lots of good information here!

I was so happy to see this article. Not only does it give plenty of really helpful tips, with pictures, it is a strong confirmation of Ayurveda‘s validity.

You will need to sign in to view the article but it is quite worth it.

http://www.medscape.com/viewarticle/571916


[Here is a more recent article in Medscape with 14 pictures: http://www.medscape.com/features/slideshow/nail-diseases?src=mp&spon=17&uac=96118PN]

“No man was ever wise by chance.”  – Lucius Annaeus Seneca

This is a subject that will come up both sooner AND later, so we may as well talk about it now.

Where is free will in the Jyotish chart?

A Buddhist monk once said in a lecture that we have about 4% leeway in our actions. The rest is fixed. That about fits my observations.

Four percent is a lot. The difference between the genetics of a human and a daisy is about 4 percent. There’s a lot to be said for 4 percent.

Not only does free will have a quantity, it has qualities too. Namely, sattva, rajas, and tamas.

So, someone articulating benefics in the twelfth might choose to express them sattvicly by going overseas to an ashram. If tamasic, that same person might wind up in the hospital.

The karma of a yogin is neither white nor black. Of others it is threefold. (Yoga Sutras, IV.7)

VasiSTha discourses at length directly on this topic in the beginning of the transformation of RAma from sullen 16 year old to God in the MaharAmayana, transcribed as VasiSTha’s Yoga. He more rightly talks about self effort instead of free will. As usual, he uses pretty strong words (p. 25):

In this world whatever is gained is gained only by self-effort; where failure is encountered it is seen that there has been slackness in the effort. This is obvious; but what is called fate is fictitious and is not seen.

Self-effort, Raama [notice that he doesn’t say O Raama at this point] is that mental, verbal and physical action which is in accordance with the instructions of the holy person well versed in the scriptures. It is only by such effort that Indra become king of heaven, that Brahma became the creator, and the other deities earned their place.

Self-effort is of two categories: that of past births and that of this birth. The latter effectively counteracts the former. Fate is none other than self-effort of a past incarnation. There is constant conflict between these two in this incarnation; and that which is more powerful triumps.

Self-effort which is not in accord with the scriptures is motivated by delusion. When there is obstruction in the fruition of self-effort one should examine it to see if there is such deluded action, and if there is it should be immediately corrected. There is no power greater than self-effort in the present. Hence, one should take recourse to self-effort, grinding one’s teeth, and one should overcome evil by good and fate by present effort.

The lazy man is worse than a donkey. One should never yield to laziness but strive to attain liberation, seeing that life is ebbing away at every moment. One should not revel in the filfth known as sense-pleasures as a worm revels in pus.

One who says “Fate is directing me to do this” is brainless, and the goddess of fortune abandons him. Hence, by self-effort acquire wisdom and then realise that this self-effort is not without it’s own end, in the direct realisation of the truth….

One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth, knowing that self-effort alone is another name for divine will. We only ridicule the fatalist. That alone is self-effort which springs from right understanding which manifests in one’s heart which has been exposed to the teachings of the scriptures and the conduct of holy ones….

People use such expressions as “I am impelled by fate or divine dispensation to do this” for self-satisfaction, but this is not true. For example, if an an astrologer predicts that young man would become a great scholar, does the young man become a scholar without study? No. Then why do we believe in divine dispensation? Raama, this sage VishvAmritra became a Brahma-RSi by self-effort; all of us have attained self-knowledge by self-effort alone. Hence, renounce fatalism and apply yourself to self-effort.

The classics also tell us that upon advancement by right self-effort the ultimate purpose of life is to go beyond the gunas, even sattva;:

The embodied one, transcending these three gunas, which originate in the body, freed from birth, death, old age, and pain, attains immortality. (Bhagavad Giita, 14)

So, maybe the “free will”‘s ultimate purpose is to enter “the cloud of dharma“, (Yoga Sutras IV.29) where the “identification of discernment” is “without self-interest.” Notice there is still self-effort even in this very advanced stage.

So please, calm down. Meditate. Relax. Do the right thing. Join. Unite. Worry about yourself if you must, but only until you don’t worry about yourself. Self effort is indeed a wonderful thing.

Dr. Lad said something interesting at last year’s Ayurveda conference:

"Ayurveda is Hindu medicine. I’m sorry, but it is."

The sooner we all talk about this, the sooner Ayurveda can be considered a complementary medicine in the mainstream.

Let’s admit it. There is a Hindu underpinning to Ayurveda, to this site, to my self.

It’s true that this might upset some. I know of someone who will not go to an Ayurvedic practitioner, although she needs help, because she feels it contradicts her Christian beliefs.

Then there are the comments made in the local paper that yoga shouldn’t be available in community recreation facilities, because it is a religious undertaking.

I’m stunned by charges such as these. At first, my response is a bit of stammering.

Maybe because they are a little bit true, but only by a speck. Only by a flick of superficialities.

It’s feels like someone calling The Theory of Relativity German or Jewish.

Looking deeper, I am reminded that the number zero and the whole of trigonometry were once religious works made by Muslims long ago. (Math is predicated on a lot more belief than you may realize.)

Does that mean they are not true?

Pythagoras was first and foremost a mystic.

Shall we not teach math in public schools?

In the same way, yoga, meditation, Ayurveda, whether practiced by a Sikh, a Quaker, or an atheist is still TRUE. The body will get fitter, the mind more still.

Both are required in any faith for happiness.

Health is the best foundation for the aims of human life. (Charaka, 1)

And to me it is not surprising that FAITH is required to reach far into the universe and find these truths, forming the core of our shared knowledge and our common beliefs.

[Edited: Dr. Lad at a talk last week said, if I may paraphrase, that Chinese medicine has been around for 200 years in our country and acupuncture is accepted. With time, he seemed to say, Ayurveda will be too.]

A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
[Proverbs 17:22]

definition of vAta:

vAta1 mfn. (for 2. see p. 939 , col. 3) blown &c. ; (%{vA4ta}) m. wind or the wind-god (pl. also `” the Maruts “‘ , cf. %{vAyu}) RV. &c. &c. ; wind , air Hit. ; wind emitted from the body MBh. iv , 117 ; wind or air as one of the humours of the body (also called %{vAyu} , %{mAruta} , %{pavana} , %{anila} , %{samIraNa}) Katha1s. Sus3r. &c. ; morbid affection of the windy humour , flatulence , gout , rheumatism &c. VarBr2S. S3r2in3ga1r. ; N. of a people (see %{vAta-pati} and %{vAtA7dhipa}) ; of a Ra1kshasa VP. ; of a son of S3u1ra ib.

Vaata is the principle “humour” of Ayurveda’s vaata, pitta, and kapha.

utsaahocchavaasa nishvaasa cestaa vega pravartanaihih.

samyag gatyaa ca dhaatuunaam aksaanam paatavena ca , Vaaghbaat Sutras 11

Vaata in its normal state protects the body, bestowing enthusiasm, exhalation and inhalation, all activities (of the body), initiation (and also execution) of the urges, maintenance of the dhaatus, and proper functioning of the senses. (Translation from Dr. Lad.)

Out of the five elements, vaata is air and space.

It is what makes things move, including the other two “humours”, a.k.a doshas. (Click on the link if you are intrepid.) Moving humours cause disease (see samprapti).

Vaata is the creator of all things, the soul of all things (the father of all creatures), taking all forms, chief of all living beings, creator, sustainer, controller of life, omniscient, destroyer, lord of death. Therefore, enlightened beings say one should always make all effort not to disturb vaata. (Vaaghbat)

Its vital life force is praana.