Interview with B. K. S. Iyengar

Yoga: A Path to Wholenes by Corinne Schuman

Many consider B. K. S. Iyengar, now 87, the world's greatest living yoga master. Named one of the "100 Most Influential People in the World" by Time magazine in 2004, he is the author of the bestselling yoga book of all time, "Light on Yoga," first published in 1966. Iyengar lives in India, and although he retired from formal teaching in 1984, he still serves as an advisor and an inspiration to students around the world.

What yogic practice allows us to do, he writes in his most recent book, "Light on Life," is to "rediscover a sense of wholeness in your life, where you do not feel like you are constantly trying to fit the broken pieces together." He describes yoga as an inward journey that can lead to happiness and inner peace. Corinne Schuman recently interviewed Mr. Iyengar via email for Beliefnet.

- In "Light on Life" you write of the yogic system as a vehicle to enlightenment. Do you think yoga has something to offer people of any faith, even those who don't believe in and aren't trying to attain enlightenment?

- Yoga has a lot to offer to people, whatever [their faith]. It has no geographical boundary, gender, caste, or religion. As each of us is susceptible to physical problems as well as mental, emotional, and intellectual problems, yoga can help us recover from these wants. It is an art to practice, a science to ponder over, and a philosophy that shows us the ways of right living.

Whether one believes or not, it enlightens one in giving physical health and lightness in mind, emotional stability, and clearness in thinking.

- For many Hindus, yoga is a way of life. For many Westerners, it's often just a great way to stretch, strengthen, and relax. What is lost when yoga is stripped of its spirituality and treated like just another exercise class?

- Life has two facets. One is the physical; the other is spiritual. The physical facet of life is a concrete visible part of the life force recognizable through the organs of action, senses of perception, and the mind. The other facet of life is the self or the soul, which is mercurial and abstract.

Naturally whether one is [Eastern or Western], he or she believes in what they see, and after grasping the visible sheath of the body he or she naturally tries to evolve to reach the source of all movements. [Then they can advance] by refining the intelligence to experience the second part of the facet of life. That is the core of the being, or the self.

I do not think that the essence of yoga which is meant to touch the self is lost in leading one’s life towards the core. For me the body is the concrete visible self, mind is the subtler self, and 'self' is the subtlest of the subtle.

This is the gradation or hierarchy in the field of yoga. Not all practitioners can jump to that highest level. They have to climb, step by step from the physical sphere to reach the spiritual sphere. If it is treated as exercise it is not the fault of yoga but of the practitioners.

- Are there benefits people will get no matter where their minds are?

Those who activate their muscles as they should be activated do feel a sense of benefit in yogic movements. It is possible to derive the benefit of lightness in the limbs of the body or freshness in mind, even if their mind is not in yoga.

In yoga the attention of bringing the mind to focus and correct the wrong movements of the body is very important. Hence without the attention of mind and religiosity in the practice, the benefit of integration of body, mind, and self is not possible. A casual attention brings a casual result, and intense, attentive practice gives intense benefits.

- What are your thoughts on the widespread trend of yoga across America? Is this a good or a bad thing?

- My friend, I am happy that yoga—whether it is in physical form, mental form, or spiritual form—is spreading.

- What do you make of modern iterations and trends like "hot yoga" or "power yoga"? Do you think these are creative innovations or poor substitutes for more a traditional practice?

- I am not here to comment on other yogic names, as yoga students should learn not to criticise but to trace their own weaknesses and correct them.

- For those who are not familiar with your style of yoga teaching, in what ways is it different than other types of practice?

- Yogic principles of any style are the same. As the trunk is one but the branches are many, yoga is one but adaptations may vary. One who takes any style of yoga experiences the same transformation. My style of practice is not different than others except in alignment of the motor nerves with the sensory nerves. [This requires] intellectual reflection and skillful actions without distorting even the minutest part of the anatomical structure of the body, so that the bones, joints, muscles fibres, the energy, the mind, and the intelligence [are in] harmony and the life force touches all the concerned layers of the body.

How can yoga help with specific physical ailments, such as lower back pain?

- Human anatomy is God-made at birth and becomes man-made as he grows. Yogic practice helps one to understand the divine anatomy and not the habituated anatomy formed by one's habits and manners. Each asana [posture] has to be performed correctly in order to [rectify bad habits]. While performing asana one has to judiciously adjust the anatomy without distorting the muscles or joints. If there is anatomical distortion then it is not an asana. That is why my emphasis is on alignment, which is a guide for enlightenment.

- The use of props–pillows, blankets, belts, or blocks—is central to your teachings. Can you describe their function?

- The use of props, pillows, blankets, blocks, or belts is not central to my teachings. As true teachers are rare I developed these props to guide practitioners to get a sense of right direction so that they do not commit mistakes. [They also help] those who are stiff, confused, physically shaky, or who have disabilities and cannot perform independently.

These props do two things at the same time: [they help with] the extension of body and relaxation of the mind—together these are the key to meditation.

As they guide the body in the right direction the feeling of well-being is felt in the body and elation of freshness in mind is experienced. This naturally leads one to experience equipoise and oneness in body, mind and self.

- Could you choose a pose that you feel you’ve learned from and explain the physical, emotional, and spiritual effects you’ve experienced from it?

- It requires pages and pages to write on it. If you read the whole book you can get the answer to your question. This much I say here: the physical strength, mental strength, nervous strength, and intellectual strength should balance evenly by working in concord with all parts of the body, so that the core of the being, the intelligence, and consciousness concurrently and uniformly move with all parts of the body. If the body is the field then the intelligence of the self is the gardener who ploughs the field using asana as instruments.

Dietary Questions from "The Ayurveda Encyclopedia" of Swami Sada Shiva Tirtha

Eat to 1/3 capacity of stomach, drink 1/3 and leave 1/3 for God.
                                                                         (Ashtáñga Hridayam)

Preparation. Eating warm (cooked) foods enlivens the enzymes for easily and quickly digesting food, promoting Apána Váyu, and removing Kapha. However, when food is overcooked, its life force becomes depleted. Further, cooking with too much heavy oil can weaken the digestive fire. Food is best eaten when cooked or steamed rather than uncooked; it is more nutritive and building. Also, persons on spiritual paths, (i.e., practicing sádhaná (meditation) and following a guru or spiritual guide), generally need not follow such drastic rawfood measures. Eating raw food causes roughness among persons on the spiritual path. It is true that raw foods have enzymes to remove toxins, but they do not adequately build the tissues. Fruit is better fresh and uncooked. Microwaves damage the lifeforce. Restaurant food is generally over- or underspiced, and not as good as a home-cooked meal. Cooking over a wood fire is best. Cooking on a gas stove is better than cooking on an electric stove.

Quality. Sattwic: organic, fresh, homegrown, freshpicked, and raw dairy foods are advised. It is not advisable to eat foods that are rotten, under or over cooked, burnt, unripe, over ripe, stale, or junk food. Other harmful foods include those that are canned, artificial, rancid, and prepared with additives, preservatives, or artificial colors. Finally, frozen foods that contain steroids and chemicals (milk and animal products usually have steroids, chemicals, and preservatives in them) should not be eaten.

Quantity. A proper quantity of food is easily digested, promotes longevity without afflicting the doshas, and helps Apána Váyu. Food, when eaten, should fill one-third of the stomach size or capacity. Liquid, when taken after meals, also should fill one-third the stomach size. The time to drink liquids at mealtime varies with the individual. Heavy or obese persons should drink before meals. Underweight or thin persons should drink liquids after meals, and persons of normal weight should drink with their meals. The remaining one-third of space in the stomach helps digestion. The key is moderation and regularity. Váyu doshas need to eat every 3 - 4 hours. Pitta persons generally have good digestive fire. Kapha constitutions need to eat less. Ultimately, the stronger the digestive fire, the more one can eat. (Less food is better with a fever.

When Hungry. Eat only after the previous meal has been digested. Otherwise, the digestive product of the previous meal becomes mixed with the new food, instantly aggravating all the doßhas. The digestive fire/enzymes have to act upon the food for some time in order to digest the food. Then, the body needs time to restore the digestive fire/ enzymes for the future. If a person takes food before digesting the previous meal completely, the food will not digest properly. The undigested food is pushed along the GI tract by normal peristalsis, imbalancing and aggravating the doähas.

Combinations. Combining vegetables with fruit or milk can cause digestive problems. One needs to be careful while eating or choosing food. Different combinations may be harmful. Its not advised to combine sour tastes with milk, eat cold items after ghee, eat equal amounts of ghee and honey, or eat fish products along with dairy (these unhealthy combinations create subtle toxins). Other aggravating foods are too hot and too cold, or too light and too heavy. Stew and curry are more digestible than individual vegetables cooked and eaten separately. Váyu— the fewer combinations the better (they like combining foods, though it is not good for them).  Pitta— does best with combinations      Kapha— is between Váyu and Pitta.

Spices. Delicious tastes improve digestion, strength, senses, complexion, and a healthy weight. They are easily digested and help Apána Váyu. The use of spices stimulates the secretions of digestive enzymes. Over-salted, under-salted, or sour seasoning is to be avoided. Foods that are too tasty increase rajas (aggravating the blood). Foods that are too bland cause tamas (suppressing agni). Váyu—does well with rich and moderately strong spices.  Pitta—needs only mild spices. Kapha—does best with light, strongly spiced foods.

Frame of Mind. A relaxed, calm mind promotes easy assimilation of food. This makes the mind more sattwic. A nervous, anxious, angry, noisy, and rushed mind makes the food harder to digest. Smoky environments are also harmful when eating. Silence is good, but there is no need to be too serious. A prayer of gratitude to the Creator and Supplier before a meal, or offering the food to benefit humanity and the creation of beings is advised. Chew food properly to digest and absorb nutrients.

Time. Daylight hours are the best hours to eat. Váyu—dawn and dusk (smaller, more frequent meals—eat every 3 to 4 hours) Pitta—at noon, largest meal (three meals daily) Kapha—daylight hours, breakfast is skipped make lunch the large meal After meals, it is good to take a short, easy walk. Some say napping while lying on your left side helps digest foods This causes breathing through the right nostril or “solar” breathing, which increases the digestive heat or fire in the system. Other authorities say napping after meals is unwholesome. Activities such as exercise, swimming, or sex are not recommended just before or after meals. Smoking disperses and dulls the agni (digestive) fire.

Season and Geography. Eat foods and herbs according to season (i.e., do not eat cold and dry items in the winter, or hot and pungent items in the summer). Eat foods and herbs according to geography (do not eat hot and dry items in a hot dry desert, or cold and oily items in cold and damp climates).

 Miscellaneous. Do not ingest equal amounts of ghee and honey simultaneously (it becomes a subtle toxin). Do not break with eating habits (e.g., someone who generally eats cold and sweet things should not suddenly start eating hot and pungent items). Herbs, diet, and lifestyle are recommended to balance the doßha, but also should be in harmony with one’s own habits. Intake of substances that aggravate the dosha and state of one’s strength is ill advised. Eat after clearing the bowel and urinary bladder, and only when hungry.

 Drinking (except lassi buttermilk [yogurt and water], and medicated herbal wine to stimulate digestion) is not recommended during the meal, but is all right afterwards.  Drinking alcohol after meals causes hyperacidity unless it is medicated herbal wines for Váyu and Kapha. Astringent or herbal teas are all right after meals, but coffee promotes indigestion, hyperacidity, or ulcers.

Desserts (especially cold) are heavy and sweet, and suppress digestive fire, causing fermentation and indigestion. They are better before meals, as sweets are the first taste to be digested. Having raw foods and salads at the end of the meal is better for digestion. Other authorities say a little sweet after meals promotes digestion.

Age/Gender these characteristics may bring excess to one’s dosha. Therefore, reduction of doshas may need to be considered at different ages, and for different genders. Kapha reduction is predominantly used from birth to age 15, and for women. Pitta reduction is primarily from age 15 to 55 years old, and for men. Váyu reduction occurs at age 55 and over.

 Áma: For 1 or 2 weeks, spices and a light and cleansing diet are followed. Spices are given to digest the undigested food or áma and cleanse the entire body. Sugars, oils, meat, and dairy are avoided. Then, one returns to their dosha diet, staying on the light side until áma is completely gone. Different books offer varying dosha food lists. Ultimately, persons will have to decide whether any specific food is good or aggravating their dosha.

Maha Shivratri: The Night of Shiva

Maha Shivratri, the night of the worship of Lord Shiva, occurs on the 14th night of the new moon during the dark half of the month of Phalguna. It falls on a moonless February night, when Hindus offer special prayer to the lord of destruction. Shivratri (Sanskrit 'ratri' = night) is the night when he is said to have performed the Tandava Nritya or the dance of primordial creation, preservation and destruction. The festival is observed for one day and one night only.

Here're three reasons to celebrate Shivratri:

1. The absolute formless God, Sadashiv appeared in the form of "Lingodbhav Moorti" exactly at midnight on Maha Shivratri. That is why all Shiva devotees keep vigil during the night of Shivratri and do "Shivlingam abhishekham" (coronation of the phallic idol) at midnight.

2. Lord Shiva was married to Devi Parvati on Shivratri. Remember Shiva minus Parvati is pure 'Nirgun Brahman'. With his illusive power, (Maya, Parvati) He becomes the "Sagun Brahman" for the purpose of the pious devotion of his devotees.

3. It is also believed that on Shivratri, Lord Shiva became 'Neelkantham' or the blue-throated by swallowing the deadly poison that came up during the churning of "Kshir Sagar" or the milky ocean. The poison was so deadly that even a drop in His stomach, which represents the universe, would have annihilated the entire world. Hence, He held it in His neck, which turned blue due to the effect of poison. Shivratri is therefore also a day of thanksgiving to the Lord for protecting us from annihilation.

The 14th shloka of Shivmahimna Stotra says: "O three eyed Lord, when the poison came up through the churning of the ocean by the gods and demons, they were all aghast with fear as if the untimely end of all creation was imminent. In your kindness, you drank all the poison that still makes your throat blue. O Lord, even this blue mark does but increase your glory. What is apparently a blemish becomes an ornament in one intent on ridding the world of fear."

Origin of Shivratri:

According to the Puranas, during the great mythical churning of the ocean called Samudra Manthan, a pot of poison emerged from the ocean. The gods and the demons were terrified as it could destroy the entire world. When they ran to Shiva for help, he in order to protect the world, drank the deadly poison but held it in his throat instead of swallowing it. This turned his throat blue, and since then he came to be known as 'Nilkantha', the blue-throated one. Shivratri celebrates this event by which Shiva saved.

A Festival Significant for Women :

Shivratri is considered especially auspicious for women. Married women pray for the well being of their husbands and sons, while unmarried women pray for an ideal husband like Shiva, who is the spouse of Kali, Parvati and Durga. But generally it is believed that anyone who utters the name of Shiva during Shivratri with pure devotion is freed froyom all sins. He or she reaches the abode of Shiva and is liberated from the cycle of birth and death.

Shiva Rituals:

On the day of Shivratri, a three-tiered platform is built around a fire. The topmost plank represents 'swargaloka' (heaven), the middle one 'antarikshaloka' (space) and the bottom one 'bhuloka' (earth). Eleven 'kalash' or urns, are kept on the 'swargaloka' plank symbolizing the 11 manifestations of the 'Rudra' or destructive Shiva. These are decorated with the leaves of 'bilva' or 'bael' (Aegle marmelos) and mango atop a coconut representing the head of Shiva. The uncut shank of the coconut symbolizes his tangled hair and the three spots on the fruit Shiva's three eyes

Bathing the Phallus:

The phallus symbol representing Shiva is called the lingam. It is usually made of granite, soapstone, quartz, marble or metal, and has a 'yoni' or vagina as its base representing the union of organs. Devotees circumambulate the lingam and worship it throughout the night. It is bathed every three hours with the 5 sacred offerings of a cow, called the 'panchagavya' - milk, sour milk, urine, butter and dung. Then the 5 foods of immortality - milk, clarified butter, curd, honey and sugar are placed before the lingam. Datura fruit and flower, though poisonous, are believed to be sacred to Shiva and thus offered to him.

"Om Namah Shivaya!":

All through the day the devotees keep severe fast, chant the sacred Panchakshara mantra "Om Namah Shivaya", make offerings of flowers and incense to the Lord amidst ringing of temple bells. They maintain long vigils during the night, keeping awake to listen to stories, hymns and songs. The fast is broken only the next morning, after the nightlong worship. In Kashmir, the festival is held for 15 days. The 13th day is observed as a day of fast followed by a family feast.

http://hinduism.about.com/od/festivalsholidays/p/mahashivratri.htm

Physical and Mental Properties of the Six Tastes from "The Ayurveda Encyclopedia" of Swami Sada Shiva Tirtha

 The symbols V, P, K stand for Váyu, Pitta, and Kapha. For example, VP- K+ is read the followingway: Váyu and Pitta are reduced; Kapha isincreased.

Sweet VP- K+ (sugar)

   Physical: Strengthens tissues, good for com-plexion, hair, throat, sense organs, ojas, children, and the elderly. It heals broken bones, effects lon-gevity, is an emollient, expectorant, and a mildlaxative. Sweet tastes build the body, increasebreast milk, and are difficult to digest. 

   Mental: Provides contentment and is harmoniz-ing. 

   In Excess: Causes overweight, indigestion, dia-betes, fainting, enlarged glands, and cancer.

Salty V- PK+ (V+ in excess) (table salt, seaweed)

   Physical: Clears channels and pores, improvesdigestion, produces sweat, enhances taste, pen-etrates tissues, causes lacerations, and bursting oftissues and abscesses.  

   Mental: Sedative, calms nerves, stops anxiety 

   In Excess: Increases blood, causes balding, grayhair, wrinkles, thirst, skin diseases, herpes, weak-ens body strength.

Sour V- PK+ (yogurt, wine,pickles)
   Physical: Good for the heart, digestion, relievesburning sensations, satiating, moistens, is easilydigested, oily, dispels gas, nourishes, relieves thirst,aids circulation, aids all tissues except reproduc-tive, maintains acidity.
   Mental: Awakens the mind and senses.
   In Excess: Flabbiness, loss of strength, blind-ness, giddiness, itching irritation, pallor, herpes,swellings, smallpox, thirst, fevers.

Pungent K- P+ (V+ in excess) (hot peppers, chillies, wine)
   Physical: Heals throat diseases, allergic rashes,skin disorders, edema, ulcer swelling; dries oili-ness, fat, and water; promotes hunger, taste, anddigestion; eliminates doßha excesses, breaks uphard masses, expands body channels.  

   Mental: Opens the mind and senses.
   In Excess: Causes thirst, fainting, tremors andpains, depletes reproductive fluid and strength.

Bitter PK- V+ (alum, goldenseal, neem)
    Physical: Heals anorexia, parasites, thirst, skindisorders, fever, nausea, burning sensations,cleanses breast milk and throat, is easily digested,promotes intelligence, and is drying.
    Mental: Clears the senses the emotions.
    In Excess: Depletes tissues.

Astringent PK- V+ (alum, oak, bark)
    Physical: Cleanses blood, stops bleeding, sweat,diarrhea, heals ulcers, is drying, difficult to digest,causes indigestion, tightens tissues, heals prolapse.
    In Excess: Causes gas, thirst, emaciation, lossof virility; obstructs channels, causes constipationand pain in the heart area, inhibits digestion.

Agni, The Lord Of The Fire And Sacrifice

Agni is one of the most important of the Vedic gods. He is the god of fire, the messenger of the gods, the acceptor of sacrifice. Agni is in everyone's hearth; he is the vital spark of life, and so a part of him is in all living things; he is the fire which consumes food in peoples' stomachs, as well as the fire which consumes the offerings to the gods. He is the fire of the sun, in the lightening bolt, and in the smoke column which holds up the heavens. The stars are sparks from his flame. He was so important to the ancient Indians that 200 hymns in the Rig Veda are addressed to him, and eight of its ten books begin with praises dedicated to him.

Agni is closely associated with Indra, and is sometimes said to be his twin brother. Thus Dyaus Pita and Prthivi are named as two of his parents. But he has many more. Sometimes Kasyapa and Aditi are his parents; another time he is the son of a queen who keeps his birth secret from her king. He was born, like Indra, in full power and vigor. Agni is also said to be the son of ten mothers who are all sisters; these are the ten fingers of man. Another story tells that he consumed his parents when he was born, as they could not provide for him; this is symbolic of the fire born when two sticks are rubbed together which quickly are burned up by it. Dawn and Night are his sisters, his wife is Svaha, and he is the father of Karttikeya.

When Agni was born, the gods conspired to establish a sacrifice. And they wanted Agni to became their priest, they wanted him to give this sacrifice. But he was afraid, "When I lift up the sacrifice and sacrificial fire burned down, then will end my life." And he ran and hid from the gods in the waters. But when Agni disappeared, cheered demons, because there wasn't any lights on the Earth, that overlocked the darkness of the night, and the night was given to the demons in undivided ownership. "We must find Agni", - said the gods leaded by Varuna, the lord and ruler of the night and water, and went in search of. A fish issued residence of the god Agni - she was concerned about the heat that spreaded in the water. In anger Agni cursed her - and by the power of his curse since that time the fish become the prey for people who use it as food. Varuna called Agni: "Come back! Manu, who had escaped from the flood, should accomplish the sacrifice to continue the human race on the Earth. Who besides you exalt his sacrifice to the gods? Come, O Agni! "Agni said:" There was sacrificial fires on Earth who died. I ran like a buffalo from the hunter's arrow because of fear of death. I'll be back, if you give me immortality. " The gods said, "You will our immortal priest, O Agni, Brahma is mercy. You will always be revered in rituals and the victim will belong to you. The universe will forever honor you. " Agni returned and along with his brother Soma he becomed the lord of sacrifices.

When Agni is described in anthropomorphic form, he sometimes has two faces which are smeared with butter. He has seven fiery tongues and sharpened, golden teeth. He is red in color, with black eyes and wild, black hair. He has seven arms and three legs, and seven rays of light emanate from his body. He either rides on a ram, or on a chariot, pulled by goats or sometimes parrots.

Agni loves all his worshipers equally, and so is loved in turn by all of them. He visits everyone's hearth, no matter if they are rich or poor. He is the mediator between the gods and mankind. He is a great consumer of Soma. When people use fire, they must face it toward the proper direction for different uses. When facing East, the fire should be used for sacrifices to the gods; when facing South, the fire should be used for sacrifices to the Manes or spirits of the dead; a cooking fire should always face toward the West. The proper offering to Agni, and hence all the gods, is ghee, which is clarified butter. Agni also had the power to impart immortality on mortals, as well as remove all sins at the time of one's death.

Ayurveda healing from "The Ayurveda Encyclopedia" of Swami Sada Shiva Tirtha

    [...] Thus, Áyurveda offers a unique view of the energetics of taste: six tastes (the initial taste, its hot or cold energy, and its after taste), how tastes are related to the doshhas, organs, diseases, and emotions and their special properties. It is a complete science of the mechanics and energies of nutrition. Further, it reveals a causal relationship between food and health; how one feels is greatly decided by what one eats. As discussed earlier, Áyurveda aims to remove the cause of an illness. Rather than ‘curing’ a specific disease, this science addresses the balance of the whole individual. It always considers the three levels of health: body, mind, and external causes. This chapter has examined the Áyurvedic view of how the tastes and energies of foods play a direct role in creating health or illness.  

   Life habits (external) are considered another essential Áyurvedic healing measure when life style changes are gradually adapted. In the original Áyurvedic texts, people are cautioned to gradually change their habits. Starting or stopping habits (even healthy ones) too suddenly, causes shock to the system. In the chapter on the seasons, a subtle seven-day transition period between seasons is noted and utilized to help people avoid disease during the shift. In the spiritual texts, we find similar wisdom about the transition points at sunrise, noon, sunset, and midnight. It is suggested that these are points of weakness and that the person is better advised to spend these transitional times in sádhaná (meditation). [Astrologically, the 1st, 8th, 15th, and 16th days, starting with the new and full moon cycle, are also transitional days best suited for sádhaná —or at least reduced activity.]    

    Even for a healing science that suggests vegetarianism to those who are healthy, Áyurveda does not advise giving up meat “cold-turkey “ (no pun intended). Even if a food is bad for one’s constitution (e.g., one’s favorite vegetables or desserts), or good for their doshha, gradual stopping and starting of any life habit is advised. Gentleness is the key. Similarly, if one too radically undertakes a detoxification program, one may experience uncomfortable cleansing, like diarrhea or excess toxins aggravating the body as they come out. Áyurveda has the unique position of offering a healing process that does not have to make one feel bad before feeling better; one needn’t feel punished for changing to a healthier way of life. Thus, healing becomes enjoyable. It makes life better, simpler, more natural, and it enhances spiritual growth as well. It may take some months before a healing effect is felt. Making one or two changes for health, and consistently following them, is better than experimenting here and there without a foundation for growth and healing. The Áyurvedic motto is, “no pain - no pain.” Also, people often look for quick healing— magic medicine that allows them to continue with their bad habits. In fact, illness is a sign (i.e., a teacher) that life is not being lived in balance. Herbs are a food supplement, not magic pills that instantly remove discomfort. Some people may be impatient with this ‘gradual’ lifestyle development, but it is enhanced lifestyle and not a quick, topical cure that Áyurveda achieves.

    Chronic indigestion also needs a slow change. One week of kicharí (rice and beans) may be needed for those with severe conditions. Again, some people may be disinclined to make changes, but the alternatives (i.e., illnesses) are less pleasant. Eventually one finds a food plan that feels comfortable. As discussed earlier, food essence rises through the channel to the brain, so it is crucial that wholesome foods are taken for its sattwic (pure) essence. Organic is also very good. Sattwic essence positively affects the mind. A completely Sattwic mind is the first stage of samádhi (Saibikalpa).

Prakriti-test from "The Ayurveda Encyclopedia" of Swami Sada Shiva Tirtha

    Another Áyurvedic dosha analysis tool is a self-test filled out by the patient. The self-test questions reflect the patient’s total life span (not just the new or current symptoms caused that day, week, or year). Some practitioners offer two different questionnaires, one to learn the prakriti and one to learn about the cause of the illness (vikriti). (During consultation discussions the current illness(vikriti) is discussed.)  
    To find out one’s dosha, questions are asked about the patient’s mind, body, and emotional well being. Below is a sample of the questions that offer insight into the patient’s prakriti (nature).
   [Note: V stands for Váyu, P stands for Pitta, and K stands for Kapha.] After checking the category that best describes one’s total life experiences, the practitioner totals the number for each category V, P, K. The result will decide the dosha. For example, if there are 10-V, 20- P, and 30- K, the person is a Kapha dosha. If the sum is 25-V, 25-P and 10- K, the person is Váyu/Pitta dosha. If the sum is 20-V, 20-P, and 20-K, the person is Tridoshic. Separate totals for the mental and physical questions reveal any differences between thedoshas of the mind and body.

Outer Conditions

Frame:
V- tall or short, thin, bony
P- medium, average development
K- wide, stocky, stout, big, well-developed body

Weight:
V- low, protruding veins and bones, can’t keepweight on; may be heavy but with fluctuating weight and spongy tissues.
P- moderate, muscular; excess red meat and greasyfoods add excess weight.
K- heavy, hard to keep weight off, obesity

Head:
V- thin, long, small, unsteady, stiff necks
P- moderate
K- stocky, large, square-ish, steady

Hair:
V- curly, brown, dry, coarse, sparse, full bodied
 P- straight, blond or reddish, early gray or bald, soft, fine
 K- oily, thick, very wavy, dark brown or black, lustrous, abundant

Forehead:
V- small, wrinkles
P- moderate with folds
K- large and broad

Face:
V- long, thin, wrinkled, small, dull
P- moderate, sharply contoured
K- large, round, fat, pale, softly contoured

Skin:
V- thin, cold, rough, cracked, dry, prominent veins
P- warm, pink, freckles, acne, moles, moist, rashes, easy sunburn, delicate, sensitive
K- thick, cold, smooth, white, soft, moist, oily, edema, fatty

Complexion:
 V- dull, darkish brown, lackluster
 P- flushed, reddish, freckled, glowing, discoloration
 K- pale, whitish

Eyes, Lashes, and Brows:
V- small, dry, brown, unsteady
P- medium, red, thin, green, piercing, light sensitive
K- wide, oily, white, attractive, prominent, cry easily, discharge in eyes, steady but dull focus

Nose:
V- thin, long, and pointed, small, dry, crooked
P- average, sharp, and pointed
K- thick, firm, big, oily
 * Nose, eyes, and complexion will vary depending on racial/cultural characteristics.

Lips:
V- thin, small, dry, unsteady, darkish, biting
P- medium, soft, red
K- large, thick, oily, smooth, firm, attractive

Teeth/Gums: (varies according to hygiene)
V- thin, small, dry, rough, crooked, spaces, buck teeth, receding gums
P- medium, soft pink, gums bleed easily
K- large, white, attractive, thick, soft pink, oily

Neck:
V- thin, long, loose tendons
 P- moderate
K- large, thick, square

Shoulders:
V- small, thin, flat, hunched
P- medium
K- broad, thick, firm

Frame:
V- small, thin bones
P- average
K-large bones

Upper Torso:
V- small, thin, narrow, underdeveloped, doesn’t gain weight easily
P- moderate, wiry
K- large, broad, well developed, overdeveloped, gain weight easily

Arms:
V- small, thin, long, low development, bony el bows
P- moderate, wiry
 K- large, thick, round, well developed, fleshy

Hands:
V- small, narrow, dry, rough, cold, unsteady, fissured, lines, bony knuckles
P- moderate, warm, pink
K- large, thick, cool, firm, oily, square, unlined

Legs:
V- very short or long legs, thin, bony knees, runs and walks a lot, walking coordination is unsteady
P- average
K- large, stocky, can stand for long periods

Thighs:
V- thin, narrow
P- moderate
K- fat, round, well developed, cellulitis

Calves:
V- small, tight, hard
P- soft, loose
K- firm, shapely

Feet:
V- small, thin, rough, long, dry, unsteady, fissured, need to be oiled daily
P- moderate, soft pink, good circulation and complexion
K- large, thick, firm

Joints:
V- small, thin, dry, unsteady, cracking, prominent
P- moderate, loose, soft
K- large, thick, well built

Nails: (mineral absorption)
V- small, thin, dry, rough, cracked, fissured, dark
P- medium, soft, pink
K- large, thick, white, smooth, oily, firm

Sweat/Odor: (vegetarians sweat less than meat eaters do)
V- odorless, scanty
P- strong smell, profuse, hot
K- pleasant smell, moderate when exercising, cold

Feces:
V- scanty, dry, hard, painful, or difficult, gas, constipation
P- abundant, loose, yellowish, burning diarrhea
K- moderate, solid, pale, mucus in stool
* Pitta persons with fevers get constipation. Kaphas may get constipation but stool is not hard.

Urine:
V- scanty, colorless, bubbly, difficult
P- profuse, yellow, red, burning
K- moderate, whitish, milky

Inner Conditions

Appetite/Food:
V- erratic, variable, eats quickly, likes warm, oily food
P- sharp, strong, eats moderately fast, likes cold food
K- low, constant, eats slowly, likes warm, dry food

Taste:
V- sweet, sour, salty, oily, spicy foods
P- sweet, bitter, astringent, raw or steamed, bland foods
K- pungent, bitter astringent, spicy, non oily foods
 * Áma (toxins) in the system causes one not to follow the above natural inclinations.

Circulation:
V- low, variable, palpitations, aggravated by wind, cold, and dryness
P- excellent, warm, aggravated by heat, fire, and sun
K- slow, steady, aggravated by cold and dampness

Life Pace:
V- fast, unsteady, erratic, hyperactive
P- moderate, purposeful, goal-oriented
K- slow, steady, regal

Endurance:
V- low or fluctuating
P- moderate to high, heat intolerance, pushes until one burns out
K- strong, steady, slow starters, moderate performance

Disease Tendency:
V- nervous and immune system diseases, pain, arthritis, mental, bones
P- infections, febrile, blood, inflammatory diseases, yellow or green mucus
K- respiratory diseases, clear or white mucus, edema, and obesity

Disease Resistance:
V- poor, weak immune systems
 P- moderate, infections, bleeding
 K- good, strong immune system, consistent

Medicinal Healing Tendency:
V- quick, low dosages, nervous reactions
P- moderate
K- slow, higher dosages

Pulse: (quality is the most important thing)
V- 80-100, irregular, rapid, snake-like quality
P- 70-80, wiry, frog-like quality
K- 60-70, slow, warm, steady, wide, swan-like quality

Sexual Nature:
V- variable, strong desire but low energy, few children
P- moderate, passionate, domineering, quarrel some
K- constant, low, devoted, many children

Pain: (blocked or wrong movements in the srotas cause the severest pain)
V- severe - sharp, shocking, disruptive, churning, beating, throbbing, tearing, variable, colic, migratory, intermittent
P- moderate - burning, steaming, swelling, bleeding
K- mild - heavy, dull, constant, congestion

Fever:
V- moderate heat, variable, irregular, thirst, anxious, restless
P- highest heat, burning, thirst, sweating, irritable, delirious
K- lowest heat, dull, heavy, constant

Discharges:
V- noises (joint cracking, moaning, sighing), gas
P- blood, bile, yellow or green pus
K- mucus, clear or white pus, salivation, water

Mouth:
V- dry, astringent taste
P- bitter, pungent taste, salivation
K- sweet, salty tastes, excess salivation, discharge of mucus

Throat:
V- dry, rough pain, constricted esophagus
P- sore, inflamed, burning
K- swollen, dilated, edema

Stomach:
V- frequent belching, and/or hiccuping, feeling a sense of constriction, variable appetite, less secretions
P- cancer, ulcers, burning, sour or pungent (eructations) belches or hiccups, excess appetite, heart burns
K- slow digestion, sweet or mucoid belching, nausea, vomiting Liver/ Gall

Bladder:
V- dry, rough, irregular activity, scanty secretions
P- soft, inflamed, abscesses, increased activity, excess bile, gall stones (most liver and gall bladder problems are Pitta related)
K- enlarged, heavy, firm, little bile, lower activity

Intestines:
V- dry, distention, gas, constipation, disorders of peristalsis
P- excess secretions, inflamed, ulcers, abscesses, tumors, cancer, bleeding, perforation, rapid peristalsis
K- coated with mucus, obstructed, edema, tumors, distention, slow peristalsis

Initial Signs of Disease:
V- variable, irregular rapid onset
P- high fevers, moderate onset
K- constant, slow onset from congestion

Mental Traits Sensitivities:
V- noise
P- bright lights
K- strong odors

Voice/Speaking:
V- low, weak, whining, monotone, quick, talkative, rambling, imaginative
P- high, sharp, clear, precise, organized, detailed, orators, moderate, argumentative
K- deep, tonal, singers, slow, silent

Dreams/Sleep:
V- flying, running, fearful, light sleep
P- fighting, in color, moderately deep
K- romantic, water, few, heavy, deep sleep

Mind/Senses:
V- fear, anxiety, apathy, sorrow, delusion, unconsciousness, insomnia, needing heat, strongly dislikes cold things, loss of coordination indecisive
P- violent, delirious, dizzy, fainting, needing cold, poor senses, intoxicated, restlessness, heated head, impatient, hot tempered, critical
K- calm, lethargic, stupor, excessive sleep, slow perception, desires heat, dull, inert

Memory/Learning:
V- quick to learn ideas but also forgets quickly, likes to study many things but becomes unfocused, learns by listening
P- focused, penetrating, discriminating, goal oriented, learns best by reading and with visuals
K- slow to learn but never forgets, learns by association

Nature:
V- adaptable, quick, indecisive
P- penetrating, critical, intelligent
K- slow, steady, dull

Memory:
V- understands ideas quickly, then forgets quickly
P- clear, sharp
K- slow to learn, but once learns, never forgets

Faith:
V- erratic, rebellious, changeable
P- leader, goals, fanatical
K- loyal, constant, conservative

Emotions:
V- anxious, nervous, fearful
P- angry, irritable, argumentative
K- content, calm, sentimental

Habits:
V- travel, culture, humor, eccentric
P- politics, sports, dance, competitive
K- water sports, flowers, cosmetics, business, lazy

Mental Disorders:
V- anxiety attacks, hysteria, trembling
P- rage, tantrums, excess temper
K- depression, sorrow, lethargic