Beyond Appearances: A Fresh Look at Common Myths in Ayurveda

A significant number of individuals hesitate to embrace Ayurveda due to its classification system, which sorts substances and individuals into fundamental categories known as doshas. Such classification often raises valid concerns, especially when we observe how superficial interpretations have led to stereotypes, much like what we see in some Westernized Yoga communities. Misinformation can dilute an appreciation for the indigenous wisdom that Ayurveda represents. In this post, I aim to dispel some of the prevalent misconceptions found today.

Understanding Ayurvedic Diet

Digestive spices and a pot of Khichidi

Ayurveda offers a personalized approach to diet rather than a one-size-fits-all solution. It is based on the principle that every individual comprises a unique blend of the five elements: ether, air, fire, water, and earth. These elements are grouped into three doshas: Vata (ether and air), Pitta (fire and water), and Kapha (water and earth). An Ayurvedic practitioner once told me that if you are inherently a flower, the goal is to cultivate a healthy version of that flower. Similarly, it's about nurturing individuals as vibrant representations of their true selves, rather than conforming to a standardized ideal. Beyond one's primary constitution, diet can be adjusted based on one's metabolism, level of toxicity, current health concerns, seasons, stage of life, location, and so on.

Ayurveda is not merely a trendy diet for weight loss or achieving an ideal physique. The standards of beauty, particularly in the West, can differ significantly from traditional Ayurvedic viewpoints. For instance, Kapha, the heaviest among the three doshas and predominantly composed of earth and water, is often overshadowed in Western media, which tends to favor slimmer body types. However, those with a Kapha constitution often exhibit healthy, radiant skin and hair because of their balanced oiliness.

While various South Asian cookbooks on Ayurveda exist, it's essential to recognize that there isn't just one form of Ayurveda; rather, there are numerous traditions as diverse as the populace itself. For culinary inspiration, I particularly enjoy Ayurvedic cookbooks that reinterpret Western culinary favorites through an Ayurvedic lens, such as "Eat Taste Heal." I also recommend Indian-focused titles like "Ayurvedic Cooking for Self-Healing" by Dr. Vasant Lad and Usha Lad, and Amadea Morningstar's book, "Easy Healing Drinks," which focuses solely on Ayurvedic beverages. My preferred cooking method involves adapting any dish into a more easily digestible format by following Ayurvedic food combining principles. Check out some of my favorite recipes here.

Ayurveda vs. Yoga

Image representing Sankhya and the 5 Elements

While it's common to hear within the "Yoga Industry" that Ayurveda and Yoga are separate, it's important to acknowledge their interconnectedness within the realm of the four sister sciences: Yoga, Ayurveda (meaning life knowledge), Jyotish (astrology), and Vastu (the Indian equivalent of Feng Shui, linked to environmental harmony). All these disciplines rely on an understanding of the five foundational elements.

It might surprise you that the philosophy most closely aligned with classical Yoga is Samkhya, which Ayurveda also embraces fully. This profound philosophy addresses the origins of existence, akin to modern theories of cosmic origins, exploring the transition from Consciousness (Purusha) to the material world. Understanding this journey from the subtle to the tangible informs both Yoga and Ayurveda, both of which are rooted in a closer relationship with nature and the elements. Delving into Samkhya philosophy can enhance one’s comprehension of Patanjali’s Yoga Sutras and the Ayurvedic concepts of the Pancha Maha Bhutas (five great elements).

It’s worth noting that many therapeutic Yoga schools are already incorporating Ayurvedic principles. For instance, during my annual participation in the Life Force Yoga for Depression and Anxiety weekend intensives, teachings aligned with both Yoga and Ayurveda to address mental health concerns through tailored asana, pranayama, and mudras. Similar integrations were also evident in the Yoga for Arthritis School.

At both The Ayurvedic Institute and the Vasant Institute of Ayurveda, we learned to approach Yoga through an Ayurvedic framework, adapting practices according to seasonal changes and individual symptoms. A fundamental grasp of Ayurveda's qualitative perspective on physical and emotional health can be immensely beneficial for creating accessible Yoga experiences for all. This approach personalizes the practice and guides instructors toward suitable movement qualities and choices for each student.

I love teaching in this vein. Search for an upcoming Ayurvedic Yoga course here.

Misconceptions about Constitution and Identity

I was disheartened to hear a friend share that during his Yoga teacher training, individuals of color were homogenized into a single constitution or prakruti. This highlights how a surface understanding amongst teachers can be as harmful than ignorance, often reflecting underlying biases. In Ayurveda, it is acknowledged that everyone embodies a mix of the three doshas (Vata, Pitta, and Kapha) in unique proportions. Certain colors, like blue are associated with Vata, red and yellow with Pitta, and white with Kapha,

Regardless of the melanin level in one’s skin, anyone can experience pallor from anemia, a bluish tint from poor circulation, or grey ashy dryness indicative of an elevated Vata dosha. Conversely, individuals of all skin tones can exhibit rosy undertones related to heat and red blood cells situated near the skin’s surface. The inherent oiliness of Kapha can lend a luminous quality to any complexion. An Ayurvedic practitioner, known as a Vaidya, is trained to look beyond surface appearances, as many dosha quizzes can be flawed in their assessments.

Moreover, evaluations in Ayurveda take into account an individual’s ethnic background and require comparisons within similar ethnic groups. Ayurvedic practitioners utilize a comprehensive approach during consultations called Ashta Vidya Parikshanam (eight methods of observation), which examines various aspects such as Nadi (pulse), Mutra (urine), Mala (waste), Jihva (tongue), Shabda (voice and word sounds), Sparsha (touch/palpation), Drig (eyes), and Akruti (form). Coloration is just one minor component of this holistic analysis and typically practitioners have particular and preferred skills in the eight methods which they may favor beyond this small aspect of the analysis.

It is crucial to acknowledge that historical colonization has led to colorist attitudes in India favoring “fair” skin, resulting in industry marketing and products aimed at skin lightening. This issue warrants a separate and in-depth discussion regarding its historical implications, distinct from constitution assessment.

Ayurvedic Herbs and Accessibility for “Western Bodies”

Discovering the qualities of plants in Aotearoa/ New Zealand

A common misconception I encounter is the notion that individuals in the West should only utilize Western herbs, while those in India should strictly use Indian herbs. Personally, I find the idea of a distinct Western body or Eastern body, or separate Western and Eastern minds, to be deeply offensive. This perspective overlooks the rich diversity of bodies and minds across different cultures and ethnicities. As a biracial woman, I perceive this notion as rooted in racial pseudoscience. The real difference lies in the land and what is found there.

In contrast, Ayurveda posits that any substance can hold either medicinal or toxic qualities, depending on a person’s unique needs, metabolism, and constitution. The term “dravya” refers to substances characterized by their qualities and actions, suggesting that all herbs can be understood through an Ayurvedic lens, regardless of whether they are native to Western or Eastern regions.

For herbalists, I often recommend a book titled "Dravyaguna for Westerners" by Atreya Smith. Though I am not particularly fond of the title, I appreciate its intent. Dravyaguna refers to the study of substance quality or pharmacology, and this text connects herbs and plants predominantly found in North America to Ayurvedic principles. A true herbal enthusiast seeks out the essence of life, which can be discovered across the globe, frequently manifesting as wild plants.

In closing, my first teacher, Dr. Vasant Lad, often stated, “a doctor is a good teacher,” and he exemplifies this. Educators who are passionate about their subject strive to connect with those they teach; this connection is vital to effective education. Ayurveda is inherently inclusive and is not limited to a particular group. It is accessible and applicable to everyone, provided that the teacher or practitioner possesses clarity of vision, active listening skills, and authentic knowledge.

Anjali Sunita is the founder of Village Life Wellness, and offers Ayurvedic wellness consultations, and courses in yoga and pranayama from an Ayurvedic perspective. As a biracial Desi woman, she shares with a deep respect for traditional roots of the practices with a focus on accessibility and equity. Follow @villagelifewellness on Instagram and Facebook or @villagelifekitchen for recipes.