What is teaching, what is learning?

In this day and age of technology where anything can be published very easily and anyone can claim anything with out much to back it up, what is the level of knowledge being taught?

 

If one were to find a teacher to translate the ancient texts of buddhism, yoga, and others of the same lot, you would find a huge difference between that knowledge and what is being written in the books for the masses and the massive amounts of blogs…   and websites as well as the NY Times best sellers on the same subjects. What is being taught? What is being sold?

 

If one is never situated to step out of their safe paradigm, then what learning can really happen? If the knowledge is being watered down in a way that does not actually keep its real integrity but rather just in ways to make it accessible to those who really don’t care to take the time needed to really dive deep into this stuff… well, then what is actually being learned? Is it all just ego fodder?

 

Furthermore, if the actual authentic texts are not being studied for the knowledge they hold and then the paths that they lay out along with the knowledge they give is not followed but a taking of a piece and changing it to then fit a dysfunctional cultural bias is done, then why bother even identifying it to the original path of knowledge or stating one is following a path or calling themselves a certain identity?

 

Today, we are in a paradigm where we want it our way. We want it to be comfortable for us. We want it to be how we want it. We see this in the way the West has taken on the yama and niyama (codes of conduct and ways of being) of yoga and have twisted them to fit a mundane worldly life. There are plenty of other examples of this as well. We also see it in religions, taking a quote from its gospel and twisting it to ones own bias while it is taken out of context and out of the whole to promote ones own opinion.

Our paradigm today, where we live, how we live, our daily life as well as what we eat and how we are solely focused on earning and consuming, is not the paradigm that those yamas and niyamas come from. So instead of changing our paradigm to meet what is being taught, we change the information to suit our safe box. If you are wondering what the yamas and niyamas are, you can simply search past posts for them.  The yamas and niyamas are then just lost in the shuffle of ones own interpretation of them from the paradigm that the person already exist in. As we already know, the Western paradigm is pretty scary with it being the most arrogant and also the most dysfunctional paradigm there is.

 

So what is being taught and what is being learned? Is there a way to combine paradigms? No, at least not without the thorough study and living of the other. The discernment comes only when one can experience the difference of the other. Not fit the other into the paradigm without knowing it. It is then just merged without any of what that other truly is. Take this into relationships, it is the same there. It is a perennial truth.

Who has the right to change the knowledge? Well, by the example of all the books being written today by every Tom, Dick, and Harry on spirituality, it looks like everyone thinks they have authorization to tell it their way. I would ask, is it not the humble and quiet man that is the one that is obviously holding the real knowledge?

With anything and everything being easily published or anything being written on the web, the information is just misinformation. Clogging and confusing. Avidya. Since truth is not easy to find in the first place, it is just getting darker if you know what i mean…. harder to see the light.

Yoga Shastra speaks of vasana which is the subliminal inclinations and habit patterns which, as driving forces, color and motivate one’s attitudes and future actions, which can be seen as everything you take in will create an impression. Example would be that if you learned how to pronounce a word wrong originally, it is already in your system and it is a much harder karma to unlearn it and learn to pronounce it correctly.

So what is the knowledge that your learning?????? What kind of teaching is happening??????

Like an orchid

The Rothschild’s Slipper Orchid (Paphiopedilum rothschildianuman orchid that is on top of the endangered species list and has a history worthy of its nickname. It is found on Mount Kinabalu in the state of Sabah, Malaysia, at an elevation of 1,500 to 2,800 feet on northeast facing slopes. It grows near ravines with large amounts of a specific rock called serpentine. It tends to bloom from April to June, but not always. This species enjoys bright light and requires a dip of cool temperature at night to trigger flower spikes. Cool temperatures at night are also required for other orchids too, such as thePhalaenopsis or Cymbidium, but not every species requires such temperature drops, it depends on the plant’s originating environment and climate. 

The interesting part is that it can cost as much as $5,000 for a single bloom, on the stem.

Disease: Atisaara (or what is seen in Western medicine as diarrhea and loose stool)

Atisar: diarrhea (too much water in the stools); a lot of fluid passed thru anus, annavaha srotas and purisha vaha srotas <srotas contain excessive aap and mixed with stools>

(Not to be confused with dysentery: where you pass mucous)

  • agni disturbed (or agni mandya) and because of causative factors, vata is vitiated by rooksha guna and simultaneously aap is disturbed (or vulnerable because of causative factors)
  • vitiated vata dosha (with more rooksha) present in GI tract
  • Brings all aap from all over the body inside GI tract, holding capacity of intestine increased and starts throwing out the extra water
  • Condition called atisar

Agni vitiated then vata and aap MB pureesh vaha srotas

Causative factors:

  • Excessive guru (heavy) in the body so agni gets totally disturbed.
  • Atisnigdha food (excessive oil and ghee, will be released through stool), excessive rooksha foods, excessive liquids in diet
  • virudharshan (incompatible foods)
  • adhyashana (meal after meal, no break in between)
  • ajirna
  • vishamashana (quality, quantity, meals all over the place)
  • fear and grief in excess (pittadhara kala — lining of srotas — and majjadhara kala are the same; when mentally disturbed, pitta disturbed; also asti and purishdhala kala)
  • Infants teething have loose stools, nourish asti dhatu and loose stools stop
  • Contaminated water
  • Bad alcohol (with methyl alcohol, toxic for body and heavy on agni)
  • Sudden change in season (in summer, then go somewhere cold or go from cold to desert climate)
  • Excessive swimming (or long shower); too much warm water will disturb agni or sudden change of temperature. Cold water improves agni for a short time. If you change from hot to cold quickly, makes your body brittle.
  • Sesame seeds in excess (ushna, slightly laxative)
  • Sprouts: aap retained water then that is transferred to body. Creates dampness/kleda in body. Creates bulk. (Like increases like) Then creates a place where worms/parasites/bacteria can grow.
  • Worm infestation (krumi)

Herb: Ichabedhi: very strong virechana (you go 40 times, also given to horses)

Purvaroopa:

Atisar begins with aama formation. After some time, aama may get digested

  • Initially vata prakopa by rooksha, will be present in whole GI tract (try to reduce aap, stools become dry)
  • Water is collected to compensate for ruksha (vitiated vata brings aap)
  • Creates minor pain in different places (site of heart, amashay, umbilicus, loin, constipation)
  • Rupa: Gurgling may be there because of vitiated vayu and aap
  • Timing can be very fast
  • Water comes and is flushed
  • Main symptom of atisar: Watery stools (other associated symptoms: uncontrollable and stools are passed even when person wants to pass urine) (in dysentery, person needs to give pressure to pass stools and when stools do come = frothy, mucousy stools)
  • Other symptoms: low backache, backache, weakness (if pitta: heat at anus, fever) (because of kapha: lethargy, heaviness)
  • Can choose herbs that are aama pachaka and reduce diarrhea.

Best herb: shunti (katu rasa, ushna, snigdha = reduces water in intestine, increases consistency of stools, digests aama grahi. Stambhana reduces the flow – done by kashya <astringent>) <don’t use kutaj initially, too much stambhana because aama present>

  • Focus on grahi herbs to increase aama and stop the flow <balatak (very hot)>
  • If diarrhea still continues and aama digested, need something to reduce the flow
  • Need to stop loss of aap (and weakness is created in person) so combine grahi and stambhana herbs together (patching the leak, but also need to treat the main samprapti)
  • Stambhan: opium

Stools: watery and will sink in water. And smelly. Sometimes aama gets flushed out with Atisar. Can use haritaki to help flush out the aama. (in no other condition will aama get eliminated in the body)

 

Emotional distress:

Shokatisar: grief

Bhayatisar: fear

Treatment: need a combo of herbs: jatamansi + shunti or brahmi or ashwagandha + counseling (and stambhana also)

Main indication that atisara is cured: At time of urination or passing of gas, no diarrhea.

Complications: if you ignore atisara and don’t treat it, can lead to grahni or arsha (hemorrhoids). If lasts longer, purish vaha srotas badly damaged. Complication can also include swelling, jwara, trushna <thirst>, aruchi <tastelessness>, shula <pain>

If resembles meat broth or soup, just watery fluid it’s a very severe condition, usually not curable. In some diseases, mamsa dhatu is weak and body shows symptoms. Fatal.

What’s in your Yoga?

In the fifth chapter of Siddha Siddhānta Paddhati, Goraksha Nath gives a long list of all yogic practices, all kinds of worshiping, and meditations, and finishes stating that the state of Parama Pada “can not” be attained through them.
nānantopayayatnebhyaḥ prāpyate parama padam SSP 5 || 59 ||
-In the next verse he states that all of those practices are focused on the body and cannot lead to the true yogic state of parama padam.
etāni sādhanāni sarvāṇi daihikāni parityajya paramapade’daihike sthīyate siddhapuruṣairiti SSP 5 || 60 ||
– The only way to achieve this ultimate state is to give up these bodily practices and be established in the state of Siddha Pursha instead. 5.60
The same can be said in the Bhagavad Gita
In chapter 14 verse 1, Krishna says: O Arjuna, knowing which even an ardent seeker of spirituality finally gained release from cycle of birth and death forever… such a path of jnana (wisdom) can only be known by one who practiced austerities of highest order. A Muni indulging in silent contemplation on God Almighty finally reached God.

siddhasya lakShaNAni sAdhakasya sAdhanAni
Bhagavad Gita 2.54 – 2.72

The characteristics of a siddha puruSha, a jIvanmukta, a Self-realized saint, are verily these Adhana, the means, or the practices of the seeker. Their behavior and conduct are indicators of their deep abiding peace that stems from the firm knowledge of their Self.
Arjuna asked Krishna

sthitapraj~nasya kA bhAShA samAdhisthasya keshava

sthitadhIH kiM prabhASheta kimAsIta vrajeta kim  .. 2.54


O Keshava, what is the description of man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?

Who is a sthitaprajna? He is a sage who has the steady knowledge that ‘I am indeed the Supreme brahman.‘ What are the lakshanas, characteristics or traits, of such a person? What marks him out from the samsari, the man mired in this dualistic world of pleasure & pain? We all tend to glamorize such saintly people. We expect long hair and a long beard! Perhaps he is a yogi who sits in deep meditation in padmasana, the lotus-posture. Perhaps he has stopped eating post Self-realization! Maybe he has attained special powers. We almost always look for some extraordinary characteristic in them.
However that is not true. A sthitaprajna, the sage, can be in our midst in the most ordinary garb without any siddhis or superpowers. So Arjuna seeks to know from the Lord on how to recognize the traits of a realized saint & model his own actions and conduct accordingly.
The words sthitaprajna, samadhisthah and sthitadhih are synonymous. They refer to abrahma nishtha, one who has gained the knowledge of His own Self after steadily progressing through the paths of karma and upasana before entering the jnana marga, the path of knowledge.
Arjuna asks of the Lord ka bhasha what are the characteristics sthitaprajnasya of such a sage.
He also wants to know kim prabhasheta how will the Sage talk? We are reactive in our responses to people. When others praise us, we come out with agreement & appreciation and when we are maligned, we despise others talk. How does the Sage respond?
The next question is kimasIta how will the sage sit?
And vrajeta kim? How will he walk?
By asking these questions Arjuna hopes to gain an insight on how the Sage behaves & conducts Himself. How does He differ from the unenlightened? What pointers can we take from Him and model ourselves on Him?
In the verses from # 55 to the end of the 2nd chapter, the Lord answers Arjuna. The very characteristics of the illumined sage becomes the means for the seeker. These characteristics are to be acquired through well directed efforts on the part of the seeker.
And the Lord replies…
श्रीभगवानुवाच
The Lord said:
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् .
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते .. २.५५.

prajahati yada kamansarvanpartha manogatan

Atmanyevatmana tushtah sthitaprajnastadochyate .. 2.55
O Partha, when one fully renounces the desires of the mind and remains exclusively contented in the Self alone through the Self, then He is said to be a man of steady wisdom.
Meaning:
प्रजहाति prajahati Renounce or discard यदा yada when कामान् kaman desires सर्वान् sarvan all पार्थ partha O Partha मनोगतान् manogatan of the mind आत्मनि Atmani in the Self एव eva only आत्मना Atman by the Self तुष्टः tushtah satisfied or contented स्थितप्रज्ञः sthitaprajnah of steady wisdom तदा tada then उच्यते uchayte is said to be or called

हे पार्थ! यदा ( नरः) मनोगतान् सर्वान् कामान्
प्रजहाति, आत्मनि एव आत्मना तुष्टः (भवति) तदा स्थितप्रज्ञः उच्यते
In this verse Bhagavan mentions two traits of the sthitaprajnah. They are

  • Self sufficiency or Self contentment and
  • Renunciation of all desires.

The first characteristic that the Lord mentions is that the jnani is self-sufficient. He does not need anything external for his happiness. There is no emotional dependence on other people, places and objects for his happiness. Therefore the Lord says that He, the sage, is Atmani eva atmana tushtah. He is satisfied in Himself by Himself.
Not only that, He has prajahati sarvan kaman, renounced all desires, by putting an end to their root cause. A person uses a crutch when he has lost the use of a leg. In the absence of his leg the crutch becomes part of him or completes him. Without the crutch he will fall if he tries to walk. Most of us use external people, places and objects as crutches to complete ourselves. A common to say of one’s “love”is “He or he completes me!”
{Someone once humorously remarked that marriage is a mathematical mistake! The person feels incomplete. So the search for a ‘better-half’ begins. The thought is ‘Now I am ½ happy. I will acquire a better-half and together we will become whole, complete and One – fully happy!‘ The problem is that post-marriage it is not ½ + ½ but ½ * ½ = ¼!! After the birth of the first child it becomes ¼ * ½ = 1/8. After the second child…!!! External dependencies and their impact on one’s happiness!!!}
Desire is a symptom of the feeling of incompleteness. The root cause of this symptom is the primal ignorance, avidya. To remove this lack we grasp at external objects.

In the case of the sage, this primal ignorance of the Self has been destroyed completely. In other words, avidya – being the cause of kama – when removed, also effects the removal of kama. The sthithaprajnah never sees Himself as incomplete. He knows His purnatvam. The shanti patha mantra purnamadah…boldly talks about the fullness of the Supreme State.

Om purnamadah purnamidam purnat purnamudachyate

purnasya purnamadaya purnamevavashishyate
The word purnam means ‘completely filled’ – absolute wholeness lacking in nothing whatsoever! When there is no lack at all, where is the question of harboring any desire to fill a void! So all kama (desires) are born out of a sense of incompleteness or a feeling of lack in one self. These desires are manogatan, in the mind.
So Krishna says yada, when, these two are present (that is: when one is completely independent & contented in oneself by oneself with no emotional leaning on things external for happiness AND when one completely renounces all desires in the mind) tada then sthitaprajnah a man of steady wisdom uchyate he is said to be!

Disease: Amla Pitta (basically what is seen in the Western Medicine as Hyperacidity but also Ulcers)

Chikitsa and Amla Pitta (Maheshji)

  • If doshas imbalanced=disease
  • If doshas in balance=no disease

Iatrogenic: diseases caused by the doctor (wrong meds, etc.)

Vyadhijanit: person given birth to disease

First step in treatment is to get rid of causative factors

First: treat aam, aam has to be digested. By the following svastarvritta:

  1. dinacharya, rutacharya (proper diet and exercise)
  2. hot water
  3. give herbs
  4. yoga, exercise
  5. diet (kicharee, black pepper for colds)
  6. precious stones (worn on body)
  7. aachar rasayan

Kayachikitsa

Act as therapeutic and preventative (rasayan rejuvenates/vijaikaran for aphrodisiac)

Example on precious stones: Ruby for money problems, ruby reduces darkness in overall light; increases agni and increases teja MB.

Management

Ksharsutra chikitsa: medicated thread for hemorrhoids, skin tags, anal-rectal fistula

Jalaukavacharan: leech treatment

Agni/Aam

1) Pachak pitta digests food, main capacity is jataragni to digest food

When mind understands taste, agni gets flared (if problem, no taste, tongue coated, agni is not flared, aam increases if you eat)

7) At the site of every dhatu is agni, seven dhatu agni

5) Bhuta agni present in liver (five agnis)

(13 agnis)

Why is sodium always kept in kerosene? When exposed to the air, it starts burning/same way agni resides in pachak pitta. Same way that mind understands, it activates agni, water level drops, agni flares (that’s why exercise flares agni because reduces water)

Sometimes pitta can be vitiated, in amla pitta, when pitta increased and agni is low, whatever food consumed doesn’t get digested properly (pitta increasing, agni low) reduce pitta and increase agni. (hyperacidity)

Avipatika: herbal compound

Agni mandya: weak agniàleads to indigestion.
Food can stay clogged in stomach and GI tract. If agni slightly low, if person eats more than agni can handle, final outcome is usually aharasa not of best quality. Course and thick—more prithvi and aap. Then reaches rasa vahasrotas. And comes back into amashay if cannot get digested. Then mixes with doshas, vayu. Normal body functions disturbed

Pitta or kapha + aam, obstruct vayu, can lead to disease
Aam+pitta: foul smell, bad-smelling secretions vomit that is green or brown, heartburn, sour belching (need pungent + bitter) guduchi is the best herb for this

Aam+kapha: sticky, heavy, foul smell, cloudy, tries to come out of throat (melting is the best way to get rid of it; hot water, hot decoctions)

Qualities of aam: Not compact, scattered, slimy, loss of activeness (body becomes sluggish), depressed (tamas because dominated by prithvi MB), all organs

Symptoms of aam: clogging of srotas, balabhramsha (loss of strength), heaviness, vitiation of vata, laziness, indigestion, excessive salivation, mala sangha (no proper defication, urination, sweat), aruchi, klama (without doing physical activity, person feels tired, cloudy thoughts

If a patient tells you this, he or she has aam (excessive aap, prithvi, sheeta guna), these are the symptoms:

  • Excessive urination (+ aam = more urination)
  • Tongue coated
  • Feces sink in water (light in color)
  • Person feels cold

6 Stages of Pathogenesis (Shatkriyajal)

  • Sanchay: accumulation
  • Prakop: aggravated
  • Prasar: out of srotas
  • Stanasanshray: gets lodged in a weak spot
  • Vyakti: Symtoms of disease manifested
  • Bheda: specific dosha-related symtoms are clearly visible

+ Rakta vaha srotas (vyakti): when person consumed spicy, pungent, exposed to sun/heat, pitta increasing inside blood; pitta dosha in rakta dhatu +. Then rakta cannot hold and blood comes out: nosebleeds

Amlapitta: modern meds treat vegas nerve, heartburn (can lead to ulcers), becomes sour when digestive capacity decreases, ushna decreases drava guna increases (pitta naturally bitter/pungent; sour when vitiated)

  • Urdva: upward
  • Adoga: downward

(In case of rakta pitta, urdva, adoga, tiryaga–around the body)

* pitta gunas: ushna<, teekshna, sneha, laghu>, visra, sara (flowing, spreading), drava>

Causative factors:
tridosh prakopàall 3 doshas vitiated
pitta vitiated by drava guna (reducing ushna)à
agnimandya (digestion disturbed +sara increased to create heartburn; drava guna increases becomes)à
vidaghata (mixture of doshas w/food in amashay becomes acidic) à
amashay dushti (stomach & duodenum vitiated and lose original qualities)à
pitta + ingested food becomes sour (more watery) burning sensation increases + excessive fluid = excessive salivation (stomach will keep creating “yogurt” because the vessel hasn’t been cleaned)à
vidaghata:

Causative factors: (create acidic nature inside the stomach)

  • Viruddha: virudahar, milk with meat, fruit with milk (immediately creates kleda, becomes stagnant (increases drava guna of pitta)
  • Dushta: stale food, rotten (on a regular basis, even once or twice) can disturb doshas
  • Virrudha dushta amla: sour things in excess (only amalaki and pomegranate will reduce amla, even though sour)
  • vidahi: anything that has the potential to create daha (burning sensation); excessive spice, oily (poha)
  • pan: liquids in excess
  • things that are heavy to digest
  • fenugreek (seeds, leaves)
  • dill leaves (also increases gas, belching) (pickles)
  • fermented things (idly); breads (toast the bread, proper preparation)
  • anything that is pita increasing (coffee, chai, alcohol)

purvarupa: agnimandya

heartburn, burning sensation in throat, nausea

Sama vayu: srotaroda, pains increase (especially when cloudy, in aam vata)

Amla pitta

Purva rupa: symtoms
1) agni mandya

  • 2) hrullas (nausea: excessive kleda/fluid in amashay, but quantity not sufficient for body to throw out, though body wants to à same as motion sickness) also, morning sickness

(saltines are good remedy because dry, but shouldn’t be too salty), needs rooksha guna

  • 3) rut gruntha daha: heartburn (sometimes sour belching)

Can get worse: rupa of amla pitta

(Natural taste of pitta: bitter, pungent) when drava guna increases, makes sour

Herb: suvarna gairik: qualities are parthiv (natural rooksha guna, guru, but processed with ghee and heat to make it easy to digest); allows apana vayu to go downwards

Vipak: lack of proper digestion, person has more drava guna in pitta (ushna reduced, but tikshna creates all the symptoms)

Klama: without doing any exertion, person is tired (excessive drava guna), hrullas remains as one of the main features. Sour, bitter belching. Tasteless. Also because aam increasing, rest of digestion not working.

Aamashay affected because sour.

Dry food would help.

Other symptoms: flatulence, pain in abdomen, chest pain, headache — vayu disturbed and cause pain; + tiksha; rasa dhatu disturbed. also apana low, udana goes up) sometimes constipation, sometimes loose stools

Antrakujan: intestine, pigeon sounds. Digestion makes sounds because there is no room for food to move through.

Udvak amla pitta: active in upper body

Adoga/urdvoga amla pitta:
Vitiated pitta which is more liquid gets into the gut, small intestine (site of pitta = grahni, first part of small intestine), this pitta not utilized, excessive tikshna/drava shows symptoms. First reaction is loose stools to throw everything out of body. (person feels better for the time(
urdvoga: (most common) pain, burning in abdomen, nausea. Discomfort after eating specific things. Increase of kapha (kapha is above in throat.) Person vomits and feels better. Vitiated pitta/drava. The symptoms keep coming.

Symptoms:

If same pitta stays stagnant, pitta mixed with food, already mixed with kleda. Pitta is stagnant, tiksha is there. But pitta is in contact with wall of intestine. Can pierce the wall of the intestine (peptic ulcer=parinam-shool). Separate disease from amla pitta. Ushna is still present enough to disturb the wall of intestine. Vitiated pitta in an area of the body causes a lot of pain.

Because of ushna guna, can disturb pitta all over body. Feel feverish, heat, burning sensation (symptom of amla pitta). Excessive thirst can be there.

Chikitsa:

Vamana first to get rid of kapha, reduce excessive fluid (drava guna) sneha helps to loosen the stagnant doshas

Then swedan.

If you don’t use snehan, could create excessive vata. Vomiting is excessive effort, so swedan helps prep body.

Tobacco creates aap MB, more kleda. Have tobacco during day, then drava guna increases. In morning, person feels vitiated pitta. When the clean the tongue, the body vomits. Pitta/drava trying to get out.

If too much vomiting, vata increases, small blood vessels ruptures.

  • Other ways to treat:
    Dry things that will combine excessive fluid (grahi)
  • herbs (triphala, mild herb for amla pitta because minor verechan/anuloman)
  • shunti can be used (but it is ushna, so don’t use alone)
  • need to also reduce pitta, so mix shunti with rock candy and excessive kapha reduced
  • Rock candy is pitta reducing because madhur rasa (unprocessed), doesn’t create a lot of kleda as actual sugar (rock sugar=mishri)
  • Hot water, reduce fluids, food restrictions to reduce kapha for a couple of days, then anulomen (mild laxative), then symptoms get better
  • Murabha: amla in sugar syrup (prabhav that it reduces pitta, but also has astringent to reduce kapha) also w/o sugar syrup
  • Guduchi reduces kapha and pitta
  • Amalaki in any form (one form = amalaki mashi: amla powder, heat until toasted – turned black + hing) when things turned to carbon, brings things downward; helpful when amla pitta + vata (hyperacidity, flatulence, pain in abdomen) but not the best thing for hyperacidity
  • Shatavari: madhur rasa, vipak, sheeta
  • Purnanava
  • Add more bitter into diet
  • Buttermilk
  • If kapha less, but pitta more (if person feels a lot of heat, especially in abdomen) = pomegranate (even though sour, vipak: madhur)
  • The best for reducing amla pitta and kapha: Avipattika churna: reduces kapha (drava guna), anuloman of pitta; works on all of the conditions: all equal parts by weight, but 12x clove, 24x nishottar, sugar 18 parts, 3x trikatu
    • trikatu (shunti, marech, pippali) but create +pitta, musta (sheeta + pachak to reduce burning + prithvi for downward action)
    • vidanga (for krumi, bitter to reduce kapha, pachak, reduces tendency to accumulate kapha in that area)
    • cardamom (-pitta: sheeta)
    • tamalpatra (leave of cinnamon tree)
    • clove: 12x the other herbs
    • nishottar (laxative, if used alone can be used as a purgative), 24x virya: ushna
    • 500MG-2grams dosage: ½ to 2 tsp full with water after meals (1/2 tsp twice a day is for less severe case); usually gives results in a couple of days, cures disease completely

Recipe: Urad dal Mash

Eat during ritu season (which ends around March 14, not in any other season; need good/sama agni) best way to gain weight in this season, good for basmak (especially first-thing in the morning).

properties: guru, very heavy. Good for vata vitiation, paraplegia, basmak. There is also oil made from mash) snigdha, guru, picchil. Increases kapha+pitta (+aap and prithvi) Increases medha dhatu on a regular basis. The only pulse that increases kapha and pitta.

Urad dal (split without skin) soak overnight (it expands to 4x its size, so make sure it’s in a big bowl)

Onions fried in ghee (lots of ghee), hing, cumin
Dal, very little water, just enough to water to cover, add turmeric and salt (pressure cook it)

Coriander leaves
Eat with chappatis (not rice)

The names of sun

In light of a person’s comment: “I never heard about the sun having different names in different signs…hmm? Each name is the name of the sun within a different sign of the zodiac. In each sign the sun has a different mood or personality.” the nakshatras?? then yes, the mood or personality makes sense….each “moon house”, each division of it has different ruler/deities/symbols etc….”

It is not the nakshatras that applies the name of the sun with the moon and its 12 degrees 30 seconds separation from the sun, but I believe you know all of the jyotish stuff. It is about the sun passing through the rasis or constellations that gives the change of personality and the 12 names. Better to be posting comments on the blog though so all can learn instead of emailing questions….

The names of the sun are as follows with its personality in each as well.
Mitra : Meaning The Friend The Sun when he moves into Aries, where he is exalted and therefore at his most generous and friendly
Ravi Meaning The Radiant In Taurus (the feminine home of Venus) the sun exhibits his brilliant beauty
Surya Meaning The Giver of Beauty In Gemini the Sun concentrates on making people beautiful so they may enjoy one another
Bhanu Meaning The Catalyst of Emotion In Cancer (the 4th sign, feminine home of the emotional Moon) the Sun becomes the spark which ignites deep emotion
Khaga Meaning the Awesome In Leo (the Sun’s own sign) the Sun becomes royal and kingly, an object of awe and reverence
Pushna Meaning the Nourisher In Virgo (the 6th sign) the Sun destroys disease and nourishes health
Hiranya Garba Meaning the All-Inclusive In Libra (the 7th sign) the Sun illuminates our universal relationship to all beings
Marica Meaning the Destroyer of Darkness The 8th sign, Scorpio, is a place shrouded in mystery. Here, the Sun destroys darkness.
Aditya Meaning the Illuminator of the Way The 9th sign, Sagittarius, is the source of moral fortune. Here the Sun illuminates the correct path.
Savitra Meaning theThe Arouser Capricorn is the 10th sign of the zodiac, which is equivalent to the 10th House, which represents noon. Here the Sun wakes us and arouses our external impulses
Arka Meaning the Flash of Warmth In Aquarius (11th sign) the Sun flashes warmth to the world
Bhaskara Meaning the Liberator In Pisces (12th sign) the Sun illuminates the spiritual knowledge that leads to liberation

The mantras that are repeated for one set of suryanamaskar (12 sets total) are:

Om Mitraay Namah!
Om Raveye Namah!
Om Suryaya Namah!
Om Bhanave Namah!
Om Khagaya Namah!
Om Pushne Namah!
Om Hiranyagarbhaya Namah!
Om Marichaye Namah!
Om Adityaya Namah!
Om Savitre Namah!
Om Arkaya Namah!
Om Bhaskaraya Namah!

Reply

Disease: Grahani (Basically IBD by Western standards but other diseases fall under this umbrella)

When there is qualitative and later quantitative accumulation of the dosha in its site (Vata: colon, Pitta: sm. Intestine, Kapha: lungs), there can be aberrations of acid/alkaline balance, leading to Irritable Bowel Syndrome, Ulcerative Colitis or Leaky Gut syndrome. The exact individual doshic interplay must be determined, preferably by classical pulse assessment, in order to retract the pathogenesis. Ama (toxins or undigested food particles) can accumulate and are classified by their qualitative characteristics. For example, Pitta ama in excess can corrode and erode the mucosal layer.

Irritable Bowel Syndrome, Ulcerative Colitis
The inflammatory reaction within the small and large intestine means that absorption is mainly of acidic particles into the bloodstream, causing weakness in the subsequent tissue formations. The recovery time depends upon how long the sufferer has been searching for right guidance, If suppressant drugs have been used, first the side-effects and complications of these substances must be removed. Then the body has a chance to re-build the mucosal lining, returning it to optimal PH levels. The three main sections of the small intestine, duodenum, jejunum and ilium, can produce different complications because they are specialized for assimilating bitter, pungent and astringent tastes in that order. Mineral assimilation from the colon is particularly impaired in ulcerative colitis, therefore re-building bone, nerve and hormonal sites takes time and careful management.

Crohn’s Disease In Crohn’s disease, the sufferer cannot digest gluten, therefore Kapha type of toxins can accumulate to the point of obscuring the assimilation process. In this case, the individual must also follow Kapha pacifying food choices, strictly avoiding dairy, wheat and gluten. It is critical to learn food preparation science in order to reverse and heal this condition. Eating by 7pm and taking nothing before sleep is also critical, because foods taken later in the evening will assimilate much slower, leaving plenty of undigested food particles to clog the G.I. tract.

Leaky Gut Syndrome In chronic malabsorption, Vata dosha can create excess space in the assimilation process, leading to digestive weakness, reflecting a need to avoid dry, cold foods. Rebuilding the gastro-intestinal tract involves retraining food and lifestyle choices to reflect regular meals comprised of all six tastes (sweet, sour, salty, bitter, pungent and astringent).

Gall Stones Stones are heavy formations, indicating Kapha dosha. They may be greenish in color, showing pitta dosha. The individual is advised to follow pitta and kapha pacifying food choices and when feasible in the healing process.

Conclusion Although Grahani Roga is primarily a pitta disorder, one must take into account the metabolic power and intelligence (Agni) of both Vata and Kapha doshas. Additionally, the mind/body relationship is to be retrained in sound lifestyle choices such as food combining and timing of eating. Ayurveda has provided the legacy of understanding all self-healing, regardless of the clinical names or modern methods.


Samana vayu:
First flares agni, holds the food in a particular area so digestion can take place, separates kitta from sara, brings food upward to subtle digestion. Will bring kitta down. Takes nutrients for subtle digestion for rasa vaha srotas. Grahni acts as a physical base (substratum) and if base unstable, digestion won’t take place and vata prakopa there

atisaar: if drava guna out of place, agni mandya, if person keeps having heavy, snigdha, guru, sheeta food – agni will be unable to digest food. Then grahni becomes weaker, cannot hold food, then food not digested. If you ignore atisaar properly and keep having wrong food, then agnimandya and weakness of organ. Becomes grahni because body wants to push food downward.

In grahani, see food in fecal matter, remains undigested. Suggests organ isn’t working properly.

Pitta kala: membrane that creates pitta (present in grahni and is active in process of digestion) samana vayu acts specifically in that area

CAUSATIVE FACTORS:

  • Always revolve around agni.
  • Fasting will always help agni, digestion. But erratic fasting (fast for 50 days, then heavy food) disturb agni. It will remain weak and reflect on process of digestion and create organ disturbance or grahni as a disease.
  • If ajeerna off and on because agni not so good, heavy, chronic or recurrent ajeerna cause grahni
  • Heavy or guru in excess (every day or on a regular basis) disturb agni, anything lagoo properly digested (for example a small heavy meal or a huge light meal will have same effect)
  • Vishamashana: irregular meals, irregular timing, irregular form
  • Stale, rotten food, old food, not fresh <also a cause for amla pitta>
  • Not eating for the right season
  • Anything increasing kleda or bulk in the body
  • Sprouted things
  • Vegadharana: suppressing natural urges (once in awhile ok, but on a daily or regular basis will suppress vayu and create prakopa)
  • Snehapan: ghee in excess (grahni, atisaar, and disturbs srotas)
  • Improper panchakarma (which by the looks of what is being touted as Ayurveda out there in the West, i would advise to avoid at all costs)

Samprapti:

Hetu-sevana during Agnimandya

Disturbs agni and grahani (organ)

Improper digestion

Vidaha of food (

Amla –vipaka

Grahni organ is disturbed

Normal functions are lost: Food/nutrients not separated properly

Grahni disease

Grahni takes awhile to develop, not over a day or two. It is a complication of past diseases to get to this point. Will stay for a long period of time. Nourishment disturbed, weakness seen

 

Purvarupa:

Excessive thirst: because losing water and amla/pitta up. Agni is low, increases sheeta guna in body/excessive aap around grahni, lose elasticity of the organ. Affects teja and there is shita increased

Lethargy: because of kleda. Lack of alertness/freshness. (Throughout the day, not just after meals. If tiredness after meals, excessive kapha in body)

Slow digestion: Food takes a long time to digest – if eat in morning, may not be digested by evening so not hungry. In morning very hungry.

Amla vipaka: can be vidaha of food (burning sensation) during digestion

Heaviness in body: When agni not working, doshas increase, kapha increase and cause heaviness in the body

Excessive salivation

Aruchi (lack of appetite)

Most symptoms related to bowels: muhurbaddha muhurdravam (sometimes formed, sometimes watery) liquid, watery, semi solid (variable consistency), or hard – on a regular basis

(3 S’s of bad stools: sink, stink, stick)

Painful defecation: in abdomen or pain when defecating

In atisaar: watery, uncontrolled stools while in grahni might not be watery all the time

With grahni, always have problems with bowels in morning (in initial stages, loose or disturbed stools in morning, up to 2-3, but then no other problems during the day)

Nutrients not reaching dhatus/srotas/loss of strength…leads to weight loss

Majja dharakala and pittadhara kala = the same; relate to emotions and stress

Vomiting rarely happens in grahni, but more common in amla pitta (amashaya site of kapha)

Dhatu kshay increases vata (dhatus being depleted) prithvi depleted from body, less stability, vayu active (will show specifically in specific organs: restless leg syndrome and tremors); once dhatus nourished then right amount of prithvi comes back to body

To treat: need grahi herbs to increase agni and digest aam, improve tone and strength to grahni organ, then once agni improves you can improve dhatus

In severe cases: need herbs to act as stambhan to stop flow of watery discharge much like in atisaar (too much akasha in body because of grahni, mind wanders, no stability in body)

Grahani: organs are formed with mamsa dhatu and organs lose strength, grahani is weak because no mamsa dhatu. Has to be good agni/good digestion to nourish mamsa dhatu

Because of amla vipaka, pitta increased, vitiated, and creates dizziness and blackouts in front of your eyes (eyes cannot handle the heat and eyes are pitta) causes disturbance with senses

Vata increases in grahni, causes pain in abdomen

Vataj grahni:
vata dominant. pain in pelvic region, in thighs—will indicate dominance of vata in that type of grahni, more emaciation, more weakness as compared to other types; more depleted dhatus, more urges (like urge to eat all six tastes; natural urge of body to nourish every dhatu); mind will remain depressed

Pittaj grahni:
excessive sour belching; heartburn; stools not constipated, but loose or watery; stools can be dark yellow or blue

Kaphaj grahni:
heaviness more pronounced, sweet taste in mouth, excessive salivation, digestion takes a long long time, nausea, vomiting, foul smell when belching, emaciation will be less (as compared to vataj)

Sangrahni:
when grahani is chronic, overall weakness of grahani organ, gurgling, watery stools can be there for 15-30 days in a row or every day (grahani has lost its strength and watery stools or semi solid is a regular feature), then pain in abdomen becomes more constant

Kashtasadhya: Disease is curable, but not immediately cured. Treatment takes time as the disease takes a long time to form. (gets cured more easily in childhood) in old age, it becomes asadhya (uncurable) When vata is dominant.
Takra for grahni: chitrak on the inner side of an earthen pot, then heat it so the herb coats the pot, add milk and yogurt, yogurt formed and make buttermilk of that yogurt, and has quality of chitrak (this is not the authentic version, just a watered down version without all the proper herbs)

takra: kshay, amla, ushna, rooksha, but nourishing. Great for improving agni, +dhatu agni, digestion improved, because kshay food stays in grahni longer, overall helps absorption of nutrients, because of rooksha helps reduce kleda/kapha from body, everything benefitted. Can have it before or after meals (or during).

Takra for grahni: Shunti, ajawain, small amount of rock salt (or w/o) 1 part yogurt to 4X water. (up to 5-6 ok, but not excessive water) Have it during the day only.

Crohne’s disease: loose stools, disturbed bowels, find out whether it fits into grahani, or another disease

Atisaar, arsha, grahani:
All are diseases related to agni, GI tract (one can be the causative factor for the other) If grahani not treated properly, then it can have symptoms of arsha. If you don’t treat grahni properly, can lead to other dhatu-related illnesses (and rajakshma), depletion of dhatus (shosh), symptoms related to that dhatu. Patients complain about osteoporosis, but they’re not getting nutrients because lack of absorption.

Millets – Jowar, Bajra And Ragi

Millets include jowar (great millet), bajra (pearl millet), ragi (finger millet), arke (kodo millet) and there are more but these are the most prominent. These are available in Indian markets and in bulk areas of most natural food markets in the form of cracked grain and also flour forms.

millet collage

These days with the gluten intolerance fiasco, I am surprised that these little guys have not caught on. They are gluten free, which in Ayurveda lingo just means that they are light and easy to digest. Gluten intolerance means YOUR digestion is inadequate to deal with heavier foods that one puts into the system and/or the combinations that are incompatible, gluten just being one of them that is heavy and harder to digest. Just taking those heavier foods out of the diet is not the answer. Fixing the digestion and the system is the answer. These heavier foods are intimately connected to the building and strength of the body and its immune system. This is why we see those that have gluten intolerance also having immune deficiency problems as well. According to the National Foundation for Celiac Awareness,18 million Americans have gluten sensitivity. And since latest research by the man who created the term gluten intolerance has back stepped and stated that there is no such thing as gluten intolerance, the point above is noted. About 15 million Americans have food allergies, including nearly six million children, according to the U.S. Centers for Disease Control. I can go on and list a long number of percentages and people that are stating them but the fact remains the same, we are devastatingly unhealthy as Americans and everyone has a cure or the correct new way of treating these problems. What furthers the confusion is that we have no knowledge of what or how to eat that has any time testing and we have lost any intelligence into what is healthy as it has all turned into a matter of opinion and generalizations. As an example, I googled “health of millet” just for kicks. Try it for yourself. Google millet here. You will be amazed at all the misinformation and the scientific research showing that millets are the most healthful thing Health Benefits of MilletMore health benefits, to eat as well as the most unhealthy… everyone has an opinion. Example the Paleo Diet Paleo’s Millet Rant which has the masses enthralled for the moment says that millet is horrible to eat and causes disease. Lol. And India itself has lived off of millets for how long up to about 50 years ago?????? In a bigger picture we start to see the fads and the ridiculous research for what it is.

http://www.npr.org/sections/thesalt/2013/03/09/173840841/gluten-goodbye-one-third-of-americans-say-theyre-trying-to-shun-it

https://www.npd.com/wps/portal/npd/us/news/press-releases/percentage-of-us-adults-trying-to-cut-down-or-avoid-gluten-in-their-diets-reaches-new-high-in-2013-reports-npd/

Gotta read this one….. I share this authors experience

http://foodspin.deadspin.com/what-is-the-deal-with-all-the-gluten-paranoia-america-1651306716

So what to do???

From an Ayurvedic perspective, the actual cause is totally being missed. It is oneself. It is what one is eating, how one is eating eating it, the combinations of food that one eating and the lifestyle one is living, all leading to the digestive problems that have been there for a very long time to get to the point of having disease and allergies to foods. A food, which may as well be labeled as the newest superfood, may be the most impeccable medicine but it is also the most deadly poison in the hands of the ignorant when it is used or combined improperly. Hard to swallow for most people, pun intended.

The solution…… One good solution is to eat lighter but eat foods that are easier to digest, prepared in a way that makes them easy to digest, with no bizzare combining of other foods. You can learn easily over a matter of a short period of time just from Ayurveda Articles on this blog about eating healthfully and food combining.

 

Here is a start….

Jowar/ Millet / Sorghum has the following qualities…
Rasa: Sweet
Virya: Heating
Vipaka: Sweet

Qualities: Dry, Light

Actions on the doshas: Balances Kapha, increases Vata and Pitta in excess

Bajra (pearl Millet) has the following qualities…

PROPERTIES AND ACTION –
Rasa : Madhura, Kashāya
Guna : Rūksha, Guru
Vīrya : Ushna
Vipāka : Amla
Karma : Balya, Durjara, Hrdya, Kaphavātahara, Pittahara, Pustvahara, Vātakara

THERAPEUTIC USES-
Prameha (metabolic disorder), Shaitya (coldness), Santarpaajanya roga (disorders due to obesity), Sthaulya (obesity)

Ragi – red smaller grain – nasini – has potential to increase vata. Jowar compared to wheat will increase vata, but less so than ragi.

Ragi (Finger Millet) has the following qualities…

PROPERTIES AND ACTION
Rasa : Madhura, Tikta, Kashaya
Guna : Laghu
Virya : Shita
Vipaka : Madhura
Karma : Pittahara, Vrishya, Tridoshashamaka, Raktadoshahara, Rasayana

THERAPEUTIC USES – Shvasa, Kasa, Trshna, Karapada Daha, Vrkkashmari, Jvaropdrava

Kodo Millet

PROPERTIES AND ACTION
Rasa : Madhura, Kashaya
Guna : Laghu, Ruksha
Virya : Shita
Vipaka : Katu
Karma : Grahi, Kaphahara, Pittahara, Lekhana, Vishaghana

THERAPEUTIC USES – Nadivrana, Prameha, Raktapitta, Vrana, Atisthaulya, Annadravashula, Medovrddhi, Jalodara
Recipes:

Jowar Roti Recipe

The bread is about 6″ diameter, thickness of a Nickel (5¢ coin). Normally, thinly sliced mild onions and fresh Cayenne peppers are added to the dough.

Ingredients

Jowar Atta (Sorghum flour): 2 Cups
Salt: ¼ teaspoon
Scallions finely chopped including the bulb and green:2
Serrano finely chopped: 2
Warm water (near 115ºF): 1¼ Cup
Melted Ghee: 1 Tablespoon

Mix salt, Atta, Scallions, and or Serrano.
Stir Ghee in the warm water.
Make a mound of flour. With a finger, make a well in the flour mound. Add warm water and start mixing dough and knead. If the dough is too sticky, add 1 Table spoon of flour. If the dough is too hard, add up to one Tablespoon of water (one teaspoon at a time) to get the right consistency.
Gather dough in to a ball. Cover with damp kitchen towel or a plastic film. Let it rest 20 to 30 minutes at room temperature.

Make a 6″ diameter cookie about the about the thickness of a Nickel (5¢ coin) to bake each bread. The lack of gluten makes it very difficult to roll out dough. Traditionally, the dough is rolled out by hand without a rolling pin, there is a video in another post of this.

Pinch dough to form it into a ball

This is another way….put down one wax paper. Baste the wax paper with melted Ghee or oil.
Put the dough ball on the greased wax paper. Try to spread out patty as much as you like by hand.
Grease and put the second wax paper on top of the patty.
Use a rolling pin to roll out dough to form the round cookie of desired diameter.
Slowly peel-off the top sheet of wax paper. The exposed surface is skin surface.
Lift the dough cookie with the bottom paper intact. Transfer the cookie on to hot griddle with skin surface down.
Slowly peel off the wax paper
Heat the griddle (Tawa). Use a cooler than the temperature used to bake wheat Roti.
During the cooking, take a very wet napkin and dab water upon the roti.
Can try to flip the roti but it is not necessary, it should cook thru from one side.

Bajra Roti Recipe

Bajra is pearl Millet. This is a gluten free. The bread is about 6″ diameter, thickness of a Nickel

Ingredients
Pearl Millet Flour (Bajra Atta): 2 Cups
Salt: ¼ teaspoon
Warm water (near 115ºF): 1¼ Cup
Melted Ghee

Mix salt and Millet flour. Make a mound. With a finger, make a well in the flour mound. Add warm water and start mixing dough and knead. If the dough is too sticky, add 1 Table spoon of flour. If the dough is too hard, add up to one Tablespoon of water (one teaspoon at a time) to get the right consistency.
Gather dough in to a ball. Cover with damp kitchen towel or a plastic film. Let it rest 20 to 30 minutes at room temperature.

follow the same instructions as above in the Jawar Roti instructions

Methi Chapati 

(great for spring)

Boil fenugreek leaves, puree one bunch with water to make it soupy
Wheat flour
Add a bit of salt
Turmeric and roasted cumin powder
(Great for diabetics and medoroga)

Can use either Ragi or Bajra
1 cup flour
Salt
Haldi
Fresh ginger
Coriander leaves
Add a bit of mustard oil so the pancake holds together
Ragi/millet pancake batter

Add in a bowl: ragi, turmeric, roasted cumin powder, coriander leaves, grated ginger.

(2nd version) special sweet version for hemanta ritu

dry roast the ragi flour, add jaggery/sugar, milk

Ragi Roti Recipe

Low calorie, high protein, gluten free flat bread made from Ragi. Ragi is a type of Millet. In South India, Ragi is given to pregnant woman, nursing woman, and children

Ragi flour: 1 Cup
Salt: ¼ teaspoon
Finely chopped onions: 2 Cups
Serrano finely chopped: 2
Fresh ginger root, peeled and chopped: 1″
Boiling hot water: as needed

Mix salt and flour well
Add onions, pepper, and finger
Add enough hot water to make dough like consistency
Divide in to 8 equal parts. Roll each part into a ball.
Heat a non-stick flat pan. Press each ball in to a thin cookie on the non-stick surface. Cook about one to two minutes. Turn over carefully and cook about one more minute. Repeat till all the Roti are cooked.

You can also mix millets with rice or add millet flour to idli/dosa batter or roti dough. There are many ways of cooking these millets.

Disease: Krumi (parasites or worms)

Krumi = kravya = carnivorous

Ayurveda has human-friendly krumi=intestinal flora (absorbs vitamin B-12, lactobacillious in takra creates)

Shushruta says:
sexual contact by touching someone who is infected, using the bed of a person who is infected or sitting on a chair/carpet where he or she has used it. Or wearing clothes by someone who has krumi or the perfumes/deodorants. (or any other toiletries). (Sexually transmitted krumi.)

Skins of foods, except potato and mango good to eat. Though mango skin good for atisaar and seed good for diabetes (fry and prepare a powder for it)

Or pathological (external and internal)

External=lice, ticks

Internal= 4 types:

Kaphaj: where there is more kleda

Raktaj: blood

Purishaj: intestinal worms where worms in stool (roundworms, tapeworms)

Malaj: other malas where they cannot be visualized (not stool-related)

Causes for external:

  • Not maintaining proper hygine
  • Cure: (need to remove oils), triphala powder, white mustard (siddharthaka snana churna)
  • Taking bath in contaminated water
  • Bare feet in a muddy or manure-filled area

Causes for internal krumi:

“Foods that increase kleda”:

  • Ajirna ashana (taking food even if previous food undigested; creates kleda and aama)
  • Wherever there is a block in the srotas where water is formed, increases krumi and decay
  • Excessive intake of madhura, amla, lavana (they are guru for body and + krumi)
  • Potatoes (sweet and white both Ayurveda does not promote potatoes, just the opposite), rice flour, dosa, idli, fermented food, jaggery
  • Excess drava (liquids= +kleda)
  • Meat or meat soups of aquatic and marshy animals (fish soup)

Symptoms:

  • kotha <decay> of skin tissue
  • skin eruptions (wounds or boils)
  • itching sensations (kandu)
  • inflammation on site of manifestation
  • small cysts

 

Virudahara:

Fish with yogurt or milk

Milk and yogurt in excess

Lack of exercise

Sleeping in daytime, especially right after lunch

Eating soil or mud or dirt

Excessive intake of wet, green, leafy veggies (like spinach); too many salads

Nidomasevana agnimandya

  • vitiation of doshas
  • mixes with rakta and mansa; affects the rakta and mansa
  • creates excess kleda and moisture, which leads to… Krumi

 

Symptoms:

  • Jwara
  • Discoloration of the skin
  • Nonhealing white patch on face (may be intestinal parasite), sensitive patch, a bit rough, pale and round, especially on the cheeks.
  • RHD (rheumatic heart disease)
  • Bacteria in gums
  • Anga sadhana (dull, aching pain in body)
  • Brahma (giddyness, unconsciousness, loss of appetite <aruchi>, lack of taste <asaya-vairasya>, loose stool)

Originated in amashay (kapha also mala of rasa; more common in children)

  • Hrllas (nausea)
  • Praseca (excessive salivation, watering of mouth)
  • Above two may turn into vomiting
  • Agni mandya
  • Indigestion (avipaka)
  • Fever and frequent attack of cold <pratishaya>
  • Abdominal cramps or pain because worms there in intestines
  • Loose or watery stools
  • Itching in anal region
  • In severe cases, itching in the whole body
  • May be either hungry or not hungry, depending on worms’ appetite
  • Pandu (anemia) because tape worms and round worms suck all blood from intestine
  • White patches on face

Kaphaj krumi

Two types: 1) suchi (needle) pricking type of pain because face of worms will be stinging you inside body 2) danya ankur: sprout or seed, shaped like a sprout

Raktaj krumi

  • circulate and survive in blood by taking the nutrients
  • Causes the same as causes of skin disease: jaggery, anupa mamsa (marsh area meats), excess curd, yogurt, milk, virudahar
  • Body hair will be lost (alopecia, perfect round hair patch lost, fungal infection of the scalp. Beard and mustache fall off because of raktaj krumi infection.
  • in later stages can eat tissue (may eat tendons and muscles, tip of nose as in leprosy)

Purish krumi

  • just like kaphaj krumi

Krumi difficult to cure: if involvement of heart, it is asandya (not curable)

Treat in initial stages to avoid this.

Arsha treatment: use yam (Elephant yam is the kind, not a regular sweet potato yam)

Indian Summer

This is a film made by a dear friend of mine. I had linked to it long ago here and doing it again.

She was diagnosed with cancer with 6 months to live by the top French Oncologist. On a plane she sat next to a woman with Leukemia that was going to get treatments and by the end of the conversation was on her way to an Ayurveda treatment center. She later spent 10 years putting this film together. She brought the Oncologist to India to experience Ayurveda. Enjoy the film.

Side note is to note that even in the end, the Oncologist still does not grasp Ayurveda. It is a long road to chage one’s paradigm.

..

Āsana

Āsana

Āsana is the second stepping stone on the path of Patanaji yoga. The first step is Yamas and Niyamas which are ways of interacting with the worlds of internal and external. These are to be practiced before asana to cleanse the mind and set forth upon the practice of yoga. They create a sattvic mindset and focus as well as work in the realm of clearing present and future karma created by action.

“When a yogin becomes qualified by practicing Yama and Niyama, then the yogin can proceed to asana and the other means.”    — Yoga Bhashya Vivarana (II.29)

Āsanas are physical poses based on the energy system of the being. They effect the energy system which controls the functioning of the physiology and the mind. The panchavayu (5 main energies) of the body are this main energy system. These are the five main pranas of the body: Prana, Apana, Udana, Samana and Vyana. There are five more stated in yoga texts but hardly of use in superficial knowledge. 


The Five Pranas
The Pranamaya Kosha is the sphere of our vital life energies. This sheath mediates between the body on one side and the three sheaths of the mind (outer mind, intelligence and inner mind) on the other and has an action on both levels. It meditates between the five gross elements and the five sensory impressions.

The best English term for the Pranamaya kosha is probably the “vital sheath”. Pranamaya kosha consists of our vital urges of survival, reproduction, movement and self-expression, being mainly connected to the five motor organs (excretory, urino-genital, feet, hands, and vocal organ).

Pranamaya kosha is composed of the five Pranas. The one primary Prana divides into five types according to its movement, direction and function.
Prana
Prana, literally the “forward moving air,” moves inward and governs reception of all types from the eating of food, drinking of water, and inhalation of air, to the reception of sensory impressions and mental experiences. It is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life.


Apana
Apan
a, literally the “air that moves away,” moves downward and outward and governs all forms of elimination and reproduction (which also has a downward movement). It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath. On a deeper level it rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels.


Udana
Udana, literally the “upward moving air,” moves upward and qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life through which we can develop our different bodies and evolve in consciousness.


Samana
Samana, literally the “balancing air,” moves from the periphery to the center, through a churning and discerning action. It aids in digestion on all levels. It works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.


Vyana
Vyana, literally the “outward moving air,” moves from the center to the periphery. It governs circulation on all levels. It moves the food, water and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other Pranas in their work.


The five Pranas are energies and processes that occur on several levels. However we can localize them in a few key ways. Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body. Apana Vayu governs the movement of energy from the navel down to the root chakra. Samana Vayu governs the movement of energy from the entire body back to the navel. Vyana Vayu governs the movement of energy out from the navel throughout the entire body. Udana governs the movement of energy from the navel up to the head


As a simple summary we could say that Prana governs the intake of substances. Samana governs their digestion. Vyana governs the circulation of nutrients. Udana governs the release of positive energy. Apana governs the elimination of waste-materials.

There is a story about Prana that we find in several Upanishads.

The five main faculties of our nature – the mind, breath (prana), speech, ear and eye – were arguing with each other as to which one of them was the best and most important. This reflects the ordinary human state in which our faculties are not integrated but fight with each other, competing for their rule over our attention. To resolve this dispute they decided that each would leave the body and see whose absence was most missed.
First speech left the body but the body continued though mute. Next the eye left but the body continued though blind. Next the ear left but the body continued though deaf. Mind left but the body continued though unconscious. Finally the Prana began to leave and the body began to die and all the other faculties began to lose their energy. So all they all rushed to Prana and told it to stay, lauding its supremacy. Clearly Prana won the argument. Prana gives energy to all our faculties, without which they cannot function. Without honoring Prana first there is nothing else we can do and no energy with which to do anything. The moral of this story is that to control our faculties the key is the control of Prana. “Vata is prana.”

All that exists in the three heavens rests in the control of Prana. As a mother her children, oh Prana, protect us and give us splendor and wisdom.

Prashna Upanishad II.13

Asana, when done with the knowledge of prana, the physiology starts to function optimally but only if the proper rules of lifestyle, nutrition, and digestion are followed as well.

 Asana, when done in this way, clears karma of the physical body, the Annamaya kosha.

Disease: Ajirna (indigestion)

Ajeerna: 

The word  ‘Ajirna’ in its of itself signifies the state of incomplete process of digestion of ingested food. The main reason for indigestion is agnimandya (weakened digestive fire).

Incomplete metabolism due to weakened digestive fire leads to unprocessed state of food causing ajirna.                                        

“Najirayet sukhenannam vikaran kuruteapi cha| tadajirnamiti prahustanmula vividha ruja|”

The above said verse explains that this ajirna due to agnimandya is the root cause of many diseases.

Types of Ajirna :

According to predominance of vitiated doshas Ajirna is classified in three types;

  • Amajirna – vitiated kapha dosha .
  • Vidagdhajirna – vitiated pitta dosha .
  • Vishtabdhajirna – vitiated vata dosha .

First line of treatment = langhana (fasting or lightening of intake)

 

Hot water with shunti, langhan – small amounts of water

Takra w/shunti (for hemorroid, manda agni, too)

Quart decoction: equal parts shunti and coriander (dhanyaka)

Becomes packaka for digestion

Hotter combo w/more ushna (for someone with less pitta):
sandhava (salt), hing, trikatu (equal parts) hot water pippali

If more of a chronic agni mandya/ajeerna thing: shunti and hot water

Vata ajirna: Hing. good for ajeerna w/more gas and bloating (make a paste with hing+hot water on the belly button area; good for kids) or pinch of hing, swallow with hot water. removes pain, gas. Can also mix hing + ajwain.

Vata ajirna: Ajwain + shunti + pinch of black salt: good for ajeerna, gas, pain

Vata ajirna: Hot infusion of mint leaves (mint leaves are not cooling, they are ushna)

Adrak and sandova (not good for hot weather, sandova more laxative than shunti)

Lemon (nimbuka) or lime juice in hot water with a little salt once better, brings appétit back

2-3 cloves of garlic slightly sautéed in a tiny amount of oil before meals

Soaked garlic in sour takra, will remove some of its heating qualities

Cumin or powder with lemon juice (good for nausea)

Musta, guduchi

Agni mandya:

Shunti water, adrak, sandova before meals

Roasted lemon with a little salt (small slice)

Hing vashtaka churna: hing (vashtak=8)

Lavana bhaskara

Grahani: that which holds the food and digests

8 uncurable diseases:
vata vyadhi

ashmari

kushta

prameha

udara

arsha

grahani

CHIKITSA:

Causative factors: heavy meals and eating before the next meal digested, irregular diet (vishamashen)

  1. avoid causative factors
  2. langhan (if aam less, hot water, shunti water) jeeraksha: hot water w/soaked cumin seeds, settle for an hour, then sip
  3. deepan pachan (aam pachan)
  4. lakshan: sometimes constipated/sometimes loose stools (best drug is haritaki – it’s deepan, pachan, and vata valoma and mild purgative. Use for constipation. If loose, kutaaj. (Good for dysentery.)
  5. Musta (has all 3 deepan, pachan, graha – bec it has lost function of graha, brings tone. Churna w/warm water ½ hour before food to hold food properly.
  6. Takra: brings kshaya rasa which has property to hold (also best source of lactobacillus) Can add cumin powder to takra or danyak (coriander powder)
  7. Black raisins (dry grapes) 10-20 alone or with hot milk as anuloman Raisins aid with verechan, don’t cause it.
  8. Pomegranate juice (sour) good for grahani; seeds (astringent)
  9. If patient not having burning or gastric distress, give wet ginger and honey (honey=madhur, kshay)
  10. Chitrak: synonymous with agni
  11. black pepper (mix with takra)
  12. light food: ½ food, ¼ water, ¼ vayu (cooked properly, no raw food/ mung kichari or mung dal, laja

DO:

Old rice/grains (fresh-harvested rice leads to diabetes = aama, guru)

Laja, coriander, black pepper, etc..

YOGA: Pavana mukta asana (pavana=vayu, mukta-release): lie on back with strength legs, inhale, bring one knee up toward chest, hold it with hands, and hold breath. Exhale on way down. Then bring second leg up do the same. Then both legs. The knees should move toward sternum, not folding at the hip crease.

DON’T:

Raw, uncooked food

Guru: black gram, and all heavy foods

Ghee (ok in small amounts)

Abishandhi: yogurt, fish, non-vegetarian food

Shita foods (in temp and guna)

Chick peas (tikta/kshay, but guru; don’t eat after 45 yrs old)

No panchakarma w/aama (don’t expel doshas while aama, you will destroy body like trying to get juice from an unripe mango. This is a big point of disease formation by doing all the so called Western detoxes and cleanses!!!!!!) a little virechana with haritaki good. (1-2 tsp, 3-6 grams w/warm water or can mix with takra and rock salt)

4 types of takra

  • 0 with no water, just yogurt with fat (like a thick lassi, this is guru for vata)
  • 2:1 with water (yogurt 100ML, 50ML water)
  • 1:1 (100 yogurt, 100 water)
  • 1:2 (200 water, 100 yogurt)

(remove the butter particles in grahani, if take with grahani and 3-4 bowel movements is ok, until stool floats, then stambhan like shunti water)
Charak’s takra recipes: 

  • ruksha: butter part removed for kapha (churn and scoop out butter)
  • ardha sneha: ½ butter part there, ½ removed (good for pitta)
  • purna: with all butter (for vata dosha)

Bhavaprakash: 5 types of takra

  • Ghola: no water added, only yogurt churned, no butter removed (thick lassi) for vata
  • Mathita: (means churning) same as first one, but remove the butter (vata-kaphaj prakruti or vikruti)
  • Takra: ¼ water, with 1 part yogurt (4 part yogurt, 1 part water), butter removed (pitta)
  • Udhashvita: 1 water, 2 yogurt, no remove butter (pitta-vata)
  • Chacchita: 1:1, butter removed (kapha)

food poisoning: turmeric and haritaki (you don’t want to stop the intestine or aama, will come out through vomiting or skin rash

Hingvashtaka CHURNA

good for: agni vikarna, ajeerna, aruchi (loss of appetite/anorexia), agni mandya (3-6 grams, 1 small tsp with warm water)

shunti 1 part

maricha (black pepper) 1 part

pippili (piper longhum) 1 part

ajamoda (ajwain) 1 part

saindhava (rock salt) 1 part

jeeraka (white cumin seeds) 1 part

Krishna jeeraka (black cumin seeds) 1 part

Hingu 1/8 part

Another……..

Lavanbhaskar CHURNA

Bondage of the Soul

kāmakrodhalobhamohamadamānāhaṃkārāśceti sapta bandhanāni || Āmaraugha Śāsana || 25 | 1 ||

Sensual desire (kāma), wrath (krodha), greed (lobha), delusion (moha), insanity personified or intoxication by the filling of self importance (mada), the desire to be honored (māna) and the egoistic I – maker (ahaṃ-kārā) are the seven bondages [binding the soul to the conditioned existence].

Being attached to the gross body makes one focus on and follow in the path of the material only. (asana focused western yoga, with nothing higher than a focus on the physical body and self absorption) This individual embodied soul literally is on a path of suicide; though actually immortal. Being a servant to the physical body and animalistic nature, a lower nature than soul, the individual soul is imprisoned by the physical body it experiences. The one who has the ability to become master of is only a slave to the bondages listed above.

Reconciling Spirituality and Science

Main lesson in the Bhagavat Gita

Main lesson in the Bhagavat Gita, do not try to change anything in this world. Quietly do your job, experience your karma, and leave this planet in peace.

Sweet rice

Sweet Rice is a perfect meal for summer – it is light, cooling and easy to digest. Ghee is helpful for heat and dryness, however, since the Agni is low, do not use excessive Ghee at this time and do not use nuts also in this season (as some recipes may suggest), because they are heavy to digest.

Ingredients –

1 cup Sona Masoori rice                ¼ cup whole Organic Milk                   1 pinch Saffron strands

1 tbsp. Ghee                                   ½ cup Organic Sugar                    ¼ tsp Cardamom seed powder

Steps –

  • Wash and cook / boil rice in 1 cup water, with covered lid. When rice it almost cooked, remove it from flame, and spread it on flat open surface for it to dry (10 minutes).
  • Warm the milk and add Saffron strands to it.
  • In a pan, heat the Ghee, add sugar and saffron milk to dissolve the sugar, add the rice and stir to mix well. Add ¼ cup Raisins (optional), cover and cook on low heat for 2-3 minutes.

Paddu

Ingredients:

  • Idli / Dosa Batter (see instructions from other recipe posts)– 1 cup
  • Shallots – 1
  • Fresh grated coconut – 2 tbsp
  • Green chili – 2
  • Mustard seeds – 1 tsp
  • Urad dahl – 2 tsp
  • Asafetida – 1/8 tsp
  • Curry leaves – 1 sprig
  • Salt – to taste
  • Oil – 4 tsp

Will need the proper pan to make. The best can be found here….. (trust me, you don’t wanna bother with the other junk that is sold out there. Even the nonstick, sticks.) Scanpan Classic Puff Dumpling/Aebleskiver Pan

Instructions:

  1. Soak the sambar onion (shallots) in little water for 5 – 10 minutes and peel the skin off. Chop them finely and keep aside. Chop the green chilies and curry leaf finely.
  2. Heat a pan with 2 tsp oil. Add mustard seeds and when they splutter, add urad dahl and asafetida. Roast for a few seconds till the dahl turns golden yellow.
  3. Now add the chopped shallots, green chilies, curry leaves, a pinch of salt and sauté for 2-3 minutes over medium flame till the onion turns translucent. Switch off the flame and take the pan off the stove.
  4. Now add freshly grated coconut and mix well and it will get sautéed in the heat of the pan itself.
  5. Take the idli/dosa batter in a bowl and transfer the entire content of the pan to the batter and mix well.
  6. Heat the paniyaram/paddu/Aebleskiver pan and few “drops” of oil in each mould. Pour the batter with the help of a spoon in each mould till they are 3/4th full. Close the pan with a lid and let it cook for 2-3 minutes.
  7. Turn the paddu pan in each mould upside down with the help of a stick or spoon and let the other side also cook for 2-3 minutes. Add few more drops of oil if needed. No need to close the pan with the lid this time.
  8. Once cooked till a toothpick comes out clean when inserted, shake off the paddus onto a plate and repeat with the rest of the batter.
  9. Serve hot with any chutney of your choice. I served with Onion Chutney.

Kuzhi Paniyaram Recipe

  1. Add salt only for sautéing the sambar onions as the batter already has salt added to it before fermentation.
  2. You can also use regular onion but using shallots tastes great.
  3. Instead of using grated coconut you can also cut them into thin slivers and further chop them before adding to the batter as it will provide a good crunch while eating.
  4. Always cook over low flame and you will get a crunchy and crisp outer while the interior of the paddu will be soft and spongy.

Increase and decrease of each dhatu

DECREASE OF RASADHATU

“Rase roukshyam shramassoshoglani shabdaasahishnutha”

ROUKSHAM – Makes the body dry & rough; for example dry skin

SHRAMA – Tiredness, lack of energy

SHOSH – Can be co-related to drying up of fluids, dehydration

GLANI – Malaise

SHABDA –ASAHISHNUTA – Shabda=sound Asahishnuta = intolerance

INCREASE OF RASA DHATU

 “Rasopi sleshmavat sleshmaagni sadana praseka aalasygouravam shwaitya shaitya slathaangatvam shwaasa kaasaati nidrata”

SHLESMA-VAT – Symptoms similar to increase of Kapha [Shleshma] Dosha

AGNI SADAN – Reduction of Metabolic fires

PRASEKA – Excessive salivation

AALASYA – Lethargy

GAURAVA – Heaviness experienced in all body functions

SHWAITYA – Could be attributed to Pallor as disrupted Rasa dhatu decreases production of Rakta dhatu; Could also imply dis-coloration’s or pigmentation disorders like Leucoderma or Vitiligo

SHAITYA – Hypothermia

SHWAS – Gasping

KASA – Coughing, due to excessive phlegm

ATI-NIDRATA – Excessive sleep

DECREASE OF RAKTA DHATU

“Rakta amla shishira preethi shiraa shaithilya rookshatha”

AMLA-SHISHIR PREETI – Desire to eat sour foods, cool environments increases

SIRA SHAITHILYA – The vessels develop circulatory malfunctions (varicose veins), numbness, burning sensations

ROOKSHATA – Makes the body dry & rough , for example dry skin

INCREASE OF RAKTA DHATU

“Raktam visarpa pleeha vidradheen kushta vaatasra pittasra gulmo upakusa kaamalaa vyanga agninaasha sammoha raktatwam netra mootrata”

VISARPA – Herpes

PLEEHA – Spleen disorders

VIDRADHI – Abscess

KUSHTA – Skin disorders

VAT-ASRA – Inflammatory disorders similar to Gout

RAKTAPITTA – Hemorrhagic disorders

GULMA – Tumors

KAMALA – Hepatic dysfunction leading to Jaundice

VYANGA – Pigmentation disorders

AGNI-NASHA – Indigestion

SAMMOHA – Syncope

RAKTA TWAK, NETRA, MUTRA – Redness of Skin, Eyes, Urine

DECREASE OF MAMSA DHATU

“Mamse akshaglani gand sfikudar shushkata”

AKSHA-GLANI – Heaviness of eyes, Drooping

GAND SFIK UDAR SHUSHKATA – Muscle wasting, Loss of Muscle mass observed prominently around Cheeks [GAND] and Abdomen [UDAR]

INCREASE OF MAMSA DHATU

“Mamsa na mamsam gandarbuda granthi gandodar vruddhita| Kanthadishu adhimamsam cha”

ARBUD – Tumors

GRANTHI – Gland enlargements

GAND UDAR VRIDDHI – Muscle enlargements prominently near Cheeks [GAND] and Abdomen [UDAR]

DECREASE OF MEDA DHATU

“Medasi swpanam katya pllehno vriddhi krushangata”

SWAPANAM – Excessive dreams

PLEEHA VRIDDHI – Spleen enlargement

KRUSH-ANGA – Emaciation; loss of body mass

INCREASE OF MEDA DHATU

“Meda ña Medah tatha shramam| alpe api cheshtite shwasam sfikstanodar lambanam|”

SHRAM – Weakness

ALPE API / CHESTITE SHWAS – Dyspnoea, Getting tired on minimal effort, Gasping

STAN UDAR LAMBANAM – Obesity; Fat deposits at Chest [STAN] and Abdomen [UDAR]

DECREASE OF ASTHI DHATU

“Asthi nistod sadanam dant kesh nakhadishu”

ASTHI TODA – Inflammation of bones

SADANA – Weakness

DWIJ PRATAPANA – Falling of teeth

BHAGNA – Pathological fractures

PHAKKA ROGA – Rickets

ASTHI KSHAYA – Loss of bone mass [osteoporosis]

ASTHI VRANA – Osteomyelitis

INCREASE OF ASTHI DHATU

“Asthi adhi asthi adhidantascha”

ADHYA ASTHI – Hypertrophy of bone

ADHI DANTA – Formation of extra teeth

DECREASE OF MAJJA DHATU

“asthnam majjani saushiryam bhrama timair darshanam”

ASTHI SAUSHEERYA – Oteoporosis

BHRAMA – Vertigo

TIMIR DARSHANA – Blurring of vision

INCREASE OF MAJJA DHATU

“Majjana majja netrang gauravam| parvasu sthoolmulani kuryat kricchrani arunshi cha”

NETRA GAURAV – Heaviness of eyes

ANGA GAURAV – Heaviness of body

PARVA STHOOL – Clubbing of fingers

DECREASE OF SHUKRA DHATU

“dourbalayam mukhasoshascha paandutwam sadanam sramah. klaibyam sukraa visargascha ksheenasukrasya lakshanam”

DAURBALYA – Loss of libido, sexual incompetence, inferiority complex

MUKHASHOSH – Facial edema

PANDU – Pallor, generalized weakness

SADANAM – Negative thoughts, inferiority complex, slowing down of metabolic fire & activities

SHRAMA – Getting tired very easily, loss of confidence

KLAIBYA – Impotence, erectile dysfunction, lack of orgasms

SHUKRA VISARGASCHA – Difficulty in ejaculation of semen

KSHEEN SHUKRA – Ejaculating little quantity of semen

INCREASE OF SHUKRA DHATU

“ati sthree kaamataam vriddam shukram shukrashmari mapi”

ATI STREE KAAMATA – Increase of sexual desires, It is interesting to note that Acharya Vagbhat uses the word stree which means “woman” so the verse is meant for men.

SHUKRA ASHMARI – Seminal calculus [ASHMARI]

DHATU MAHABHUTA CONSTITUTION

RASA (lymph) Aapah +

RAKTA (blood) Aapah +, Agni ++

MAMSA (muscle) PrIthvi ++, Aapah

MEDA (fat) Aapah +++, Pruthvi +

ASTHI (bone) Pruthvi ++ , Aakasha+

MAJJA (marrow) Aapah +++, Pruthvi +

SHUKRA /AARTAVA (reproductive fluids, hormones) Aapah ++, Pruthvi +

DHATU COORELATION

RASA Lymphatics, capillary secretions and digestive juices

RAKTA Haemopoetic (circulatory) system

MAMSA Muscular system

MEDA Lipids (Fat tissue)

ASTHI Skeletal system

MAJJA Nervous system including bone marrow, brain, spinal cord and nerve apparatus

SHUKRA / AARTAVA Reproductive system including hormones.

New Age Ayurveda or What Happens to Indian Medicine When it Comes to America.

Actions of Herbs

In the Caraka Samhita herbs are classified into 50 groups (varga) of 10 according to their primary actions (Caraka Samhita Sutrasthana 4). For example, herbs that are jivaniya or life-giving include the well known licorice or madhuka (Glycyrrhiza glabra) and the group that is brmhaniya or strength-promoting includes Ashwagandha (Withania somnifera).

Herbs are not taken because they are good for this symptom or that symptom. This is not Ayurveda. That is Western. Please do not take this list and use irresponsible and uneducated correlations of symptoms and then start to self treat. I have no responsibility for such childish nonsense.

This is just some of the actions of herbs and how Ayurveda categorizes herbs as well as a superficial glance into how Ayurveda uses them.

■ Balya: This means strengthening and these herbs are tonics. They are usually heavy and filled with the earth element, like bala (Sida cordifolia).

Bhedaniya: These are purgative herbs that forcibly expel the solid and liquid parts of faeces. Kutki (Picrorrhiza kurroa) has this effect at a high dose.

Brmhaniya: These are nourishing herbs that are full of the water element; e.g. shatavari (Asparagus racemosus).

Caksusya: These herbs improve eyesight; e.g. amalaki (Emblica officinalis).

Chhardi nigrahana: These are antiemetic herbs such as fresh ginger (Zingiber officinale recens), pomegranate juice (Punica granatum) or cardamom (Elettaria cardamomum).

Chedana: These herbs actively draw out toxins by scratching them from the tissues; guggulu (Commiphora mukul), shilajit (Asphaltum) and black pepper (Piper nigrum) all help to detoxify the deeper tissues.

Daha pras´amana: These herbs alleviate burning sensations in the body, such as sandalwood (Santalum album) or coriander (Coriandrum sativum).

Dipaniya: These herbs enkindle the digestive fire. They indirectly digest ama. They are usually pungent, hot and dry; e.g. long pepper (Piper longum), black pepper (Piper nigrum) and chitraka (Plumbago zeylanicum).

Garbhas´aya: These herbs have an affinity for the uterus, such as ashoka (Saraca indica) and roses (Rosa centifolia).

Grahi: These herbs dry the moisture of the body and of the wastes; ginger (Zingiber officinale), cumin (Cuminum cyminum).

Hikka nigrahana: These herbs are anti-hiccup such as clove (Syzygium aromaticum).

Hrdaya: These herbs have a tonic effect on the heart; arjuna (Terminalia arjuna) and ashwagandha (Withania somnifera).

Jivaniya: These herbs are life-giving and rejuvenative herbs such as amalaki (Emblica officinalis).

Jvarahara: These are antipyretic herbs for stopping fevers including musta (Cyperus rotundus) and kalmegh (Andrographis paniculata).

Kandughna: These are antipruritic herbs such as peppermint (Mentha piperita), turmeric (Curcuma longa) and musta (Cyperus rotundus).

Kanthya: These herbs are renowned for their affinity for the throat; e.g. licorice (Glycyrrhiza glabra), long pepper (Piper longum).

Kasahara: These are antitussive herbs such as vasaka (Adhatoda vasica) or long pepper (Piper longum).

Krmighna: These herbs are specifically for removing parasites and worms; e.g. neem (Azadirachta indica) or kalmegh (Andrographis paniculata).

Kusthaghna: These are herbs that treat skin diseases such as neem (Azadirachta indica) or manjishtha (Rubia cordifolia).

Lekhaniya: These herbs ‘scrape’ the waste residues out of the body by a drying action. They are usually bitter and pungent in flavour; for example guggul (Commiphora mukul), myrrh (Commiphora myrrha), vacha (Acorus calamus), turmeric (Curcuma longa), triphala, barley and honey.

Madakari: These are substances that cause intoxication, such as alcohol.

Madhya: Anything that nourishes the mind and intellect, e.g. brahmi (Bacopa monniera).

Mutra samgrahaniya: These herbs reduce the flow of urine such as bhalltaka (Semecarpus anarcadium).

Mutravirecana: These herbs are diuretics that increase the flow of urine, such as gokshura (Tribulus terrestris) and coriander (Coriandrum sativum).

Nidrajanana: These herbs promote sound sleep; e.g. tagarah (Valeriana wallichi), ashwagandha (Withania somnifera).

Pachana: These herbs directly ‘digest’ ama. They do not necessarily stimulate digestion as well; e.g. triphala.

Prajasthapana: These herbs prevent miscarriage such as ashoka (Saraca indica).

Pramathi: These herbs remove the accumulated dosas from the dhatus and cells; e.g. vacha (Acorus calamus) and black pepper (Piper nigrum).

Purisasamgrahaniya: These are intestinal astringents that stop diarrhoea such as bilva (Aegl marmelos).

Rakta s´odhana (rakta prasadana): These herbs specifically clean the blood and ‘alter’ its chemistry so that it does not cause inflammatory problems; e.g. manjishta (Rubia cordifolia).

Recana: These herbs are cathartics. They forcibly expel faeces as semi-solid diarrhoea; e.g. castor oil (Ricinus communis) or rhubarb root (Rheum palmatum).

Rasayani: These herbs rejuvenate the cells and extend life. They are antioxidants and also remove diseases; e.g. guduchi (Tinospora cordifolia), amalaki (Emblica officinalis) and haritaki (Terminalia chebula).

Samjn~asthapana: These herbs are used to restore consciousness; e.g. vacha (Acorus calamus).

Sandhaniya: These herbs heal broken bones and hasten the repair of broken bone tissue. Guggulu (Commiphora mukul) is famous for this. Resins have a significant role here because resins in general are considered to relate to the blood part of plants just as the bark of trees is said to relate to bone tissue. The analogy is that just as resin heals the bark so it heals the bone. They also encourage circulation to flow to the wounded part of the body and hasten healing.

S´ amana: These are herbs that reduce the pathogenic level of a dosa to a more healthy level. The dosa is not expelled from the body, it is

calmed. These are ‘palliative’ herbs, e.g. guduchi (Tinospora cordifolia).

S´ irovirecana: These are herbs that clear the orifices of the head, also known as errhines. Such herbs are vacha (Acorus calamus) or cloves (Syzygium aromaticum).

S´ odhana: These herbs actually clear the excess dosas out of the body, e.g. triphala, castor oil (Ricinus communis) or manjishta (Rubia cordifolia).

S´ onita sthapana: These are haemostatic herbs such as manjishta (Rubia cordifolia).

Sramsana: Herbs that are laxatives and clear faeces before complete digestion is complete, e.g. trivrut (Operculina turpethum).

S´ ula pras´amana These are anticolic herbs that prevent intestinal spasms; e.g. hingu (Ferula asafoetida) or cumin (Cuminum cyminum).

S´ ukrala: Herbs that increase semen and/or give force to its ejaculation, e.g. amalaki (Emblica officinalis), ashwagandha (Withania somnifera) and shatavari (Asparagus racemosus).

S´ ukra janana: These are sperm-increasing herbs; ashwagandha (Withania somnifera) and safed musali (Asparagus adcendens).

S´ ukra s´odhana: These herbs purify the sperm such as gokshura (Tribulus terrestris).

Snehopaga: These are moistening herbs such as castor oil (Ricinus communis) or tila/sesame (Sesamum indicum).

Stambhana: These are astringent herbs that are constipating, stop bleeding and are drying. They have the properties of vata and so increase it. Manjishta (Rubia cordifolia) is a renowned astringent that stops bleeding diseases.

Stanya janana: These herbs can increase lactation; e.g. fennel (Foeniculum vulgare) and shatavari (Asparagus racemosus).

Stanya s´odhana: These herbs purify the breast milk, e.g. fennel (Foeniculum vulgare) and musta (Cyperus rotundus).

Suksma: These herbs are penetrating herbs that can travel through the minutest channels, such as salt, neem oil (Azadirachta indica) and gotu kola (Hydrocotyle asiatica).

S´ vasahara: These herbs prevent breathing difficulties such as somalata (Ephedra vulgaris) and vasaka (Adhatoda vasica).

Svedopaga: Herbs that induce sweating, e.g. vasaka (Adhatoda vasica).

Trptighna: These herbs are thirst-quenching, e.g. amalaki (Emblica officinalis).

Udara pras´amana: These are antiallergenic herbs, e.g. pit shirisha (Albizzia lebbek).

Chapter IV of SÚtra-sthÁna of Caraka-saÞhitÁ entitled SaÕvirecanaÐatÁÐritÍya starts with six hundred evacuatives. Here six hundred evacuatives are described in short which are elaborately discussed in twelve chapters of Kalpa SthÁna. Further six location of evacuatives, five sources of KaÒÁya (extract), five types of extract preparation, fifty mahÁkaÒÁya (great extractives) and five hundred KaÒÁyas (extractives) are mentioned. Afterwards latex etc. six location, sweat etc. five sources of extract preparation, svarasa (juice) etc. five types of extract preparations are mentioned. Fifty great extractive are described in ten sub-group each contains ten drugs; such as JÍvanÍya etc. As such five hundred extractives are grouped in fifty great extractives. Again Lord Àtreya said that this description is neither too expansive nor too much brevity because there is no limitation of expansion and brevity.

This description can be sufficient for comprehensive knowledge to low intelligence and for practicing to them and these are for the knowledge of hidden ideas to the intelligent and proficient in inference and for rational consideration. Regarding such view of Lord Àtreya, AgniveÐa asked question about the number of dravya in five hundred extractives because of one drug is included in more than one great extractive so number becomes lesser than five hundred of extractives. After listening this, Lord Àtreya replied on the basis of rational argument with example. In the end total subjects are summarized in verses.

The word virechana denotes both emesis as well as purgative because of eliminating impurity (Kalp. 1.4). Number of six hundred evacuatives include both emesis and purgatives. This number is only for indication and guidance and not restrictive. The term ‘KaÒÁya’ means the drugs which are substratum of rasa, madhura etc. defined as KaÒÁya. ‘MahÁkaÒÁya’ is the term for a group of drugs which are used for similar purpose, ‘KalpanÁ’ denotes processing of drugs for consumption in various form in order to make suitable for similar purpose; such as juice etc. ‘CÚrÆa’ (powder) is included in Kalka. Kalka is of two types – with liquid and without liquid. Powder comes under latter category-‘CakrapaÆÍ’.

Description of five hundred extractives and fifty great extractives indicate the use both single and compound formulations.

Fifty great extractives divided into ten sub-groups. This ten sub-groups starts from ‘JÍvanÍya’ and ending with ‘VayasthÁpana’ is quite corresponding to the subjective of Àyurveda for the purpose to attainment of longevity. Each sub-group contains terms ending with a specific verbal suffix, for instance, the first sub-group contains ending with the suffix ‘Íya’ such as jÍvanÍya and second sub-group ending with suffix ‘ya’ as ‘balya’ etc. and so on.

From the study of fifty group of great extractives it is clear that description of applied aspect of dravyas was chief in period of Caraka. Latter on properties and actions were dealt with. It indicates that first used of dravyas and on this basis concept of their properties and actions were inferred. Here ten number is symbols of ‘DiÐÁ’ (indication). It gives directive to make such type of formulation according to need from drugs of similar properties and actions such as compound formulations of pÁthÁ, samaÉgÁ etc to check diarrhea.

The importance of discrimination and proper use of senses and sense organ

Originally posted on trueayurveda:

A.K.A. Why life is not about happiness and desire fulfilment

Human beings and animals have the same urges. They eat and sleep and copulate and besides, the feelings of fear are common to both. What, then, is the difference between the two? It is adherence to Dharma that distinguishes human beings from animals. Without Dharma to guide him man would be no better than an animal.

When a man thinks of the objects of sense, attachment to them is born; from attachment arises desire; and from desire arises anger. Anger causes delusion and from delusion springs loss of memory; loss of memory leads to the destruction of the sense of discrimination; and because of the destruction of his sense of discrimination man perishes.

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Cessation of Sukha (Happiness) and Dukha (Unhappiness) in the path of Yoga and Ayurveda

Originally posted on trueayurveda:

Association between soul, sense organ, mind, and objects of sense organs produce the feeling of happiness and unhappiness. Both the types of sensations disappear when the mind is completely concentrated and blended with in soul and supernatural power. This state is known as “yoga” as per the sages.  – Charaka Samhita 1.138 – 139

Moksha is a state of absolute detachment from all contacts by virtue of the absence of RAJAS and TAMAS of mind due to nullification of effects of past deeds. – Charaka Samhita 1.142

Nishtha means liberation from misery i.e. in the form of salvation and the means for salvation is naishthiki. It is devoid of upadha (desires). It is the way for the ultimate aim of life, one among four objects of human life, the salvation. – Charaka Samhita 1.14

Desire is the root cause for all miseries. Sacrifice of all desires is the factor to vanish all…

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Oil Pulling: An ancient Ayurvedic treatment, or is it?

Originally posted on trueayurveda:

Oil pulling is a new hippie dippie thing to the commercial consumer, yoga, spiritual, and new age alternative health world. It originates from Ayurveda but is not what is being done as “Oil Pulling” out in the masses. What its benefits are being touted as is completely blown out of proportion. What is being claimed has no reference in Ayurveda making oil pulling definitely not Ayurvedic in the techniques and terms it is being defined today in America. Claims of liver detoxing and all sorts of other ridiculous statements are being said and sold about what it does. People are using all kinds of oils, such as coconut oil without knowing the details and importance of the treatment being done correctly or what substances are used and just following what is out in the web as general superficial information. It is important to understand the deep knowledge behind this because…

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$#!T Happens: The body’s natural cleansing system; Why do a dinacharya (daily regimen); prana part 2

Originally posted on trueayurveda:

Thought that may spark your interest.

Understanding how prana works is an important part of a practice. Without this we are left doing whatever, whenever and not knowing how and why leaving us without the effects of what our practice can do for us as well as leading us down the the side of ignorance and ultimately disease.

One wakes up early in the AM 1 hour and 36 minutes before the sun rises or bramha murhurta.

“The time early in the morning, one and a half hours before sunrise, is called brahma-muhurta. During this brahma-muhurta, spiritual activities are recommended. Spiritual activities performed early in the morning have a greater effect than in any other part of the day.

Bhagavata Purana, 3.20.46

In Ayurveda, there is a delineation of how the elements move throughout the day. Vata (air and ether) time is 2 to 6 AM and PM…

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Dosha imbalance done by exercise and why yoga asana is not a flow class or a workout by Western principles

Originally posted on trueayurveda:

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What is in your yoga?

Is it dosha aggravating and ultimately disease causing when viewed from the very foundation of real yogic science of physiology? Would you know the difference? (By the way, ayurveda and yoga do not have any difference at all in their understanding of anatomy and physiology. In many of the ancient yoga texts vata, anila, pavan, pitta, kapha, sleshma, and other names for the doshas are used extensively. They are not different as some Westerners like the Yoga Dr. would like to think.)

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If you are doing a normal Western yoga class, it is more likely you are doing a western exercise class more than anything yoga. Western exercise believes that when you break a sweat, your now warmed up and ready for exercise although this principle of WESTERN exercise (not yoga) is now being questioned and research has shown that warming up does not have any benefits. Specially…

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Halva

Sooji Halwa , Rava Kesari

 

 

 

 

 

 

Ingredients

2 cups water
¾ cup sugar
1 teaspoon cardamom seeds, crushed
1/3 cup raisins
½ cup ghee
1 cup semolina
¼ cup sliced almonds

Directions

1. Heat ghee in a large nonstick pan and add semolina and stir-fry till grains swell and darken to a warm golden color, about 10 minutes.
2. Combine water, sugar, cardamom seeds in a heavy saucepan over low heat and, while stirring, dissolve sugar.
3. Separately, roast almonds on a separate pan or in a toaster oven
4. Raise heat and bring mixture to a boil. Add sugar syrup mixture into semolina. Add raisins and almonds.
5. Keep heat low and keep stirring until semolina pudding thickens.
6. Put in tray and cut in diamond shapes.

Artificial and unnatural modes of living

The types of illness/disease man suffers are solely because he lives an artificial life. This is really hard to comprehend for alot of people. They may even want to argue with this fact. Adhering to natural rules….. nature, he can prevent all these ailments. Instead, we are slaves to our senses, especially our tongue. We mix condiments and spoil the natural nutritive value of the products of nature i.e. the vegetables, fruits, etc. We do not control the QUANTITY of our intake. We eat regardless of if we have hunger and often when we are not. Indigestion is the cause of thousands of ailments. Symptoms are overlooked as normal. Inability to control the other sense organs causes untold sufferings. Lethargy, blunder, unclean, habits and infringements of natural of certain illness man takes to drugs and potions which causes other troubles in their wake. In the modern world, there is so much disassociation from nature and lack of comprehension of these laws that we even try to deny the natural law and make claims that it is untrue, dogmatic or even religious. All the medicines in the world put together cannot sustain the health of man, if he breaks natural laws. The punishment for infringement of natural laws is sure. There is no way of escape.

As for mental tensions, disappointments, worries, greed, anger, jealousy, frights, etc. the pathology as well as remedies remain the same, return to nature. If we think about our own selves, if we wish to suppress other’s interests to gain our own, we are bound to suffer. Adjustment to convenience of others and amiable nature will go along way in mitigating the mental sufferings that we undergo. Too much of readiness to criticize others and find fault with them should be avoided. Sympathy and friendship, loving service rendered to others, all these enable our minds to be calm and free from tensions. Keeping mental equilibrium, we can escape the ill effects of loss of wealth and worry dues to hundreds of other causes. Economic ills are more due to our own negligence than to non-cooperation of others. Communal or social ills also can be remedied by starting from the individual. Finally spiritual troubles and suffering, these must also be tackled at the level of the individual. Sacred literature all ai to reform the individual as a means to reform the society. if all the individuals become all Right, the society too naturally becomes all Right.

Yusha Recipes

Yusha

There is so much in Ayurveda. It is very much a sad thing that Western Ayurveda only knows Kitchari and doesn’t even know that correctly. Below, this is just a small amount of the recipes that are used in certain diseases from just a food/meal treatment. This is not even a small piece of Ayurveda. Maybe, hopefully, this might give you folks out there that have been sold Western Ayurveda’s bogus kitchari detoxing, a better view of the individuality, depth and vastness of Ayurveda. It just goes to show you the depth and levels of treatment of real Ayurveda. This is not here for you to start blindly trying or self diagnosing off of symptoms and self treating. Please do not do that.

Basic recipe is approximately: 1T (40gms) dahl to 6C (540ml) water boiled till the Dahl is cooked.

Mung is standard but other types of dahl are used. Preparations can be Akruta— without sandav (salt), ghee or other spices, or Kruta— with sandav, ghruta or other sneha, maricha, jira, dhanyaka etc. Occasionally takra or kwatha are used as liquid, various types of dal are used, and the herbs and spices of course vary.
Yusha can be strained or not depending on the ahar shakti.
Variations are designed to help with specific conditions. Yusha feels satisfying and light. Which it is. It can be a great meal replacer and medicine at the same time.

The recipes are imprecise; remember the point is that it should taste good so that they enjoy it and continue with the treatment.

  • Vata shula, pratishaaya, kaphaja shiroroga. 1T kullatha (horse gram), 6C water. For Shiro roga add: yava (barley) and shali. For Vata shula add: sandav and marichcha. For pratishaya add: wine.
  • Prameha, pratishaya, jwara, arochaka, kasa, hikka, shwassa, medo roga, gala roga. Add mullaka: fresh daikon radish. 1pt radish and 3 pts Mung.
  • Saptamukthik Yusha: adhikara: Prameha Ph Sr. tridosha nashaka, gulma, Kshata, amavata, kantha vishodhana, Kasa, shula, shwassa, mukha vishodhana, hrudvishodhana, sannipatta jwara. In amavata give for 3-5-7 days of as much as they want. Nothing else even to drink. 1 tsp each of:  Kullatha, yava, badara, mugdha, mulakka, shunthi, dhanyaka  (ie 1 tsp each: green mung, fresh or dried daikon radish (get dried radish at the old berkeley bowl in the Japanese section), barley- preferably unhulled, dried or fresh  jujubees (get these in a chinese grocery), horse gram (Indian market), dried ginger, coriander.
  • Atisara: Bilwadishadanga Yusha: 1T mung, 6C water, bilwa, dhanyaka, jira, patha, shunthi, til seed
  • Shtanya vardhaka, netra roga, Kapharoga: use nishpava (cow pea) as the dahl
  • RaktaPitta:  1T mung & masoor & chana & moth, 6C water, ghee, jira, saindav
  • Arsha (shushka): pippaliadi. 1T kullatha, 6C water, dried mulakka, bilwa, aji mausa rasa
  • SraviArsha: 1T masoor & mung, 6C water, kala til

Yavagu

Yavagu is the same as Yusha with the addition of shali or another grain. The use is similar; but more nourishing.

  • Shulagnya: udar shul, bala, gharbhini, vruddha, krucchera, pachak, shuddha vardak (increases hunger). 1T dry roasted mung, 2T laja, sandouv, cumin, coriander
  • Krumighna, agnideepan, anulomak. 1T shali, 1T dahl, 6C water & takra, vidanga, trikatu, shigru (drumsticks), tagar.
  • Vrushya, hikka, kasa, any shul, vatarog. 1T shali, 1T dahl, 6C water, dashmula, shunthi
  • Kas, shwas, hikka, parshwashul, hrudayrog. 1T shali, 1T dahl, 6C water, dashmula, rasna, pimpli, shunthi, bharanghi, guduchi. Take with an anupan of madhu

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special recipe for joint pain:
1 tsp each:

— fresh or dried daikon radish,

–barley- preferably unhulled,

–dried or fresh jujubees,

— horse gram,

— dried ginger,

— coriander.

Ayurveda Skin Health

Facepacks

Here are some tips to enhance the beauty of your complexion.
For Normal Skin
• Blend sandal wood powder, rose petal powder and oat flour with milk in equal quantities. Apply on your face. Leave for 1/2 hour and then wash.
• Make a facial pack with milk & cream and use. This removes the dirt from the face and make it glow. You can use lime – juice and cream also.
For oily skin
• Take a teaspoon each of honey, orange juice, Rose water, Fuller’s Earth powder and blend. Apply this paste and wait till it dries. Then wash.
• Make a facial pack of tomato juice (1 tsp) with a little lime juice. Leave for 1/2 hour and wash. This pack closes the skin pores which are normally dilated in oily skin.
• Mix equal quantities of rice powder, coriander seeds (powdered) neem powder and sandal wood powder with water and apply
• Apply pulp of any fruit on the face. Fruit packs help in clearing dead cells and stimulate blood circulation.
For dry skin
• Mix equal quantities of green gram powder, wheat gram powder, fenugreek, tulasi powder and rose petals with milk cream and apply.
• Frequent oil massage is beneficial. Coconut / sesame oil with a little lemon juice, applied on the face, makes the skin supple.
General tips
• The local application of nutmeg paste clears blemishes on the skin. This paste improves the color of the face.
• To tone up tired facial skin, mix 2 tablespoons of ground almonds, one tablespoon of rose water, 1/2 tablespoon of honey into a paste and apply on to the face. Leave on for 20 minutes and rinse off.
• Mix almonds with milk, grind to a paste and apply on the face. Leave it for 20 minutes and then rinse. Facial color improves.

Milk: Dab milk onto your face with some cotton balls. Wash off after minutes for a smooth even complexion.

Yogurt: Applying yoghurt on your face as well as arms and legs, softens the skin. It is also a great coolant, especially, when you have just come back from an outing in the sun.
Yoghurt may be mixed with rice flour to ease out cracks in the body.
It may be combined with chickpea flour to dry out pimples.
For best results, do not refrigerate yoghurt. Use when fresh. With vinegar, it relieves cracked soles.

Cabbage: Save the water that cabbage has been cooked in, to wash your face with. It is a rich source of vitamins and minerals.

Carrot: Boil some carrots and mash into a paste. Apply and leave this on your skin for 10-15 minutes and rinse off with milk. The vitamin A in carrots is a great nourisher.

Butter Milk: May be used as a cleaner and for bleaching out slight discolorations, especially good for oily skin.

Cucumber: A home vegetable, it cools and refreshes, when sliced circular pieces are gently stroked over the face on sunny days. It can be blended with lotions, masks and creams.

Fuller’s earth: it sucks out dirt from pores, is very rich in mineral content, and is used as a thickening and cleaning agent. For best results, apply after shower on a damp face. Rinse off once it dries thoroughly.

Mint: it may be added to tea in digestive disorder. Mint added to bath water is refreshing and stimulating.

Rose: This highly fragrant flower is the richest source of natural vitamin E. Ayurveda recommends Roja Pushpa Avalehya a semi solid (like chyavanprasha) to maintain youthfulness. This quenches thirst in summer and combats other related problems. Gulkund a sweet pan ingredient is made out of rose petals. This cools down the overworked body system.

Ojas

Ojas

Guru Sheetam Mrudu Slakshnam Bahalam Madhur Sthiram, Prasanam Picchilam Snigdham Ojo Dashagunam Smrutam

“Heavy Cold Soft Smooth Strong Sweet Stable Pleasing Slimy Unctuous Oja 10 qualities hereby said/defined/understood.”

Oja is explained as the 8th dhatu (tissue) – beyond shukra when there is a fair amount of qualitative and quantitative dhatus, beyond the nourishment of the 7 dhatus, you get Oja

Dhatu nourishes, replenishes and carries out the essential vital normal functions of life. CNS, heart etc.

Looking at milk, we can think of ghee which is present in all milk but not always seen. With processing we can get ghee. Similarily with regular dinacharya, rtucharya and aharvyhar etc. you can achieve a fair amount of oja in the body.

Good amount of Oja gives a halo to the body. One of the basic functions of Oja.

The quantity of 2 types of oja – when slightly depleted leads to death. Therefore in Aurveda, all the importance of dhatu agni is stressed because without oja, no life. Must be in good proportion.

Infant Development:

ashtabindvakmat/Para(superior) oja happens at conception

3 month – completely formed heart

4th month – intellect soul, heart

7th month – oja from the mother enters the fetus Sarvadehik oja – once this happens the fetus can survive. Pre-7th month or pre-oja is not going to survive.

When the mother looks really vibrant – not transferring oja.

Heart and Main Arteries Oja –

The place of Ashtabindvakmat which is 8 drops in quantity is the Para oja which is there from the beginning of life/conception

The unctuousness of all the sapta dhatus is ojas which is also the seat of prana. Ojas is the dhatu, slightest depletion of ojas can prove fatal because prana within is the living force.

Apara Ojas – ½ Anjali and located all over the body

Anjali is the measure of your hands cupping. So all are subjective based on the patient – his volume of the cup is based on his palms cupping.

Apara Oja = Sarvadehik Oja – everywhere in the body – ½ anjali

Para Oja = Ashtabindvwakmat – in the heart – 8 drops

Oja is maintained, not built. There is only 8 drops in the heart, and ½ Anjali in the body. So everything we do for health is maintaining oja not creating more. If you have very minor depletion of Apara Oja you are near death. If you have any depletion in Para Oja you will have death.

Formation of Oja – always referring to Apara Oja because you can’t make Para Oja, you get it at conception that’s it. Deficient Apara Oja leads to birth defects–

Like bees form nectar/honey by visiting respective flowers ongoing all the time.

The relentless action of dhatu agni in deriving the nutrition of each dhatu also has a byproduct of unctuousness. That unctuousness is called Ojas and is stored everywhere in the body. That is how Ojas is formed – with help of dhatu agni.

* The bee is dhatu agni, the flower is the dhatu, the honey is the Apara Oja

Function/Karma of Oja in the Body

Kanti – Hue/Halo/Complexion

Shakti – overall strength/vigor/vitality

Sthiram – stability of dhatu and therefore composure (psychological and somatic)

Kaya (do), Vachik (speak) Manasic (think) – Body/Somatic activities, psychic activities and phonetics (quality of sound and the words you utter – clarity and force and effect of words.

Indriya (sense organs) Saratva (the best form)– all the indriyas are performing to the fullest and you are in charge of them. Vak (speech), Pani (touch), Pad (movement), Payu (elimination), Upastha (procreate) all the abilities and the senses of perception function to their fullest and best courtesy of oja.

Atma Indhan – Soul Fuel – fuels the atma. Literally the driving or living force.

Vyadhi Kshmatva – Immunity

Dirghayu – Longevity

Oja Kshay – depletion of oja

– death or weakness

– Manobal – Loss of confidence/self esteem, self abusing, negative – this is the most important quality from a point of diagnosis

– Negative thinking

– Oppressed/suppressed feeling

– Compromised abilities – the pancha karmendriya

– Compromised senses – pancha gnanendriya

– Glowlessness

– Emaciation and Ununctuousness (dryness – skin hair eyes)

All the qualities of addiction are the opposite qualities of oja – because oja is forming at all times, when good levels of oja

Apatya not good food items or behaviour

Karana – cause, causative

Ojas Kshaya Karana = causes that bring about depletion of oja

Ati Vyayam – overexertion, overexercise. Working yourself to death. Lakshana- symptoms. Athletes falling to death after an event they have used up their apara oja. Genetic capacity different per person.

If ones somatic effects are so poor the individual cannot reach for spirituality. The body is the sadhana for the spirit. If the instrument is not in the proper form, there will be hindrance on the spiritual path. If your indriyas are not functioning properly you can’t achieve any level of spirituality.

When Vata goes out of balance – ruksha (drying), chala (fast) – broad factors which vitiate vata dosha are 2 – Dhatu Kshay- depletion, Margavrodh – blockage.

Wherever the structural element is depleted, it will be taken over by vitiated vayu.

Anashan – not eating at all. Hunger, malnutrition leads to early death. The glow is missing – starts with negativity (the oja missing is the cause of this)

Breatharians – provided all your nutrition is perfect, then you can do yoga kriya, then one in a million can work with their inner metabolic processes and not eat. But almost everyone can’t do this. Don’t believe the hype that is out there today.

Rukshannpan – overprocessed, junk food – not just dry food, but all this processed food. Snack food etc. cold drinks, alcohol, carbonated drinks. first thing you notice is your mood is crap. Deep fried and dry leads to pitta disorders.

Prajaagara – staying up late at night. Bad G.I. issues, reproductive problems, psychological problems happen a lot with split shifts employment – unless very good oja is already present, because of the depletion of oja leading to vata disruption.

Abhighata – Physical Trauma. Important cause of oja kshaya – best example are accident cases. Take a long time to recuperate because ojas has been depleted to a critical level. Unwarranted surgeries – hysterectomies, knee replacements. All local or general anaesthetics have qualities opposite of ojas.

Ojas is destroyed by these other qualities or lifestyles. Strong analgesics, antibiotics etc. if unwarranted will deplete ojas.

Abhisangha – when in ayurveda all your dosha dhatus are in equilibrium and yet there are symptoms, one is considered to be Buthasangha (ghosts). affections – before infection there is an affection (in pathology affected)

Dhatu Kshay – when dhatus are depleted, ojas is also depleted. Substantial hemorrhaging will show up as ojakshaya.

Shukra Shonit Visarga – Semen Menstrual fluid loss/spill. When physiological quality and quality is ok, when get into excessive bleeding or excessive sex can lead to osteoporosis, prostatis, diminished vision (night blindness/colorblindness). Any time there is loss of shukra or shonita there can be loss of oja. 3-4 days of menstrual cycle with 3-4 anjali no clotting

Visha – poison – getting high: tea, coffee, pan/opium, any narcotics – kshaya and ruksha dhatu (dry and bitter leads to vata imbalance)

Oja Pushti karani sadhanani

Oja building up/regaining measures (Measures to take to regain Oja)

Prasanata – cheerfulness – if you are frowning you are depleting your oja. If you are smiling you are increasing your oja. Builds up positivity in thought process and behavior patterns

Manonukul Ahar Vihar – beneficial and according to your likes and dislikes

Hita/Ahita – does good and only good- what you actually need qualitatively beneficial/not good

Sukha/Dukha – pleasure or subjective notion about favorable result or desire/pain or subjective notion of what is unfavorable result

Using Yukti (logic) and Samskara(process) we can work to make that which is Hita into that which is Sukha

Taking a roller coaster that causes fear is bad for you because increased tension. What you put in you get out. Video games/shooter stuff with fighting and killing is ojas depleting. Builds up the tendencies. TV is called an idiot box for a reason – but you can use it for beautiful or educational stuff. Reading pornography ruins the motive of reading. Applies everywhere – what you take in has an effect on your mind. This is even more profound when you look at cultures and societies. Think about the Western world and the Western mind. Did you realize life was not about work, making money and buying things?

Nirdvandrva –nonduality: opposites: don’t get entangled in polarity. Duality sucks (literally). Drains you of vitality/oja. Come to know balance. Transcend opposites.

Madhur, Snigda, Sheeta Virya (cold)

Light and Wholesome diet – a meal having all the sharas and laghu in right quantity.

Milk

Jeevaniya Gana – Group of herbs that build up oja/Give life.

  • Medha
  • Maha Medha
  • Kakoli
  • Jeevak
  • Rushabhak
  • KshirKakoli
  • Mudgaparni
  • Mashparni – parni means leaf
  • Jeevanti
  • Yashtimadhur – licorice

All the Rasayana and the Vajikaran (aphrodisiacs) help to build up ojas

Loving spousal relationships help to build ojas

Inspirational visions help to build ojas

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