Formless and pervasive to form

Fire is all pervasive. It pervades stone but the pervading formless fire cannot heat a glass of water even if praised through all hymns, prayers, or mantras. This formless fire, when given form by striking a stone against another stone, is capable to burn.

Pervading butter in milk has no form. On the recommendation of an Ayurvedic doctor, if the patient drinks hot milk instead of the recommended ghee after being poisoned, he will sink in death. Formless butter in milk will not give the results of ghee.

There is formless milk in the breast of a female. It does not nourish them. When the same formless milk is given the form of milk and given to a baby, it does become nourishment.

The mind cannot remain fixed on/in the formless but for a very select few.

The story of the path


The driving urges of modern societies: “permissiveness” and “competition” both lead to social disruption, conflicts, wars, destruction of peace. The pursuit of happiness is just another name for it and it is the most popular “spiritual pursuit” today.

Ex: Western colonization – Increasing standard of living” leads man away from happiness – The only source of contentment is not in outside objects, but within. This state is devoid of happiness. It is devoid of motivation and achievement.

The only path is cessation of desires. It is the highest state. Moksha.

A little reflection will show that even the object of enjoyment will entirely go out of the mind during that particular moment when one is supposed to be enjoying an object. The mind is single focused and can only be connected/perceiving through one of the sensory organs at a time. It only means that we experience the contentment, which is inherent in us and not anything flowing out of that external object. It is devoid of anything from the external. Then the obvious conclusion would be that in order to be eternally and continuously content, we should be able to reach that state where we can be content without the aid of any external object.

Then what is the process for reaching that state? It is a matter of common experience that a restless mind can never be content in anyway. It can pretend to be content and work on being content but as long as there is external focus for any value of contentment, it remains at bay. It is only when the mind is calm and peaceful that man experiences contentment. To achieve such a quiet and tranquil state of mind it is necessary to see that the various types of desires do not raise their heads in the mind. When the water is disturbed with ripples one cannot see what is at the bottom. Nor can we see our reflection in it. When the ripples calm down and the water becomes still everything becomes clear. At the same time, when the mind is taken out of gear one becomes aware of the reality in the depths of human mind. A witnessing of ones own mind and Self happens. So long as the mind is restless that awareness is lost and impossible to experience….. And so is contentment, so is the connectedness to everything that is, which stems from the awareness of that reality. It only means that if the mental waves could be quietened or stepped out of, then one could experience contentment without the aid of any external object being the causality.

Biological and anatomical reasons humans are not carnivorous

I love the fact that Western Science is built mainly upon hypothesis with other research papers hypothesis used as references to back up their own. If you look further you will find that most of what is being stated in the media as Scientific is nothing more than this. These days anyone can write anything and back it with science and stats to make their point. I was recently looking at the science and referenced papers to the Paleo diet and ALL of the papers, one after another, were just this. Lots of science of correlations to come to an idea that is then sold to YOU as a new diet, a new fad. and YOU buy it. Hook line and sinker. Wow.

Here is an article of real science

I dare you to find the research backing up what is being stated. It is kind of fun actually. You can even go hyperlink after hyperlink to article after article supporting what they have stated but rarely are you finding any actual research backing any of it up.

Then when you do find a research paper with actual findings, it is based in what is absolutely so fallible reseach, i find it hard to believe it is being accepted and published in peer journals.. like this

Eur J Clin Nutr. 2005 Mar;59(3):393-8.

High intakes of milk, but not meat, increase s-insulin and insulin resistance in 8-year-old boys.



Our objective was to examine if a high animal protein intake from milk or meat increased s-insulin and insulin resistance in healthy, prepubertal children. A high animal protein intake results in higher serum branched chain amino acids (BCAA; leucine, isoleucine and valine) concentrations, which are suggested to stimulate insulin secretion. Furthermore, milk possesses some postprandial insulinotrophic effect that is not related to its carbohydrate content.


A total of 24 8-y-old boys were asked to take 53 g protein as milk or meat daily. At baseline and after 7 days, diet was registered, and insulin, glucose, and amino acids were determined. Insulin resistance and beta cell function were calculated with the homeostasis model assessment.


Protein intake increased by 61 and 54% in the milk- and meat-group, respectively. In the milk-group, fasting s-insulin concentrations doubled, which caused the insulin resistance to increase similarly. In the meat-group, there was no increase in insulin and insulin resistance. As the BCAAs increased similarly in both groups, stimulation of insulin secretion through BCAAs is not supported.


Our results indicate that a short-term high milk, but not meat, intake increased insulin secretion and resistance. The long-term consequences of this are unknown. The effect of high protein intakes from different sources on glucose-insulin metabolism needs further studying.


Okay, first off. There are many issues with cow’s milk—recombinant bovine growth hormone (rBGH), steroids, antibiotics, feed such as soy products which alter the nature of the protein in the cow, and conditions of raising (free ranges versus crowded pens) have become issues argued to affect the milk. Some declare that free-ranging promotes production of lactase, an enzyme that breaks down lactose, and thus aids digestion of milk, whereas feed-lot environments inhibit production of this natural enzyme. So many different factors that can be applied just into the milk alone in this study.
What kind of milk was being used? Raw, whole, fat free, homogenized, pasteurized? How old was the milk since most milk is actually very old and fresh milk vs 2 week old milk that has sat in a fridge in a plastic container is going to also change the milks qualities. Milk is stored by the seller and consumer at these cool temperatures—usually about 40F. This fact of refrigeration makes all foods harder to digest, according to Ayurveda. Basic chemistry tells us that lowered temperatures yield slower processes, and thus the digestive process is degraded, too. Funny fact is that milk is sold in small amounts fresh in India that is then put on heat to a boil and boiled a couple of times during the day of its use. No refrigeration needed. (so what does that say about the incredibly false fear of raw milk and all the BS legislature around it in the US?)
What kind of animals milk? Goat, cow? Sheep? Okay, what kind of cow? Brahman, Holstein-Friesian, Brown Swiss, Guernsey, Ayrshire, Jersey, and Milking Shorthorn. Because there is a huge difference in the milk of different breeds..
How about where the cow, assuming it is cows milk which we still don’t know, where the cow was raised since environmental factor of weather and food intake have a huge amount to do with the milk quality that would be studied.
How about the age of the cows giving the milk?
I think it is poignant that I am using Western research to point out the flaws in Western research. Much of the point right?

Now lets put the meat that was eaten to the same test. What kind of meat? Each meat is going to have different qualities where as a sparrows meat is going to be extremely light and digest easily and raw fish meat would be extremely heavy and each would have a different effect and different results. There is a ton more I could put to the tes here but i need to move on.

Lets speak of the boys that were part of the research. 24 8 year old boys were tested. Who were they, what ethnic background were they from, what was the state of their health and digestion? What is the normal intake of these children? What else was part of their diets during the 7 days that the testing was given. 

Whoa!!!!!!!!!!!!!!!   Seven days!!!!!!!!!!!

Seven days is all that the research was done for and only once to become a published research paper that is then used as Scientific Research to prove the validity of a hypothesis of the Paleo Diet.

Do I need to go on? Because i can.

The very foundation is got a big crack in it. The foundation of knowledge in the first place. Just as an example, I like to use the alkaline diet. Most cultures across the history of the world have survived off of beans and rice as their very center of their diet. Many just off of rice and beans alone. Yet, the scientific research that the Alkalize your body people have pulled together supports their hypothesis that everyone should eat their way and that cancers and viruses can not live in an alkaline system. Hmmmmm? What to think? The history of civilization has been so disease ridden and in the darkness of ignorance, so unhealthy that it is a miracle that the human being has even survived until now huh? Because anything prior to today was a bunch of men running around in loin cloths with clubs hitting their women over the head and dragging them into the cave, right?

How about Japan and fish and rice? Both Acid forming huh? For centuries huh?

Are you getting the jist?

We come up with science to fit our own perspective based upon our own paradigm. It is biased and very much a limited view. The rest of the world does not at all live like Americans do. There are other cultures and other people with different rates of health because of entirely different lifestyles, foods, rituals, etc…..

There are so many holes in the way Western  research is done, how it is presented and then how it is used.

and as i promised……….

T. H. Huxley in his book “Man’s Place in Nature” presents some biological and anatomical reasons which demonstrate that the human species is not carnivorous:

1. Flesh eaters have very short bowels for rapid expulsion of putrefactive bacteria. Vegetarians, including man, have very long bowels for dealing with the fermentative bacteria which is involved in the digestion of vegetarian foods.

2. Flesh eaters have long teeth and in many cases have retractable claws for killing and holding prey, whereas vegetarians have sabre-like teeth and claws, though some may have defensive horns.

3. Meat eaters have jaws which open only in an up and down motion while vegetarians have jaws which can move sideways for chewing.

4. Flesh eaters do not sweat, but control body heat by extruding the tongue and rapid breathing. Vegetarians have sweat pores for heat control and elimination of impurities.

5. Flesh eaters’ saliva is without ptylin and therefore cannot pre-digest starches. Vegetarians have ptylin in the saliva for this pre-digestive process.

6. Flesh-eaters secrete ten times more hydrochloric acid than vegetarians, sufficient to dissolve bones in the diet.

7. Flesh eaters lap water, whereas vegetarians take liquids by suction.

8. Flesh eaters have a consistent tooth configuration, especially with distended canine teeth, as in the example of the cat, whereas vegetarians have short canine teeth, not suitable for tearing flesh.

Disease: Jvara (Fever)


Jvara is fever.

It is a disease that creates a lot of heat, burning sensation all over the body as well as in the mind.

Jvara has a specific connection with lord Shiva. Shiva was angry at Dakshaprajapati and opened his third eye and everything was on fire – fever.

Jvara harms indiryas (gnyanendriya and karmendriya both) and the mind.

Jvara is considered the first disease.

Jvara is balvan – very strong disease.

Because it affects indriyas, affects mind, enthusiasm.

It affects all the creatures.

There is fever at the birth time and at the time of death. It is called Moha – it removes memories of past lives.


Sharira – manas; Saumya – Agneya; Antarvegi – Bahirvegi; Nava – Jeerna; Dhatugatavastha


  • Mithya-ahaar-vihar
  • Improper panchakarma treatments
  • Injury
  • Abscess
  • Any kind of inflammation and pus formation
  • Excessive exertion
  • Rajayakshma
  • Poisoning and smelling poisonous flowers/trees
  • Grief
  • Effects of grahas
  • Unhealthy delivery of baby
  • Uncontrolled emotions – kama, krodha, bhaya
  • Improper post/natal care


Mithya-aahar-vihar à Doshaprakopa à Doshas get lodged in Aamashaya à Agnimandya à Aam formation à Srotorodha leading to more doshaprakop à Aam is present at Rasadhatu à Obstruction at rasavaha and swedavaha srotas à Pachak pitta cannot perform and gest mixed with Rasadhatu à Pachak pitta circulates with Rasadhatu à Pachak pitta which is more ushna & tikshna creates santap at deha, indirya & manas à Jvara

Mithya-aahar-vihar leads to doshaprakopa. Doshas go to amashey and mix with kledaka kapha which leads to agnimandya. Agnimandya leads to aam formation. Aam mixes with most prevalent dosha. Then srotorodha happens – whenever there is aama, there will be srotorodha. Then vata dosha that is also blocked tries to take aam somewhere. So vayu takes this mixture of aam and prevalent dosha to rasa dhatu in this samprapti. Some aam escapes rasadhatu agni and gets into rasadhatu so rasadhatu gets vitiated and rasadvahasrotas and swedavahasrotas are obstructed. This further vitiates vayu. Vayu then takes pachak pitta to rasa dhatu. So now pachak pitta is in rasadhatu and keeps on circulating with rasadhatu. Since rasa dhatu does preenan to all the srotas and the whole body then pachak pitta is flowing through the body.

symptoms of vitiation of each dhatu is in charka vimanasthana 6th chapter


Fatigue, weakness, heaviness in body, excessive yawning, klama, sleepy, disturbed digestion, lack of taste, increased watering of the eyes, body ache, pain in calf muscles, restlessness, shabdasahishnuta, uncertainty of desires (confusion), sluggishness, craving for sour, pungent and salty food, dislike for sweet, etc.

Rupa: 3 important symptoms

  1. Swedavrodha – udakvahasrotas are obstructed
  2. Santap – heat, raised temperature of body and indriyasantapa – sense organs are overheated; manas santapa – mind is overheated – severe conditions
  3. Stiffness all over the body

Overall body temperature is raised, confused state of mind, restlessness, agnimandya, aruchi, excessive thirst, urination increased

Pulse is fast


Vataj, Pittaj, Kaphaj, Vataj Pittaj, VatajKaphaj and KaphajPittaj


Sleeplessness, excessive yawning, tremors, irregular fever pattern, dryness in mouth, ringing in ears, pain in chest, body aches, aruchi, constipation, pain in abdomen,


High grade fever, netradaha – burning in eyes, less sleep, sweating, loose stools, burning in eyes, vomiting, pungent taste in mouth, mala mutra netra peetata – yellow in stools, urine, eyes


Aruchi, staimitya – feeling of wetness all over the body, dull fever, nausea, vomiting, heaviness all over the body, sweet and salty taste in the mouth, sleepy, excessive salivation

Agantuja jvara – dosha vitiation has to be there for agantuj jvara to take place

3 kinds: Abhigataj – injury – creates vata prakopa and because of that vata prakopa doshas create samprapti in form of jvara

Abhishangaj – emotional; poisonous effect

Kamaj jwara (abhishangaj) – sexual desire related – when someone has a strong sexual desire that remains unfulfilled – jvara can occur. Effect on the body – pain around the heart or inside the chest. Burning sensation all over the body.

Shokaj – due to extreme grief. Vata, rakta and pitta get disturbed. There is irrelevant taking.

In Kamaj, Shokaj and Bhayaj jwara mainly vata is vitiated.

Krodha jwara – pitta gets vitiated and jwara occurs. Symptoms – tremors, headache and reddening of the skin.

Abhicharaj jwara – due to wrong usage of mantra

Abhishapaj jwara – due to curse of a guru, gods, etc

Two types – Manas jwara and Sharira jwara

In Sharir – causative factor is in the body and affects the mind

In Manas – mind affected first and then body

Vishama jwara:

  1. Santant – fever is constantly there – doshas are in Rasa dhatu
  2. Satat – fever comes twice a day – in the morning and in the evening – doshas are in Rakta dhatu
  3. Anyedushka – fever comes once a day – doshas are in Mamsa dhatu
  4. Trytiyak – every third day – doshas are in Meda dhatu
  5. Chaturthak – every fourth day – doshas are in Asthi and Majja dhatu

Pachak pitta that circulates around the dhatus reduces moisture from dhatus and leads to dhatukshaya.

Jeernajwara – fever that stays in the body for 21 or more days.

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)


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…
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.
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


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.


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

Jalaukavacharan: leech treatment


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

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.


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.


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!


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


  • 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)


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



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)

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.

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

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…

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

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…

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

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

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.


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

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
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)


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



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



  • 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 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, 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.

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, 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, 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, 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)


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








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


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.


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


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.



  • 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


  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


“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


 “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


“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


“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


“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]


“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]


“Medasi swpanam katya pllehno vriddhi krushangata”

SWAPANAM – Excessive dreams

PLEEHA VRIDDHI – Spleen enlargement

KRUSH-ANGA – Emaciation; loss of body mass


“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]


“Asthi nistod sadanam dant kesh nakhadishu”

ASTHI TODA – Inflammation of bones

SADANA – Weakness

DWIJ PRATAPANA – Falling of teeth

BHAGNA – Pathological fractures


ASTHI KSHAYA – Loss of bone mass [osteoporosis]

ASTHI VRANA – Osteomyelitis


“Asthi adhi asthi adhidantascha”

ADHYA ASTHI – Hypertrophy of bone

ADHI DANTA – Formation of extra teeth


“asthnam majjani saushiryam bhrama timair darshanam”


BHRAMA – Vertigo

TIMIR DARSHANA – Blurring of vision


“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


“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


“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]


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 +


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:


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.)


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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Sooji Halwa , Rava Kesari








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


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.

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