Svamutra, Intake of ones own urine. Some may be disgusted, others might just be pissed.

Svamutra, Svambu, Shivambu, and Amaroli (from yoga texts) are all different different names for the intake of one’s own urine. To a Western audience this might be a very out of the ordinary practice and normally warrants reactions like ehhhwww!!!!! and gross!!!, but this has been practiced for centuries. It is now commonly known as urine therapy and like everything else on this planet, it can be a miraculous medicine for some and it can be a poison for others.

As far as I have been able to research in what is publicly available that mention this subject, there is not any level of writing about this that shows any real understanding of it from Ayurvedic detail. Alot is being said about it being Ayurvedic and that it cures everything once again much like oil pulling or neti pot and most of the other things that are sold to the masses as the next cool health thing without any real understanding of what it is and why it is done or how to do it. Most of everything that you find out there in popular health culture is just simply made up or some poorly bastardized version of something that had knowledge to it at one point. There is plenty of Western science research that has been done on urine. Some good some not so good. Just as a reminder, the western science view can be used today to look at this technique but it did not exist back when this was written, so why would we not just understand the science it comes from instead of trying to make a square peg fit a round hole?

For Western information and research, You can click here.

Ayurveda itself uses animal urines quite a bit, for the particular reasons of certain diseases. No where does it state in any Ayurveda texts about this technique of human urine being used as it is being stated, “on a daily basis”. When the use of other animal urines is prescribed it is not for long term use and they are not normally prescribed just to drink an animal’s urine. It is used in the preparation of herbs, the purification of herbs, as an anupana (delivery vehicle), as parisheka (to pour or wash), and much more. What is commonly used is cows urine and has been researched and found very useful in obesity and diabetes and some other diseases by Western science. Only two references of human urine is found in Ayurveda in Bhavaprakasha and Yogaratnakara that I can find. These are two much younger texts. This fact that it is not in the main classical texts of Ayurveda only shows that it was most likely brought in much later by the influence of other cultures, the same as how pulse diagnosis came to Ayurveda. Many website articles claim this is from Ayurveda and say a whole lot of bogus stuff. Best to just move on if you come across it. Charaka clearly defines urines of animals in the first chapter of Charaka Samhita.
All types of animal urines have following qualities:
Ushna – hot
Tikshna  -sharp
Katu – pungent
Lavana – salty

Useful in external applications
Useful in purgation, decoction basti, and swedana
Arsha – hemorrhoids
Gulma – abdominal tumor, distension
Kushta – skin diseases
Kilasa – one kind of leprosy
Dipaniya – improves digestion strength
Vishaghna – antipoison, antitoxin
Krimighna – bacteria and worms
Pandu – anemia, and in early liver disorder
It balances Kapha Dosha.
– Charaka Samhita Sutrasthana 1


Qualities of Urine:
They are hot, sharp, unctuous, pungent and salty.

It is used for:
They are used for unction, anointment, asthapana basti, purgation, fomentation, constipation, certain types of abdominal diseases including what is called ascites in Western medicine, hemorrhoids, abdominal tumor, and skin diseases

in general they are used for appetizer, antitoxic, bactericidal, anaemia, alleviates Kapha and Vata and pacifies Pitta.

There are eight types of urine that are the most useful:
Each animal’s specific urine qualities and uses:
Sheep –  bitter and unctuous
Goat – astringent, sweet and tridoshic
Cow – a little sweet, alleviates doshas, bactericidal, skin diseases, alleviates itching, and certain abdominal diseases
Buffalo – alkaline, laxative, hemorrhoids, edema and certain abdominal diseases
Elephant – saline, bacterial infection, skin disease, constipation, dysuria, toxicity, kapha based diseases, and hemorrhoids
Camel – bitter, alleviates dyspnoea, asthma,bronchitis, cough, and piles.
Horse – bitter and pungent, skin diseases, skin ulceration, and toxicity
Donkey – epilepsy, insanity, and demoniac caused seizures
– Charaka Samhita Sutrasthana 192-105


As human urine is not mentioned in the main texts and the most detailed text of Ayurveda, Charaka Samhita, we can use our yukti (intellect) in understanding that this is not the best urine to be used or it would have been mentioned. This is the detailed logic that is used in understanding the text as well as how the text was written.


Every substance can be a medicine or a poison depending on the individual and their own individual balance and imbalance that has many variable and which an ayurvedic doctor analyzes for treatment and whatever regimine he will advise. The following is only one reason why…..


A small look in on the pharmacology of Ayurveda:
Rasa, Virya, Vipaka, Karma, Gunas, etc……

Every substance also has its qualities in which it is made of the 5 elements and in its composition of these 5 elements it gains its taste(s), Virya, potency (heating or cooling), is the effect of the substance from the time of its ingestion and as long as it lasts in the body. It manifests its actions as soon as it comes in contact with the tongue and as long as until it is excreted. Rasa, taste, has only its action during the stage of its contact with the tongue. The potency, virya, then acts from that point until the until the digestion is over. The Vipaka, the effects on the tissues post digestion, is the action it has on the system, like a diuretic will do as a diuretic does and salt is just the opposite. A substance’s ultimate action is seen in its vipaka or post digestive effects on the tissues. There is more. There is also when a substance has a repeatable and unexplainable action that is somehow contrary to what would be expected with all of its details. this is called prabhava or that which is beyond the comprehension of the mind.


Vipaka is more powerful than rasa; virya more powerful than vipaka; prabhava is more powerful than virya and therefore the most powerful.

Dravya (Substance) =
Prabhava (Specific Properties) > Virya (Potency)
Vipaka (Post digestive effect) > Rasa (Taste(s))…

…and in addition it has its Gunas (Property, or its capacity to modify the bodily doshas) and its Karma (Action)


The above is part of where all the basis of incompatible foods combining comes from so you see why it is more difficult to explain and why you only see a list of things that are incompatible. This also the excuse why a lot in Ayurveda is not taught in simplified books made for the masses and why much of what is out there can be viewed as dogmatic or blind rules. It is a lot of study and a lot of time to learn this depth and there is a lot more that is not even explained here. I hope this gives a vague representation of what is real Ayurveda. There is no one size fits all. Ayurveda is a science of understanding all variables.



Bhavaprakash on urines –

IMG_2372 (3).jpg

The line in sanskrit in Bhavaprakasha that he refers to states for Human Urine is:

Manushya Mutram –
1. Nara mutram garam hanti sevitam tad rasaayanam
1. Human urine destroys garavisha* and is similar to taking a rasayana

2. Rakta pama haram tikshnam sa kshaara lavanam smrutam
2. Destroys scabies that are caused by vitiation of blood and it is known for it sharp/penetrating action with alkaline & salt tastes.


*Meaning of gara
Gara samyogajam visham gara samjam gada pradam kaalantara vipakitwat na tadaasu haratyasoon.
Gara visha is a combination prepared artificially by the mixture of various substances to produce various diseases. Since it takes some time (slow poison) for this type of poison to get metabolized it doesn’t cause instantaneous death of a person. Incompatible drugs in a formulation and those visha yogas (poisonous combinations) having less potency can also be incorporated into this.




The Damar Tantra is the main text that I can find that focuses solely on use of one’s own urine. A chapter in it (below) articulates most the details needed to understand this procedure. (caveat emptor! I do not have the devanagari of this text, just a translation which does not mean it is translated correctly)
Also, one should understand that there is a lot of hidden information that is within all the sanskrit texts that is unwrapped by the comprehension of rules of how these texts are written and reading then without cultural context and specific knowledge does not give to one understanding the text properly. Infact, some of it will sound rather absurd to a Western mind without the underlying knowledge.


Please do not just go out and try this stuff blindly without proper knowledge thinking that it is a big spiritual secret and you will become some magical spiritual unicorn and life’s sufferings and karma will just disappear by doing this technique. Think about it for a moment, your drinking your own urine and living in a modern (and very toxic physically and mentally) world that is not of the time and context when this was written. I am not writing this post for everyone to now drink their own urine without responsibility and knowledge. If you do, you do so at your own risk and accept that anything that comes of it is your own doing. If you start to grow a unicorn horn out of your forehead, it is not my fault nor responsibility. After reading what I have written above about the pharmacology, by taking a substance that has certain specific qualities, you increase those qualities in your system. Regardless if it is from your system originally or not. Cow urine used in Ayurveda is processed and purified these days. It is not easy to find it being used raw.


Here is why……


Diagnosis of Urine in Ayurveda 

  1. Diagnosis of Dosha involvement
    1. In vata aggravated diseases, urine of the patient appears as Pandu varna (whitish) or slightly Nilam (Bluish).
    2. In kapha dominated conditions urine becomes “Phenayukta”, i.e., frothy or Snigdha (cloudy).
    3. In pitta aggravation urine appears yellowish or Rakta varna (reddish).
    4. In case of rakta aggravation urine become Snigdha (oily), Ushna (hot) and resembles blood.
    5. In Dwandaja, a state of two combined Dosha aggravation, mixed colours are seen in the appearance of the urine as per the Dosha involved in the diseases causation.
    6. In Sannipata, a state of all three combined Dosha aggravation, state urine becomes Krishna varna (blackish).
  2. Diagnosis of disease involvement
    1. In the case of diseases related to Ajirna (indigestion), urine appears like Tandulodaka (rice water).
    2. In Navina Jwara (acute fever) urine appears smoky and the affected passes more urine (Bahu Mutrata)
    3. In Vata/Pitta jwara – urine is smoky, watery and hot.
    4. In Vata/Kapha jwara – urine is whitish with air bubbles.
    5. In Kapha/Pitta jwara – urine is polluted and is mixed with blood.
    6. In Jirna (Chronic) jwara – urine becomes yellowish and red.
    7. In Sannipata jwara – urine appears in mixed shades depending on the Dosha involvement.

Shape of the spread oil drop

  1. Diagnosis of Dosha involvement
    1. If Tailabindu (the drop of oil) takes a snake like image in the urine, it is Vata roga.
    2. If oil takes an “Umbrella” shape it is Pittaja roga.
    3. If oil spreads like Pearl (Mukta) it is Kaphaja roga.
    Also, it is said that if the Vata is predominant, then the oil attains a mandala (circular shape); in Pitta diseases it attains Budbuda (bubbles) shape; in Kapha diseases it becomes Bindu (globules or droplets) and in the Sannipata the oil sinks in the urine.
  2. Diagnosis of disease involvement
    1. If the oil drop takes a Chalini (sieve) shape in the urine sample and then spreads, it is a definite indication of ‘Kuladosha” (genetic disorder).
    2. If the oil drop takes the image of human being (narakaram) or skull it indicates ‘Bhutadosha’ and is treated accordingly.

Spreading nature

  1. If oil drop spreads quickly over the surface of urine, that disease is Sadhya (curable or manageable).
  2. If the oil drop does not spread it is considered as Kashta sadhya or difficult to treat.
  3. If the oil drop directly goes inside and touches the bottom of the vessel; or the oil does not spread and remains as a droplet in the middle of the urine then it is regarded asadhya or incurable.

Spreading direction

  1. If the oil spreads in the direction of Purva (east) the patient gets relief.
  2. If the oil spreads in the south direction, the individual will suffer from jwara (fever) and gradually recovers.
  3. If the oil spreads in the northern direction, the patient will definitely be cured and become healthy.
  4. If the oil spreads towards the west, he will attain Sukha and Arogya i.e. happiness and healthy.
  5. If the oil spreads towards the Ishanya (Northeast), the patient is bound to die in a month’s time; similarly, if the oil spreads into Agneya (Southeast) or Nairutya (Southwest) directions, or when the instilled oil drop splits, the patient is bound to die.
  6. If the oil spreads on to Vayavya (Northwest) direction, he is going to die any way.

Spreading shapes

  1. It is a good prognosis if the oil creates the images of Hamsa (swan), lotus, Chamara (chowri composed of the tail of Yak), Torana (arch), Parvata (mountain) elephant, camel, tree, umbrella and house.
  2. If the taila attains the shape of a fish, then the patient is free of dosha and the disease can be treated easily.
  3. If the drop of the taila attains the shape of Valli (creeper), Mrdanga (a kind of drum), Manushya (human being), Bhanda (pot), Chakra (wheel) or Mriga (deer) then the disease is considered as the Kashtasadhya (difficult curability).
  4. If the spreading oil creates the shapes of tortoise, buffalo, honey-bee, bird, headless human body, astra (instrument used in surgery, like knife etc), Khanda (piece of body material) physician should not treat that patient as that disease is incurable.
  5. If the shape of the drop of taila is seen as four, three, or two legged that patient will die soon.
  6. If the shape of the drop of taila is seen in the shape of Shastra (sharp instruments), Khadga (sword), Dhanus (bow), Trishulam (fork type of weapon with three sharp prongs), Musalayudham (pestle), Shrugala (jackal), Sarpa (snake), Vrishchika (scorpion), Mushika (rat), Marjara (cat), arrow, Vyaghra (tiger), Markata (monkey) or Simha (lion), then it is understood that the patient will die soon.

With all this said, do we really know what drinking ones own urine does to the system? From understanding that a substances pharmacology will affect the system in specific ways and the consumables that one ingest will change ones urine, as well as the dosha is shown in the urine, you can see why the diet is important to be followed as the guidelines written in the Tantra below.


Damar Tantra – 
Shivambu Kalpa Vidhi

Verses 1
O Parvati! I shall expound to you the recommended actions and rituals of Shivambu Kalpa that confers numerous benefits. Those well versed in the scriptures have carefully specified certain vessels for the purpose.

Verses 2 & 3
Utensils made from the following materials are recommended: Gold, Silver, Copper, Bronze, Brass, Iron, Clay, Ivory, Glass, Wood from sacred trees, Bones, Leather and Leaves. 

Verses 4
The Shivambu (one’s own urine) should be collected in a utensil made of any of these materials. Among them, clay utensils are better, copper are by far the best.

Diet and lifestyle:
Verse 5
The intending practitioner of the therapy should abstain from salty or bitter foods, not to over exert himself, take a light meal in the evening, sleep on the ground, and control and master his senses.

Verse 6
The practitioner should get up when three quarters of the night have elapsed, and should pass urine while facing the east.

Verse 7
The wise one should leave out the first and the last portions of the urine, and collect only the middle portion. This is considered the best procedure.

Verse 8
Just as there is poison in the mouth and the tail of the serpent, O Parvati, it is even so in the case of the flow of Shivambu.

Verse 9
Shivambu is a divine nectar which is capable of destroying senility and diseases. The practitioner of Yoga should take it before proceeding with his other rituals.

Verse 10
After cleansing the mouth, and performing the other essential morning functions, one should drink one’s own urine quite willingly and cheerfully. All the ailments subject to from the very birth will be completely cured.

Verse 11
One who drinks Shivambu for the duration of a month will be purified internally. Drinking it for two months stimulates and energizes the senses.

Verse 12
If this method is followed for three months, all types of ailments will disappear and all miseries will evaporate.

After following this method for five months, the follower will be completely healthy and will be bestowed with divine sight.

Verse 13
After six months of following this therapy, makes the practitioner highly intelligent and proficient in the scriptures.
After seven months, the follower will be extraordinarily strong.

Verse 14
After eight months the human body will possess a permanent divine lustre like gold. After nine months of continual use, tuberculosis and leprosy will perish.

Verse 15
After ten months of continued use, the follower becomes veritable treasury of luster. After eleven months the follower becomes pure, both externally and internally.

Verse 16
After one year of continued use, the follower gains equal radiance to that of the sun.
After two years, the follower can conquer the element of earth.

Verse 17
After three years of practicing this therapy, the follower can conquer the element of water.
After four years, the follower can certainly conquer the element of fire.

Verse 18
After five years, the follower can conquer the element of air.
Seven years of use makes the follower capable of conquering his ahamkara.

Verse 19
After eight years, the follower can conquer all the five elements of the universe.
Nine years of this method frees one from the cycle of birth and death.

Verse 20
After ten years, it will be possible to float in the air with ease.
After eleven years, the follower will be able to hear the internal self.

Verse 21
Of the duration of twelve years will enable one to be as long lived as the moon and the stars last.
Dangerous animals such as serpents will not affect one in any way. Serpent’s poison will not kill the follower. One can float on water just as wood floats and he will never drown.


As an anupana to specific herbs:
Verses 22 & 23
Oh Goddess! I shall tell you of some other aspects of the therapy. Listen to me carefully. If taken for six months continually, the powder of Guduchi dissolved in Shivambu, will make a man free from human ailments and he will become perfectly happy.

Verse 24
The powder of Haritaki mixed with Shivambu should be taken regularly for one year. It puts a stop to old age and disease and makes a man exceptionally strong and healthy.

Verse 25
Shivambu should be taken with one gram of sulphur. If this is followed for three years, man may acquire longevity as long as the moon and stars exist. The urine and excreta of such a man may become white and gold.

Verse 26
The koshtha fruit, should be taken with Shivambu continually for a period of twelve years. The tokens of old age such as wrinkles on the skin, grey hair, etc., vanish. Man will have the strength of ten thousand elephants and will live as long as the moon and the planets exist.

Verse 27
The mixture of pepper, terminalia belerica, terminalia chebula, if taken with Shivambu will enable man to acquire divine lustre and brightness.

Verses 28 & 29
The bhasma of mica and sulphur should be dissolved in Shivambu and taken with water. This cures al disorders caused by malfunctioning of the digestive system and all disorders caused by Vata. He who takes such a mixture regularly become strong, acquires a divine radiance, and can cheat time.

Verse 30
A follower who takes Shivambu regularly and avoids pungent, salty and sour things,acquires divine accomplishments quickly. 

Verse 31
He becomes free from human ailments. He assumes a divinely lustrous physique like that of Shiva; he can recreate the universe and can lead a divinely pleasant life.

Verse 32
A meditator who lives on the juice of neem leaves and Shivambu attains the status of yogi and possesses the divinely pleasant lustre full of bliss.

Verse 33
The powder of neem bark and pumpkin gourd dissolved in Shivambu then taken for a year relieves man from all types of ailments.

Verse 34
The mixture of lotus roots, mustard seeds and honey should be taken with Shivambu. It makes the human body exceptionally light and energetic.

Verse 35
The fruits of the moha tree and a mixture of pepper, terminalia belerica, terminalia chebula should be taken in equal proportion and dissolved in Shivambu. This is capable of relieving old age and all kinds of diseases.

Verse 36
Rock salt and honey in equal proportions should be taken first in the early morning, followed by Shivambu. This makes man lustrous and he acquires a body with divine attributes.

Verse 37
Sulphur, dried fruit of amla and nutmeg powder should be mixed together and taken daily, followed by Shivambu. All pains and miseries vanish.

Verse 38
The follower should regularly drink milk and Shivambu. If this is done for seven years, all human ailments perish and the body becomes well nourished and strong.

Verse 39
He who takes amritaka powder, guduchi, and then Shivambu can conquer death.

Verse 40
He who drinks the mixture of Shivambu and honey or sugar is relieved of any type of ailment within a period of six months. His brain power becomes brilliant and his voice becomes melodious.

Verse 41
The powder of dry ginger taken first directly followed by Shivambu definitely relieves any disease.

Verse 42
He who first chews on the leaves of nirgundi and then drinks Shivambu will be bestowed with divine eyesight.

Verse 43
The powder of mansheel should be dissolved in Shivambu and the solution applied to the body. This makes man free of ailments and his hair becomes black.


As Massage
Verse 44
Now, oh Parvati, I shall tell you about the process of massage. If such massage is carried out, the follower can enjoy the fruits of his meditation and his lifestyle and will experience spiritual growth.

Verse 45
The Shivambu should be boiled in an earthen pot and extracted to one fourth its quantity (decoction) then allowed to cool. This extract can be used for the body massage.

Verse 46
The following mantra should be recited during the use of Shivambu. When collecting the urine in an earthen pot, the following mantra should be recited: “Om Hreem Kleem Bhairavaya Namah”.
The pot filled with Shivambu should then be taken into the hands.
When drinking urine from the pot the mantra to be recited is “Om Shreem Kleem Uddamaneshwaraya Namah”. The follower will be away from all sins and defects.

Verse 47
While passing urine, the mantra to be recited is “Om Sarvam Sristhi Prabhave Rudraya Namah”.

Verse 48
Shivambu should be applied to the whole body. It is exceptionally nourishing and can relieve all ailments.

Verse 49
The follower can acquire divine power with this process. A yogi can become the King of Gods. His movements will be unprevented. He will have the strength of ten thousand elephants. He can eat and digest anything.

Verse 50
Urine which has not been boiled down to one fourth its volume should never be applied to the body; if done so, it makes the body weak and invites ailments.

Verse 51
Unboiled urine should never be used for body massage. If the extract of Shivambu is used for the massage, it is very wholesome for the body. The follower can accomplish many things.

Verse 52
The follower can conquer death by drinking Shivambu and massaging with one fourth extract of the same.

Verse 53
His urine and excrement can impart a white colour to gold. If Shiroamrit and dew are mixed in the extract of Shivambu and if the mixture is applied to the body, the man will become exceptionally strong and will be free from any type of ailment.


Diet regimen
Verse 54
A follower should drink Shivambu every morning regularly for a period of three years. This and avoiding bitter, salty and pungent things in his meals will enable him to conquer passion.

Verses 55 & 56
Chickpeas should be roasted and taken with unrefined sugar followed by the intake of Shivambu. Urine extract should also be applied to the body. After six months the human body becomes quite light and energetic.

Verse 57
Oh wife of the highest of Gods! Roots of pippali and one gram of maricha should be taken first and afterwards Shivambu should be drunk. Within one month, the voice will become melodious and all ailments will vanish.

Verse 58
The follower should first take the powder of dry ginger and then drink Shivambu. It makes him exceptionally strong. He may acquire the strength of ten thousand elephants. His youth will even attract divine females.

Verse 59
Oh wife of Shiva! Bibhitaki should be roasted and then powdered. It should be taken first, followed by the intake of Shivambu. The follower’s body will be cleansed, his mind will be ever cheerful and he can attain divine lustre.

Verse 60
He who drinks Shivambu after taking a mixture of equal proportions of Amrita (guduchi), Triphala, Kadu, dried ginger, cumin seeds and the roots of Pippali while following a diet of rice and milk will have insight in the shastras within one year.

Verse 61
If this is followed for a period of one year, the follower will become very strong and brave. If he follows this for a period of three years, he will become, as it were, a god on earth. He will enjoy the fruits of this practise, will become a good orator and all the universe will be visible to his eyesight.

Verse 62
The follower who drinks the mixture of Shivambu and the powder of the five parts of the Sharapunkha (Devala) will become the master and authority of meditation. He will enjoy utmost pleasure in life.

Verses 63 & 64
Oh great Goddess! Shivambu should be taken with the powder of dried ginger, sugar, ghee, honey and the juice of Nirgundi leaves. Within one month, the body becomes healthy and strong and after one year he will enjoy the fruits of this method and mediation.

Verse 65
The follower should take white and black sesame seeds mixed with Karanja seeds and the juice of neem leaves. This should be followed by Shivambu, which will enable the follower to achieve the fruits of this method and meditation.

Verses 66 & 67
Opium should be roasted on an open fire. 1/32 of this should be taken along with the Shivambu. He will then be able to control ejaculation and will be unconquerable in sexual intercourse. He can control his breath, passion, anger and other mental emotions. He can enjoy longevity.

Verse 68
Oh Goddess! Triphala, Nirgundi leaves and Turmeric should be mixed together, followed by Shivambu. Within a period of three months, the follower of the therapy becomes a symbol of learning and enjoys excellent eyesight. His body becomes divinely lustrous.

Verse 69
Bhringaraj and honey should be mixed and taken first, followed by Shivambu. The follower, after six months, will be free of old age and will have excellent sight.

Verse 70
The neem bark, roots of Chitraka and the roots of Pipali mixed together should be taken with Shivambu and within six months the follower of the therapy attains divine power.

Verse 71
The root of Apamarga and Chakramarda and the juice of neem leaves should be taken, followed by Shivambu.

Verse 72
He will be relieved from all ailments and the tokens of old age, such as wrinkles and greying hair. He will possess excellent and long eyesight within a distance of a yojana.

Verse 73
He will be able to listen for a very long distance. He can read the mind of others. O Goddess, even the most beautiful Princess will be attracted to him.

Verse 74
A very small quantity of Karavira should be taken with Shivambu and within a year epilepsy and other mental disorders will disappear.

Verse 75
The juice of white Gunja, the leaves of Sharapunkha (Devala), bija of Bathua and roots of Matalunga should be taken in equal proportions and all mixed into a fine powder.

Verses 76, 77
This powder should be dissolved in Shivambu and small pills be prepared with the mixture. Every day one pill should be taken followed by a sufficient quantity of Shivambu. The follower of this therapy will be relieved from human ailments of all types within one month.

Verse 78
The gum of the Banyan should be mixed with the powder of the seeds of Karanja. A small quantity of opium should be added to this mixture. It should be taken early in the morning followed by Shivambu.

Verse 79
Within six months, the follower of this therapy will become as young as a lad of sixteen years. He can disguise himself by appearance and disappearance to his desire.

Verse 80
The juice of the leaves of Kavali, honey, sugar and ghee should be mixed together. If it is taken regularly in the morning, the signs of old age disappear promptly.

Verse 81
Cumin seeds, turmeric and white mustard seed should be powdered together and taken regularly. This also helps to conquer old age.

Verse 82
Drumstick, Jatamansi, Sarshapa bija should be dissolved in honey and ghee and then taken regularly. It gives divine countenance.

Verse 83
Guggulu and the roots of Bhargika should be dissolved in butter, and taken with Shivambu. It will definitely give shining countenance.

Verse 84
Jalakesar moss and the seeds of Sapindus Laurifolius should be dissolved in Shivambu and taken regularly. Within one year old age will be under control and the follower will acquire a radiating personality, like that of the famous King Udayan, the King of the Vatsas.

Amaroli Neti
Verse 85
Oh Goddess, if in the early morning the follower nasalizes his own urine, the ailments arising out of Kapha, Pitta and Vata will vanish. He will have a healthy appetite and his body will become strong and healthy.

Verse 86
If the follower o the therapy massages his body thrice a day and thrice a night with Shivambu, he will definitely enjoy longevity.

Verse 87
Oh Parvati! If he massages his body thrice a day and night with Shivambu, his countenance will be shining and his heart will be strong. His body and muscles will be strong. He will float in pleasure.

Verse 88
Oh Parvati! He who massages his body at least once a day with Shivambu will be full of strength and bravery.

Verse 89
Within three years his body will be shining with lustre. He will be well versed in arts and science. He will have an impressive voice with good oratory powers, and will live as long as the moon and planets exist.

Verse 90
Oh Goddess, now I shall narrate the procedure of seasonable behaviour with the view to avoiding diseases and ailments.

Verse 91
Oh Parvati, during the Spring the powder of Terminalia Chebula should be taken with honey; dry ginger and honey should also be taken and afterwards Shivambu.

Verse 92
Twenty types of ailments arising from Kapha, twenty four types of ailments arising from Pitta and eighty types of ailments arising from Vata will vanish with this treatment.


Ritu Shivambu:
Verse 93
Oh Great Goddess, during the Spring, pungent and spicy foods are to be avoided. This helps to attain sound health.

Verses 94 & 95
Oh Great Goddess, during the summer the Haritaki and pepper should be taken in equal quantities and should be taken with sugar followed by Shivambu. This will relieve all kinds of ailments; the body will become light, eyesight will be sharp and at the end the follower will derive the fruits of this method.

Verses 96 & 97
During the rainy season, Haritaki, rock salt and roots of pepper should be taken in a powder form, followed by the intake of Shivambu. The body will be strong and will attain shining lustre. If he takes the powder mixture in milk, even fire will not harm him. He will not be burn by fire.

Verses 98 & 99
During the Sharad, Haritaki, crystal sugar and Bibhitaki powder should be mixed together and taken, followed by Shivambu. This method cleanses the body, keeps it free of disease and allows the follower to move quickly. And oh, wife of the King of the Gods, the follower will quickly master the practise of yoga.

Verses 100 & 101 
During the Hemanta, dry ginger, dried fruit of Amalaki and Haritaki should be mixed into a fine powder followed by Shivambu. If taken regularly, deficiency of minerals in the body is corrected, eyesight brightens, oratory powers and knowledge are acquired.

Verses 102 & 103
During the Shishira, pepper, Haritaki and dry ginger should be mixed and taken, followed by Shivambu. It will cure various diseases, the follower will acquire the strength of a hundred elephants and the signs of old age will vanish. He will attract all living beings.


Verses 104, 105 & 106
Oh Goddess, during the process of the intake of Shivambu, the following things should be strictly avoided: vegetables in the form of leaves, flowers or legumes, grains that cause flatulence; and starchy, pungent, sour and salty foods. Sexual intercourse should also be avoided. This will help to accomplish the fruits of this method. Behaving against these rules will put man in unexpected difficulties.

Verse 107
Oh my beloved Parvati! I have narrated the details of Shivambu Kalpa. This is its technique. Attempts should be made to keep it a secret. Do not tell anyone.



A tantric yoga practice in which the urine is used either internally or externally for mental and physical health.

The word amaroli means ‘immortal’ and by this practice one is freed of many diseases. The practice of amaroli over a prolonged period also produces an important hormone known as prostaglandin which destroys the ova and prevents conception.


Hatha Yoga Pradipika (a tantric text)…
The slokas 84-103 in HYP, describe Amaroli in tandem with Vajroli and Sahajoli mudras. Amaroli only has a couple slokas written for it. The other two practices are mainly aimed at reversing the flow of the semen. Their purpose is to enable one to control the sex force of the body, which the Yogis recognize as a fundamental urge in human nature. This then can be seen in two ways dependant upon the path yogi or bhogi or left handed tantric practice.
“In the above two stanzas is given an excellent instance of the way the Hindu occult writers veil their real meaning under apparently absurd symbols. The principle seems to be this. They thought that the very absurdity of the symbol and its inconsistency with the subject in hand would force the reader to think that there was something under it and so he should look deeper for an explanation of this absurdity. A misconception of this rule seems to have given rise to many absurd interpretations of the real occult, and many pernicious practices that promote animal tendencies and passions. As examples of these… the whole mystic terminology of the Tantras that has given rise to so many disgusting practices.” – Iyengar

So we can see here that Mr. Iyengar was opposed to these yet we find them as a very basic fundamental triad in Upanishads as well.

In the Yoga Tattvopanishad…

Verses 26-27
Maha-Mudra, Maha-Bandha and Khechari, Jalandhara, Uddiyana and Mula-Bandha, uttering without intermission Pranava (OM) for a long time and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad – all these separately I shall give a true description of.

Verses 92 – 95
Sahajoli and Amaroli are varieties of Vajroli. The Yogi, unmindful of any worldly behavior, after mixing the two juices should smear his limbs with pure ashes soaked in water. Compassionate Yogis have described Sahajolimudra as worthy of faith. It is auspicious and conducive to the good of all. Yoga even practiced for pleasure bestows liberation. Virtuous, patient, and pious knowers of the essence can accomplish this Yoga. A Sadhaka full of envy and enmity will not.

Atha amarolī Pittolbanatvātprathamāmbudhārām Vihāya nihsāratayāntyadhārām Nishevyate śītalamadhyadhārā Kāpālike khandamateamarolī (96)

Amarīm yah pibennityam nasyam kurvandine dine Vajrolīmabhyasetsamyak sāmarolīti kathyate (97)

Verses 96 & 97
Abandon the overly hot first secretion and the weak last flow. When the cool middle flow is used it is called Amaroli in the school of the Kapalikas. When the Sadhaka daily drinks the deathless draught through his nose and appropriately practices the Vajrolimudra it is called Amaroli.

Verse 98
The nectar which flows out from the moon through the practice of Amarolimudra being mixed with the sacred sacrificial ashes should be smeared on the upper limbs. This gives divine sight.

The Real Form of Amaroli
Verse 127 & 128 
If the Yoga Siddhis are ever to be attained, he only has them within his reach. He knows the past and the future and certainly moves in the air. He who drinks(leaving off the first and the last flow and reserving a fourth of the remainder) and uses (the remaining fourth) as a nasal douche everyday and practises Vajroli everyday this is described as Amaroli [What is attained by one accomplished in Amaroli without the drink and the douche is Sahajoli.] 

Since it is mentioned in the text, what does the use of Jala neti with urine do?
Jala neti removes mucus and pollution from the nasal passages and sinuses, allowing air to flow without obstruction. It helps prevent and manage respiratory tract diseases. It helps to maintain good health of the ears, eyes and throat.

Jala neti relieves muscular tension of the face and helps the practitioner to maintain a fresh and youthful appearance. It has a calming and soothing influence on the brain. It alleviates anxiety, anger and depression, removes drowsiness and makes the head feel light and fresh. Jala neti stimulates the various nerve endings in the nose, improving the sense of smell of the individual. A balance is brought about between the right and left nostrils and the corresponding left and right brain hemispheres, inducing a state of harmony and balance throughout the body and mind.

The most powerful form of neti is practised with the midflow of one’s own urine, and is known as amaroli neti. This form is particularly useful for alleviating inflammation of the nasal passages. Each liquid that can be used for neti will bestow a different benefit. No variation from plain water should be attempted unless instructed by a competent teacher.

Mine is not to judge in this article. I have my own reasons for someone doing this as well as reasons for someone not to follow it seeing it from varied savidya perspectives. The main point is not to do something stupidly without understanding why and how it is done as well as the reasons why you would be doing it in the first place.

8 thoughts on “Svamutra, Intake of ones own urine. Some may be disgusted, others might just be pissed.

  1. Hi and thanks for writing this article.
    I was brought up in a home where urine therapy was a key element of our repertoire of home remedies. We were taught to use our own fresh urine :
    – applied on a grazed knee
    – in the gum of an extracted tooth w/ a soaked ball of cotton wool
    – on pimples, boils, cold sores, cuts etc.
    – as a drink first thing in the morning to cleanse the bowel
    (I did this from age 15-30, with no adverse effects. My skin was soft &
    smooth, my system really clean. I’ve even done 4-5 day urine fasts.)
    I have raised my children to rely on their own urine as an instant remedy as well, with great effect. I even tell them if your plain crashes in the desert and you’re alive collect that first urine and drink it all, and keep recycling it, to survive…
    Keep writing. I’m very happy to have stumbled upon your blog.

  2. Hi,
    You mentioned about the hormon production, it made me realised that I never really understood the classification of the endocrin system in ayurveda.
    I read about chakras, dhatus, srotas and so on but could not find really the glands as such. I guess the rakta is conducting the hormons for ex. but to which dhatu belongs the endocrin system as such? or how is it seen/classified in ayurveda?
    Could you pls write an article about that or give some light on the subject?

    • So here is the problem, trying to look at Ayurveda through a lens of western medicine. It just does not work. Ayurveda looks at the body as one complete system of body, mind and spirit which is indeed one system made of other systems which are also made of other systems each. The Western view is to look at the fuction of a singular organ or gland or system. this is a compartmentalized view and is bound to fail because the entire system is not in view. The balancing of the entire system needs to be had or the treatment of a single organ or gland or system will only be and can never be anything other than dealing with a symptom of the problem rather than the root of it. The endocrine system is not seen as the core controller in Ayurveda as it is in Western allopathy. So you cannot really relate the two. except to see what ayurveda is diagnosing on a wider level, part of it is being shown and proved to be true by the smaller view of the allopathy.

      An ocean of electric energy formlessly formed its strange wave-particles constructing by their dance this solid scheme,its mightiness in the atom shut to rest; masses were forged or feigned and visible shapes; light flung the photon’s swift revealing spark and showed, in the minuteness of its flash imaged, this cosmos of apparent things. Thus has been made this real impossible world, an obvious miracle or convincing show.
      – from Savitri, Book II, Canto 5 – Sri Aurobindo

      ‘Agni’ itself is present in the body in the form of Pitta. When it is normal, it performs the functions like maintenance of normal digestion, normal vision, normal body temperature, normal complexion, valor, happiness and nutrition. When it is abnormal, all these functions also will be abnormal (Ca.Sū. 12/11)

      Normal vision, normal appetite, normal thirst, normal body temperature, normal softness of body parts, normal complexion, normal nourishment and normal intellectual functions- are all the functions of normal ‘Pitta’ (Ca.Sū. 18/50)

      Agni doshan manushyanam roga sanga prithakvidha
      Many types of disease in Human Beings occur only because of Agni Dosha

      So you see from those two quotes that the endocrine system is not focused upon and it is really a function of the doshas. Understand that you were correct with what you have already known and been taught with the dhatus and srotas etc…. the education as i have seen it in the West does not do any further than that though to understand how they all work together. that is the key. Or maybe I could say that i see concepts being taught, half of them correct but nothing in any sort of way of any knowledge of how to use those concepts.
      It is not simplified as it might seem like but rather because of the view it is actually in greater detail.

      For more understanding in depth, you can read Kishor Patwardhan’s ‘Human physiology in Ayurveda’.

      There is also much studies going on trying to understand Ayurveda from a modern lens. you can find these in all the journals. We can make direct reference to all sorts of things but then when applied they will fail because ayurveda still s using that big picture and treating from there covering the entire system while allopathy is not. See what i am saying? Not an easy thing to write about because it is not really in the view of Ayurveda. And it is really sad that we are trying to prove Ayurveda by western paradigm of which it will always fall short because simply stated most of what is in Ayurveda is not in Western science. What we should be doing is the opposite, try to understand the Western allopathic view by putting it into a container of Ayurveda. We would come to the conclusions though that Western science falls short every time do to its limitations of it “eyes”.

      This is possibly a better way to describe instead of me reinventing the wheel. From a book titled Pancabhuta theory i will quote after. “Plato observed that: “For this is the great error of our day that Physicians separate the Soul from Body.… Ayurveda says that the mind possesses three Gunas (attributes), viz. Satva, Tamo and Rajo (invisible qualities and energies), which are responsible for its activity on the body. Hindu scientists recognized this fact. After their deep study of the mind and its various acts, they grouped the activities of the mind into three categories and coined three generic names for each group as Satvika, Rajasika and Tamasika. Mind acts on the body through its Trigunas (three attributes) and their material states are Pancha Bhutas, which in the physical body constitute bio-chemicals. In other words, the bio-chemicals are the physical agents of Trigunas. Trigunas in their subtle states are energies, qualities of the mind. Mind acts on the body through Trigunas, Pancha Bhutas (the primordial elements which constitute the animate and inanimate objects of the universe) are the physical basis for three Doshas. The three Doshas trigger the endocrine and exocrine glands and specific nerves to release appropriate bio-chemicals (neuro-humors) at appropriate time, which in turn trigger the relevant organs to act accordingly”.

      “Thus the involvement of the mind has impact on the hormonal balance of the body and its activities.… The Trigunas, which are the qualities of the mind, are responsible for the difference in the moods (attitudes). The Trigunas transform into different combinations of Tanmatras, (which are the subtle physical forms of Trigunas), which form into thought waves and carry them to the target places. (Three Dhatus/Doshas are the bio-physical factors that govern the various activities of the physical body both in health and ill health, respectively.) There, the Tanmatras, which are subtle, transform into gross form of Pancha Bhutas. These are innate forms of Tridoshas that transform into bio-chemical substances (hormones, etc.) in a rapid succession to play their role in the physiology of the microcosm. There are two kinds of thought waves. One is “sensory thought waves” created by efferent nerve impulses, which derive their stimulation from external sources—sensory organs. These waves are those that move from a particular sensory object toward the mind. The second one is “motor thought waves” created by afferent nerve impulses which derive their stimulation from internal organs/sources that emanate from the mind in response to the sensory thought wave carrying the orders of the mind to the target places of action. Some are created directly from the mind as a consequence of any psychological episode and move toward the target places”.

      “Mind influences the physiology and pathology of the physical body. This fact was realized by the founding fathers of Ayurveda. Therefore Ayurveda is defined as a philosophy and science of life…” (pg. 40). “It is the Sattva Guna that is responsible for preparing the mind to produce positive thought waves. Sattva Guna tries to bring a balance between the Rajo and Tamo manasika Doshas, the pathological psychic factors, which are finally responsible for the disturbance of the three somatic factors (Vata, Pitta and Kapha). These three somatic factors are responsible for the various body ailments”
      – Rao NH. “Pancabhuta theory”

      So just one more way i can say this….. what role does the mind play in the endocrines functioning? The intake? And by that i mean the intake of matter as well as what one takes in through their senses daily? The lifestyle one leads? How about how the change of season and where someone lives and how this affects? Lets get deeper and look at how the individual has moved from their place of birth to a environment that is not similar and its affect? And their profession and how they are dealing with the modern lifestyle that one must lead in this modern world, that being in the psychological realm? If you get this you simply have to see that in the West we can research all sorts of substances and “things” and say that they are good for certain glands and other substances are bad or that doing certain lifestyle things are good or bad for the same, It makes a wonderful place to create more fear and more marketing of bogus products for people to buy as well, but yet it is missing a huge piece to the entire picture and that is a way to see it all functioning together. And also their mode of treatment(s) are still only dealing with the glands functioning and not ever what is creating the imbalance.

      Okay, one more vantage point. Lets look at basic Ayurveda, parts you forgot to mention which are actually even more fundamental to everything…. the pancha maha bhuta as well as tatva.
      Everything is made up of these and this is really what ayurveda was to boil down to if one needed to state a particular single thing that it functions off of. This is the very basis of all of the vedic sciences as well. What if i was to say that simply by doing certain mantras for certain tattvas one will create the balance and get rid of a certain disease? Understanding that sound is the first manifest of all, right? Now lets just forget about the knowledge needed of proper pronunciation of those sounds. Where does that fit into anything in the Western world? It doesn’t. What i have just given a key to relates also to the bijas in yoga too. Purely of the physical level, though. But all of that is something else I am not about to be writing about on this blog. So the sciences of allopathy and ayurveda can really not even be compared. they have to be understood from the context that they are from and in. Don’t take a frog out of the warm jungle and put em in the alaskan winter. 😉

      Thanks for the great question. Hope this answer is satisfactory without going into detail which is impossible in just a simple reply and requires a book at least.

  3. I’ll just write my experience with “urine therapy” here. Or at least that was the name used when I was introduced with it. I’ve been drinking it on and off for over 3 years. Some days just the morning urine. Some days I would barely drink anything else. Sometimes I would skip a day or more. Some days I would take it whenever I had time or the oportunity to do so. I would not mix it with food and would wait half an hour after drinking it with eating anything. Aswell as wait an hour after eating. I would sometimes drink it out of a copper cup. I thought it was a free “one size fits all” medicine that worked on many levels that “everyone should be using”. The water (pee).. having traveled through my body would know my body very well and being reintroduced in my system would cure mental, physical and spiritual stuff, or so I thought. This blog have made it clear to me that the teachers I followed did not have real deep knowledge about Ayurveda or anything else of that matter. So I stopped drinking it, to be safe, a few months ago.

    I also used it in a diluted form as eyewash. I also used it as a face wash and hair wash aswell as a disinfectant for my armpits (I used it like a soap in the shower). The smell would not always leave my hair though…

    What I noticed from my time drinking urine is that the more you drink of it.. the more you pee… I was getting nuts at times from going back and forth to the toilet só many times. Also, in the last months drinking it it was starting to get uncomfortable to sit on the ground with my legs crossed. I felt a light pain slightly below the height of the navel and a bit to the left. It’s still there, but it seems to have improved since I stopped drinking, but honestly… I can’t tell if it’s a result of the drinking or bad lifestyle and eating habits.

    It has been interesting… noticing how the colour and taste would react to the amount and type of food stuff or liquids I would ingest. Also nice in times when I was travelling and I did not have any water with me… and the water from the tap smelled like chlorine.

  4. Just to add. Yeah, it has been convenient when not having water on me. But I’d rather plan well ahead now and bring some bottles of water with me rather than to ingest again.

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