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Yoga with common injuries

We often bring injuries with us into our yoga practice – both from pushing ourselves too hard in yoga and from overworking our bodies in other exercise or daily activities. Yoga can provide a therapeutic tool for healing and recovery from an injury – but it can also be an impediment to healing or even worsen the injury. By adhering to some simple guidelines we can safely practice yoga with an injury and utilize yoga to support the healing process by activating the body’s lymphatic system and by improving local circulation. There are three main stages of healing after an injury has occurred. By being aware of these three stages and following the recommended guidelines for each stage we can expedite the healing process and reduce the risk of re-injuring the area.

Acute Stage During the first stage, the acute period, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. At the beginning of this stage inflammation is usually present, and elevating the affected area will help to control any swelling to help reduce any throbbing or discomfort. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. Using ice and compression (wrapping with an ace bandage) on the injured area during the first 2-3 days after the injury is also recommended to help relieve inflammation and pain, and to expedite the recovery process. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the pain. Even though the area may feel like it needs a stretch, stretching will not help with the healing process and most likely will re-injure the area to prevent further healing.

Subacute Stage The subacute stage of injury follows the acute stage and lasts between 1-3 weeks. During this time the injured tissue is very fragile and susceptible to re-injury. Very gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step of rehabilitation is to slowly and gently strengthen the muscles involved in the injury. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. An adequate warm-up before and correct alignment during yoga is essential in this healing stage.

Move into the poses slowly and gently; use long hold times and practice slow deep breathing in the poses. Any movements that increase your symptoms should be avoided. If a yoga pose causes any pain, tingling, or numbness, stop immediately.

Chronic Stage The chronic stage of injury follows the subacute stage and may take up to 12-18 months for complete healing to occur. During this time the injured site may feel healed but it is still susceptible to a re-injury and/or chronic inflammation if excessive force is used on the area. It is important to know that care must be taken during this stage and that the injury will not be 100% healed until after this stage has passed .

Following these guidelines will allow you to continue your yoga practice while allowing and encouraging the healing of your injury. While using the above guidelines can effectively heal most minor injuries, a yoga practice should be used only to supplement conventional therapy, not replace it. Severe pain lasting more than a few days without improvement requires medical attention.

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Sankhya's Map of the Universe

Sankhya philosophy, one of the oldest and most influential of the six systems (darshans) of Indian thought, has had a profound impact on the beliefs, values and concepts used in the practice of yoga. At the time of the Buddha, Sankhya philosophy revealed a detailed map of the universe to serve as a guide towards realizing the unitive state, the ultimate goal of yoga. Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. Acknowledging and understanding these tattvas refines our discrimination, affirms our consciousness and brings us towards self-realization. Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya’s philosophical foundations.

The fundamental distinction in Sankhya philosophy is the separation of Brahman (oneness of all elements in the universe) into two distinct parts: Purusha (pure consciousness) and Prakriti (nature, primeval matter). Samsara or bondage arises when Purusha enters into a state of advidia (not knowing), loosing its identity and confusing itself with the physical body - which is seen as a distinct evolute of Prakriti. Purusha becomes liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

These 25 elements were further simplified into two other maps of the body-mind-spirit: the three Shariras (bodies) and the five Koshas (sheathes). These both identify layers within our experience, which correlate with each other and the tattvas. The Shariras and the Koshas are both used to draw one’s awareness inside, traveling from the physical, to the energetic and casual bodies, towards the very essence of our being, which Sankhya tells us is Brahman, pure undivided oneness. This moving from the physical to the subtle deeper experiences of the body is an important tool in the practice of meditation and inner contemplation.

While the dualism apparent in the Sankhya system soon became incongruent with further developments in yogic philosophy, Sankhya’s core concepts became ingrained into yogic teachings as well as into other Indian systems of science, art and knowledge. Sankhya’s core concept of seeing all aspects of the created world as having the same essence remains an important realization to remove fear, separation and suffering and to lead us towards a state of experienced oneness.

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Yoga for Purifying Mind, Body and Spirit

Purification (shaucha) is a central aim of all the yogic practices, and is the first principle of self-discipline (niyama) in Patanjali’s eight-limbed approach. The yogis have discovered that impurities in our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. Through the yogic practices of asana, pranayama, tapas and shatkarma, the body and the mind become cleansed and our spiritual development is accelerated. The physical postures of yoga purify the body through movements that increase and improve the flow of blood, oxygen and prana (life force energy) in the tissues, muscles and organs. The yoga poses squeeze and massage the muscles and organs to move out old stagnant blood and bring in fresh blood full of nutrients and oxygen. In the more dynamic postures, heat is created and sweat is produced to facilitate the release toxins through the pores of the skin.

The breathing techniques of pranayama purify the mind and body through the balance and cultivation of energy throughout the whole body. Different pranayamas have different actions on the body and thus different purifying effects. Kapalabhati (breath of fire) is warming and energizing, purifying the body through the creation of heat and the movement of energy. Nadi Sodhana (alternate nostril breath) is calming and cleansing, purifying the body through reducing stress and removing blockages in the nadis (energy channels).

The intensive self-discipline of Tapas purifies the mind and spirit through the “burning up” of the desires in our mind. Basically, Tapas is engaging the will to do some action you do not want to do or not doing some action you want to do. This creates a conflict between our will and the desire of our mind producing an internal “fire” which illuminates and burns up our mental and physical impurities.

The six cleansing practices of shatkarma purify the body by physically removing excesses of mucus or phlegm. These are primarily esoteric practices that must be learned and performed with the supervision of a qualified teacher. The shatkarmas are described as six groups of yogic cleansing techniques: Neti: nasal cleaning and irrigation, Dhauti: cleansing of the digestive tract, Nauli: abdominal massage, Basti: colon cleaning, Kapalbhati: purification and vitalization of the brain, and Trataka: blinkless gazing. The goal of these practices is to purge out excesses in order to bring the three doshas (physical constitutions) into balance. If the doshas are already in balance, then it is recommended to not practice these intense cleansing practices. There are easier, gentler and more accessible ways of balancing the doshas through the healing techniques of Ayurveda that can be utilized as an alternative of the shatkarmas.

When the mind, body and spirit have been purified through the various practices of yoga, the overall result is an increase in the flow of prana through the whole body, improving our capacity to work, think, digest, taste, feel, and experience life. And not only do these practices make us feel more alive, they also foster our spiritual development, inner awareness and equanimity.

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Cultivating devotion through the Puranas

The most revered and pertinent texts in the Bhakti Yoga tradition are the Puranas, the ancient stories of the Indian gods and goddesses. In Bhakti Yoga the devotional aspect of yoga is emphasized, in which the practitioner develops faith and unconditional love to become united with the Divine. This faith and love is cultivated through the Puranas personalization of the Devas (gods and goddesses) with vivid and entertaining myths, stories and legends. The Puranas also serve to detail the spiritual practices and modes of worshiping and invoking the universal energies encapsulated in the Devas. The essential teachings of the ancient Vedic texts were popularized through the entertaining stories of the Puranas, giving the common people access and understanding to these potent spiritual teachings and complex yogic philosophies. These myths, stories, legends and allegories provided concrete examples of living one’s life according to both dharma (duty, righteousness) and bhakti. The Puranas instructed one on having a personal relationship with the Devas through the explanation and encouragement of the practices of yoga, vows, puja, prayers, and spiritual sacrifices. The Puranas also served to provide a common mythological history to the Indian people through its stories of the lives of saints, kings and great men, and the chronicles of great historical events.

The Puranas are written in Sanskrit verse, and were composed between the 4th century BCE and the 1st century CE. There are eighteen major puranas, as well as a similar number of minor puranas and their length varies considerably: the Skanda Purana has 81,000 verses, while the Markandeya Purana has only 9,000 verses. The ancient Sanskrit scholar Amarasinha defined a purana as having five characteristic topics: "(1) The creation of the universe; (2) Its destruction and renovation; (3) The genealogy of gods and patriarchs; (4) The reigns of the Manus, forming the periods called Manwantaras; (5) the history of the Solar and Lunar races of kings."

Overall, the Puranas primarily tell of the numerous battles between the devas and the asuras (demons), which are viewed as allegorical accounts of the struggle within each person between the forces of good and evil. And through the heroic deeds and noble qualities of the Devas we become inspired to lead a better life, become a better person and overcome our limitations.

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The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

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The Five Yamas of Yoga

At the beginning of Patanjali’s eight-fold path of yoga lays the Yamas: the moral, ethical and societal guidelines for the practicing yogi. These guidelines are all expressed in the positive, and thus become emphatic descriptions of how a yogi behaves and relates to her world when truly immersed in the unitive sate of yoga. While we may not strive to reach such a pure state ourselves, the Yamas are still highly relevant and valued guides to lead a conscious, honest and ethical life.

Patanjali considered the Yamas the great, mighty and universal vows. He instructs us that they should be practiced on all levels (actions, words, and thoughts) and that are not confined to class, place, time or concept of duty (YS 2.31).

Ahimsa is the practice of non-violence, which includes physical, mental, and emotional violence towards others and the self. We create violence most often in our reactions to events and others, habitually creating judgment, criticism, anger or irritation. I have found the Buddhist practice of compassion to be an excellent tool to foster non-violence in my life. Compassion is the ability to accept events as they are with an open and loving heart. It is a letting go of reacting to a situation in a conditional and negative way, and replaces those thoughts or feelings with kindness, acceptance and love. At first practicing compassion is hard, frustrating and not fun. But the key is to have compassion for oneself for not having compassion, and to smile at this contradiction.

Satya (truthfulness) urges us to live and speak our truth at all times. Walking the path of truth is a hard one, especially while respecting Patanjali’s first Yama, Ahimsa. Since Ahimsa must be practiced first, we must be careful to not speak a truth if we know it will cause harm to another. Living in your truth not only creates respect, honor and integrity but also provides the vision to clearly see the higher truths of the yogic path.

Asteya (non-stealing) is best defined as not taking what is not freely given. While this may on the surface seem easy to accomplish, when we look further this Yama can be quite challenging to practice. On a personal level the practice of Asteya entails not committing theft physically and/or not causing or approving of anyone else doing so--in mind, word, or action. On the level of society, Asteya would be in opposition to exploitation, social injustice and oppression. While not easy, practicing Asteya encourages generosity and overcomes Lobha (greed). And as Patanjali tells us, “when Asteya is firmly established in a yogi, all jewels will become present to him/her.” (YS 2.37).

Brahmacharya (continence) states that when we have control over our physical impulses of excess, we attain knowledge, vigor, and increased energy. To break the bonds that attach us to our excesses and addictions, we need both courage and will. And each time we overcome these impulses of excess we become stronger, healthier and wiser. One of the main goals in yoga is to create and maintain balance. And the simplest method for achieving balance is by practicing Brahmacharya, creating moderation in all of our activities. Practicing moderation is a way of conserving our energy, which can then be applied for higher spiritual purposes.

Aparigraha (non-coveting) urges us to let go of everything that we do not need, possessing only as much as necessary. The yogis tell us that worldly objects cannot be possessed at all, as they are all subject to change and will be ultimately destroyed. When we become greedy and covetous we lose the ability to see our one eternal possession, the Atman, our true Self. And when we cling to what we have we lose the ability to be open to receive what we need.

In a practical sense, the practicing the Yamas eliminates or reduces the accumulation of bad karma as well as prevents the draining of our energy when we lead a false and/or unconscious life. When we practice the Yamas we are striving towards living a healthier, holier and more peaceful life and at the same time we strengthen our powers of awareness, will and discernment. Engaging in these practices is not an easy task, yet by doing so we fortify our character, improve our relationships with others, and further our progress along the path of yoga.

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Yoga for Insomnia

Insomnia is a sleep disorder that is characterized by difficulty falling asleep, staying asleep, waking too early, and/or feeling tired upon waking. Acute insomnia (lasting from one night to a few weeks) is the most common and is usually caused by stress, hormonal changes, and/or emotional problems. Fortunately, the stress reducing, calming and natural balancing effects of yoga make it a perfect remedy for mild and acute insomnia, and along with good sleep habits insomnia can often be prevented or quickly cured. A gentle practice of calming yoga poses will be generally effective to reduce stress and balance the body’s systems to promote good sleep. Since forward bending poses are traditionally known for their inherent calming effects, try to practice several of the following: seated and standing forward bends, downward facing dog, child, seated angle, seated head to knee, and yoga mudra.

If there is an emotional component to your insomnia that includes depression and anxiety, then incorporate the following poses to strengthen the energy of the body and open the heart center: fish, bridge, cobra, puppy dog, camel, goddess, warrior 1 and 2, and twisting squat. Also, practicing the Buddhist Metta meditation to cultivate loving-kindness to remove negative thought patterns will be helpful.

Hormonal imbalances are often a cause of insomnia. If so, forward bends and inversions will be particularly effective. Poses that massage the reproductive organs and activate the endocrine system will also be helpful, such as: bow, boat, bridge, crocodile, and seated twists.

If stress is contributing to your insomnia, then a more active or flowing approach to yoga would be warranted. Including some of the following hip openers and side bends in your yoga practice would also be beneficial: prayer squat, seated and standing angle, supine bound angle, half moon, half circle, and side seated angle. Establishing a daily meditation practice will also be important to calm the mind and effectively manage stress.

Always end your yoga practice with a 7-10 minute shavasana (relaxation) pose. You can also add a progressive muscle relaxation or a guided relaxation during shavasana to further calm and relax the body and mind.

Inversions, such as shoulderstand, plow, and headstand will be helpful to practice when you are having difficulty falling asleep. Also, practicing dirga pranayama, especially with an extended exhalation, will also be deeply calming to the body and mind, and can be practiced while lying in bed.

Chronic insomnia (lasting least three nights a week for a month or longer) will be harder to treat with yoga due to the possible underlying factors of other health conditions and/or side effects of medications. If chronic insomnia is present, consulting with a doctor or health professional will be essential to address any underlying medical issues.

A complete list of yoga postures, meditations and pranayamas that prevent and quickly cure mild insomnia is now available in our premium yoga therapy section. A yoga pose sequence for the calming the Heart and Mind is available in our premium yoga sequence section.

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The Five Niyamas of Yoga

The second limb of Patanjali's eight-limbed yoga system contains the five internal practices of Niyama (observance). These practices extend the ethical codes of conduct provided in his first limb, the yamas, to the practicing yogi’s internal environment of body, mind and spirit. The practice of Niyama helps us maintain a positive environment in which to grow, and gives us the self-discipline and inner-strength necessary to progress along the path of yoga. Shaucha (purification) is a central aim of many yogic techniques, and is the first principle of Patanjali's five Niyamas. The yogis discovered that impurities in both our external environment and our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. The practices of asana, pranayama and meditation cleanse and purify the body and mind, as well as strengthening their capacity to maintain a pure state of being. We must also consciously work at surrounding ourselves with a pure environment (including food, drink, friends, entertainment, home furnishings and transportation) to not add any external impurities back into our bodies or minds.

Samtosha (contentment) is not craving for what we do not have as well as not coveting the possessions of others. The yogis tell us that when we are perfectly content with all that life gives us, then we attain true joy and happiness. It is easy for the mind to become fooled into thinking that we can attain lasting happiness through the possession of objects and goods, but both our personal experience and the teachings of the sages prove that the happiness gained through materialism is only temporary. Practicing contentment frees us from the unnecessary suffering of always wanting things to be different, and instead fills us with gratitude and joy for all of life’s blessings.

Tapas (asceticism) is a yogic practice of intense self-discipline and attainment of will power. Basically, Tapas is doing something you do not want to do that will have a positive effect on your life. When our will conflicts with the desire of our mind an internal “fire” is created which illuminates and burns up our mental and physical impurities. This inner fire can also be used as a source of spiritual energy; the yogis say the sole practice of Tapas can lead to the release of kundalini and attainment of enlightenment. Tapas transforms and purifies us as well as enables the conscious awareness and control over our unconscious impulses and poor behavior. Tapas builds the will power and personal strength to help us become more dedicated to our practice of yoga .

Svadhyaya (self-study) is the ability to see our true divine nature through the contemplation of our life’s lessons and through the meditation on the truths revealed by seers and sages. Life presents an endless opportunity to learn about ourselves; our flaws and weaknesses give us the opportunity to grow and our mistakes allow us to learn. Examining our actions becomes a mirror to see our conscious and unconscious motives, thoughts, and desires more clearly. The yogic practice of Svadhyaya also involves the study of sacred and spiritual texts as a guide to our interior world where our true self resides. Self-study requires both seeing who we are in the moment and seeing beyond our current state to realize our connection with the divine.

Ishvara Pranidhana (devotion) is the dedication, devotion, and surrender of the fruits of one’s practice to a higher power. This Niyama fuses two common aspects of yoga within it: the devotion to something greater than the self and the selfless action of karma yoga. Patanjali tells us that to reach the goal of yoga we must dissolve our egocentric nature and let go of our constant identification with ourselves. To do this, our yoga practice and all of the benefits we may receive from our practice must be seen as an offering to something greater than ourselves. Through this simple act of dedication we become reminded of our connection to our higher power, and our yoga practice becomes sacred and filled with grace, inner peace, and abounding love.

The foundation limbs of Patanjali’s eight-fold path of yoga, yama and niyama, create a solid foundation and strong container for the yogini to move into the deeper stages of yoga with focus, inner-strength, and success. Practicing the Yamas and Niyamas is a journey and process. Take one step, one Yama or Niyama at a time and proceed with compassion and without worry of perfection. As Swami Sri Kripalvanandaji said, " When you pick one petal from the garland of yamas and niyamas, the entire garland will follow

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Ayurveda Or The Science Of Life Shows The Way To Live One Hundred Years! - Part I

The term Ayurveda consists of two words, namely Ayus and Veda meaning The Science of Life. The Hindu religion is not only a religion, but also a philosophy, not only a religion and philosophy but it is a way of life- so says Somerset Maugham in his book Points of View.

The Hindu religion places four ideals before the mankind.

1) Dharma meaning Righteousness

2) Artha meaning Wealth

3) Kama meaning Desire

4) Moksha meaning Liberation.

Dharma is associated with the soul itself which is to be inferred from its results. Artha is the attainment of wealth like gold, money etc. Kama is the fulfillment of desire like embracing women. Moksha is liberation from the world.

In order to attain the above four, man has to live long. Out of the three basic desires namely desire to live, desire to earn and desire to perform virtuous acts, one should give priority to the desire for longevity; because with the end of life there is end of everything. There are four ages namely Satya Yuga or Satya age, Treta Yuga or Treta Age, Dvapapra Yuga or Dvaprara Age and Kali Yuga or Kali Age.

Human beings having disciplined life were enjoying a span of life for 400 years in Satya Age. In Treta Age it was reduced to 300 years. In Dvapara Age it was 200 years. And in the present Kali Age it is 100 years. A cart with normal qualities and carriage comes to the stage of destruction, only after the expiry of the specified period. So the life of a person with undefined span of life is destroyed even before the attainment of the normal span of life due to his own faults so says Agnivesa, the great sage. To live happily one should take a wholesome diet. There are ten principles underlying the wholesome diet and its intake.

1)The food should be hot.

2)The food should be unctuous

3)The food should be taken in proper quantity

4)The food should be taken only after the previous meal is digested

5)The food- ingredients should not be contradictory in their potency.

6)The food should be taken in a pleasant place with required accessories

7)The food should not be taken in excessive hurry.

8)The process of intake should not be exceedingly slow.

9)While eating, one should neither talk nor laugh; during this time one should concentrate on eating only.

10)Only such food should be taken which is wholesome to the physical constitution and psychic temperament of an individual. (The English translation of the verses of Caraka Samhita given in this series of articles is by Dr Ram Karan Sharma and Vaidya Bhagwan Dash).

One who is desirous of living for hundred years should always perform certain noble acts with proper care. The acts that are to be performed will be enumerated in the next article.

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What is Ayurveda?

Ayurveda is an ancient holistic healing system which treats the mind, body and spirit as a whole. Ayurveda translates as the science of life and is still India's mainstream health care system. It works on the philosophy of Prevention is better than cure and uses medicinal herbs, oil therepies, massage, yoga and meditation together with diet and lifestyle choices for specific body types and temprements - in order to restore and maintain well being.

Legends say that about 3 million years ago, a group of Indian sages travelled high up into the Himalayas in search of enlightenment. They wanted to banish all disease from the world because only those who are physically, mentally, and spiritually healthy could reach enlightenment. So they meditated collectively on how to get rid of illness and eventually the secret of true health and happiness was revealed. These findings were preserved in the ancient vedic texts. The Ayurvedic sages believed that a healthy state is a natural state, and deviation from this natural state by taking on stresses found in modern living, and from an inappropriate diet, will ultimately lead to ill health. There is a direct link between emotional distress and physical disease and ayurveda treats both mind and body to cleanse and rejuvenate one back to their true balance.

The concept of the 3 doshas is at the heart of Ayurveda. Vata (like air, or wind), Pitta (like fire or bile) and Kapha (like water, or phlegm). These are the 3 forces that work within us all and they determine our body shape, colouring, metabolism and emotional temperament among other things. Your individual type is known as your prakriti and this gives clues as to which types of disease you will be prone to, making prevention easier. Illness occurs when the dominant Doshas in prakriti take over or when your dominant Dosha becomes imbalanced, which normally causes an increase in its main element, e.g. - imbalanced Pitta usually results in excess fire element, resulting in symptoms such as burning sensations or inflammation. Everyone has the three Doshas, yet normally, there are one or two that dominate in our prakriti. e.g. a pure Vata type is someone who has lots of Vata energy compared to Pitta and Kapha energy. A dual type such as a Pitta-Kapha, would have relatively more Pitta and Kapha compared to Vata.

Ayurveda in a complex science, but it can be easily simplified and used at home in everyday life. If you are suffering from a 'fire' inbalance - with which you could be feeling hot emotions such as anger, or experiencing hot rashes or fever - it makes sense to cut out foods such as hot spices and alcahol, and replace them with options that have cooling properties. However, if you experience symptoms that indicate you do not have enough of the 'fire' element - such as sluggish digestion or chills - it will help to eat foods with heating properties, as well as massage with warming oils.

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Ayurveda and the Raw Food Diet

The word, Ayurveda, is from the ancient Indian language, Sanskrit, and literally means "Knowledge of Life". The Ayurvedic approach to life involves listening to and addressing the unique needs of your body, recognizing and balancing your mental and emotional states and deepening your connection with your spirit, your essential self.

The raw food diet is based around the principle that eating a diet high in raw food will normalise and alkalise your body. This, in turn, connects the mind with the body; thus, Ayurveda and the Raw Food diet are very similar.

This article will hopefully provide a brief guidance on how you could connect the two in a way that is optimal to your health.

In Ayurveda, the idea is that you eat according to your dosha; vata, pitta and kapha.

Vata is composed of the elements of air and ether
Pitta is composed of the elements of fire and water
Kapha is composed of the elements of water and earth

Vata types are generally thin and find it hard to gain weight. Vatas need to get sufficient rest and not overdo things, as they can tire easily.

Pitta types are generally medium sized and well proportioned. They also tend to be intelligent, with a sharp wit.

Kapha types tend to have sturdy, heavy frames. They are prone to gain weight easily. They often tend to have a positive outlook on life.

So, what does this mean, and how does it apply to you? In Ayurveda, it is believed that each person is governed by one dominant dosha and you should eat according to that dosha. However, this article is concerned with Ayurveda and Raw Food, so I will only mention the foods that coincide with both these diets.

Vata

Balances: Sweet fruits, apricots, avocado, bananas, berries, grapes, melons, asparagus, beets, cucumber, garlic, radishes, zucchini.

Aggravates: Dried fruits, apples, cranberries, pears, watermelons, broccoli, cabbage, cauliflower, raw onions.

Pitta

Balances: Sweet fruits, avocado, coconut, figs, mango, prunes, sweet and bitter vegetables, cabbage, cucumber, okra, potatoes.

Aggravates: Sour fruits, berries, bananas, plums, oranges, lemon, pungent vegetables, garlic, onions.

Kapha

Balances: Apples, apricots, berries, cherries, cranberries, mangos, peaches, pungent and bitter vegetables, broccoli, celery, garlic, onion.

Aggravates: Sweet and sour fruits, bananas, coconut, melons, papaya, sweet and juicy vegetables, potatoes, tomatoes.

There are many suggestions in Ayurveda, which are very easily translated to a Raw Food Diet. Such suggestions are:

• Eat mainly seasonal fruit, vegetables, nuts, seeds and grains
• Eat according to your constitution, or dosha
• Fast for one day every two weeks
• Establish a regular eating routine
• Eliminate or limit caffeinated, carbonated and alcoholic
• beverages from your life
• Drink herbal tea, fruit and vegetable juices

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Ayurveda Or The Science Of Life Shows The Way To Live One Hundred Years! - Part I

The term Ayurveda consists of two words, namely Ayus and Veda meaning The Science of Life. The Hindu religion is not only a religion, but also a philosophy, not only a religion and philosophy but it is a way of life- so says Somerset Maugham in his book Points of View.

The Hindu religion places four ideals before the mankind.

1) Dharma meaning Righteousness

2) Artha meaning Wealth

3) Kama meaning Desire

4) Moksha meaning Liberation.

Dharma is associated with the soul itself which is to be inferred from its results. Artha is the attainment of wealth like gold, money etc. Kama is the fulfillment of desire like embracing women. Moksha is liberation from the world.

In order to attain the above four, man has to live long. Out of the three basic desires namely desire to live, desire to earn and desire to perform virtuous acts, one should give priority to the desire for longevity; because with the end of life there is end of everything. There are four ages namely Satya Yuga or Satya age, Treta Yuga or Treta Age, Dvapapra Yuga or Dvaprara Age and Kali Yuga or Kali Age.

Human beings having disciplined life were enjoying a span of life for 400 years in Satya Age. In Treta Age it was reduced to 300 years. In Dvapara Age it was 200 years. And in the present Kali Age it is 100 years. A cart with normal qualities and carriage comes to the stage of destruction, only after the expiry of the specified period. So the life of a person with undefined span of life is destroyed even before the attainment of the normal span of life due to his own faults so says Agnivesa, the great sage. To live happily one should take a wholesome diet. There are ten principles underlying the wholesome diet and its intake.

1)The food should be hot.

2)The food should be unctuous

3)The food should be taken in proper quantity

4)The food should be taken only after the previous meal is digested

5)The food- ingredients should not be contradictory in their potency.

6)The food should be taken in a pleasant place with required accessories

7)The food should not be taken in excessive hurry.

8)The process of intake should not be exceedingly slow.

9)While eating, one should neither talk nor laugh; during this time one should concentrate on eating only.

10)Only such food should be taken which is wholesome to the physical constitution and psychic temperament of an individual. (The English translation of the verses of Caraka Samhita given in this series of articles is by Dr Ram Karan Sharma and Vaidya Bhagwan Dash).

One who is desirous of living for hundred years should always perform certain noble acts with proper care. The acts that are to be performed will be enumerated in the next article.

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Ayurveda, Ayurvedic Medicines, and Important Herbs

What is Ayurveda and Its Importance?

Ayurveda is a traditional holistic healing. Translated from Sanskrit, Ayurveda means 'the science of life'. ayur means "life" and veda means "science. India system which largely depends on plant support to form major Chunk of its medicine. Most of the herbs, spices, seeds, roots, leaves, stems, petals and flowers are deeply ingrained in all Indian homes where 'home remedies' are popular. Even certain family members in some family are adept in curing even intricate disorders by simple and cost effective formulations which, at times, have shown marvelous and astounding results.

All over the world today we are looking for a natural system of healing that is comprehensive and complete, that is not merely some curious form of folk healing but a real and rational system of medicine that is sensitive to both nature and the Earth. This is exactly what Ayurveda has to offer, for it has a many thousand year-old clinical tradition and a comprehensive natural method of treatment ranging from diet, herbs and massage.

With Ayurveda we learn the right diet for our individual type, how to improve our immune system, he keys to right use of sexual energy and rejuvenation,a nd a conscious way of life that can lift us to a new level of awareness in all our endeavors.

Without such natural wisdom as Ayurveda, we may find ourselves not only unhealthy, but unhappy and spiritually confused.

Ayurveda Principles and Theory

Ayurveda system is the prominent user of herbs and its basic theory revolves round imbalance and vitiation of three humors (Doshas).

Ether (Akash), Air (Vayu), Fire (Agni), Water (Jal) and Earth (Prithvi) are the great five elements which underline all living systems. these elements are constantly changing and interacting and can be simplified into three Vitiations (Doshas). When these doshas remain under harmony and balance, health of body does not get disturbed but, when their balance gets disturbed, a diseased state sets in.

The three doshas are vata (Wind), Pitta (Bile) and Kapha (Phlegm) and due to predominance of the one dosha, a person's personality is determined that is ' Vata-Prakriti', 'Pitta- Prakriti' or 'Kapha Prakriti'

Vata formed from ether and air, governs all movement in the mind and body and must be kept in good balance.

Pitta formed from fire and water, governs "all heat, metabolism and transformation in the mind and body

Kapha formed from earth and water, cements the elements in the body, providing the material for physical structure

Each person has an individual blend of the three doshas, with one or sometimes two doshas predominating.

Common Herbs used in Ayurvedic Medicines

Amalaki (Amla or Indian Gooseberry or Emblica officinalis) - The fruit is reputed to have the highest content of vitamin C of any natural occuring substance in nature. It maintains balance amongst three doshas and effectively controls digestive problems, strengthens heart, normalises cholesterol, prevents cancer, builds up and sustain defence mechanism, improves eye-sight and detoxifies the body.

Amla is said to have 20 times more vitamin C than orange. The vitamin C content of amla is between 625mg - 1814mg per 100gms. Other studies show that amla increases red blood cell count and hemoglobin. A research tem discovered that when Amla is taken regularly as a dietary supplement, it counteracts the toxic effects of prolonged exposure to environmental heavy metals, such as lead, aluminium and nickel.

Ashwagandha (Winter Cherry or Withania Somnifera)- Ashwagandha is one of the main herbs for promoting ojas and rejuvenating the body in Ayurveda. It is a well known semen promoter and it treats impotency and infertility.

Clinical studies show that Ashwagandha has antibacterial, antitumor, anti-inflammatory and immunomodulating properties. The strong anti-stress actions, increases memory and learning capabilities. It has also found to be useful in Rheumatic and Arthritic disorders like pain, swelling etc

Summing up, it is a strong Aphrodisiac and has Immunomodulating, anti- inflammatory, anti tumor and anti stress properties which clearly shows why Ayurveda has such a high opinion of this herb as a general tonic.

Arjuna (Terminalia Arjuna) - It is a cardiac tonic of high quality. Terminalia arjuna, is known to be beneficial for the treatment of heart ailments since 500 BC. Clinical research has indicated its usefulness in relieving anginal pain, and in the treatment of coronary artery disease, heart failure, and possibly hypercholesterolemia.

"Terminalia arjuna bark extract, 500 mg 8 hourly, given to patients with stable angina with provocable ischemia on treadmill exercise, led to improvement in clinical and treadmill exercise parameters as compared to placebo therapy." Result on Clinical Research Conducted.

Improvement of cardiac muscle function and subsequent improved pumping activity of the heart seem to be the primary benefits of Terminalia Arjuna.

Brahmi (Bacopa, Gotu Kola) - Brahmi is known as "the food for brain". Traditionally Brahmi is used as a mental tonic, to rejuvenate the body, as a promoter of memory and as a nerve tonic. It promotes a calm, clear mind, and improves mental function.

Modern Research claims that brahmi improves memory and helps overcome the negative effects of stress. Brahmi is especially suitable for students as it enhances the minds ability to learn and to focus and for an elderly person hoping to regain their memory. It is unique in its ability to invigorate mental processes whilst reducing the effects of stress and nervous anxiety.

As a nervine tonic, Brahmi has been used to help those affected by stroke, nervous breakdown or exhaustion and Attention Deficit Disorder. The best Ayurvedic brain and memory formulas contain brahmi, as do many of the long life promoting compounds.

Guggulu (Shuddha Guggulu, Guggul, Commiphora Mukul) - Modern Research shows that it is the prime Ayurvedic herb for treating obesity and high cholesterol. Studies shows that guggulu lowers serum cholesterol and phospholipids, and that it also protects against cholesterol- induced atherosclerosis. Guggulu were seen to lower body weight in these clinical studies.

Guggulu also as anti-inflammatory properties and is effective in treating arthritis and other joint pains.

Karela (Bitter Melon, Bitter Gourd, Momordica Charantia) - At least three different groups of constituents have been reported to have blood sugar lowering actions in bitter Mellon. These include a mixture of steroidal saponins known as charantin, insulin-like peptides, and alkaloids. Scientific studies have consistently shown that bitter melon lowers blood sugar level of Type 2 Diabetes.

It could probably reduce the patients intake of antidiabetic drugs. Also Bitter Melon has two proteins which are thought to repress the AIDS virus.

Recently, the Department of Health in the Philippines has recommended bitter melon as one of the best herbal medicines for diabetic management.

Neem (Azadirachta Indica) - Neem is an extraordinary blood purifier, good for al skin diseases like acne, eczema, psoriasis and teeth and gums. Neem is included in most Ayurvedic Skin products because it is as effective on an external application as through internal indigestion.

In Ayurveda it has been safely used for over five thousand years and are a good immunity booster to prevent colds, fevers, infections and various skin diseases.

Shilajit (Mineral Pitch, Asphaltum) - Shilajit is one of the prime Ayurvedic compounds for rejuvenating the body. it is an aphrodisiac, anti-aging herb and to treat diabetes and debilitating urinary problems.

The Charaka Samhita states that a person must use shilajit for a minimum of one month before starting to realize he regenerating effects. It is also used to treat impotency and infertility. it is well known that Shilajit would return the libido of people to level of teenagers.

There is a folk saying by the indigenous people who live in the Himalayan region that Shilajit makes the body strong as a rock. It is an adaptogen, (Rasayna), that helps to combat immune disorders, urinary tract disorders, nervous disorders and sexual dissatisfaction.

Shallaki (Boswellia Serrata, Salai Guggul) - Modern Research indicate that the Boswellia herb may assist in treating joint mobility, pain, and may be a useful remedy for a variety of inflammatory diseases like rheumatoid arthritis and osteoarthritis. A recent clinical trial suggests positive effects of Boswellia serrata extract in knee osteoarthritis.

Boswellia has also been found to be useful for a number of other disorders and best for treating Back Pain, Knee Pain, Joint Pain and Arthritis. This herb has also been proposed as a possible therapy for Crohn's disease and ulcerative colitis.

Triphala (Amalaki, Bibhitaki, Haritaki) - Triphala has got the properties of three famous nutrients: amla, haritaki and bibhitaki. The advantage of this formula is that it is milder in action and more balanced than any of the three alone.

It has cleansing and detoxifying action. Used regularly it is good for gentle, slow detoxification of the digestive tract and then the deep tissues. It also has the ability to normalize all three humors with continued use.

As a daily supplement triphala is hard to beat; that' s why in India they say "even if your mother leaves you, every thing will be fine if you have triphala"

Tulsi (Holy Basil, Ocimum Sanctum) - Its very name Holy Basil certifies to its sacred nature. It is a sacred plant worshipped in many Indian homes and is a must in every Hindus house.

Holy basil is also a major ingredient of many Ayurvedic cough syrups. it is a good stress reliever, and modern research has found it to be good for Respiratory problems, Cold, Fever and all types of Cough.

http://www.ayurvediccure.com - Ayurveda, Ayurvedic Medicines and Herbal R

artical27

Ayurveda Regimen for Winter Depression

Long nights, short days, sweaters, warm clothes and chilly weather make many of us sick and depressed. This depression which surfaces especially in winter is a Seasonal Affective Disorder (SAD) and is often called as winter Time Blues or Winter depression. The exact cause for this depression is as of yet unclear. But yet few scientists believe lack of exposure to sunlight as the reason for this disorder.

The symptoms of winter depression are tendency to over eat, craving for carbohydrates and sweets and weight gain.

Had our ancestors observed this change in humans? The answer is yes. Have they recommended any remedies? Yes, they have recommended simple and effective natural remedies to overcome Seasonal Affective Disorder. They have laid down explicit guidelines about diet and lifestyles which have to be followed according to seasons.

The winter season is marked as Hemanta ritu and Sisira ritu in ayurveda. Hemanta ritu starts from mid November and ends in mid January. This falls in southern solstice which is called as visarga kala or dakshinayana in ayurveda. Sisira ritu starts from mid January and lasts till middle of march. Sisira ritu falls in Northern solstice which is called as Aadana kaala or uttaraayana.

The response of human body to this season is very well explained in ayurveda. People will have increased strength and their digestion capacity is increased. This is marked by increased hunger. These symptoms are caused by increased body fire which is supported by vata. Vata inside body increases in winter because of cold and dryness which is prevalent in outer atmosphere.

The winter time depression is noticed mostly in persons who have vata as major constituent in their prakriti or body constitution. The cause for this type of change is longer nights of winter.

Light therapy is recommended by doctors for winter time blues. Exposure to artificial light may cause headache, Irritability, Eye strain, Inability to sleep and fatigue. Exposure to sunlight and if sunlight is not available sitting near fireplace is the remedy suggested in Ayurveda.

Keeping the home well lit with lights help to reduce the intensity of depression.

Moderate exercise like yoga is another remedy for winter depression. Ayurveda recommends oil massage (abhyanga) to body and head (moordha taila). Indulging in sexual act to keep the moods elevated and to keep the body warm is another strongly suggested ayurvedic remedy.

Meeting friends who are kind and understanding boosts morale and brightens up the day. Spending time with friends on the beach helps to expose your body to sunlight and keeps your spirits high.

Relaxing with meditation, massage, light music and laughter helps to great extent.

The following ayurvedic tips help to prevent and reduce the intensity of seasonal disorder of winter, the winter time blues.

1. Expose yourself to sunlight as much as you can. In absence of sun light sitting near fire place is very helpful.

2. Massage your body with vata balancing herbal oil (abhyanga). Never forget to apply oil on your head (moordha taila).

3. Then remove the oil by taking hot water bath. A mixture of flours of yellow gram (channa), green gram (moong), fenu greek seeds (methi) in equal proportion is the best herbal scrub which can be used to remove the oil. This mixture prevents the washing of natural oil from skin.

4. Consume hot soups.

5. Use vata balancing foods like wheat, oil, corn, black gram and jaggery.

6. Tickle your taste buds with sweet, sour and salt tastes

7. Always use hot water for all daily routine activity.

8. Use thick blankets and sheets made of cotton, silk and wool.

9. Always wear foot wear.

10. Indulge in sexual act.

11. Spend your leisure time with friends and relatives whom you like.

artical28

6 Truths about Ayurveda

6 Truths about Ayurveda
#1 Ayurvedic medicine is less effective.
Truth: It is true that this method of treatment calls for more patience and endurance. The effectiveness can be cited by this example.
Whenever there is a tear in a cloth or a hole in a pitcher, we intend to rectify it using the similar material that it is made of. Similarly any fault in human body also calls to be corrected by use of natural resources, as much as possible.
#2 Ayurvedic medicines are slow in showing results.
Truth: The irony lies with the delay from patients side. Most patients visiting holistic practitioners take their time in trying other systems of medicine so as to derive a faster result. This not only delays the effect of medicine, it also hampers the working of the drug. This is because the patient has either tried much more complicated and powerful combination of drugs, the effect of which needs to be neutralized first. Or in the mean time, his malady has substantially become deep rooted and taken chronic form. It may at times show to work slowly, but as the fable goes slow and steady wins the race.
# 3 Ayurvedic medicine has side effects.
Truth: Any side effect from medicine, of any therapy, may result from the misuse of drug, either in processing or in prescribing. As far as side effect or after effect is concerned, I believe time tested medicines are safer provided the former two factors are precise. The safety of Ayurvedic medicine and mode of treatment may be advocated in 3 pints.
1. In Ayurveda the very first principle in treating a disease is to do away with the basic cause, and also to see that no new ailment emerges as a consequence. A disease is eradicated from its roots. 2. Ayurveda insists that medicine be centered at the patient, than on the disease. The mind, body and soul are considered a tripod and medicine is prescribed for overall health augmentation. 3. Since Ayourvda deals with preparations mainly from herbs and natural resources, it is a harmless therapy with least or no side effects.
#4 Ayurvedic medicines are for older patients.
Truth: There is no known limitation in this form of treatment. It is equally suited to all age groups. Ayurveda could be considered a boon for children when their body system is yet tender and in process of immunity building. The natural products do not interfere with their body resistance and at the same time tends to be more safe and comforting.
#5 Ayurvedic medicines are just an alternative.
Truth: Ayurvedic system of medicine is incorrectly quoted as an alternate therapy as this has always been the most ancient and complete system of medicine. Its been existing before the birth of other medical therapies. The word Ayurveda is itself derived from Ayush which means life and Veda which means science. There fore, Ayurveda is the complete science of life. It is a treasure to provide every individual a life full of health, vigor and vitality.

artical29

Therapeutic Uses of Honey in Ayurveda

The FAO Codex Alimentarius Commission defines honey as the natural sweet substance produced by honeybees from the nectar of flowers or from secretions coming from living organisms feeding on plants, that bees gather, transform and combine with specific ingredients, store and leave to ripen in the combs of the hive.

In Ayurveda honey is called as "Madhu". Its qualities are explained as follows.

Vaatalam guru sheetam cha raktapittakaphapaham | Sandhatru cchedanam ruksham kashayam madhuram madhu ||

It has sweetness (madhura rasa) with added astringent as end taste (Kashaya anu rasa). It is heavy (guru guna), dry (ruksha) and cold (sheeta). Its effect on doshas is as follows It aggravates vata, scrapes kapha and normalizes pitta and rakta. It promotes healing process.

The contents of Honey are
1. Sugars like fructose, glucose, sucrose, maltose, lactose and other disaccharides and trisaccharides.
2. Proteins, fats, vitamins, minerals, enzymes and amino acids,
3. Volatile aromatic substances.
4. Ashes and water etc.

Various ingredients of honey have helped it to become not only a sweet liquid but also a natural product with high nutritional and medicinal value.

The medicinal quality, taste, texture, color, aroma of honey differs according to the geographical area and the species of plants from which it has been collected.

Types of Honey:

Eight types of honey are described in ayurveda depending on the type of bee which collects it. They are Pouttika ,Bhramara .Kshoudra, Makshika , Chatra , Arghya ,Oudalaka ,Dala .

Pouttika - This honey is collected by very large bees from the nectar of poisonous flowers. It increases vata, causes gout and burning sensation in chest.It is also sedative and reduces fat.

Bhramara - This honey is collected by large bees and Sticky in nature.

Kshoudra - (Honey collected by medium sized honey bees ) light and cold in nature. Dissolves Kapha.

Makshika - (Honey collected by small honey bees) very light and dry natured. Usefull in VataKapha diseases and kapha diseases

Chatra - Heavy and cold in nature usefull in gout, Leucoderma (Shwitra),

Arghya - Good for eyes but causes arthritis .

Oudalaka - Useful in skin diseases, and helps in modulation of voice.

Dala - Dry and reduces vomiting.

Amongst all the above "Makshika" is considered as the best type with immense medicinal properties.

Therapeutic uses of Honey:

1. As it contains sugars which are quickly absorbed by our digestive system and converted into energy, this can be used as instant energizer.
2. As it is hygroscopic it speeds up healing, growth of healing tissue and dries it up.
3. Honey acts as a sedative and is very usefull in bed wetting disorders.
4. Honey is very good antioxident which restores the damaged skin and gives soft, young looks.
5. Honey has antibacterial properties due to its acidic nature and enzymically produced hydrogen peroxide.
6. Constant use of honey strengthens the white blood corpuscles to fight bacteria and viral diseases.

In Ashtanga Hridaya the great classic of ayurveda, the therapeutic uses of honey are explained as follows.

Chakshushayam Chedi tritshleshmavishahidmaasrapittanut | Mehakushtakrimicchardishwaasakaasaatisaarajit || Vranashodhana sandhaanaropanam vaatalam madhu ||

Honey is very good for eyes and eye sight.
It quenches thirst.
Dissolves kapha.
Reduces effects of poison.
Stops hiccups.
It is very useful in urinary tract disorders, worm infestations, bronchial asthma, cough, diarrhea and nausea -vomiting.
Cleanse the wounds.
It heals wounds.
Helps in quick healing of deep wounds.
Initiates growth of healthy granulation tissue.
Honey which is newly collected from bee hive increases body weight and is a mild laxative.
Honey which is stored and is old helps in metabolism of fat and scrapes Kapha.

Ayurveda explains another special quality of honey. Honey is called as Yogavahi . The substance which has a quality of penetrating the deepest tissue is called as Yogavahi. When honey is used with other herbal preparations it enhances the medicinal qualities of those preparations and also helps them to reach the deeper tissues.

Precautions to be taken before using honey:

Honey should not be mixed with hot foods.
Honey should not be heated.
Honey should not be consumed when you are working in hot environment where you are exposed to more heat
. Honey should never be mixed with rain water, hot and spicy foods, and Fermented beverages like whisky, rum, brandy etc, Ghee and mustard.
Honey includes nectar of various flowers of which some may be poisonous. Poison has hot or Ushna qualities. When honey is mixed with hot and spicy foods the poisonous properties get enhanced and cause imbalance of doshas.

Few Home remedies with Honey Mix 2 tea spoon of honey with carrot juice and consume regularly. This helps to improve eyesight and is very helpful for those who sit before computer for long hours.
In cold, cough and congested chest mix 2 tea spoons of honey with equal quantity of ginger juice and should be consumed frequently.
A mixture of black pepper powder, honey and ginger juice in equal quantities, when consumed thrice daily help to relieve the symptoms of asthma.
Regular use of one tea spoon of garlic juice mixed with two tea spoons of honey help to control blood pressure.
One glass of warm water taken with two tea spoons of honey and 1 tea spoon of lemon juice in early morning reduces fat and purifies blood.

Consuming one spoon of honey daily help us to lead a healthy long life.

artical30

Be Natural! Treating Chronic Diseases with Ayurveda

Ayurveda is perhaps the oldest system of health care in the world and originates from the Indian subcontinent. Ayurveda is based on scientific principles of diagnosis and treatment. It differs from conventional medicine in the basic principles of investigation and assigning causes to processes rather than specific areas of physiology.

Ayurveda has been a vogue since 5000 years ago. Our Vedas have been repeated references to the efficacy of Ayurveda as a science of healthy life. The western world is now realizing the value of Ayurveda in treating Chronic diseases like Arthritis, Paralysis, Stroke, Neurological disorders etc. Even WHO has given high rating for Ayurveda system.

It differs from conventional medicine in the basic principles of investigation and assigning causes to processes rather than specific areas of physiology. The increasing awareness of herbal medicines in Western markets such as USA, UK, Canada and Japan and the technological advancements in biotech industry were two major reasons which compelled us to offer a platform like this.

The key to the success of www.AyurvedicCure.com is the quality of the ingredients they use, the way in which formulae are based on ancient Ayurvedic traditions, a careful manufacturing process and an ongoing research program for testing and evaluating new and old products.

Here are some Important Herbs and their Uses:

Ashvagandha ( Withania Somnifera), ( Winter Cherry): Traditionally, Ashwagandha has been used in many ways--as a sedative, a diuretic, a rejuvenating tonic, an anti-inflammatory agent, and as an "adaptogen" (endurance enhancer). Many Western herbalists refer to this herb as "Ayurvedic ginseng" because of its reputation for increasing energy, strength, and stamina, and for its ability to relieve stress. It is especially beneficial in stress related disorders such as arthritis, hypertension, diabetes, general debility, etc. It has also shown impressive results when used as stimulants for the immune system. http://www.ayurvediccure.com/ashwagandha.htm

Amla ( Emblica officinalis), ( Indian Goosebery): Amla contains the highest amount of Vitamin C (Ascorbic acid), Phyllembin, Phyllemblic acid, Gallic acid, Ellagic acid in natural form and Cytokin like substance identified as Zeatin, Zriboside, Z nucleotide, Tannins 30%. It is one of the strongest rejuvenatives in Indian pharmacopoeia. It contains 30 times the amount of Vitamin C found in oranges. Its antibacterial, carminative, hypoglycemic, stomachic, Hypotensive and astringent action prevents infection, helps in healing of ulcers, treatment of jaundice, dyspepsia and cough and controls hyperacidity. Alma is a good Cardio Tonic and its mild stimulant action on heart helps to control blood pressure. The use of Indian Gooseberry enhances the antidiabetic action of Karela. Phyllanthus Emblica is a very good hair tonic. http://www.ayurvediccure.com/amla.htm

Brahmi (Bacopa Monniera): Aside from increasing intellectual and cognitive function, Brahmi induces a sense of calm and peace in its users. It is unique in its ability to invigorate mental processes whilst reducing the effects of stress and nervous anxiety. This makes Brahmi extremely applicable in highly stressful work or study environments where clarity of thought is as important as being able to work under pressure. Many people have the intelligence to perform to strict standards, but lack the composure and self-confidence to reach them. Additionally, Brahmi helps soothe the restlessness and distraction that nervousness causes. Brahmi is ideal for students and workers faced with this problem. http://www.ayurvediccure.com/brahmi.htm ,

Shallaki ( Boswellia Serrata): Today its major use is as an anti-inflammatory agent for the treatment of rheumatoid arthritis, juvenile rheumatoid arthritis, low back pain, myositis, fibrositis, and osteoarthritis. Experimental and clinical usage of boswella indicates it has none of the side effects on blood pressure, heart rate of the gastric irritation and ulcers associated with many anti-inflammatory and antiarthritic drugs. It is now an approved herbal medicine in India for use against osteoarthritis, rheumatoid arthritis, soft tissue rheumatism, low back pain, myositis and fibrositis. In the United States,physicians are giving boswella high marks for effectiveness. Dr. E. W. McDonagh, a Kansas City physician, has reported success among some 350 patients suffering from a variety of advanced muscular and skeletal conditions for which other treatments had failed to help. http://www.ayurvediccure.com/shallaki.htm ,

Karela ( Bitter Gourd), ( Bitter Melon), ( Momordica charantia) : Bitter Melon, also known as Karela, Momordica Charantia or Bitter Gourd is a herb that helps regulate blood sugar levels and keeps body functions operating normally. It contains Gurmarin, a polypeptide considered to be similar to bovine insulin, which has been shown in experimental studies to achieve a positive sugar regulating effect by suppressing the neural response to sweet taste stimuli. Karela's principle constituents are lectins, charantin and momordicine. The fruits have long been used in India as a folk remedy for diabetes mellitus. Lectins from the bitter gourd have shown significant antilipolytic and lipogenic activities. http://www.ayurvediccure.com/bittergourd.htm

Shilajit (Asphaltum) : This is Shilajit, one of Ayurvedas most potent and unique rejuvenatives. The ancient medical literature attributes many health benefits to Shilajit known as "conqueror of mountains and destroyer of weakness." It has been said that there is hardly any curable disease which cannot be assisted with the aid of Shilajit. Shilajit has been used historically for general physical strengthening, anti-aging, blood sugar stabilization, libido, injury healing, urinary tract rejuvenation, enhanced brain functioning potency, bone healing, kidney rejuvenation, immune system Strengthening, arthritis, hypertension, obesity and many other application for numerous conditions. http://www.ayurvediccure.com/shilajit.htm

Garlic ( Lasuna), ( Allium sativum): The platelet and hypolipidemic activities of Lasuna ensures smooth coronary function. Garlic is regarded as one of the most effective remedies to lower blood pressure. The pressure and tension are reduced because it has the power to ease the spasm of the small arteries. It also slows the pulse and modifies the heart rhythm, besides relieving the symptoms of dizziness, shortness of breath and the formation of gas within the digestive track. It has an antiseptic effect and is an excellent remedy for infectious diseases and inflammations of the stomach and intestine. Human population studies show that eating garlic regularly reduces the risk of esophageal, stomach, and colon cancer. This is partly due to garlic's ability to reduce the formation of carcinogenic compounds. http://www.ayurvediccure.com/garlic.htm

Triphala: Triphala, a cornerstone of ayurvedic medicine, is a composite herbal preparation containing equal proportions of the fruits of three myrobalans, Emblica officinalis, Terminalia chebula and Terminalia bellirica. When consumed for a long period, it helps reduce excess weight. It promotes good colon health and acts as a laxative without causing cramps or irritation. It gently stimulates the intestinal walls and restores tone to the colon, thus helping in the elimination process, providing a colon cleansing effect. When consumed for a long period, it helps reduce excess weight. It promotes good colon health and acts as a laxative without causing cramps or irritation. It gently stimulates the intestinal walls and restores tone to the colon, thus helping in the elimination process, providing a colon cleansing effect. http://www.ayurvediccure.com/triphala.htm

Guggulu: ( Bedellium), ( COMMIPHORA MUKUL): Studies show that a 14-27% of LDL cholesterol and 22-30% of triglycerides levels were reduced when guggul was given to men and women with high cholesterol for 12 weeks with no change in diet or exercise. Research with laboratory animals suggests guggul may help enhance thyroid function. Since the thyroid gland produces hormones that are needed to regulate metabolism, it can help in weight loss. Studies show guggul may change thyroid hormone metabolism, increase levels of circulating T3, or triiodothyroxine, a thyroxine metabolite known to raise overall metabolism, which in turn increases fat burning. Since guggul supports atherosclerosis (hardening of the arteries), which may impede blood flow to and from the penis, guggul may possibly be the treatment for impotence many men are looking for. http://www.ayurvediccure.com/guggul.htm

Tulsi ( Holy Basil), ( Tulasi): Tulsi has antioxidant properties, and helps boost the body's ability to fight off damaging free radicals, which have been linked to disease and aging. It is an adaptogen that helps the body fight the effects of ongoing stress and also balances the mind, nerves and emotions. Tulsi maintains the health of the throat chest and lungs. In fact, it helps protect the entire respiratory tract. It is an anti-inflammatory. A herb that promotes optimum respiratory support. Tulasi has antimicrobial, anti-inflammatory, expectorant properties and is useful in respiratory tract infections. It helps during respiratory stress. http://www.ayurvediccure.com/tulasi.htm

Neem (AZADIRACHTA INDICA): Neem effectively kills the bacteria that cause Acne and studies prove that Neem will reduce inflammation, even the inflammation produced by Acne. In the case of eczema clinical studies demonstrate that even the application of weaker Neem leaf extracts effectively cured acute conditions of eczema, what to speak of the fresh cold pressed oil with its high concentration of active ingredients.Modern clinical studies have identified a number of compounds in the Neem tree that effectively regulate immune system functions. Whether drinking a simple cup of tea out of the leaves or taking extracts of the Neem leaf, Neem significantly and consistently reduced insulin requirements for nonkeytonic, insulin fast, and insulin sensitive forms of Diabetes.The pain, inflammation, and swelling of the joints in arthritis can be greatly reduced by different compounds in Neem http://www.ayurvediccure.com/neem.htm

Arjuna (TERMINALIA ARJUNA): Arjun improves cardiac muscle function and pumpingactions of the heart. Scientific studies have shown Arjun to be very effectivewhen used regularly over a period of time for the treatment of angina, coronary artery disease, heart failure, edema, and possibly hypercholesterolemia. Studies have also shown Arjun to have positive effects in the treatment of gonorrhea. Externally, this herb has been used to treat acne, blemishes, wounds, dysentery, and diarrhea. http://www.ayurvediccure.com/arjuna.htm

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Ayurveda - The Natural Remedy

The word Ayurveda is made up of two Sanskrit words ayur and veda meaning life' and knowledge' respectively. Taken together they mean the science of life'; in a more limited sense, the term is used to imply the science of medicine.

Legend has it that Brahma, the Creator (a part of the Hindu holy trinity of gods) first perceived it and taught it to his sons, Daksha Prajapati. Subsequently, Lord Dhanwantri, the God of healing and the teacher of the medical sciences passed it on the prominent Hindu sages Atreya, Bharadvaja, Kashyapa, Sushruta, Parashara and Charaka. Sage Atreya's disciple Agnivesha is said to have written the original Agnivesha Samhita around 1000 BC which has come down to us in the form of Charaka Samhita. This text is considered an authoritative pronouncement of Ayurvedic doctrine.

The universe is made up of the pancha mahabhutas or five primary elements:

Fire (Agni),

Water (jala),

Ether (akasha),

Earth (prithvi) and

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Ayurveda Remedies for Erectile Dysfunction

Definition of Erectile dysfunction

Erectile dysfunction (ED) is the inability of a man to achieve or maintain an erection sufficient for his sexual needs or the needs of his partner. Erectile dysfunction is sometimes called as impotence.

The term "erectile dysfunction" can mean the inability to achieve erection, an inconsistent ability to do so, or the ability to achieve only brief erections.

Ayurveda defines Erectile dysfunction or ED as follows.

Sankalpapravano nityam priyaam vashyaamapi sthreeyam ||
na yaathi lingashaithilyaath kadaachidyaathi vaa yadi |
Shwaasaarthaha swinnagaatrshcha moghasankalpacheshtitaha ||
mlaanashishnashcha nirbeejaha syodetat klaibyalaxanam |

This means even though a man has a strong desire to perform sexual act with a cooperative partner, he can not perform sexual act because of looseness (absence of erection) of his phallus (penis). Even if he performs sexual act with his determined efforts he does not get erection and gets afflicted with tiredness, perspiration and frustration to perform sex.

Physiology of erection

The two chambers of penis (corpora cavernosa,) which run throught the organ are filled with spongy tissue. The corpora cavernosa are surrounded by a membrane, called the tunica albuginea. The spongy tissue contains smooth muscles, fibrous tissues, spaces, veins, and arteries. The urethra, which is the channel for urine and semen runs along underside of the corpora cavernosa.

Due to sensory or mental stimulation, or both, the erection begins. Due to impulses from brain and local nerves the muscles of corpora cavernosa relax and allow blood to flow in and fill the spaces of spongy tissue.

The flow of blood creates pressure in the corpora cavernosa, making the penis expand. The tunica albuginea helps trap the blood in the chambers, thereby sustaining erection. When muscles in the penis contract to stop the inflow of blood and open outflow channels, erection recedes.

In ayurveda physiology of erection and ejaculation is described as follows

Vrishunow basthimedram cha naabhyuuru vankshnow gudam|
Apaanasthaanamantrasthaha shukra mootra shakrunti cha||

The apaanavayu one of the five types of vayu is located in the testicles, urinary bladder, phallus, umbilicus, thighs, groin, anus and colon. Its functions are ejaculation of semen, voiding of urine and stools.

Shushruta explains the process of erection and ejaculation as When a man has desire (iccha) to have sex, his response to touch increases (Vayu located in skin causes flow of signals from skin to brain, thus causing sensation of touch). This causes arousal or harsha. Arousal or Harsha intensifies actions of vayu and at this moment highly active vayu liberates the teja or heat of pitta. Thus tejas and vayu increase body temperature, heart beat and blood flow causing erection.

Causes of ED

Erection requires a sequence of events. Erectile dysfunction can occur when any of the events is disturbed. Nerve impulses in the brain, spinal column, around the penis and response in muscles, fibrous tissues, veins, and arteries in and around the corpora cavernosa constitute this sequence of events. Injury to any of these parts which are part of this sequence (nerves, arteries, smooth muscles, fibrous tissue) can cause ED.

Lowered level of testosterone hormone: The primary male hormone is testosterone. After age 40, a man's testosterone level gradually declines. About 5% of men that doctors see for erectile dysfunction have low testosterone levels. In many of these cases, low testosterone causes lower sexual interest, not erectile dysfunction.

The whole male body responds to testosterone.

Even sushruta has illustrated about this response of body to the element Shukra . He has said "yatha payasi sarpistu goodashchekshow raso yatha shareereshu tatha shukram nrinaam vidyaadhbishagwara." This means the shukra (the element which helps in reproduction) is present all over the body.

This can be explained with the following examples:

1. The ghee is present in milk in an invisible form. This is extracted from milk using many processes.

2. The sugar is present all over the sugarcane. It is extracted by subjecting the sugarcane to number of processes.

Same way shukra is present all over the body. But the cream of shukra (semen) comes out of the body only during the process of ejaculation. But this process of ejaculation needs a joyful union of mind and body.

Decrease in production of Shukra causes erectile dysfunction.

Over exertion - physically and mentally: Working for long hours in office, mental stress at office and home, short temperedness ,insufficient sleep cause erectile dysfunction.

These causes are explained in ayurveda as "shoka chintaa, bhaya, traasaat .... " which means that erectile dysfunction or Impotence occurs due to grief, fear, anxiety and terror.

Strained relationship with sexual partner: Erectile dysfunction also occurs when there is a disliking towards sexual partner.

Ayurveda describes this as "naarinaamarasamjnatwaat..." means disliking for women.

Diseases that cause Erectile dysfunction: Neurological disorders, hypothyroidism, Parkinson's disease, anemia, depression, arthritis, endocrine disorders,diabetes, diseases related to cardiovascular system also become reasons for erectile dysfunction..

According to ayurveda the diseases which cause erectile dysfunction are "Hritpaandurogatamakakaamalashrama..." - Heart diseases, anemia, asthma, liver disorders, tiredness. Apart from these the imbalance in tridoshas also cause impotence or erectile dysfunction.

Consumption of medicines, drugs and tobacco: Using antidepressants, tranquilizers and antihypertensive medicines for a long time, addiction to tobacco especially smoking, excessive consumption of alcohol, addiction to cocaine, heroin and marijuana cause erectile dysfunction.

In ayurveda texts these causes have been said in brief as "rukshamannapaanam tathoushadham" - "dry food, drinks and medicines" cause impotence or erectile dysfunction.

Trauma to pelvic region: accidental injury to pelvic region and surgeries for the conditions of prostate, bladder, colon, or rectal area may lead to erectile dysfunction.

These causes are mentioned as abhighata (trauma), shastradantanakhakshataha (injury from weapons, teeth and nail.) in ayurveda.

Other reasons: Obesity, prolonged bicycle riding, past history of sexual abuse and old age also cause Erectile dysfunction.

Ayurveda describes the cause of impotence or erectile dysfunction due to old age as follows. "diminution of - tissue elements, strength, energy, span of life, inability to take nourishing food, physical and mental fatigue lead to impotence."

Remedies for ED

ED is treatable at any age. The total treatment in for impotence is called as Vajikarana therapy in ayurveda. As this therapy increases the strength of a man to perform sexual act, like a horse, it is called 'Vaajikarana'. ('Vaaji'=Horse.)

Vaajikarana therapy leads to

Happiness.
Good strength.
Potency to produce healthy offspring.
Increased span of erection.

Eligibility for vajikarana therapy.

1. The vajikarana therapy should be administered to persons who are between 18 to 70 years of age.

2. These therapies should be administered only to a self controlled person. If this therapy is administered to a person who does not have self control, he becomes nuisance to society through his illegitimate sex acts.

Psychotherapy

Decreasing anxiety associated with intercourse, with psychologically based treatment helps to cure ED. The patient's partner can help with the techniques, which include gradual development of intimacy and stimulation. Such techniques also can help relieve anxiety when ED from physical causes is being treated.

Same treatment is illustrated in ayurveda. It has been said A woman who understands a man and is liked by him, along with erotic environment act as best aphrodisiac.

Drug Therapy

Numerous herbal preparations are mentioned in Ayurveda to treat ED or impotence. It has been said that people who have strong sexual urge, who want to enjoy sex regularly have to consume these preparations regularly to replenish the energy, vigor, stamina and strength. These preparations also supply the nutrients which are necessary for production of semen.

Ayurveda tips to overcome ED

1. Consuming herbal preparations to rejuvenate the reproductive organs.

2. Massaging the body with a herbal oil which gives a relief from physical exertion and also acts as aphrodisiac.

3. Practicing Yoga and Meditation to overcome mental exertion and to cope up with stress.

4. Sleep at least for 8 hours a day.

5. Avoiding the consumption of alcohol, tobacco, heroin etc.

6. Exercise regularly.

7. Avoid hot, spicy and bitter foods.

8. Favor sweets, milk products, nuts and urad dal.

9. Add little ghee in your diet.

10. Give a gap of four days between two consecutive intercourses