Ashmari in Ayurveda | Urinary Calculi Renal Stone in Ayurveda

Let’s discuss about Ashmari (urinary calculi) totally from Ayurvedic concept.

The disease admits of being divided into four several types, such as the Vataja, the Pittaja, the Kaphaja and the Sukraja (Seminal) concretions. An exuberance or preponderance of the deranged Kapha should be understood as the underlying cause of all invasions of this disease.

General aetiology:—The Kapha of a man, who neglects to cleanse (Samshodhana) the internal channels of his organism, or is in the habit of taking unwholesome food, enraged and aggravated by its own exciting causes, is carried into the urinary bladder. Here it becomes saturated with the urine, and gives rise to the formation of concretions or gravels in its cavity.

Premonitory Symptoms: — An aching pain in the bladder, with a non-relish for food, difficulty in urination, an excruciating pain in the scrotum, penis, and the neck of the bladder, febrile symptoms, physical lassitude, and a goat-like smell in the urine arc the symptoms, which indicate the formation of gravel in the bladder.

Metrical Text:—The deranged Doshas involved in a particular case respectively impart their specific colour to the urine, and determine the character of the accompanying pain. The urine becomes thick, turbid, and vitiated with the action of the aggravated Doshas, and micturition becomes extremely painful.

Leading Indications:—A sort of excruciating pain is experienced cither about the umbilicus, or   in   the   bladder,   or at the median rape of the perineum, or about the penis, during micturition when gravel is forming in the bladder. The urine is stopped at intervals in its out-flow, or becomes charged with blood, or flows out twisted and scattered like spray, leaving a sediment of clear, sand)’, red or yellow particles of stone, which resembles a Gomedha gem in colour. Moreover a pain is experienced in the bladder at the time of running or jumping or in swimming, or while riding on horseback, or after a long journey.

The Sleshma-asmari:—Stone or gravel, originated through the action of the deranged Kapha, saturated with an excessive quantity of that Dosha by the constant ingestion of phlegm-generating (Slesh-mala) substances, increases in size at the lower orifice of the bladder and ultimately obstructs the passage of the urine. The pressure and recoil of that incarcerated fluid on the walls of the urinary bladder gives rise to a kind of crushing, bursting, pricking pain in that organ, which becomes cold and heavy. A Kapha-origined stone or gravel is white and glossy, attains to a large size, to that of a hen’s egg, and has the colour of the Madhuka flower.   This type is called Sleshma-asmari.

The Pittaj-asmari: —The Kapha charged (dried) with the deranged Pitta becomes hard (condensed) and large in the aforesaid way, and lying at the mouth of the bladder obstructs the passage of the urine. The bladder, on account of the flowing back of the obstructed urine into its cavity, seems as if it has been exposed to the heat of an adjacent fire, boiling with the energy of an alkaline solution. A kind of sucking, drawing and burning pain is experienced in the organ. This type of Ashmari is further marked by symptoms which characterize Ushna-vata (stricture). The concretion is found to be of a reddish, yellowish black colour like the stone of the Bhallataka fruit, or it is coloured like honey. This type is called Pitta;ja As man

The Vata-ashmari .—The deranged Kapham (mucus) inordinately saturated with the bodily Vata, acquires hardness and gains in dimensions, and these lying at the mouth of the bladder obstructs the passage of the urine. The incarcerated fluid causes extreme pain in the organ. The patient constantly under severe pain gnashes his teeth or presses his umbilical region, or rubs his penis, or fingers his rectum (Payu) and loudly screams. A burning sensation is experienced in the penis, and urination, belching and defecation become difficult and painful.* The concretions in this type of Ashmari are found to be of a dusky colour, rough, uneven in shape, hard, facetted and nodular like a Kadamva flower. This type is called Vata-ashmari.

Infants arc more susceptible to an attack of any of the three preceding types of Ashmari, inasmuch as they are fond of day sleep or of food composed of both whole-some and unwholesome ingredients, and are in the habit of eating before the digestion of a previous meal, or of taking heavy, sweet, emollient and demulcent food. In children the bladder is of diminished size and poor in muscular structure. These facts conti ibutc to the easy possibility of the organ being grappled (with a surgical instrument) and of the stone being extracted with the greatest ease in cases of infantile Ashmari.

The Sukra-ashmari :—Sukra-ashmaris or seminal concretions arc usually formed in adults owing to the germination of semen in their organisms. A sudden or abrupt stoppage of a sexual act or excessive coition tends to dislodge the semen from its natural receptacle * Stool and urine can be voided only with the greatest straining in the body. The fluid thus dislodged, but not emitted, finds a wrong passage. The Vata gathers up the fluid (semen), thus led astray, and deposits it (in a round or oval shape) at a place lying about the junction of the penis and the scrotum and dries up the humidity with which it is charged. The matter, thus formed, condensed, and hardened, is called the seminal stone (SukrAshmari), which then obstructs the passage of the urine, giving rise to pain in the bladder, painful micturition, and swelling of the scrotum. The stone vanishes under pressure in its seat.

Here only the introduction of Ashmari is given with their types.  The treatment portion shall be discussed on another post.


Migraine (Ardhavabhedaka) in Ayurveda | Migraine Headache Treatment in Ayurveda

Headache is caused by many situations like;  flues, indigestion, colds, constipation, , suppression of urges to urinate or pass stool, poor posture, muscle tension, mental conditions such as nervousness, worry, anxiety, anger, and high blood pressure.   Migraines  can be caused by heartburn, congenital factors and other conditions. The climate can further aggravate migraines.

In Ayurveda headache can be approached from three basic principle of Ayurveda; Tridosha – Vata, Pitta and Kapha.


Vata: Anxiety, depression, dry skin, constipation, and extreme pain.

Pitta: Red complexion and eyes, light sensitivity, burning sensation, anger, irritability, and nose bleeds. Liver and blood toxicity are often associated with these symptoms.

Kapha: Dull headache, heaviness, fatigue, nausea, white or clear phlegm, vomiting, and excess salivation. Respiratory disorders are often associated with these symptoms.


Vata: Triphala as a purgative, jatamashi , brahmí, and rest. Shiro dhaara (hot oil head massage) is very beneficial.

Pitta: Purgatives (e.g., aloe vera gel, rhubarb, and fennel), liver cleansers (e.g., bhuamalaki and brahmi), sandalwood oil on the third eye, temples, heart, and under the nose, walks in the full moon and by water; and flower gardening reduce Pitta causes of migraines. Overexertion, heat and sun should be avoided. Shiro dhara (hot oil head massage) is also highly beneficial.

Kapha: Trikatu, brahmí, tulsi tea, inhaling eucalyptus oil, vomiting, exercise, nasal snuff of ginger or pepper. Shiro dhara (hot oil head massage) is also very helpful.

Cough, Cold, Flu, Allergy-Caused: Decongestant/ expectorant herbs—Vata and Kapha excesses (ginger, black pepper, licorice, vidanga,  etc.) are ingested or used as nasal snuff. Tulsí tea and inhaling eucalyptus oil are also very helpful. Ginger paste can be applied under the nose, and on the temples and forehead. Vomiting (if the person is strong) will help rid the head of congestion and pain arising from it.

Migraines (Ardhavabhedaka): Medicated oils or ghee, using guæúchí, balá, and ashwagandhá; fomentation, and saturating snuff are also advised. Long-term healing includes Chyavan prash, brahmí, and ashwagandha. Shiro dhara (hot oil head massage) is also beneficial. This is usually a Vata and Pitta excess, caused by lack of sleep, overwork, stress, worry, poor digestion, muscular tension, heartburn, or high blood pressure.

Gallstones | Types of gallstone | Treatment of gallstone in Ayurveda

The abnormal accumulation of bile acids, cholesterol and phospholipids in the bile can cause the formation of gallstones. The presence of gallstones is marked as  cholelithiasis. The data gives that one in ten people have the problem gallstones without knowing it.The symptoms often arise after the individual has eaten fried or fatty foods. In Ayurveda the gall stone are classified as the Vata type, or Pitta type or Kapha type.
Causes: Congestion obstructs the bile flow and inflames the gallbladder wall.

General: Symptoms include acute pain in the liver and gallbladder, swelling, and tenderness.

Vata: Stones are black or brown, dry or rough; they cause severe pain but mild inflammation and fever.

Pitta: Stones are yellow, red, or green with sharp angles, painful and inflamed.

Kapha: Soft, round, whitish stones, rarely painful.


Purgation with aloe or rhubarb (mixed with fennel) is required in acute conditions. Bhuamalaki, turmeric, and manjishoha are next used to cleanse the liver and blood.

Certain herbs break up stones. These include gokshura, kaoukaa, and pashana bedha. Taken with coriander or turmeric, the herb’s actions are directed to the gall bladder.


Different types of fistula in ano and fistular ulcers according to Ayurveda | Bhagandar (fistula in ano and fistula ulcers) Types

Ayurveda now a days is getting popularity with the term Kshar- Sutra.  This is found a great procedure to cure problems like Piles.
So related to this, Bhagandar (fistula in ano and fistula ulcers) types are discussed here.

The deranged Vata, Pitta, Kapha and Sannipatah (a simultaneous derangement of the three bodily Doshas) and extraneous causes (such as a blow etc.) give rise to the types of Bhagandar known as Sataponaka, Ushtragriva, Parisravi, Samvukavarta and Unmargi. The disease is so named from the fact that it bursts the rectum, the perineum, the bladder and the place adjoning to them (thus setting up a mutual communica­tion between them). The pustules, which appear in these regions, are called as Pidakas in their unsupported stage, while they are called Bhagandar when they are in a stage of suppuration. A pain about the sacral bone and an itching about the anus, accompanied by a swelling and burning sensation, are the premonitory symptoms of this disease.

The Sataponakah Type:—The Vayu, excited, condensed, and rendered motionless by a course of unwholesome food, gives rise to a pustule within one or two fingers’ length from the rectum (anal region, —Guda), by vitiating the flesh (areolar tissue) and b’.ood (of the locality). It assumes a vermilion colour and is characterised by a variety of pricking, piercing pain. If neglected at the outset, the pustule runs into suppuration. Owing to its vicinity to the bladder, the abscess or the suppurated pustule exudes a kind of slimy secretion and becomes covered with hundreds of small sieve-like holes, through which a constant frothy discharge is secreted in large quantities. The ulcer, thus formed, seems as if it is being thrashed with a rod, pierced with a sharp instrument, cut with a knife, and pricked by needles. The region of the anus cracks and bursts, and jets of urine, fecal matter, flatus (Vata) and semen arc emitted through these sieve-like holes. This type of fistula is called Sataponakah (Sieve-like fistula in ano).

The Ushtra-grivah Type:—The enraged Pitta,carried down by the Vayu (into the rectum) finds lodgmcit therein, and there gives rise to a small, raised, red pustule, which resembles the neck of a camel in shape, and is characterised by a varied kind of pain, such as sucking etc. The pustule,not medicinally treated at the beginning, runs into suppuration. The incidental ulcer seems as if it is being burnt with fire or alkali, and emits a hot, fetid discharge. Jets of urine, flatus (Vata), fecal matter and semen flow out of the ulcer in the event of it not being healed up with proper medicinal remedies.This type is called Ushtragrivah.

The Parisravi Type:—The enraged Kapha, carried down by the Vayu (into the rectum) and lodged therein, gives rise to a white, hard, itching pustule in that locality, characterized by a variety of itching pains, etc. If neglected at the outset, it soon runs into suppura­tion. The incidental ulcer becomes hard and swollen, marked by excessive itching and a constant secretion of slimy fluid. Jets of urine, fecal matter, flatus and semen are emitted through the ulcer in the event of it not being well cared for at the outset. This type is called Parisravi.

The Samvukavartah Type :— The en­raged Vayu, in conjunction with the aggravated Pitta and Kapha, is carried down, and finds lodgment (in the region of the rectum), giving rise to a pustule of the size of the first toe, and characterized by a piercing pain, and burning, itching sensations etc. Such a pustule, neglected at the outset, speedily suppurates, and the incidental ulcer exudes secretions of diverse colours, characterized by a kind of whirling pain, which revolves about, in the direction of the involuted indentures (within the grooves of the rectum) such as are found within the body of a river or fresh water mollusc. This is called Samvukavartah.

The Unmargi Type :—Particles of bones, eaten with (cooked) meat by an imprudent, greedy, glut­tonous person, may be carried down with the hard and constipated stool by the Apana Vayu (into the rectum), thus scratching or abrading the margin of the anus, or burrowing into the rectum in the event of their being evacuated in improper directions through (transverse or horizontal postures). The scratch or abrasion is soon transformed into a fetid and putrid ulcer, infested with worms and parasites, as a plot of miiy ground will soon swarm with a spontaneous germination of similar parasites. These worms and parasites eat away the sides of, or largely burrow into, the region of the anus, and jets of urine, fecal matter, and flatus (Vayu) are found to gush out of these holes. This type of Bhagandar is called Unmargi.

Authoritative verses on the sub­ject:—A pustule, appearing about the region of the anus and characterised by a slight pain and swelling, and spontaneously subsiding, should be regarded as a simple pustule, which is of a quite different nature from a fistula in ano, which has contrary features {i.e., invariably found to be attended with a violent pain and swelling etc., and takes a long time to heal). A Fistula-pustule crops up within a space of two fingers’ width of the Payu proper (distal end of the rectum), is sunk at its root, and attended with pain and febrile symptoms. Pain, itching and burning sensations are experienced about the anus after a ride in a carriage, or after defecation. The anus becomes swollen, and the waist painful in the premonitory stages of Bhagandar.

Prognosis:- Almost all the types of this disease (Fistula in ano) yield to medicine after a prolonged course of treatment, and arc hard to cure, except the Sannipatah and traumatic ones, which are incurable. The best treatment method would be Kshar-sutra treatment (esp. for piles).


Yogic Chakras and Astrology| Chakra-Astrology relation

As it is well known to all the yogis that, “Chakras are centers of spiritual energy.” It is correlated as nerve plexus with the modern science. However  its not just nerve plexus. Spiritual subject are beyond science. Here; lets approach yogic chakra and Astrology with their relation.

Besides our ‘outer birth chart’ relating to the physical body is an ‘inner birth chart’ of the astral body that reveals the life pattern of our soul. The main factors that make up the astral body are the seven chakras from the root to the crown. The chakras have detailed astro­logical equivalents in Vedic astrology, which has its own special way of examining the astral body through the birth chart.

Our inner Sun of Prana moves up and down the spine and the chakra system along with each breath, traversing our inner zodiac along the way. Each breath constitutes a day for our inner Pranic Sun, with our inhalation as the day time and our exhalation as the night time. This is the astrological basis of Yoga Pranayama techniques that aim at moving the awakened or spiritually energized Prana up and down the spine during the practice. If we can do this, then each one of our breaths will have a great power for activating the chakras and arous-ing the Kundalini, the serpent power that opens the chakras, and which itself is the awakened energy of our inner Pranic Sun.

Not only the Sun but all the planets move through our subtle body or inner zodiac. They can be located in the chakras of the subtle body and their corresponding signs of the zodiac. The six chakras or energy centers of the astral body reflect the seven planets and the twelve signs that they rule. This sequence follows the orbits of planets around the Sun from the Sun as the third eye or head center, with the Sun and Moon considered as two aspects of one planet in terms of sign and chakra rulership.

Chakra Planet Solar Sign Lunar Sign
1. Third Eye (Ajna) Sun/Moon Leo Cancer
2. Throat Chakra (Visshuddha) Mercury Virgo Gemini ‘
3. Heart Chakra (Anahata) Venus Libra Taurus
4. Navel Chakra (Manipura) Mars Scorpio Aries
5. Sex Chakra (Svadhishthana) Jupiter Sagittarius Pisces
6. Root Chakra (Muladhara) Saturn Capricorn Aquarius

The Sun and Moon are well known in yogic thought as the right and left eyes of the Cosmic Person (Purusha) and relate to the two petals of the third eye center (Ajna chakra). They show our consciousness in its masculine and feminine, or will and feeling sides as activated through the right and left, the solar and lunar, pingala and ida nadis that traverse the entire chakra system from the base of the spine to the nostrils.

Mercury is the well-known ruler of speech and intellect, which relate to the throat chakra. Venus relates to love and affection and to the heart chakra. Mars rules the navel or fire center, our energy, drives and passions. Jupiter rules the reproductive system and the creative energy, our potential to expand. Saturn rules elimination and support and is the coarsest of the planetary influences, our potential to con­tract and the root chakra. Rahu and Ketu, in their role of shadowing the Sun and Moon, relate to the ida and pingala, the left and right nadis.

The ancient Vedic yoga and the solar religions of the entire an­cient world speak of the resurrection of the Sun out of darkness, or the building up of the circle of the Sun. This is the process of taking our life-force and intelligence, our soul or inner Sun, out of the cycle of ignorance, death, time and breath and into the superconsciousv breathless states. It can be approached in several ways. Yogic practices direct the prana or life-force through the different chakras with man­tra, pranayama and other energetic practices. Meditation or knowl­edge teachings Qnana Yoga) build up the different aspects of direct perception. Devotional teachings (Bhakti Yoga) approach the chakras through the worship of or devotion to different deities.

Ayurveda Yoga and Astrology Interrelation

Both Vedic astrology and Ayurvedic medicine are part of the greater system of Yoga, a system which aims at Self-realization, our union with the Divine Being within us as the ultimate goal of life. For this reason we can call Ayurveda ‘yogic medicine’ and Vedic as­trology ‘yogic astrology’. Ayurveda is concerned with our connection to the Divine Self as the source of all life within us, and Jyotish (Vedic astrology) with our union with the Divine Self as the source of all light and therefore all activity and manifestation in the external world.

Here we will examine how these three systems — Yoga, Ayurveda and Vedic astrology — interrelate to provide us with an effective and comprehensive methodology to deal with our karma in life, which is manifold on many levels, without and within. All Vedic disciplines aim at helping us understand, adjust to and, to the extent that it is possible, transform our karma.

Medical astrology has always been one of the most popular aspects of astrology. Among the first questions people ask astrologers are “How long will I live?” or “How healthy will I be?” Even wealth and fame are no guarantee of long life or freedom from disease. We are all con­cerned about our health and vitality, which is the foundation of ev­erything else that we attempt in life. Medical astrology also has a great scope for practical application and everyday usage as our health and energy fluctuate with the rhythms of time, from days, months, years and stages of life to special astrologi­cal periods like the dosha systems of Vedic astrology. Medical astrology provides a good angle from which to learn astrology and to verify its complex workings.

If we add the psychological component to medical astrology, it be­comes a yet more interesting and valuable study. We are all curious about how our psyche has developed both in this life and in previous lives, and how it is likely to evolve and change in the future. An im­portant question people routinely come to astrologers with is “Will I be happy?,” as our psychological state is often more important for us than our physical condition.

Adding a spiritual or yogic side to medical and psychological as­trology, we can create a complete system of well-being for body, mind and spirit. This can help us answer the ultimate questions like “What is the meaning of life?” or “Who am I?” or “What in us, if anything, survives death?” Answering such questions, after all, is the real pur­pose of why we are born.

Oil Application (Abhyanga) | Self massage| Anti Vata massage

Abhyanga (pouring oil on the body) is one of the Panchakarma. Other aspects of  Pancha karma include shiro dhara (hot oil poured on the head), meridian cleansing, and marma balancing (applying oil on sensitive points). Here among five other karma only Abhyanga is described.

More than 2,000 years ago in India, oils were found that not only healed illness, but also prevented future imbalances. These therapies were traditionally given (to oneself or to others) on a daily basis. Oil was poured onto the entire body (also called Abhyanga), head (shiro bhyanga and shiro dhara), ears (karna purana), feet (pada bhyanga), or specific sites that required attention (marma bhyanga).

Abhyanga for Lymphatic System:  One important benefit from Abhyanga is the stimulation of the lymphatic system. The lymph system is pervasive throughout the body, except in the brain, bone marrow, and deep skeletal muscle (though some scientists believe they may extend there as well). The role of this system is to carry nutrients to and remove toxins from the cells. Some cells in the nodes destroy bacteria, viruses, and other potential harmful particles. Other vessels send fresh fluids from the other side of the node to the heart.

Lymph contains about half the concentration of proteins in the plasma, and returns the serum proteins to the blood. Thus, this is a sort of self-feeding, system that means the body prepares its own food and feeds itself. Additionally, it contains many white blood cells that help maintain the body’s resistance to immune disorders, forming these infection-fighting cells in the nodes.

This system contains various amino acids. One amino acid called tryptophan is needed for producing energy and balancing the hormonal and nervous systems. Melatonin a brain hormone synthesized from tryptophan within the pineal gland, is believed to be related to the thyroid, adrenals, and gonads. It has been found to help calm excess mental activity. Dopamine beta hydroxylase, is an enzyme believed to be related to schizophrenia and other mental disorders. Histaminase, another enzyme, breaks down histamine. If histamine is in excess, it may cause gastric acidity, lethargy, itching, headaches, pain in muscles and nodes; and allergies. Thus, Abhyanga may help the body produce its own natural antihistamines. Lymphs also play a role in the various forms of edema.

The lymph system is Kapha in nature. Sleshaka Kapha is a mixture of lymph and synovial fluid found in the joints and also runs through the nervous system. Lymph provides the nerves with receiving and transmitting signals. It also helps develop antibodies that are important for the immune system.

By rubbing the joints in a circular motion, circulation is enhanced and rubbing the joints in a circular motion secretes fluid secreted from the lymph nodes. This causes more protein, glucose, minerals oxygen, and antibodies, involved with the lymphatic system, to circulate in the blood.

Benefits of Abhyanga:

The Astanga Hridayam, one of the triad of the classical Ayurvedic texts, suggests Abhyanga be given on a daily basis to prevent and heal illness. Many benefits arise from daily Abhyanga. Let us look at each benefit individually.

1. Reverses/prevents aging and increases longevity

2. Removes fatigue and stress from work and life overall

3. Heals and prevents nervous system disorders

4. Promotes good vision

5. Nourishes the body and promotes sturdiness

6. Remedies insomnia

7. Creates an electrochemical balance in the body.

8. Oil rubbed into the skin prevents dehydration and strengthens the nerves.

9. Oil helps the electromagnetic field of the body.

10. Stimulates antibody production, thusstrengthening the immune system.

Avyanga is found useful in Aging (Jara), Fatigue (shrama), Nervous disorders (Vayu Roga), Eye (Drishti), Nourishing (Pushti, Sturdiness (Dardhya), Sleep (Swapna)

Aging (Jaraa) is a natural process of the body, and surely death is one of life’s certainties. Nevertheless, the diseases caused in the aging process are removed through Abhyanga. Symptoms of aging include gray hair and wrinkles; loss of sleep, teeth, impairment of sight and hearing; weakened digestion and elimination; and brittle bones (osteoporosis, arthritis, weakened spine, calcification, stiffness, etc.). Other signs of aging include pains, giddiness, Parkinson’s disease, heart, artery, and blood pressure problems; decreased mental function (memory, concentration, etc.), and diseases of the various organs. Through daily Abhyanga life is maintained and people can live a normal life span (longevity or Aayush).

Method: Sesame, mustard, or almond oil, applied to the spine, head, and feet, remove effects of old age and increase longevity.

Fatigue (shrama) results from hard work, stress, poor diet, lack of exercise, not protecting oneself from the environment, etc. These habits weaken the muscles, nerves, and joints. Abhyanga provides a passive exercise, cleanses stress from the muscles, removes toxins from the organs, cells, tissues, and blood; and tones the muscles and nerves.

Method: Rubbing, patting, squeezing of muscles. Add sandalwood oil to the oil mixture. For fatigue caused by straining muscles add a pinch of salt to warm water and soak the limb. Adding a heating oil such as mint, eucalyptus, or mustard helps fatigue due to toxin accumulation.

Nervous disorders (Vayu Roga) occur due to excess air (Vayu), which is the element that regulates sensory-motor skills. It is also the most important element because it regulates the other two doshas (Pitta regulates the metabolism and enzyme and digestive functioning. Kapha regulates the body organs). So, balancing Vayu is necessary; daily Abhyanga achieves this balance.

Method: Mahanarayan oil removes air imbalances that aggravate the nervous system.

Eye (Drishti) sight is weakened by poor lighting, poor posture, reading print that is too small, excessive television, gazing at overly bright or flashing lights, (e.g., the sun, neon, and flashing signs), receiving excess sun, heat, or cold to the head; excess eating and drinking of pungent and oily foods. Additionally, old age causes impairments such as cataracts, near- and farsightedness, night blindness, optic nerve problems, etc. Poor or improper diet creates an inflamed or detached retina, atrophy of the optic nerve, etc. Ayurveda also believes that constipation causes various eye problems. Again, Abhyanga heals these impairments and corrects the visual problems associated with the aging process.

Method: Attending the spine, neck, head, and feet. Before bed a) massage the avel  clockwise using sesame or coconut oil. b) foot massage, including pressing between the big and index toes.

Other helpful measures for the eyes include staring at a candle flame (at eye level), massaging the temples, using a neti pot massaging the nostrils with ghee, ingesting triphala each morning, washing the eyes with ghee.

Nourishing (Pushti) the tissues (dhatus, i.e., plasma, blood, muscle, fat, bones, nerves/marrow, reproductive fluid), are affected by poor eating habits, digestion, and metabolic functioning. The result is that foods are not digested and properly eliminated. Undigested foods become toxic waste in the body (ama) and hamper the natural absorption of nutrients. Through Abhyanga wastes are loosened, flow to their sites of elimination, and are expelled as urine, feces, and sweat.

Method: Rubbing, pressing, kneading.

Sturdiness (Dardhya) Stress, trauma, shocks, and accidents diminish the body’s sturdiness. The inabil­ity to overcome these blows to the system results in many diseases and impairments. Abhyanga relieves these problems, allowing persons to recover and heal, and prevents further weakening of their system. For those who are physically incapacitated Abhyanga provides a passive form of exercise.

Method: Rubbing, pressing, kneading.

Sleep (Swapna) or rest is needed to recover from the mental, physical, and emotional activities of the day. Persons deprived of sleeping and dreaming de­velop physical and mental diseases. Some people sleep too much, some sleep too little. Sleeping pills, caffeine, etc. are artificial attempts to balance one’s unhealthy sleeping habits. Bad foods, overeating, drugs, overwork, worry, anger, lethargy, fear, etc. cre­ate these situations of insomnia and oversleeping. Abhyanga removes toxins, calms the nerves, brings the body and mind back into balance with nature, and helps the person naturally adjust to daily rhythms.

Method: Rubbing of oils to the feet and tense ar­eas before bed.

Abhyanga is really a great treatments procedure in Ayurveda especially in Panchakarma

Ten Ayurvedic Herb Mixtures

Here are the list of 10 important and most common Ayurvedic herbal mixtures with their uses.

*The symbols V, P, K stand for Vata, Pitta, and Kapha. For example, VP- K+ is read the following way: Vata and Pitta are reduced; Kapha is increased.

*[VPK= means good for all doshas; vat a, pitta and kapha]


1. Triphala– VPK=, for all tridoßhic diseases, constipation, diarrhea, eyes, cleansing or detoxing the colon, good for Kapha conditions, gas, distention, diabetes, parasites.

2. Trikatu- VK- P+, for colds, flu, fevers, stimulates appetite, cough, congestion, for low agni and áma, thyroid, detoxification.

3. Chyavan Prash– VPK=, general tonic, cough, strengthening lungs from asthma etc., longterm healing migraines, good for pregnant mothers, post-partum strength, and for babies; anemia, debility, T.B.

4. Sitopaladi– VPK=, colds, flu, fevers, increases appetite, reduces burning sensations in the extremities.

5. Lavaan Bhaskar– VK- P+, stimulates appetite, malabsorption, constipation, abdominal pain, tumors.

6. Mahasudarshan– P- VK+, for Pitta fevers, nausea, enlarged liver and spleen.

7. Dashmul– VPK = V-, arthritis, strengthens tissues, debility, postpartum condition of females, cold, flu, body pain, and stiffness.

8. Avipattikar Churna– P- VPK=, used for hyperacidity, heartburn, ulcers, colitis, stomach pains, indigestion, chronic constipation.

9. Hingwastak– VPK= mainly V-, indigestion, bloating (upward-moving apána).

10. Yogaraj Guggul– VK- P+ (in excess), arthritis, joint pains, stiffness, cholesterol, arteriosclerosis, rheumatism, gout, lumbago, back pain, hernia, goiter, sciatica, acts on the pituitary gland and hormone swelling, immune system, all Vata disorders including nerve disorders, depression, and insomnia; heals bone fractures. It is also good for circulation, blood purifying, reduces masses, breaks up stagnation, cardiac tonic (reduces myocardial necrosis), antiseptic, respiratory conditions, pulmonary TB, enlarged and inflamed lymph glands, urinary disorders, endometritis, hemorrhoids, inflamed colon, hepatitis, ulcerated mouth, throat, tooth, and gum problems (gargle), skin conditions, increases white blood cell count. Do not use with acute kidney infections or acute stages of rashes.

(Kaishore Guggul is for Pitta-gout, inflammations, burning joints, herpes, and all blood diseases; Pure Guggul is for Kapha. They have similar actions).

Triphala Guggul is best for weightloss and cholesterol.

Kanchanar Guggul is best for lymph glands

Spiritual Ayurveda | Ayurveda from spiritual angle

We all are well known that Ayurveda, the “science of life” as the original world medicine. Yet Ayurveda is more than this; it is a spiritual science. This is the most important aspect of Ayurveda.

Around 1500 B.C. the book, the Charak Samhita discussed these spiritual principles. It said that even if Ayurvedic doctors had a complete knowledge of Ayurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Ayurveda, we must know something about the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Ayurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Ayurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine.

When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection. Ayurveda suggests true health is based on the healthy functioning of four areas of life; physical/ mental health, career or life purpose, spiritual relationships, and spirituality. First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a “practical” career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Ayurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything.

Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills. Thus the third dimension of health involves healthy spiritual relationships.

Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships, life develops a state of grace. People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the multi-dimensional definition of health according to Ayurveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are affected. Rather than merely treating a symptom, Ayurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Ayurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job). The deepest root level is spiritual development. Thus, all four areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.

Hyperacidity treatment in Ayurveda

In present days a lot of people have the problem of Hyperacidity. Excessive gastric juice activity results in acidic or sour taste in the mouth.  So here is the Ayurvedic solution for the Hyperacidity problem.


Vata: A variable digestion cannot always digest foods. When food is not digested, ama develops. These undigested food toxins begin to ferment, causing burning sensations.

Pitta: Eating too many hot, spicy, sour, greasy foods and spices (e.g., onions, garlic, red peppers); incompatible foods, alcohol, and overeating. Other causes include eating too many sweets, such as cakes, which ferment and produce acid in the stomach.

Kapha: Weak digestion allows ama to develop when food is not digested. Thus, toxins ferment and cause burning sensations.


Heartburn, belching with sour taste or fluids, nausea, vomiting.


Vata: Hingwastak, rock salt, lashunadi vati, draakshya, along with antacids like sankha bhasma, avipattikar churna , fennel, and praval pishti.

Pitta: Pitta-reducing foods and herbs, antacid foods like milk and ghee. Acidic and sour foods are avoided, including bananas (sour post-digestive taste), pickles, wine, and yogurt. Useful herbs include shatavarí, licorice, aloe gel, chiraayata, and antacids like shankha bhasma (conch shell ash) and avipattikar churna.

Kapha: Hingwastak, rock salt, lashunadi bati, draksha; and antacids like sankha  bhasma (conch shell ash) and avipattikar churna.

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