Natural hair dye

Using chemical and ammonia based liquid hair dye is dangerous for scalp and hair health.You will lose hair quicker than normal.Using henna based powder hair dye will make hair dull and color will lose soon.Frequent re-coloring will make hair look more duller.So, here is a natural method to make long lasting hair dye using peel of layer over garlic.

PROCEDURE to make natural hair dye :

1. Take garlic peel(outer skin like layer) in large quantity because on making ash it will come to small quantity.

2. Roast the garlic peel on a pan till it becomes black ash.

3. Filter the ash to get fine powder with a cotton cloth.

4. Add olive oil to this ash to make it just like hair die.

5. Preserve it for 7 days(do not store in refrigerator) in glass bottle in darkness.

6. After 7 days apply it to hair in the same way as hair die. Preferably apply it at evening times and have head bath next morning.

7. For still better results don’t do head bath the next day instead keep it like that for 2 to 3 days and then have a bath.

This hair color will give natural black look to hair and will last for long period and also keeps hair healthy because of oilve oil mixture.

Also add biotin, zinc, iron, iodine and protein supplements to your diet to keep hair healthy and in natural color.



Ayurveic herbs to increase intellectual power

Human beings are considered as the uppermost intellect animal amongst all living being in the nature due to their intellectual power. Everybody wish to be more intellectual. Therefore, to fulfill the dream of being intellectual person here are the list of some ayurvedic natural herbs. Use them and rejuvenate the intellectual power.

1. Bacopa monnieri (Brahmi): Juice of Brahmi, or mandukaparni(Centella asiatica) are be taken with honey and ghee to promote intellect (10-15 ml)

2. Centella asiatica ( Mandukaparni): Regularly intake of mandukarparni fried in ghee for a month keeping on non-cereal acts as rejuvinative (AH.U.36.165)

3. Emblica officinalis (Amalaki): The fruit and seed of Amalaki is used in the form of powder and juice for promoting intellect

4. Withania somnifera (Asvagandha ): Mandukaparni, (Centella asiatica ) sankhapuspi (convolvulus microphylla) , asvagandha and satavari (asparagus racemosus) should be used in order to promote intellect.

Yoga Nidra

Yoga Nidra Method

Do exercise as

  1. Lie on your back, in shavasana, the corpse posture. Lie in such a way that your spine is aligned, and your feet and arms are a comfortable distance to your sides. It is best to have a thin pillow under your head and a shawl or blanket over your body so you do not become cold. Systematically move your attention through each of the points below.
  2. Forehead, throat
  3. Right shoulder, right elbow, right wrist, tip of right thumb, tip of right index finger, tip of right middle finger, tip of right ring finger, tip of right little finger, right wrist, right elbow, right shoulder, throat
  4. Left shoulder, left elbow, left wrist, tip of left thumb, tip of left index finger, tip of left middle finger, tip of left ring finger, tip of left little finger, left wrist, left elbow, left shoulder
  5. Throat, space between the breasts, right breast, space between the breasts, left breast, space between the breasts, navel, lower abdomen
  6. Right hip, right knee, right ankle, tip of the right big toe, tip of the right second toe, tip of the right middle toe, tip of the right fourth toe, tip of the right little toe, right ankle, right knee, right hip, lower abdomen
  7. Left hip, left knee, left ankle, tip of the left big toe, tip of the left second toe, tip of the left middle toe, tip of the left fourth toe, tip of the left little toe, left ankle, left knee, left hip
  8. Lower abdomen, navel, space between the breasts, throat, forehead

Next, do Spinal Breath practice

  1. Exhale as though you are breathing from the top of the head down to the perineum at the base of the spine.
  2. Inhale as though you are breathing from the perineum at the base of the spine, up to the top of the head.
  3. Exhale and inhale many times in this way, exhaling down and inhaling up. 
  4. Imagine that the breath is flowing in a thin, milky white stream from top to bottom, and bottom to top. It does not matter whether or not you literally see the stream with your inner eye, but know that this stream of energy is actually there in the subtle body, and will someday be experienced directly.

Next, enter into Yoga Nidra through chakras

  1. Bring your attention to the space between the eyebrows. Remain in that space for several breaths, or up to a couple minutes.
  2. Bring your attention to the throat center and visual there a moon. Remain in that space for up to a couple minutes.
  3. Bring your attention to the space between the breasts, the heart center, and allow your awareness to empty completely of any images, impressions, thoughts, sensations, or other experiences. Just go deep into the stillness and silence.
  4. Remain in that deep stillness and silence for up to 10 minutes, but no more initially. With practice, the length of time may lengthen some, though this is not too important.
  5. After remaining in the stillness and silence for some period, there will likely come a moment when thoughts, impressions, or sensations return. They may return smoothly and gradually, or there may be a sudden jolt. When this happens, it is a natural sign that this session of Yoga Nidra is completed.
  6. Systematically bring your attention back outward from the stillness and silence, through the awareness of the relative quietness of the mind, the awareness of the smoothness of the breath, and this stillness of the physical body.
  7. Bring the deep stillness and silence with you, as you gently wiggle your fingers and toes, then gradually move as you wish, and open your eyes.
  8. After the Yoga Nidra, you might quietly return to your daily activities, or take a few minutes for meditation, contemplation, or prayer.

Brihat trayi (बृहत त्रई)

Three great triads of Ayurveda are:


The Charaka Samhita is the oldest of the three and was probably first compiled around 1500 BC. It is considered the prime work on the basic concepts of Ayurveda. Charaka represents the Atreya School of physicians. It is a systematic work divided into eight Sthanas or sections, which are further divided into 120 chapters.


Sushruta represents the Dhanwantri School of surgeons, and is considered in Ayurveda to be the father of surgery. Even a great American society of surgeons is named after Sushruta. In the Sushruta Samhita there are sophisticated descriptions of diseases and surgical instruments.


The next important authority in Ayurveda after Charaka and Sushruta is Vagbhatta of Sindh, who flourished about the seventh century AD. His treatise called Ashtanga Hridya.


Ayurveda is one of the great gifts of the sages of ancient time to mankind. It is one of the oldest scientific medical systems in the world, with a long record of clinical experience. However, it is not only a system of medicine in the conventional sense of curing disease. It is also a way of life that teaches us how to maintain and protect health. It shows u s both how to cure disease and how to promote longevity. Ayurveda treats man as a “whole” – which is a combination of body, mind and soul. Therefore it is a truly holistic and integral medical system.

The word “Ayu” means all aspects of life from birth to death. The word “Veda” means knowledge or learning. Hence Ayurveda indicates the science by which life in its totality is understood. It is a way of life that describes the diet, medicine and behavior that are beneficial o r harmful for life. The roots of Ayurveda can b e traced to the beginning of cosmic creation. Indian philosophers state that Ayurveda originated from Brahma, the creator of the universe. Brahma is not a mere individual but the unmanifest from the Divine Lord, from whom the who le manifest world comes into being. The desire to maintain fitness, health and longevity is one of the basic instincts of all creatures. Ayurveda in this respect sets the pattern for other system of medicine. It is a tradition with an antiquity comparable to that of life itself.

The magico-religious aspect of medicine in the Vedas was gradually supplemented by observations base d on scientific thinking. Ayurvedic scholars from subsequent generations gave a sound and logical footing of philosophy to Ayurveda. The material scattered in the Vedas was collected, subjected to rigid tests of efficacy and systematically arranged. Such compilations were called ”Samhitas.” Man y of these compilations no longer exist. Only three authentic works have stood the test of time and are available today – the Charaka Samhita, Sushruta Samhita and Ashtanga Hridya Samhita. This great trio – the Brihatrayi as it called – has enjoyed much popularity and respect for the last two thousand years. Although these texts have undergone some modification by various authors in subsequent periods, their present form is at least 1200 years old. They are all in the Sanskrit language.

Herbs can cure eye

Curing eye through Ayurvedic Herbs

Eye is one of the important organs for the perception of vision. Also many people have their beauty in their eyes. Even a minute thing that goes inside an eye makes a lot of trouble. So I have tried to collect some useful herbs for curing in the problem of an eye. Here are these herbs:-

a. Abelmoschus moschatus (Latakasturika)Latakasturika is beneficial for eyes. Parts used – Root, seed and leaves.

b. Achyranthes aspera (Apamarga)-The root, seed and leaf of Apamarga is used in the form of juice and powder to treat eye diseases.

c. Acorus calamus (Vaca)The rhizomes of Vaca is use in the form of powder, paste and decoction to treat eye diseases.

d. Aegle marmelos (Bilva)The fruit, leaves and root of Bilva is used in the form of powder, juice and decoction to treat eye diseases.

e. Azadirachta indica (Nimba)The all parts of Nimba is used in the form of juice and decoction to treat eye diseases.

f. Boerhavia diffusa (Punarnava)Punarnava root powder or the paste removes itching of eye, when taken with milk, honey, ghee respectively,(5-10 gms) (BP.Ci.63.210).

g. Boswellia serrata (Sallaki)The exudates of sallaki mixed with sugar and honey should be applied over to eyes in conjunctivitis (SS.U.10.7)

h. Butea monosperma (Palasa)1. Flowers of Palasa should be rubbed with honey and used as collyrium (SS.U.10.9)

2. Exudates of Palasa or sallaki (Boswellia serrata) mixed with sugar and honey should be used as collyrium (SS.U.10.7)

i. Cyperus rotundus (Mustaka)The rhizomes of Mustaka is used in the form of powder and decoction to treat eye diseases.

j. Emblica officinalis (Amalaki)Powder of amalaki, harethaki (Terminalia chebula) and vibhethaki, (Terminalia bellerica) is used internally and externally in eye diseases.

k. Holostemma ada-kodien (Jivanti)In case of Defects of vision leaves of jivanti is used as a vegetable (SS.U.17.50)

l. Madhuca indica (Madhuka)The Flowers, bark and fruit of Madhuka is used in the form of juice and decoction to treat eye diseases.

m. Piper longum (Pippali)The fruit and root of Pippali is used in the form of powder to treat eye disease.

n. Solanum nigrum (Kakamachi)The whole plant of Kakamachi is used in the form of juice to treat eye-diseases.

o. Strychnos potatorum (Kataka)The seed of kataka is rubbed with honey and mixed with little camphor is applied as collyrium to eyes. It clears eyes (SG.3.13.103)

p. Terminalia bellerica (Bibhitaka)Bibhitaka seed-kernel mixed with honey (and used as collyrium) removes corneal opacity (SS.U.12.31; RM.3.15).

q. Terminalia chebula (Haritaki)The fruits of Haritaki is used in the form powder to treat eye disease.

r. Tinospora cordifolia (Amrita, Guduchi)The stem, root and leaf of Guduchi is used in the form of juice and decoction to treat eye disease.

Ayurveda, What is the co-relation of lympth

Body fluid and lymph in Ayurveda.

In human beings, body is formed by solids and fluids. The fluid part is more than 2/3rd of the whole body. Water forms most of the fluid part of the body. The total water in the body is about 40 lit. It is distributed into two major fluid compartments, one is intracellular fluid (50%) and other is extra cellular fluid (45%).

In Ayurveda, body fluid is rasa dhaatu, rakta dhaatu, lasikaa, and so on. Rakta dhaatu is compared with blood, lasikaa is compared with lymph. According to Ayurveda Rasa dhatu is the 1st dhatu which is made of aahara rasa. Rakta dhaatu is the 2nd dhatu which is develops from Rasa dhatu by the action of respective dhaatwaagni. This process is explained by Ksheerdadhi nyaaya, Kedaarekulya nyaaya and Khalekapot nyaaya.

Also it is doubtful if lasikaa can be interpreted as lymph. This is because wide range of functions of lymph is not hidden. Ayurveda in those days was quite advanced medical science. It seems impossible that compendia would not mention a word directly or indirectly about functions of lasikaa. Somehow references mentioned above do not include clues regarding such wide range of functions. Hence, it will not be wise to interpret lasikaa as lymph.

Panchamahabhoot and atom (co-relation)

According to Ayurveda, Panchamahabhoot are the five great elements, viz. Akash (space), Vayu (air), Agni (fire), Jala (water), and Prithvi (Earth). The word “chemistry” used here is not the same elements like hydrogen… as used in chemistry. In fact they can be co-related with the atoms.

Atoms as considered as the smallest particle of the matter in modern science. Likewise Ayurveda believes that everything is made up of Panchamahabhoota. Let’s co-relate all five mahabhoota with atom.

  1. Akash (space) – Akash gives the sense of space, emptiness or vacuum. This can be co-related with the space in the atom in between nucleus and electron or between electronic orbital.
  2. Vayu (air) – Vayu gives the sense of movement. Modern science says that the electron in the atom is always in motion. So the vayu is co-related with the motion of electron.
  3. Agni (fire) – Agni (the fire) itself represent a heat energy but this mahabhoota Agni acknowledge about the energy. This energy is in the relation with the energy of atom. Atom bomb is an example that atom has energy. And this energy somehow express in form of heat energy as modern science says that the ultimate form of energy is the heat energy.
  4. Jala (water) – Jala word used here is in the sense of that thing which binds together. For example, in the flour (which is not combined) when added water forms dough (all flour is combined). This can be co-related with the binding force that binds neutron and proton in the nucleus of atom. Jala in the language of Physics can be said as force. In atom also the force due to which the electrons never escape from nucleus and rotate in its stationary orbital.
  5. Prithivi (Earth) – Prithivi is the word used to describe that all the other four mahabhoot are combined here. Atom contains its different constituent like proton, neutron, electron…; likewise Prithivi is made up of all these four components.

Ayurveda although such an ancient philosophy, has included all the things that the people in this recent time discover. Every philosophy used in Ayurveda has some relation to nature or the modern science. It’s only that we must be able to co-relate it with modern discovery. We must finally be able to co-relate Ayurveda and find new discoveries to this modern society.


Ayurved is that philosophy which contain all the modern theory. We are just lacking to co-relate with modern science. Ayurveda talks about the vata , pitta and khapha. These are the tri doshas of ayurveda. The ayurveda is based on tri-dosh theory. How vast is the theory that it can diagnose the disease just in the touch of wrist knowing the beat.

Ayurveda believes that everything in universe is made up of Panchamahabhootas. These 5 important elements are the prithivi, jala teja vayu and akash. these are like the atom in the moden science.
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