MIND IN YOGA:In different Indian philosophies, different words have been used for mind. Yogavasistha mimansa uses the word “Manas” for mind. In samkhya and Vedanta the word “Antahkarana” is used for mind. In Patanjali Yoga “Chitta” has been used for mind. In samkbya, mind is categorized in three parts- manas, buddhi, & Ahamkara. In Vedanta mind is categorized in four parts – manas, buddhi, chitta and ahamkara. In Patanjali yoga however the mind is studied holistically and the term “chitta” is used to denote all the fluctuating and changing phenomenon of the mind. Theoretically the Yoga system is based on some tenants of Samkhya philosophy and it also assimilates teachings of Vedanta. According to the yogic system, mind is like a vast lake, on the surface of which arise many different kinds of waves, Deep within the mind is always calm and tranquil which goes to the consciousness gradually (Tigunait, 1983). According to Taimni(1987), the yogic system conceives mind as having four aspects called Chitta, Manas, Buddhi and Ahamkara. Let us try to understand the significance of these four well known Sanskrit words which throw some light on the anatomy of the mind.
Chitta:
According to Swami Satyasangananda (1998), Chitta is referred as memory. Under the influence of Sattva, the sense impressions contained within chitta recede, so that the consciousness remains undisturbed. Through the influence of Rajo guna, the Rajasik Samskaras are awakened in Chitta in the form of Vikalpa (imagination) and Viparayaya (false knowledge). In this state Chitta contains both types of Samskaras of knowledge and ignorance, passion and dispassion. When Tamas influences Chitta, undesirable Samskaras well-up. Thus the individual is clouded up by Vasanas (deep-rooted desires) pushing all the good Samskaras into obscurity. It’s most important modifications are the 5 kinds of “Fluctuations” (Vrittis) as accurate cognition, erroneous knowledge, conceptualization, sleep and memory; these must be stopped in order to actualize higher state of awareness.
According to Taimni (1987), Chitta may be considered as the image-making faculty of the mind. At the deeper levels the content of the mind at any moment can be anything which occupies the field of consciousness and is called Pratyaya in yogic terminology. Our ordinary thinking is done through mental images and the lower concrete mind is never free from such mental images. Even when we are engaged in abstract thinking as in mathematical deduction mere mental images are always present in the background of our mind and continue to change with the process of thinking. This aspect of the mind which enables it to form these mental images either through direct contact with objects in sensuous perceptions or through the faculties of memory or imagination is called Chitta. Chitta may therefore be simply defined as the image making faculty or capacity of the mind and is related to the content of the mind at any moment.
Manas:
According to Tigunait (1983), Manas is the rational mind which analyses things sees and perceives, in relation to the interaction of the subtle awareness with the external, manifest, gross awareness. It is just information processing with the help of Gyanendriyas, Buddhi and Karmendriyas. Because of this proximity to sensory functions it is viewed as a sense. In the Brihadaranyak Upnishad (1.5.3), its operational modes are said to be desires (kama), volition (Samkalpa), doubt (Vicikitsa), faith (Shradha), lack of faith (Ashradha) shame (hri), knowledge (dhi) and fear (bhi).
Taimni (1987) said that Manas in that aspect of mind which underlies the succession of mental images. The mental image present in the mind at any moment is always changing. A continuous stream of mental images is passing through the mind of every individual and two images in two successive moments are exactly the same. That aspect of mind which has to do with the relentless succession and change of these mental images is called Manas. Manas therefore indicates the dynamic aspect of the mind as compared with the static aspect indicated by Chitta.
Buddhi:
Buddhi is the feminine form of word Buddha related with enlightenment and is one of the key concepts of the tradition in yoga, Samkbya, Vedanta & as well as other philosophies. In Samkbya, the first evolute of prakriti is Mahat or Buddhi. Mahat means the great one. This is the state of union of purusha and prakriti. Through Prakriti is unconscious material substance, it seems to be conscious and realizes itself as conscious because of the presence of conscious self. Mahat is the state which Prakriti receives light from purusha, the fountain of light and sees itself and this process of seeing is the beginning of manifestation of the universe. The individual counterpart of this cosmic state, Mahat is called buddhi, the intellect, the finest aspect of a human being that has the capacity to know the entire personality in its full purity. Buddhi is the immediate effect of Prakriti resulting from the guidance of Purusha, therefore Buddhi is the evolute closest to purusha. The word Buddhi is translated as intellect, but actually Buddhi is derived from the root Bodh which means to be aware of, to know, to have experience of. Therefore buddhi means some recognized experience and this aspect of recognition happens through intellect. However intellect is a broad description of Buddhi. The word Buddhi actually means “being aware of”. This aspect of awareness analyses the present situations and circumstances and compares them with the past memories and decides that this experience is correct or incorrect, right or wrong (Trigunait, 1983)
According to Taimni (1987), Buddhi is the light of consciousness which illuminates the mental images. Mind in its aspects of chitta and mana is considered to be jada or insentient in yogic psychology and it is only when it is illuminated by the light of consciousness that the mental images present in the mind are considered to acquire meaning and significance. That is why the mind in its more limited meaning is symbolized by the sun which is self illuminating or shines by its own light. It should be noted that the word Buddhi is used there in a specific sense, as the light of consciousness illuminating the mental images and not in the sense of viveka, the faculty of discrimination. This light of consciousness referred to in the present context is like the different light of the sun is not seen directly but it is there and brings out from each object its characteristic colour because it contains within itself all the colours in integrated state.
Buddhi is the power or faculty of perception which relates the subject and object. The permeation of the object or mental image by the subject or the illumination of the mind by consciousness is brought about through Buddhi. Buddhi is a spiritual element in the make-up of the mind. It is related directly to the spirit, in fact the projection of the spirit in the realm of the mind which is a still lower expression of the spirit.
Ahamkara:
Tigunait (1983) said that Ahamkara literally means “I-maker”. This is the Ego or principle of Individuation. In samkhya philosophy, it is regarded as one of the eight primary evolutes of nature and thus stands for a whole evolutionary category (tattva), In the conscious state or Jagriti ego operates through the gross body i.e. the senses and thinking mind. In the sub-conscious state or Swapna, the ego operates through the astral body & dream. In deep sleep or sushupti, the ego retires into seed state in the casual body, but in meditation it is in the form of inner awareness. Ahamkara is so deeply embedded that it even remains through the stages of Savikalpa Samadhi.
According to Taimni (1987), Ahamkara, the fourth aspect of mind is the egoic centre from which the light of consciousness illuminating the mind is projected. We generally refer to it as the ‘I’ the pivot round which our mental life revolves. Ahamkara is generally associated in the mind of the layman with egotism or pride but this is not its real, basic meaning in philosophy. Ahamkara is really the centre or seat of the individualized consciousness, the very basis of our life as a separate individual. It is through this spiritual centre, that the universal spirit or Paramatma expresses itself as an individual spirit or Atma or Purusha as he is called in yogic terminology. On the one hand it constricts and limits the unbounded and infinite reality which exists eternally in its background, and on the other it provides the very basis of the life of the monad as a separate individual. If there were no Ahamkara or I-ness, there would be no Monad or individual spirit.

Lose weight with Ayurveda
Ayurveda is a Hindu system of traditional medicines which uses the inherent principles of nature, to help maintain health in a person by keeping the individual’s body, mind and spirit in perfect equilibrium with nature.
In Ayurveda-India’s traditional system of medicine based on living a balanced life in harmony with the changing cycles of nature- there are three factors that rule how healthful your diet is: what, when and how you eat.
For the past 30 years we have put most of our attention on what to eat with very little attention on when and how to eat. We have been counting calories, reducing fats, increasing proteins, eating more, cutting out carbohydrates and basically experimenting with every possible weight loss plan and dietary variation with little or no success.
While Americans have experienced an unprecedented rise in weight gain and cardiovascular disease in the past 20 years, Europeans seem to be immune from this epidemic.
In France, people eat an extremely high fat diet; in Germany and England, meat is eaten at every meal; in tally, they enjoy a high-crab diet rich in wine, bread and paste. All four countries have low rates of heart dieses and obesity. It seems the biggest risk factors for weight gain and heart disease is being an American.
In1992, the national institute of health reported that 99 percent of all people who go on a diet gain all the weight back in three to five years. In addition, most diet  leaves us craving what the previous diet told us we shouldn’t eat if we want to lose weight. Most diet since have offered little more than symptomatic relief for what the previous diets have left us craving. What is interesting when we compare our eating habits with the Europeans is that we find that the European diet is similar to the Ayurvedic approach to eating—it is a more balanced perspective on the what, when and how to eat.
What to eat
In Ayurveda, it is suggested that our best medicines is foods harvested in-session. Nature provides us humans a similar antidote to the cold of winter- soups, stews, meats, grains and fats; it is the high protein, high fat time of year.
In the spring, the rules change. Nature again provides the antidote with low fat, mucous reducing foods such as leafy greens, sprouts, and berries, root vegetables to help keep us from getting overheated and dried out.
In the summer, the rules change again. During the hot summer months, nature harvests cool fruits and vegetables to help keep us from getting overheated and dried out.
When to eat
We have become a fast-food and comfort-food culture that rarely stops and eats meals. We always seem to be on the run. When we miss meals, the blood sugar dips; and shortly thereafter we begin to think about comfort foods our blood sugar has become unstable, and thus we complain of low energy, mood swing and focus problem.
The medicinal diet for hypoglycemia (low blood sugar) is to eat six meals a day. This is a medicine – not a way of life! To really fix the problem of unstable blood sugar, we have to slowly get our blood sugar back into balance by eating meals, not snacks throughout the day. In Europe, people eat three meals a day and few snacks, if any.
To begin the weight loss process, try eating three substantial meals a day without between-meal snacks. This will begin to nudge your blood sugar’s ability to make energy last from one meal to the next. In between meals, your body burns fat, which is your stable, non-emergency fuel. If you snack then, there is no need for your body to burn its stored fat.
Supper comes from the word “supplemental” or “soup”. As your blood sugar becomes more stable, notice how your hunger level in the evening will become less voracious. Slowly, as it becomes easier, begin to eat an earlier and lighter supper. It is through this process that you will begin to give your body permission to start burning fat instead of sugar and carbohydrates.
How to eat
Sitting down and eating a meal is becoming rarer in America. I Europe, people sit for every meal. They relax, dine and enjoy well-prepared food in a relaxed social setting.
This disconnects between mind and body while eating is more harmful then we relies. When you are relaxed, the digestive process is more effective. The mind and body are nourished and you can experience the taste of the food and assimilate the mental, physical and spiritual benefits of a balanced meal.
When terminally ill cancer patient were asked about the most important benefit of Ayurveda, the most common response was that they learned to sit down, relax and enjoy a balanced meal.

“For permanent weight loss, one should follow Dincharya (daily routine by Veda), also, ritu charya (routine for different seasons) and Panchakarma (cleansing and rejuvenating program for the body, mind and consciousness).
In Dincharya, one should get up early as 5.00am and go to bed latest by 10.30 pm. also, deep sleep in afternoon causes weight gain. One should exercise (vyayama) till one sweat.
If one tends to overeat, one should eat laja of jawar and rice. During meals, one part of the stomach should be kept empty. Alasya (laziness) causes one to gain weight. Panchakarma helps in weight reduction.
One should not have fast food, cold drinks, potato, fermented products, and sweets ghee rich foods

Destressing, Detoxifying & Rejuvenation Therapy

De-stressing- This treatment is concerned with all ailments relating to mind and body, most often stress is a mental rather than a physical problem. External treatment such as Shirodhara and internal medication in the form of medicine and diet are primarily given to achieve best results.

Detoxifying – The best form of treatment as far as detoxifying is concerned is Panchakarma, which .includes five types of treatment to detoxify the individual, which are as follows:

Vamana – Use of Emetics
Virecana – Use of laxatives
Basti – Medicated Enema
Nasya – Nasal administration
Rakta Mokshana – Blood letting

In the Ayurvedic text books, rejuvenation has been termed as Rasayana. A definition of Rasayana in Ayurveda is described as : “That which destroys the old age and disease is called Rasayana.”

That means by taking Rasayana you always remain healthy and young. But It did not say you will not die. It means that even when you are in your 80′s or 90′s you are able to perform your normal duties and you don’t have to depend on others. One branch of Ayurveda out of the eight branches deals only with Rasayana.

Rejuvenation or Rasayana is not made for sense gratification as many of us think today. According to Ayurveda rejuvenation is taken so that after taking it you become healthy and give your services for others. It is taken so that you can explore the spiritual aspect of life and help the society, the sick, the hungry, the poor and the handicapped.

You can learn how to maintain a balance between material and spiritual aspects of life and help others also to understand it. This will help in establishing permanent peace, happiness and love for which we are always hankering and for which different governments are spending millions of dollars to achieve this. At present, we are using a wrong approach to achieve these things, that’s why we are getting frustrated.

Aim of Rasayana
The rasayana or rejuvenation therapy aims at keeping the enzymes in the tissue cells in their normal functioning condition. These cells are to be revitalized and their composition has to be changed.The tranquility of the mind has to be promoted and the nerves as well as bones are to be kept soft and sooth. This prevents the process of ageing and makes the individual free from any disease even during an advanced age.He will be able to see things like before and the sharpness of hearing and vision continues. The glow in his face and the color of his skin remains as before. It is with this in view one has to resort to rejuvenation therapy.
“Ayurveda in combination with Yoga and Meditation, cleanses ones’ mind and body of toxins and unwanted elements. The morning yoga session helps your body to imbibe the revitalizing energy of the Sun, so essential for life on earth.”

“The team of doctors and therapists and the treatment rooms assure constant care and attention to you.”

Time of Administration
The sooner is the therapy administered to the individual the better it is. In more advanced age, this therapy does not work well. Its effect become limited.Before starting the therapy, the following two points are to be observed:

The body of the individual is cleaned of the dirt or the metabolic waste products through specialized therapies indicated in the Panch Karma. If the rasayana is taken after cleaning the toxins from the body, it gives the best results, though it can be also taken without it.

The person taking Rasayana is taught to think, speak and work in such a way which would be conducive to development of a healthy society. In fact, these conducts are given lot of importance in Ayurveda and they themselves are considered to have rejuvenating effects on the human body.

Method of taking Rasayana
The Rasayana therapy is taken in two different ways:

Kutipravesika: In this the person has to stay indoor while taking the Rasayana. Elaborate arrangements are made for the construction of a special type of cottage where the individual is to be confined. The person has to strictly follow the diets and other instructions of the physician. He should undergo Panch Karma therapy before taking the rejuvenation. This type is, therefore, not suitable for a person who has to carry on his profession or job.

Vatatapika: This method is best for people who don’t have time to stay in the Ayurvedic clinic to take the first kind of rejuvenation. This type can be taken while doing your normal work. It comprises of different types Ayurvedic herbal preparations which are taken as prescribed by the doctor.

PURVA KARMA THERAPIES

Snehana (Oil therapy)

‘Sneha’ means oil.  ‘Snehana’ is the term used for oleation or the application of oil.  Oil may be administered either internally or externally.  Application of herbal oil in either way saturates the body and loosens up the glutinous Amam that has accumulated in the Dhattus/tissues.  Vegetable oils, ghee (clarified butter), animal fats and fat from bone marrow are the substances used for oleation.  Ghee and sesame oil to which various herbs have been added are commonly used.  Animal fats(Vasa) and fat from bone marrow (Majja) are used for certain diseases.

Snehapana (Abhyantara Snehana)

In Snehapana, a perequisite in Panchakarma, Tikt ghritam or ghee infused with herbs is orally administered to the patient for a specific period.  This ghee is made from clarified butter (obtained from cow’s milk) from which the protein content  has been removed. It is then cooked with various herbs.  Sehapana is done in the morning after attending to the calls of nature, on an empty stomach.  The health, age, dosha condition and digestive capacity of the patient need to be taken into consideration when determining the dosage.  The treatment lasts between five and seven days depending on the condition of the patient and the illness being treated.

Dosage

The dose for the last day has been specifically stated in the classical texts.  The dose and the time taken for digestion of the ghritam are interrelated.

According to Vagbhata, the author of “Ashtanga Hrudaya” Hrasva Matra Brumhana, which takes two yams (one yama is three hours) for digestion, Madhyama matra shamana, which takes four yams and lastly Uttama matra shodhana which takes eight yama, are the three kinds of dosages.

Patient being administered ghee infused with herbs.

Abhyanga

‘Abhyanga’ means ‘oil massage.  While  a person  may perform Abhyanga on his own as part of his daily routine, trained masseurs are required to perform this therapy when it is used for disease management.  In Abhyanga, medicated  oil is massaged all over the body.  The Abhyanga that is part of the daily routine lasts for five to fifteen minutes where as that which is performed for treating diseases may take about 45 minutes.

Massages in Abhyanga can be effectively done with two therapists working on either side of the patient who lies on the droni.  The droni is the wooden bed on which the patient is made to lie while undergoing treatment.  Special care is to be taken for padabhyanga or foot massage.  The marmas or vital points on the soles of the feet are closely related with certain internal organs. The sole of the feet are closely related with certain internal organs.  The sole of the right foot is massaged in clockwise movement and the left foot in anti clockwise.

The patient reclines in seven standard positions.  This begins with the person seated in an upright position, supine or flat on the back, turning to the right side, supine again, turning to the left side, supine once again, and finally sitting as in the beginning.  Sometimes the position of lying face down is also adopted.

Panchakarma

Ayurveda’s Mantra of Rejuvenation

From time immemorial, mankind has sought health and youth in its quest for immortality.  Tireless effort and ceaseless thought, across vast spectra of time and space have been devoted to this pursuit.  The great seers of ancient India have enriched the world with two impressive legacies, Ayurveda and Yoga, which have made significant contribution to the art of healing and rejuvenation.

Ayurveda, the science of life and longevity epitomizes the harmonious blending of the body, mind and spirt of the individual with the cosmos.  According to Hindu mythology Brahma, the Cosmic Creator composed Ayurveda in a hundred thousand verses and presented it to humanity.

This ancient therapy,  which is a old as the civilization that treasured it and which it nurtured, continues to flourish in the land south of the Himalayas.  In a region rich in biodiversity, this herbal therapy has stood the test of time and proven itself nature’s panacea for all ailments of body and mind.

Principles of Ayurvedic Pharmacology

The principles of Ayurvedic Pharmacology are fundamentally different from those of other systems of medicine, especially Allopathy.  Most Ayurvedic medicines are prepared from herbs.

Leaves and flowers are squeezed to obtain their juice.  Roots and seeds are crushed and boiled in water to get their essence.  To make a decoction, the extracts of plants are boiled with other vital ingredients.  Ayurvedic medicinces are invariably prepared under the supervision of an physician using herbal prescriptions.   Unlike other medicinal systems, this pharmacological process closely resembles the culinary art.

Ayurveda, as the art of healing and the science of living, aims at removing the underlying causes of disease, and restoring the equilibrium of  bioenergies,  ‘vata’,  ‘pitta’ and ‘kapha’.

Composition of the human body

The human body is composed of ‘doshas, ‘dhatus’ and malas’.

Doshas (Somatic humours)

A ‘Dosha’ is a humour that regulates the human body.  Vata, Pitta and Kapha, the three somatic humours, are called ‘tridoshas’ because of their predisposition to vitation for a variety of reasons.  ‘Dosha’ connotes fault or error.  These humours, which originate from the Pancha Maha Bhutas (five great elements) regulate all the functions of the human body.  The concept of Pancha Maha Bhutas (five great elements) regulate all the functions of the body.  The concept of Pancha Maha Bhutas derives from the Indian philosophy of the evolution of the physical world.

Though they pervade the whole system, each humour tends to dominate a particular part of the body.  The Vata is responsible for the lower part, the Pitta for the middle portion and Kapha for the upper part.

When in equilibrium, the Vata, Pitta and Kapha are called ‘dhatus’.  An accumulation of amam (toxins) in the system vitiates them.   An excess or deficiency in any of the doshas disrupts its equilibrium.

Dhatus (Body Tissues)

The word ‘Dhatu’ can also be used to mean ‘body tissue’.  When used in this sense there are seven and these are called ‘Saptadhatus’.  These body tissues are formed from and nourished by the ‘Aahara rasa” which is the essence of food,  Rasa(plasma), Rakta (blood),  Mamsa (muscle), Meda (fat), Asthi (bone), Majja (bone marrow) and Shukra (semen/ova) are the seven kinds of Dhatus.  Each dhatu is believed to be a metabolic refinement of the previous one.

Malas (Wastes)

Purisha (faeces), Mutra (urine) and  Sweda (sweat) are the three Malas.

Amam and the imbalance of Tridoshas (three humours)

In Ayurveda, the Sanskrit word ‘amam’ denotes internal toxins that cause disease.  Amam results from improper metabolic functioning, which causes the system to absorb micromolecules of undigested food.  It is greasy and mucous in nature and blocks various tiny body channels (srotas).   Its accumulation causes  imbalance among the three

humours (tridoshas), which ultimately leads to various diseases.

Two Different Schools

According to one school of thought, Panchakarma refers to Nasya (nasal theraphy), Vamana (emesis), Virechana (purging) and two kinds of Vasti (therapeutic enema), Nirooha Vasti and Sneha Vasti.

Herbal decoctions are used for Nirooha Vasti and herbal oils for Sneha Vasti.  The other school, that regards rakta (blood) also as a dosha (humour), the vitation of which   can cause diseases, advocates Raktamoskshana (blood letting) as the fifth in the Panchakarma treatments.   So the five therapies are Nasya, Vamana, Virechana, Vasti and Raktamokshana .  As bloodletting involves surgical venesection, it is no longer popular.  Leeching, however, is still practised.

The Three stages of Panchakarma Therapy

Panchakarma or the shodhana therapy is always performed in three stages – Purva Karma (pre-treatment), Pradhana Karma (primary treatment) and Paschat Karma (post treatment).  The patient who intends to undergo anyone of the five therapies has invariably to undergo all the three stages.

Snehana(oleation/oil therapy) and Swedana (sudation) are the two Purva Karma procedures.  Snehana (internal oleation and external oleation) loosens the amam stuck in various sites of the body and swedana dialtes the channels to facilitate its movement towards the koshta (alimentary canal the amam that reaches the koshta is eliminated during the Pradhanakarma (primary treatment).

Diet regimens, restricted bodily exertion and the intake of health promoting drugs etc come under the Paschatkarma (post treatment).

Disease management inAyurveda

Shamana and Shodhana are the two concepts of disease management in Ayurveda. Shamana means alleviation and Shamana methods mitigate the disease and its symptoms. Shodhana means elimination and Shodana methods elimination of the basic cause of disease.

Panchakarma and Rejuvenation

The word ‘Panchakarma’ means ‘five actions’.  This is a five-pronged method of treatment designed for Shodhana, the expulsion of disease causing toxins (amam).  Panchakarma is intended not only for the elimination of toxins but also for the replenishment of the tissues.  Often tonics are prescribed after Panchakarma to rebuild the organism and rejuvenate the patient.

HONEY

Honey + cow’s milk is used as BRAIN TONIC.

Honey + ginger juice (5 drops) is used as COUGH SUPPRESANT.

Honey + triphala powder is used in EYE PROBLEMS, INSOMNIA (longer use), &

SOUND SLEEP.

Honey + lemon juice is used for building STRONG TEETHS.

Honey + water is used in PRODUCTIVE COUGH (before bed).

Honey (single use) is used to build MEMORY & INTELLIGENCE.

Honey + lemon juice is used in RECURRENT VOMITTING.

Honey is used in BURNS (local application).

Honey + ripe tomato juice is used to SOFTEN SKIN.

Honey + lime juice + rose water is used for SKIN WRINKLES (after it dries, wash off

with warm water).

Honey + rose water is used for ROSY & PINKY LIPS.

Honey + lime juice is used for SILKY HAIR, & SHINY HAIR.

Honey + gulkand is used for OVERALL PHYSICAL WELLNESS.

Honey + palak juice is used in GLITTERING & SHIMMERING SKIN.

Honey is used in INFANTS DURING TEETH ERUPTION FOR BETTER GROWTH &

STRONG & SHINNY TEETH.

Normal Skin Care

Normal Skin

Microscopic section of the skin show two distinct parts. Epidermis is the top most layer. The upper layer of epidermis contains dead cells which gradually cast off . These cells are gradually replaced by fresh new cells produced by basal layer which is the lower layer of epidermis.

The Dermis lays below epidermis. Dermis consists of net work of collagen fibres which is responsible for elastic properties of skin. Sebaceous glands associated with hair follicles and sweat glands, are all present in dermis and get blood supply from the subcutaneous tissue present  below dermis.

Sebaceous glands get activated during puberty and produce an oil like substance sebum sebum.

Ayurveda description about normal skin  

Even though skin harbors tridoshas it is mainly dominated by vata.  Vata is responsible for the perception of touch, secretions from glands (sweat, sebum) , blood circulation and movement of nutrients between cells and interstitial fluids.

Acharya charaka has said

“Kupitastu khalu shareere shareeram nanavidhairvikaarairupatapati balavarnasukhaayushaamupaghaataaya”

“This means- vata when aggravated afflicts the body with various types of diseases and affects the strength, complexion, happiness and span of life.”

For a healthier skin the vata should be always in normal balanced condition. The balanced vata keeps all other tissues and remaining two doshas in healthy condition. The imbalanced vata vitiates the tissues of skin and leads numerous skin problems.”

The Inner Physiological processes and skin

The inner physiological processes like digestion, metabolism, elimination of waste products etc directly affect the beauty of skin.

The process of digestion is carried out by agni or fire which is present in our digestive system.

(Agni is the body fire, which is responsible for transformation of one substance to another. It breaks down the food substances, eliminates toxins and wastes, maintains body temperature, and resists the invasion of microbes by maintaining strong body immunity.

The body fire, which is assisted by balanced doshas, digests the food completely to form Pakwa Anna rasa (the liquid form of food which is completely digested by digestive enzymes), which is ready to get absorbed by body tissues. According to ayurveda Pakwa Anna Rasa nourishes the body and its components to keep the body devoid of diseases. But when body fire is impaired there will be an incomplete digestion of food forming Apakwa Rasa (indigested food). The indigested food fails to nourish the body components leading to lowered body resistance. Due to indigestion toxins start accumulating in body.)

An unhealthy diet and life style imbalance doshas and the imbalanced doshas impair agni. Due to impaired agni toxins accumulate in body. These accumulated toxins affect the health of skin and the skin loses its luster and glow, acne and pimples start appearing, wrinkling of skin starts in an early age. Hence a well nourished diet, a healthy life style and regular detoxification is very important to keep our skin healthy.

Special tips to keep doshas in balance to keep skin healthy:

Use herbal body cleansers to expel the accumulated toxins in body. Choose a proper herbal body cleanser which gives multiple benefits like

·         Expelling toxins. (Detoxification)

·         Balancing doshas

·         Regularizing bowel movements.

·         Rejuvenating body and skin.

·         Balancing body fire (agni).

Massage your body daily with ayurvedic herbal oil. This process is called as “Abhyanga”.  Massaging body with herbal oil has many benefits. In great ayurvedic classic  Ashtanga Hridaya it has been mentioned  as follows

” Abhyanga aachare nityam sa jara- shrama – vataha | Drushtihi prasada pushtyaahu swapna sutwak daadarya krit ||”

This means

This means “Daily massaging body with herbal oil ha ·        The aging symptoms appear very late in life.

·         Skin becomes soft and glowing.

·        Skin looks fresh.

·         Skin becomes resistant to diseases.

·         Skin looks healthy.

·         Sharp eyesight and attractive eyes.

·         Body becomes stronger and well nourished.

·         The body and mind gets relaxed.

·         Undisturbed sleep.

Choose herbal oil, which satisfy the following conditions.

It should have sesame oil base.

The herbal ingredients should rejuvenate the skin and as well as balance doshas

Practice YOGA and MEDITATION regularly. This helps in management of emotional upheavals. And this avoids aggravation of doshas. ( The doshas get imbalanced due to psychological disturbances. The imbalanced doshas disturb metabolism and supply of nutrition. The effect of   disturbance immediately surfaces on skin.  The skin of an emotionally disturbed person looks dull and lifeless. Dark circles and black patches start

Dry Skin Care

Causes of Dry Skin

The skin loses its capacity to retain moisture, as we grow old. The extreme climatic conditions to which we get exposed, as we grow old worsen the condition and skin becomes more dry.

Ayurveda description about dry skin

The type of skin is determined by tridoshas. The Dosha, which is dominant in skin, determines the type and quality of the skin.

When vata dosha is dominant ,the skin will be  dry, thin, delicate and cool (to touch). When vata dosha becomes imbalanced in body and skin , the skin becomes rough and scaly and wrinkled.

The problems of dry skin:

1. Dry and rough skin.
2. Development of wrinkles at an early age.
3. Scaly and cracked skin
4. Aged looks.
5. Dull and lifeless appearance.
6. More prone to fungal infection and dry eczema.

Ayurveda tips for  dry skin condition.

Preventing further drying of skin as it does not contain much moisture.

1. Avoid stale, over fried, dry food.
2. Always consume fresh warm food with little fat like ghee or olive oil.
3. Include sour and salty food in diet.
4. Sweet juicy fruits are recommended.
5. Drink 7-9 glasses of warm water everyday. (Do not drink cold water as it increases vata)
6. Sleep for 8 hrs a day. (Preferably from 9 PM to 5 AM).
7. Avoid alcohol-based cleansers.
8. Massage the whole body and face with herbal oil, which contains VATA balancing herbal ingredients before taking a bath.
9. Drink the herbal tea, which contains vata-balancing ingredients with a squeeze of lemon early in the morning, in empty stomach.
10. Use vata- balancing face packs during facials.

Increasing Fairness – A fairness guide

A free guide of ayurveda for fair and glowing skin

Naturally fresh and healthy skin is protector of body and a thing of beauty. Ayurveda our ancient science of medicine has suggested many herbal remedies and natural methods to protect our skin from pimples, acne, dark circles, wrinkles and marks left by pimples and to increase the fairness of the skin. Pimples , acne ,dark circles, wrinkles and marks give a dull and unhealthy look. Here is a herbal guide  for naturally fresh ,fair and glowing skin.

Skin An ayurvedic Concept

In ayurveda according to Sushrutaachaarya the skin has seven layers. They are

Avabhasini- The outermost layer is called Avabhasini. Pimples,acne,dandruff etc arise when this layer gets affected by vitiated doshas.

Lohita - This is the second layer of skin. Moles ,dark circles, black pigmentations occur when vitiated doshas affect this layer.

Shweta - The third layer of skin shweta when gets affected by vitiated doshas precepitates the diseases like eczema ,allergic rashes etc

 Tamra - This is the fourth layer of skin which when affected by doshas harbours different types of leprocy.

Vedini- The fifth layer succumbs to herpes when vitiated doshas affect.

 Rohini- Harbors cancer, tumors, elephantiasis etc when affected by vitiated doshas.

Mamsadhara - This is the seventh layer in the body which when affected by vitiated doshas , abscess , fistulas arise.

We have to keep all these skin layers healthy by balancing doshas. We can balance our doshas by following proper ahara and Vihara (diet and life style modifications) .This makes our skin healthy.

Methods to keep doshas in balance.

1.Diet

Avoid:-

1. Over consumption of heavy,oily and liquid foods
2. Untimely consumption of food.
3. Eating during indigestion
4. Over consumption of rice, fish, curds, salt, radish, sesame, jaggery.
5. Eating fish with milk or curds

2.Life styles:-

Avoid:-

1. Afternoon sleep.
2. Anger and irritability of mind.
3. Exposure to extreme hot or cold climates

4. Over physical exertion
5. Taking cold water bath immediately after heavy physical works
6. Having sex immediately after the consumption of food.

Beauty Tips

Dharmaarthou sthreeshu lakshmishcha sthreeshu

lokaaha prathishtithaaha |

Suroopaa yauvanasthaa yaa lakshanairyaa vibhooshithaa ||

Yaa vashyaa shikshithaa yaa cha saa sthree vrishyatamaa mathaa|

” Dharma (principles), Money or Lakshmi  (godess of prosperity) are present in woman. The whole world exists in woman. The woman who is beautiful, young ,educated and who is in her senses is considered as the best aphrodisiac”

We all are creations of beautiful nature. There is no word as ugly in natures’ creations. The judgment of grades of beauty lies in the vision of viewer. One looks beautiful and radiant only when his inner beauty surfaces. This inner beauty is gained through yoga, meditation and use of natural beauty enhancers.

Beauty tips:

Grate raw coconut and squeeze milk out of it. Apply this milk over your lips and face. It adds grace and glow to your skin.

Cleansing the skin :

Dip a piece of cotton wool in unboiled milk and wipe on the face with it. It also cleans unseen dirt and goes down to pores.

Skin Moisturizer:

For normal skin mix 1 tablespoon orange juice and 1 tablespoon lemon juice in a cup of yogurt, to make a paste. Apply it on face as a mask and keep it on for 15 minutes. Then clean it off with a wet tissue. This mask enhances the complexion and glow of face.

For dry skin a mixture of cooked oatmeal and honey when applied on face act as a very good moisturizer and cleanser.

Nourishing the skin A protein mask help to nourish your skin. Soak a teaspoon of urad dal and 5-6 almonds overnight. Grind this to a fine paste apply this protein mask on face and wash it off after half an hour. This mask nourishes the facial skin and also enhances the complexion.

Preventing wrinkles :Application of pure castor oil prevents wrinkles and softens the skin. This slows down the aging process also

Home made conditioner: mix one table spoon of honey and 2 table spoon of cream. apply this mixture on face and wash it off after few minutes. It works wonders.

Removing Skin pigmentation and marks:

Rubbing a raw potato on face removes marks and pigments.

Sun-screen Lotion from kitchen:

Prepare a homogenious mixture of cucumber juice , glycerine and rose water .Apply this mixture on face. this mixture can be refrigerated.

Face Packs:

1.Silk Cotton tree thorn paste ( For Pimples)

Ingredients :-

1. Big thorns of Silk cotton tree.
2. Milk

Method of preparation :-

Rub thorns briskly and circularly on a grinding stone (Available in Indian stores or temples) sprinkling milk at intervals. The paste start accumulating on grinding stone as the process continues. Collect the paste so formed and apply it as a face pack. This removes pimples and their marks.

2.Split Orange lentils (Masoor dal) Flour pack ( Gives glow to Skin)

Ingredients:-

1. Split orange lentils (Masoor dal  flour which is available in Indian stores) flour
2. Milk
3. Ghee

Method of preparation :-

Prepare a paste by mixing  the flour with ghee and milk .Apply this as face pack. This enhances the glow of skin.

3.Sandal  wood powder pack (Rejuvenates skin)

Ingredients:-

1. Sandal wood powder
2. Turmeric powder
3. Milk

Method of preparation:-

Mix all the ingredients to form a paste. Apply this as face pack. This rejuvenates the skin