krishna-sudha.blogspot.com Ayurveda and Spirituality.

Yoga,Meditation and Ayurveda

2019-05-17T16:55:00.000+05:30

The Yoga-Ayurveda Connection

Gayatri Mantra

Om bhur bhuvah svaha

Tat savitur varenyam
Bargo devasya dhimahi
Dhiyo yona prachodayat

Meaning:

I reflect on the unity of Divine Spirit, which pervades everything in the earth, the atmosphere and heavens.

May this Supreme Consciousness protect me and illuminate my intellect that I may realize my inherent oneness with that.

I meditate on the great luminous light that enlightens all three worlds. May it enlighten all.

Yoga and Ayurveda are two interrelated branches of the same great tree of Vedic knowledge that encompasses all of human life and the entire universe. In this regard, it is important to understand the respective roles of Ayurveda and Yoga in the Vedic system. Yoga and Ayurveda are not merely two separate but related healing disciplines of India. Each has its unique place and function, but each overlaps into the other on various levels.

Vedic knowledge is the ancient mantric science of the seers and yogis of India designed to show us the inner workings of the universe and of our own consciousness, leading us ultimately to the state of Self-realization and liberation from the cycle of birth and death. To this end, it has given us not only spiritual disciplines but has touched all aspects of healing, science, art, and culture.

Ayurveda is one of the four Upavedas or secondary Vedic teachings, along with Gandharva Veda (music), Sthapatya Veda (directional science), and Dhanur Veda (martial arts). These Upavedas apply Vedic knowledge along specific lines to supplement the Vedic quest for wholeness and liberation. Ayurveda is probably the most important of these because it addresses all aspects of healing and well-being for body and mind.

Yoga—particularly in its formation through the Yoga Sutras of Patanjali—is one of the six systems of Vedic philosophy (shad darshanas). These are the systems of Indian philosophy that accept the authority of the Vedas and try to systematize the meaning of the Vedic teachings. The other Vedic systems include Nyaya (Logic), Vaisheshika (Categorization), Samkhya (Enumeration of Cosmic Principles), Purva Mimamsa (Ritual), and Uttara Mimamsa (Vedanta or Metaphysics). Yoga to some extent pervades all the six systems and represents their practical side, outlining the prime principles and methods for developing the meditative mind that is the basis of all Vedic knowledge.

In this classical Vedic scheme, Ayurveda is the Vedic system developed specifically for healing purposes. There is no other Vedic system of healing apart from Ayurveda. Yoga is the Vedic system of spiritual practice or sadhana. All Vedic sadhana or spiritual practice involves some form of Yoga practice.

This means that Yoga is not originally or inherently a medical system. It does not address either physical or psychological disease or their treatment in a primary manner. Yoga aims at relieving spiritual suffering, which it defines according to the kleshas or spiritual afflictions starting with ignorance (avidyà) of our true nature as pure consciousness, which leads us to a false identification of ourselves with our transient bodies and minds.

Yoga is an inner spiritual practice, what is called Sadhana in Sanskrit. This does not mean that we cannot use aspects of Yoga medically, but that this is not its primary intent or orientation. To do so would require applying Yoga in a different manner than what it was originally meant to be.

Origins of Yoga and Ayurveda

Yoga begins historically with the Mantra Yoga of the Rigveda, the oldest Vedic textthat originated over five thousand years ago. These mantras of the Rishis promote a Yoga or union with the higher powers of consciousness in the universe, providing the basis for the Self-knowledge and cosmic knowledge that we find in later Vedanta and the Vedic sciences. This connection of Yoga and mantra is reflected in the Yoga Sutras of Patanjali that emphasizes OM, the main mantra from which the Vedas are said to have originated, and in Patanjali’s work as great grammarian.

Vedic mantras, along with corresponding rituals and meditations, were commonly used both for spiritual development and for helping gain the outer goals of life, invoking the Devatas or the Divine powers behind nature and the soul. These cosmic energiesare defined mainly as four in the Vedas as Agni (fire), Vayu or Indra (air and electrical energy), Surya (sun) and Soma (moon). Their light forms are symbolic of yet deeper inner powers of Agni as speech, Vayu/Indra as Prana, Surya as Atman (soul), and Soma as the mind. A variety of such formulations exists in Vedic texts.

Veda means knowledge or science and Yoga, meaning work or practice, arose as a term for its application. Veda or true knowledge implies Yoga or the work of integration with the greater conscious universe.

Ayurveda arose in the Vedic context as the Upaveda or supplementary Vedic text that focused on healing and well-being for both body and mind. Ayurveda first arose as an application of Vedic mantras, not as a separate discipline. All Vedic teachings have a potential Ayurvedic or healing application, especially Vedic rituals and mantras. Many Vedic practices are said to grant ‘sarvayur’, meaning not only longevity but the fullness of life, as one of their primary goals. They are still used in this manner today. Healing and longevity are considered to be natural results of Vedic practices, with someVedic practices specifically related to these.

Ayurveda is usually considered to be a branch of the Atharva Veda, which contains the most mantras aimed specifically at healing. However, aspects of Ayurveda can be found in all the Vedas and are inherent in the Vedic deities (Devatas) and in the Vedic cosmology.

‘Vedic Yoga’, such as we find in the Svetsvatara Upanishad, emphasized how the Vedic Devatas or cosmic energies like Agni, Vayu and Soma work in the psyche as forces of internal integration and self-realization.

The following verses Svetasvatara Upanishad:

Where the Agni (fire) is enkindled, where Vayu (the wind) is controlled, where Soma overflows, there the mind is born.

This is perhaps the key verse that helps us understand the yogic and Ayurvedic implications of the main Vedic deities. Here Agni, Vayu and Soma, the great Vedic deities of Fire, Air and the Moon refer to their internal counterparts of will, prana and mind and are indicative of the practice of Yoga. The Fire is the Kundalini fire. Control of wind refers to Pranayama. Soma here is the bliss of meditation or samadhi. In these the higher mind or consciousness is born.

Making straight the three places, balancing the body, merge the senses along with the mind into the heart, by the boat of Brahman the knower should cross over all the channels that bring us fear.

The three places are the navel, heart and head, indicating a straight spine, usually in a balanced sitting pose. The channels that bring us fear are the nadis of the subtle body that keep our energy caught in duality, particularly the lunar and solar or Ida and Pingala nadis.

Ayurveda takes the same Vedic Devatas and looks at them at a biological angle with Agni as Pitta Dosha, Vayu as Vata Dosha, and Soma as Kapha dosha.

This means that both Yoga and Ayurveda arose as complimentary applications of the same universal forces, which they both help us connect to.

Yoga became eventually more defined as one of the six darshanas or six systems of Vedic philosophy, the systems that accepted the authority of the Vedas. Yet this is Yoga as a special system, while different aspects of Yoga pervade all Vedic teachings and darshanas.

Yoga emerged in more specificity in texts like the Bhagavad Gita and the Mahabharata of which the Gitaispart, which covers the topic Yoga of in many various forms. The MB mentions not just the Yoga Darshana or Samkhya-Yoga, but also Shaivite Yoga called Pashupata Yoga, and Vaishnava Yoga. These were interrelated but had their differences. Yoga as Samkhya-Yoga was said to be the system initiated by Hiranyagarbha, passed on to the Rishi Vasishta. Patanjali is not yet mentioned.Ayurveda is also mentioned in the Mahabharata, as well as Vedic astrology. As stemming from Dhanvantari, an avatar of Vishnu, Ayurveda often has marks of Vaishnava thought.

Later specific texts for these different systems emerged, with Charak and Sushrut Samhitas for Ayurveda and Patanjali’s Yoga Sutras for Yoga. Many other such early texts probably existed that were lost through time, and they were followed by a proliferation of divergent teachings and commentaries. Curiously in terms of language and culture, Charak and Sushrut Samhitas, one should note, appearlargely earlier than Patanjali, though they mention Yoga. However, compilations like Charak and Sushrut reflect a labor of many centuries, and even Sutra works like the Yoga Sutras may have undergone slight changes over time.

The Shaivite yoga also continued to developed.This includedeventually the systems of Hatha Yoga and Siddha Yoga, which had its own Raja Yoga, as well as other Tantric Yoga systems. Much Ayurveda isthere in the Shaivite yoga as Shiva is the deity of Prana. This is the Ayurveda and Yoga of the Himalayas where Shiva is the prime deity.Vaishnava schools Yoga also continued to develop along devotional lines as in Narada’s Bhakti Yoga Sutras.

In all these expressions of Yoga and Ayurveda, we find a common language and philosophy. Yoga applied for health of body and mind reflects Ayurveda. Ayurveda applied for the development of higher awareness crosses over into Yoga.

Modern Yoga

Modern Yoga is a development of the last one hundred or more years that is global in nature. Though it began with the basis of classical Yoga and Vedanta through Swami Vivekananda at the turn of the twentieth century, and though this spiritual Yoga has continued to develop,most of modern Yoga has become progressively physical in nature. The main practice of Yoga has moved from the mantra and meditation of classical yoga primarily to asanas or Yoga postures. Yet this has also allowed Yoga to reach a much larger and more popular audience, and to broaden its base considerably, to every corner of the planet.

Modern Yoga consists primarily of group asana or public ‘yoga’ classes, rather than individualized sadhana or spiritual practiceas is the case with classical Yoga. It has entered the world of exercise, fitness and health, including gymnasiums, and become a progressively a bodily concern and expression.In this process modern Yoga has dialogued, influenced and been influenced by other modern trends in health and fitness, diet and exercise. Yet modern yoga retains some of the aura and practices of classical Yoga, extending at times to mantra and meditation, as well as chanting or kirtan, pranayama and Yoga nidra. Modern Yoga has created an entire Yogic culture of Yoga classes, Yoga retreats, Yoga vacations and Yoga intensives. Yet this is often connected to the traditional Yoga culture of ashrams, pilgrimage and special sadhanas.

Physical Versus Spiritual Yoga

Some people look at Yoga more for its physical benefits, others more for its spiritual benefits. Sometimes these two groups differ or even clash. Some physical Yogis call the spiritual Yoga something else, like devotion or meditation. Some spiritual Yogis call the physical Yoga, something else, like a mere fitness movement. Both use the Yoga word for what they do but have a different meaning for it, Yoga as Asana versus Yoga as Union with the Divine. Both types of Yoga of course can go together, and need not be contrasting views. Yet we should acknowledge the origins of Yoga more at a spiritual than a physical level. In any case there are several models of Yoga in the world today and we should allow each its place, though recognize that Yoga cannot be limited to any single group or definition.

Ayurveda’s view of Yoga combines it with treatment of both body and mind, affording it both physical and spiritual dimensions. Yet Ayurveda broadens the physical and health concerns of Yoga from exercise to overall life-style, diet and herbs, extending to the mind.

Yoga Therapy and Ayurveda

Modern Yoga as an exercise practice has created its own healing approach, which is usually called ‘Yoga therapy’. This modern Yoga therapy, though a highly diverse phenomenon, is usually a kind of physical therapy and used along with other physical manipulations and massage. It largely consists of using asanas to treat physical problems, diseases, or injuries, as a kind of adjunct physical therapy. Yoga asanas can be very helpful in this manner and their benefits can extend to all the systems and organs of the body. Sometimes we get the impression that there is a special signature asana for every disease, which can at least contribute to its cure!

When Yoga first came to the West and went global, Ayurveda did not come with it, perhaps owing to the fact that the British had closed down Ayurvedic schools during the colonial era, and Ayurveda was regarded as a backward and unscientific subject. The result of this long term trend is that many western Yoga groups have learned Yoga and Yogic healing apart from Ayurveda. Such modern Yogic healing has been a combination of yogic methods with modern methods of massage, physical healing, or even psychology. Some of modern Yoga therapy does not want to be connected with Ayurveda in any primary manner as it has already developed along its own lines. Yet in recent decades Ayurveda has come back into the Yoga world, starting a new dialogue, and a new possible integration of Ayurveda, not only with classical Yoga but also with modern Yoga.

The term Yoga therapy seems to imply that there is a special Yogic system of medicine in its own right, and that nothing else but Yoga may be required for health, wellness or the treatment of disease. Yet Yoga practice by itself, if we look at it carefully, is not a system of medicine but a form of treatment (Chikitsa), a set of healing activities. A system of medicine requires an understanding of how the body works,a system of diagnosis, and treatment methods of all kinds, including diet, herbs, and clinical procedures.

Actually there is no yogic system of medicine other than Ayurveda. If we take the prime principles of Yoga and Samkhya philosophy from Purusha and Prakriti or soul and nature, down to the sense and motor organs and five elements, and then add the factors of physical or bodily existence, we will arrive at the three doshas and seven dhatus of Ayurveda.The doshas manifest from Prana and the five elements.

Ayurveda is the physical counterpart of classical Yoga and provides the basis of a complete medical system in both theory and practice that reflects yogic point of view. This is what the ancient sages of India did. They developed Yoga for realizing a higher consciousness and Ayurveda for health and well-being.

Chikitsa proper or therapy is a topic of Ayurveda or a healing system, such as we find as a chapter heading in most Ayurvedic texts like Charak and Sushrut which have their Chikitsa Sthanas. Chikitsa or treatment rests upon Nidana or diagnosis, which Ayurveda also provides. Every Ayurvedic text has its section on Nidana. There is no classical Yoga Nidana apart from Ayurveda either. A yogic type of diagnosis would have to consider the pranas, Agni, the doshas and the other factors of Ayurveda. This means that Yoga Chikitsa was originally part of the Chikitsa approach of Ayurveda and may still work best along with it.

Traditional Yoga therapy is usually aligned with Ayurveda, such as we find in classical Yoga texts. Modern Yoga therapies may not be overtly so, but all can be brought into the scope of Ayurvedic considerations, with Ayurveda providing a point of integration for all healing therapies. For this we need to understand Yoga as a treatment and Ayurveda as a medical system.

What Ayurveda provides for Yoga

Ayurveda provides many benefits for enhancing Yoga practice. Yoga first of all requires adaptation at an individual level for its maximum efficacy. Ayurveda provides the principles of individualized adaptation primarily through its theory of the three Doshas of Vata, Pitta and Kapha.Knowing one’s doshic type helps one in the application of the Yoga practices, asanas, pranayamas and other factors. Ayurveda also helps us adapt diet, herbs and clinical practices to compliment our practice of Yoga. We could say that Ayurveda provides a basis for Yogic living or Yoga life, which is Yoga according to Ayus. Yoga/Ayus.

What Yoga provides for Ayurveda

The benefits of Yoga for Ayurveda are similarly enormous. Yoga provides for Ayurveda an entire line of life-style, physical, psychological and spiritual treatment measures that help bring out the higher dimension of Ayurveda.Not only does asana have tremendous healing benefits that need to be explored, so does pranayama.

We can call asana the external medicine of Yoga, much like external treatment measures in Ayurveda like massage that similarly works on the musculo-skeletal system. We can call pranayama the internal medicine of Yoga, much like the taking of herbs, which has a more primary effect upon the circulatory, nervous, respiratory and digestive systems. Pranayama helps us increase our energy and vitality and can help correct other pranic imbalances in the body and mind.

Pratyahara or Yogic relaxation aids in Ayurvedic healing, showing how we can draw in our mental, sensory and physical energy for rejuvenation. A good example of this is the practice of Yoga nidra.

Dharana or Yogic concentration is the main way to develop our intelligence, buddhi or prajna, so that we can avoid mistakes of judgment that can end up causing disease and suffering. Increasing our attention span, it can aid in our work and study, particularly in the computer age.

Meditation or dhyana is the sovereign way to take care of spiritual suffering, which is rooted in the disturbances of the mind.

Raja Yoga, which implies all eight limbs of Yoga, is particularly good for psychological ailments and also is a great aid for rejuvenation of both body and mind. That is why to practice Yoga effectively, one may need to remove the toxins or doshas of the body and mind through Pancha Karma.

Shadkarmas of Yoga and Pancha Karma of Ayurveda

Hatha Yoga offers its six detoxification methods or Shadkarma. These however can be harsh, particularly the swallowing of cloths. They are mainly for those who are young and strong. They can easily disturb Vata dosha and are hard to do. They can cause depletion for those who are older or weaker in constitution.

Ayurveda offers its five detoxification methods or Pancha Karma. These are based upon an individual diagnosis and a monitored treatment over an extended period of time. The doshas are systemically brought into the digestive tract for their removal. These methods are safer, better organized and arguably more effective than the Shadkarma. Of the Shadkarma methods, Neti, Trataka and strong Pranayamas are the safest.

Yoga and Ayurveda for Wholistic Living

The human being is a whole person, which extends to the entire mind, body and beyond. Even if we may somehow be physically limited or impaired, we still want to be treated like a whole person. This principle of wholeness is the Atman or Purusha, the higher Self that pervades and upholds both body and mind. It is that same consciousness principle that is the principle of wholeness in the world of nature and is responsible for the integrity of the ecosystem and the linking together of everything in the universe like a single organism.

Yoga begins with the principle of wholeness as establishing consciousness as the foundation of all that we do.Ayurveda recognizes the wholeness and integrity of body, mind and the natural world through the power of Prana. Wholistic living implies living in the wholeness of our own nature, which is linked to the wholeness of the entire universe.

Integral Yoga and Integral Ayurveda

The term Yoga itself means to unite, combine, harmonize, or integrate. A truly yogic approach is inherently an integrative approach, harmonizing body, prana, senses, mind, and consciousness. It cannot be reduced to the body alone. A yogic approach to healing is not a specialization or a side-line technique but requires a synthesis of all levels and aspects of healing. That is why classical Yoga has an eightfold approach from life-style practices and values through asana, pranayama, to samadhi. If we reduce Yoga to asana, we are not practicing Yoga or an integrative approach but falling into the same trap of mainly focusing on the outer material reality and losing track of the inner reality of prana, mind, and consciousness.

A real Yoga therapy must consider all eight limbs of Yoga. It cannot just isolate the physical aspects of Yoga like asana. Otherwise it is caught in the same type of physical reductionism that too often occurs in modern medicine. In this regard, not only asana has important therapeutic application, but all the limbs of Yoga.

The first two of the eight limbs of Yoga, the yamas and niyamas, the yogic principles and practices of right living, provide the foundation necessary to sustain any spiritual or healing practice. They also provide an ideal code of conduct for doctors, therapists, and Yoga teachers.

We can call asana the ‘external medicine’ of Yoga. It primarily treats musculo-skeletal disorders, but indirectly can benefit many other conditions and can provide an ideal form of exercise for everyone. Yet without the proper diet, its healing potentials are limited, as bodily activity is going to reflect the nutrition the body receives. Asana works best in the context of Ayurvedic dietary and life-style recommendations.

Pranayama can be called the ‘internal medicine’ of Yoga. It brings prana or vital energy directly into the body and can be used to direct prana in various ways as needed. Pranayama directly impacts the doshas or biological humors of Ayurveda (vata, pitta, and kapha), which are modifications of prana. Pranayama primarily treats conditions of the respiratory, circulatory, and nervous systems but through these has a powerful impact on all physical and psychological conditions. Pranayama is a great aid for the use of herbs and functions much like them to correct the movements of energy within our physiological and psychological systems.

As all forms of healing involve altering the movement of prana and increasing the healing power of prana, pranayama is a primary and direct form of healing for body and mind, whereas asana is secondary and indirect. This means that a real Yoga therapy even for the physical body must emphasize pranayama over asana and employ asana in the context of pranayama.

Pratyahara is the internalization of energy necessary for deep healing or for true meditation to occur. If we have not reached the stage of pratyahara, we are still not really practicing Yoga as a sadhana or spiritual practice. In pratyahara, one withdraws the prana and mind within. For real healing, the body and mind must be put in a relaxed state and the energy directed within. Many forms of treatment like massage or panchakarma are largely simulated forms of pratyahara, putting the patient into a condition of deep rest in which all toxins can be removed from the body.

Yogic and Ayurvedic Life-style

Ayurveda is not merely a medical system aimed at the treatment of disease, but a healthy and natural way of living, and of developing one’s highest potential in life. Ayurveda begins with right life-style, including daily and seasonal health regimens, designed for each individual based upon their nature, constitution, environment and life-circumstances.

Yoga also begins with a certain life-style, most commonly defined through the yamas and niyamas, the principles and practices of a yogic way of life. The eight limbs of classical Yoga form the practices of a higher life-style promoting prana, creativity, higher development of the senses, mind and awareness. They are helpful, if not essential for any higher well-being for the human being.

An Ayurvedic life-style implies Yoga or conscious living, and a yogic life-style implies Ayurveda and living in harmony both with nature and with one’s own nature. The two inherently go together.

Conclusion:

We should examine Yoga’s connection with other Vedic sciences including not only Ayurveda but Vedic astrology (Jyotisha), Vastu (Sthapatya Veda), and Gandharva Veda (music). We should explore the healing potentials not only of Hatha and Raja Yoga but also of Bhakti Yoga (devotion), Jnana Yoga (knowledge), and Karma Yoga (ritual and service).

Combining Yoga and Ayurveda in their full applications and in the greater context of Vedic science offers a complete system of well-being for body, mind, and consciousness, such as perhaps has no parallel anywhere else in the world. It can become the prime force of planetary healing that is so desperately needed today.

Tulasi, Tulsi or Holy Basil.

2019-05-14T23:41:00.001+05:30

Tulsi - Ocimum sanctum

A herb for all reasons

Classification

Kingdom : Plantae

Division : Magnoliophyta
Class : Magnoliopsida
Order : Lamiales
Family : Lamiaceae
Genus : Ocimum
Species : O. tenuiflorum
Scientific Name : Ocimum Sanctum

Basil Or Tulsi

Common names : It is known as Holy Basil in English and Tulasi in Sanskrit. Other names used for the Tulsi are Manjari, Krishna Tulsi, Trittavu, Tulshi and Thulsi.

Yanmoole sarva tirthaani yannagre sarva devataa Yanmadhye sarva vedaascha Tulasi taam namaamyaham.

Meaning: I bow down to the Tulasi, at whose base (the roots) are all the holy places, at whose top reside all the deities (divinity), and in whose middle are all the Vedas.

Description

Tulsi has a heavy branched having hair all over. It attains the height of about 75 – 90 cm. It has round oval shaped leaves which are up to 5 cm long. The leaves are 2- 4 cm in length. Its seeds are flat. Its flowers are purple – creamish in colour. The Tulsi with the green leaves is called the Shri Tulsi and one with the reddish leaves is called the Krishna Tulsi. Its seeds are yellow to reddish in colour. Leaves of Tulsi contains very essential oil. It's a hardy annual but can grow as a perennial if the flowers are cut before blooming. Sow tulsi seeds after the last frost in a well-drained, fertile, lightweight soil and cover with a thin layer of soil. Allow tusli to receive at least four hours of sunlight and protect from harsh afternoon sun and high heat. Water the holy basil thoroughly and allow to dry out between waterings. Use a balanced, water-soluble fertilizer during the active growing period and discontinue during the cooler months when the tulsi plant goes dormant.

Several varieties of holy basil grow throughout the Himalayan foothills to areas of the Middle East. Purple-leafed tulsi, also known as Krishna or Shyama tulsi, has a sharp peppery taste and is harder to find than other varieties. Rama tulsi, or green leaf tulsi, has a mild taste with a strong aroma. It's found in southern areas of India and in some parts of China and Nepal. Wild tulsi, or Vana tulsi, grows wild around the Himalayan Mountains and in the plains of India.

Ayurveda and Tulasi

As a science of life and the world's oldest medical system, Ayurveda has a holistic approach to health and disease that focuses on preserving and promoting good health and preventing disease through healthy lifestyle practices. These practices include consumption of fresh, minimally processed foods, the use of Rasayanas (formulas) that eradicate ageing and disease, sophisticated detoxification practices and regular consumption of adaptogenic herbs that enhance the body's capacity to maintain balance in the midst of a variety of stressors. Ayurveda's use of medicinal and culinary herbs draws upon India's incredible biodiversity with a variety that is unsurpassed by any medical system; yet, of all the herbs used, none has a status comparable to tulsi or holy basil (Ocimum sanctum).

Tulsi is an aromatic shrub in the basil family Lamiaceae (tribe ocimeae) that is thought to have originated in north central India and now grows native throughout the eastern world tropics. Within Ayurveda, tulsi is known as “The Incomparable One,” “Mother Medicine of Nature” and “The Queen of Herbs,” and is revered as an “elixir of life” that is without equal for both its medicinal and spiritual properties.Within India, tulsi has been adopted into spiritual rituals and lifestyle practices that provide a vast array of health benefits that are just beginning to be confirmed by modern science. This emerging science on tulsi, which reinforces ancient Ayurvedic wisdom, suggests that tulsi is a tonic for the body, mind and spirit that offers solutions to many modern day health problems.

Tulasi and Ayurveda from prehistoric times the earliest inhabitants of the Indian subcontinent held plants in great reverence. Nature was worshipped by India’s primitive tribes, just as she was worshipped by primitive peoples all over the world. Hindu mythology says that the God of Death, Yama, himself gives way to this most ‘holy’ of India’s plants – the sacred Tulasi. However, India is unique in that it has maintained this reverence right up to the present day. As early as 3000 BC, worship of actual plants was turning into reverence for Nature as a source of medicine. Plants were being regarded less as simply ‘holy’ in themselves than as the home of divine spirits with powers beneficial to mankind. By the time Ayurveda became an established science, these beneficial plants had long been acknowledged in the vast medicinal pharmacopoeia contained in plants. Tulasi, which was once worshipped as a plant with ‘magical powers’, was analysed by the Ayurvedic physicians for its physical properties. Although this dispelled much of the superstition connected with Tulasi and other plants, it did not diminish the reverence in which plants were held by Ayurveda. Tulasi is known as the Mother of Ayurveda.

The remarkable thing about Tulasi is that, unlike other medicinal plants, she is effective even if she is not consumed. Just her close proximity is enough. In Sanskrit it is said, Tulanaa naasti athaiva Tulasi – that which is incomparable (in its qualities) is the Tulasi plant. Along with her brother, the bael tree of Lord Shiva, she is considered to be the most powerful of all medicinal plants. Her leaf’s quality is heating. She contains mercury, and is an antibiotic or antibacterial. All respiratory tract problems such as coughs and colds, sore throats, whooping cough in children, etc. are helped by her. Infusions of Tulasi tea are most effective in all such cases. Boil ten to fifteen leaves and three to five black pepper corns in one hundred milligrams of water until the liquid reduces to half, add a pinch of salt and drink as hot as is comfortable. Tulasi is also effective in fever, insomnia, mental tension, skin problems, and the treatment of cancer and diabetes. Hormonal imbalance is regulated in both men and women by the consumption of Tulasi.

For all-round protection and physical strength, ten to fifteen leaves should be taken daily in the morning on an empty stomach, preferably during brahmamuhurta (the two hours before sunrise when the vibrations are sattwic or subtle and healing), after bathing and worshipping the Tulasi plant. Children can take five to six leaves. The leaf should not be chewed, as the mercury affects the teeth, but swallowed with fresh water. Tulasi leaves can also be crushed or ground into a paste and applied externally to wounds and skin problems. For some skin problems she is mixed with salt. Sadhus in Gangotri drink green tea mixed with Ganga Tulasi (Artemisia cina) which is very good for health.

Many Ayurvedic medicines are made from Tulasi and every part of her is useful. Even the smell of Tulasi has a positive and soothing effect on the mind. In the early morning her leaves emit a type of oil. If you sprinkle water on her and then remain near her, preferably chanting a prayer or mantra, you will receive the benefit of this. Tulasi purifies the air day and night. Most plants take in oxygen during the night, but Tulasi gives out oxygen during both day and night, so you can keep her inside at night, especially when you are doing your japa, chanting and other sadhana.

When the Tulasi plant dies, it is dried and kept by many Hindu families, and placed on the funeral pyre when someone in the family passes away. In Siddha Prarthana, there is a bhajan entitled ‘Itna to karna swami’ – O God, do at least this for me. The third verse asks, “When the prana leaves this body may it be in Vrindavan. And in my mouth may there be Tulasi leaves and the water from Lord Vishnu’s feet.” This illustrates the great faith and reverence Hindus have for Tulasi Mayi. The dried Tulasi wood is also ground into a paste and used for tilak, the dot placed at the eyebrow centre to purify this area and awaken the ‘inner eye’.

Tulsi is perhaps one of the best examples of Ayurveda's holistic lifestyle approach to health. Tulsi tastes hot and bitter and is said to penetrate the deep tissues, dry tissue secretions and normalize kapha and vata. Daily consumption of tulsi is said to prevent disease, promote general health, wellbeing and longevity and assist in dealing with the stresses of daily life. Tulsi is also credited with giving luster to the complexion, sweetness to the voice and fostering beauty, intelligence, stamina and a calm emotional disposition. In addition to these health-promoting properties, tulsi is recommended as a treatment for a range of conditions including anxiety, cough, asthma, diarrhea, fever, dysentery, arthritis, eye diseases, otalgia, indigestion, hiccups, vomiting, gastric, cardiac and genitourinary disorders, back pain, skin diseases, ringworm, insect, snake and scorpion bites and malaria.

Medicinal value of basil (Tulsi)

Holy Basil is very important herbs and has many medicinal applications. Tulsi is used in the treatment of various diseases. Basil plant and its various parts are used in case of insect bite, fever, cardiac diseases, gynecological disorders, respiratory problems, skin disorders, etc. Basil has been used since the ancient times for different ailments. Holy basil is used as voice improver and acts as a germicide and bactericide. It is good to prevent malaria and an effective pain killer. In some texts, it is also known as healer of all diseases.

Holy Basil Nutrition

Holy basil is highly nutritious and according to USDA it is a good source of potassium, calcium, magnesium, phosphorus, and vitamin C. It also contains iron, sodium, zinc, thiamin, riboflavin, niacin, folate, and vitamin B6, A, and K.

Tulsi tea health benefits

Tulsi tea is a very important component of herbal teas and organic teas, which enhances a sense of well-being. Tulsi tea is a great stress buster and develops resistance against anxiety, tension and stress. It has good amount of antioxidants that helps to contend free radicals. It is one of the important alternatives of coffee and tea. Tulsi Tea good for vision, respiratory system, boost your immune system and stamina and maintain blood sugar level. There is no as such side-effects of Green Tea.

Basil seeds control sugar

In facts, all parts of basil are important for health and medicinal aspects so the seed part. The decoction of seeds is beneficial for urinary infections. In a study which is at the initial stage, it has been seen that basil seeds are useful in controlling of blood sugar and management of diabetes. Weight reduction may also be observed if one takes regularly the drink of basil. Nutritionally, basil seeds contain vitamin, minerals, fat and carbohydrate.

How to make basil recipe?

Basil is used for many dishes such as tomato sauce, pizza, salads, desserts, cocktails, Thai curry, Pesto, etc. Basil can be used for more or less in all types of dishes. To make recipes with Basil, one has to use the smaller leaves of basil or cutting it into small pieces. Grinding of seeds or other parts may also be used with salads. Tulsi leaves should be preferably used in making different types of recipes. The combination of basil and tomato is wonderful for recipes, especially for the Mediterranean region.

Nutrition facts of basil

Basil is known as king of herbs and rich in phyto-nutrients. Basil is one of the herbs that is widely grown across the world. Basil has many nutritional benefits too. It is full of anti-oxidants. Tulsi contains minerals like Vitamin A, beta-carotene, potassium, iron, copper, manganese, and magnesium. The bio-chemical compounds such as orientin and vicenin act as anti-oxidants. Basil leaves contain eugenol, citronellol, and limonene, which are used in anti-inflammatory.

What is basil herb?

Basil Herbs are very important plant for health point of view, especially for women who devote their time in kitchen. The basil plant has moderate height and good source of oxygen. It is one of the best sources of oxygen. It is said by ancient Indian philosopher that a house without Holy Basil, is considered as dry and unhealthy as a crematorium. Growing of basil plant is extremely useful in cleaning the surrounding.

What is Tulsi-ginger?

The combination of Tulsi-Ginger is very good for health purposes. When Tulsi, Ginger and other herbs are used in combination, useful for many ailments. If somebody experienced cough and cold, it is recommended that the persons should take the decoction of basil, ginger, black pepper with honey three times a day. The mix of holy basil leaves, onion juice and ginger juice are used for dry cough. The symptoms of high fever can be considerably reduced when a person take the mixture of basil leaves, neem leaves, powder of ginger and powder of long pepper. Have stomachache, take the juice of Basil leaves (10 ml) + Lime juice (20 ml) +and ginger juice.

Top 10 wonder benefits of basil leaves

Tulsi is used as germicide, bactericide, deodorant, and anti-oedematous, It is also known as adaptogen.
Fresh juice of basil is instilled in ears to get relief from earache.
Paste of basil and black pepper are used in case of insecticide.
As a first aid, the paste of fresh leaves is used in case of bleeding.
Basil juices along with honey remove hiccups.
Basil extracted oil is used for painkiller.
Basil leaves juice with honey is good for obese person. Obesity person should take this combination for a period of 2 to 3 months.
The mix of Tulsi leaves and honey eases sore throat.
Basil is very important for children as it acts like as weapon against cough, cold, diarrhea, vomiting, etc.
Tulsi is good for sore eyes and night-blindness. To have good result, 1 to 2 drops of basil juice are put into eyes.

(Spiritual Symbol)

Tulasi Vivaha mythologically, in the Vishnu Purana, Tulasi is referred to as Vrindavati Devi, goddess of the forest, and also as Sati Vrinda. (‘Sati’ is the title given to a wife who is totally chaste and devoted to her husband. This one-pointed devotion makes her very powerful, and therefore no one can harm her husband.) It is said that in her previous birth Tulasi Devi was called Sati Vrinda. Her husband, who was named Jalandhara, was a very cruel man, because he took birth at the time Lord Shiva burnt Kamadeva, the god of love. Jalandhara used to harass the rishis and munis and destroy their sacrifices. In this way he was becoming very powerful, and the gods were worried.

Lord Vishnu therefore had to set about killing him, but due to the purity of his Jalandhara’s wife, Sati Vrinda, and her devotion for her husband, he could not do so. So Vishnu took the form of Jalandhara and stole her virginity. Only after doing this was he able to rid the world of Jalandhara and restore peace and harmony. When Sati Vrinda discovered the trick Lord Vishnu had played on her, she cursed him to become a shaligram, an oval stone used in sadhana and worship, in his next incarnation. Vishnu then gave Sati Vrinda the boon that in her next birth she would incarnate as Tulasi, and be worshipped everywhere. That is why Tulasi is virtually married to Shaligram.

Tulasi Vivaha in the akhara the Sanskrit word vivaha means ‘marriage’. The marriage of Tulasi and Shaligram is celebrated in the Paramahamsa Alakh Bara every year on Ekadashi (the eleventh day after amavasya, the no-moon night) in the month of Kartik (October/November) with full ceremony, just like a human marriage. This is also the day of Deva Utthana. Deva means ‘god’ and utthana means ‘to rise up’ or ‘awake’, so it is the day when the gods, or certain dormant energies, awaken. In this marriage the Tulasi plant is symbolic of the energy of goddess Tulasi, while the Shaligram is symbolic of the energy of Lord Vishnu. Sindoor, mangala sutra, bangles, sweets and marigold malas are offered. A yellow cloth, symbol of Vishnu, and a red cloth, symbol of Tulasi, are tied together and offered. Arati is performed and Tulasi and Shaligram are enclosed in a special bamboo structure or mandap covered with a brightly coloured cloth while they have their honeymoon, which lasts for a few days.

Tulasi mala

Japa malas are also made out of the dried wood, stem and branches of Tulasi, and are sattwic, calming, and cooling in nature. Tulasi is the only wood mala used in yoga because it holds and concentrates energy, and tranquillises the mind. Followers of Vedanta or Samkhya also use the Tulasi mala. The quality of vibration emitted by Tulasi wood is very passive, tranquil and balancing. One who uses the Tulasi mala should have a light sattwic diet, and preferably be a complete vegetarian. Meat, wine and tobacco should not be taken by those who wear or use the Tulasi mala for japa and sadhana. The Tulasi mala is the most commonly used mala because it is an all-rounder.

Tulasi pooja

In the Devi Bhagavatam it is written that, “One who worships Tulasi with the mantra Om Shreem, Hreem, Kleem, Aim, Vrindaavanyai Swaahaa attains all siddhis.” Goddess Tulasi, who dwells in the Tulasi plant will appear and grant this boon. For it is said that goddess Tulasi is a benevolent force presiding over all the lokas, or planes of existence. From ancient times, many cultures have worshipped plants and trees, and regarded all flora and fauna as sacred. This reveals the sensitivity, foresight and refinement of such cultures. Those who wish to be righteous and live a happy and prosperous family life worship Tulasi. Virgins pray to her for good husbands. Either in the front, back or central angan (courtyard) of most Indian homes there is a Tulasi-chawra or altar bearing a Tulasi plant. Pooja or worship of Tulasi is part of the daily morning ritual of most Hindus, whether they understand the scientific purpose behind this worship or not. The common belief is that where Tulasi always resides, auspicious vibrations, peace and prosperity always dwell.

Tulasi is especially worshipped during the months of Baisakh (April/May), Shravan (July/August), Kartik (October/ November) and Magh (December/January). After bathing, the worshipper offers water, flowers, kumkum, sandal paste, naivaidya (food) and incense to Tulasi, who is then circumambulated. In the evening her arati is performed, along with pooja of the household deities. Arati is performed by waving incense and a deepak (lamp containing ghee or clarified butter) before her in a clockwise direction. Vaishnavites (followers of Vishnu) in particular worship Tulasi with full reverence and due observance of scriptural injunctions. Traditionally, before she is worshipped, she is nurtured for a period of three months. Side by side with Tulasi, it is customary to have a pot of either kusha grass or sugar cane which, like the shaligram, are symbols of Lord Vishnu.

Krishna and Tulasi

It is said that Lord Sri Krishna lived in Vrindavan because he wanted to be near Vrindavati Devi. In fact, Tulasi Devi is said to be one of the 16,000 wives of Krishna. In Vrindavan there is a Tulasi forest where the Tulasi trees are ten and twelve feet high! It is here that Krishna is believed to have performed his Rasa Lila with the gopis or milkmaids. It is such a powerful place that anyone who stays there in the night is found mad in the morning. They are no longer in any state to speak of what happened there, so it remains a mystery as to what takes place in the Tulasi forest at night. How highly Krishna thought of Tulasi is revealed in the following story.

Tulasi leaf

Once Satya Bhama, one of Krishna’s wives, weighed him against her legendary wealth. She asked him, “My Lord, I value you so deeply that I wish to take your weight in gold.” Krishna agreed, and a large set of scales was brought. With an amused smile dancing on his lips and a mischievous twinkle in his eye, Krishna sat on one side of the scales, and Satya Bhama began to place her gold on the other side. However, no matter how much gold she placed on the scales they would not move at all! She placed all she had on the scale, but to no effect. Satya Bhama became distressed because she had completely run out of gold and no more would even fit on the scales.

Then another of Krishna’s wives, Rukmini (‘one who is full of gold’), who understood the lila, or play, of Krishna, took a single Tulasi leaf and placed it on top of the pile of gold with her full devotion. Immediately, the scales began to move and Krishna’s weight was measured. The priceless Tulasi leaf represents devotion, and this story shows that even a small leaf offered with devotion means more to the Lord than the wealth of the whole world. This is the greatness of Tulasi.

Lord Ganesha (The Prathama Pujaya or first to be worshiped)

2019-05-10T02:38:00.000+05:30

The symbolism of Lord Ganesha

श्री वक्रतुण्ड महाकाय सूर्य कोटी समप्रभा

निर्विघ्नं कुरु मे देव सर्व-कार्येशु सर्वदा।।

Shree Vakratunda Mahakaya Suryakoti Samaprabha

Nirvighnam Kuru Me Deva Sarva-Kaaryeshu Sarvada ||
Meaning:
1: (Salutations to Sri Ganesha) Who has a Curved Trunk, Who has a Large Body and Whose Splendour is similar to Million Suns;
2: O Deva, Please Make my Undertakings Free of Obstacles, By extending Your Blessings in All my Works, Always.

Ganesha, also spelled Ganesh, also called Ganapati, elephant-headed Hindu god of beginnings, who is traditionally worshipped before any major enterprise and is the patron of intellectuals, bankers, scribes, and authors. His name means both “Lord of the People” (gana means the common people) and “Lord of the Ganas” (Ganesha is the chief of the ganas, the goblin hosts of Shiva). Ganesha is potbellied and generally depicted as holding in his hand a few round Indian sweets, of which he is inordinately fond. His vehicle (vahana) is the large Indian bandicoot rat, which symbolizes Ganesha’s ability to overcome anything to get what he wants. Like a rat and like an elephant, Ganesha is a remover of obstacles. The 10-day late-summer (August–September) festival Ganesh Chaturthi is devoted to him.

Many different stories are told about the birth of Ganesha, including one in which Parvati makes her son out of a piece of cloth and asks her consort, Shiva, to bring him to life. One of the best-known myths, however, begins with Parvati taking a bath and longing for someone to keep Shiva from barging in on her, as was his habit. As she bathes, she kneads the dirt that she rubs off her body into the shape of a child, who comes to life. But when Shiva sees the handsome young boy—or when the inauspicious planet Saturn (Shani) glances at him, in some variants of the myth that attempt to absolve Shiva of the crime—he or one of his attendants cuts off the child’s head. When Shiva cuts off an elephant’s head to bestow it on the headless Ganesha, one of the tusks is shattered, and Ganesha is depicted holding the broken-off piece in his hand. According to this version of the myth, Ganesha is the child of Parvati alone—indeed, a child born despite Shiva’s negative intervention. Yet Ganesha is traditionally regarded as the child of both Shiva and Parvati.

In some parts of India Ganesha is depicted as celibate, but in others he is said to be married to both Buddhi (“Intelligence”) and Siddhi (“Success”). Yet other traditions give him a third wife, Riddhi (“Prosperity”).

32 Forms of Lord Ganesha

Ganesha's 32 forms or Manifestations

Lord Ganesha is one of the most worshiped deities by Hindus and they believe that he has taken 32 forms to save the devotees from the different issues that may arise in every stages of life. You can find Ganesha in almost all Hindu temples around the world and he is bestowing his devotees with blessings.

1. Bala Ganapati – “The Child-like”
2. Bhakti Ganapati – “Dear to Devotees”
3. Dhundhi Ganapati – “The Sought After”
4. Durga Ganapati – ” The Invincible”
5. Dvija Ganapati – “The Twice-born”
6. Dvimukha Ganapati – “Two Faced”
7. Ekadanta Ganapati – “Single Tusk”
8. Ekakshara Ganapati – “Single-Syllable”
9. Haridra Ganapati – “The Golden One”
10. Heramba Ganapati – “Protector of the Weak”
11. Kshipra Ganapati – “Quick-Acting”
12. Kshipra Prasada Ganapati – “The Quick Rewarder”
13. Lakshmi Ganapati – “Giver of Success”
14. Maha Ganapati – “The Great”
15. Nritya Ganapati – ” The Dancer”
16. Rinamochana Ganapati – “Humanity’s Liberator”
17. Sankatahara Ganapati – “The Dispeller of Sorrow”
18. Shakti Ganapati – “The Powerful”
19. Siddhi Ganapati – “The Accomplished”
20. Sinha Ganapati – “The Fearless”
21. Srishti Ganapati – “Lord of Happy Manifestation”
22. Taruna Ganapati – “The Youthful”
23. Trimukha Ganapati – “Three-Faced”
24. Tryakshara Ganapati – “The Lord of Three Letters”
25. Ucchhishta Ganapati – “Lord of Blessed Offerings”
26. Uddanda Ganapati – “Enforcer of Dharma”
27. Urdhva Ganapati – “The Elevated”
28. Varada Ganapati – “The Boon-Giver”
29. Vighna Ganapati – “Lord of Obstacles”
30. Vijaya Ganapati – “The Victorious”
31. Vira Ganapati – “Valiant Warrior”
32. Yoga Ganapati – “The Yogi”

1. Bala Ganapathi: It depicts the child like form of Ganesha and represents earth. The idol of Bala Ganapathi is elephant faced and has four hands holding the fruits of the Earth – Mango, Jackfruit, Banana and Sugarcane in his four hands. His trunk garners His favorite sweet; the modaka. He is believed to save the devotees from sin.

2. Bhakti Ganapati: It is the devotee form of Lord Ganesha. He is portrayed to have four arms holding coconut, Mango, Banana and sweet made of Jaggery (Cup of Payasam).

3. Dhundhi Ganapati: He is known as the sought after Ganapati as he helps his devotees to attain moksha through spiritual studies. He has four hands bearing the japa beads mala, broken tusk, a pot of precious gems and axe.

4. Durga Ganapati: He is the invincible Ganapati paying attribute to Mother Durga and is depicted with 8 arms holding a bow and arrow, goad and noose, prayer beads, a rose apple and his broken tusk.

5. Dvija Ganapati: The word “Dvija” means born twice. It reminds us the story of Lord Shiva beheading Ganesha and resurrecting Him with an elephant’s head. As per Upanayana, Dvija Ganapati is considered equivalent to Lord Brahma. He is represented with four heads and four hands holding palm-leaf inscription, a staff, meditation beads, water pot, noose and goad.

6. Dvimukha Ganapati: It is a unique form of Ganapati with two heads, sees in all directions and in His 4 arms the goad, noose, a pot of gems and his tusk. A jeweled crown graces his head.

7. Ekadanta Ganapati: As the name suggest “single tusked” Ganapati. This form is special as He is having a large belly than in any other form which signifies that all the manifestation of the universe is within him. His hands hold broken tusk, Ladu, japa beads mala, and an axe to cut the bond of ignorance.

8. Ekakshara Ganapati: In this form Ganapati identified with Single Syllable, third eye and crescent moon. The single syllable comes from the seed letter “Gam”, which is a pronominal sound of “OM”. He sits on yogic lotus posture on his vehicle Mooshika. With one hand he grants boons and the others hold pomegranate, elephant goad and noose.

9. Haridra Ganapati: The kumkuma coloured Ganapati and is seated on a posh royal throne with calm face. His tusk holds his favorite sweet modak, his hands wield the noose and goad.

10. Heramba Ganapati: He is the Mother’s beloved son and a rare form in which the Lord appears with five heads and ten hands. He is also known as magnificent Protector of the weak. The Abhya Mudra depicted in his right hand bestows blessing and the main left hand grants wishes. On the other hands holds a noose, japa beads mala (Rudrashaka), a battle axe, a battle hammer, his broken tusk as a weapon, garland, a fruit and his favorite sweet Modaka.

11. Kshipra Ganapati: He is also known as Ganapati who is easy to appease and gives quick reward to the devotees. He is depicted to have a broken tusk and four hands holding a noose, goad and a sprig of the kalpavriksha (wish-fulfilling) tree. In His uplifted trunk He holds a tiny pot of precious jewels which is considered as a symbol of the prosperity he can bestow upon followers.

12. Kshipra Prasada Ganapati: As the name suggest Ganapati the quick rewarder. He sits on a Kusha grass throne and his big belly symbolizes the universe. His hands hold broken tusk, the twig of Kalpavriksha, noose, an elephant goad, pomegranate and a white lotus.

13. Lakshmi Ganapati: Commonly known as Ganapati the fortunate. He is depicted to have the Goddess Siddhi (Achievement) and Goddess Budhi (Wisdom) on both thighs. He has 8 hands, gesturing varada mudra, Abhya Mudra and other hands holds green Parrot, a Pomegranate, a sword, a noose, elephant goad, sprig of Kalpavriksha (Wish fulfilling tree) and water vessel. Both his consorts hold white lotus flowers.

14. Maha Ganapati: The great Ganapati is popularly worshipped and seated majestically with one of his shaktis on his knee. He is depicted with three eyes and a crescent moon on his head. He has 10 arms holding tusk, a pomegranate, a sugarcane bow, chakra, noose, a blue lily, a sprig of paddy, a lotus, a mace and ratnakumbha.

15. Nritya Ganapati: It is vibrant form of Ganapati the happy dancer. He has four arms and all the fingers have rings. His hands bear a tusk, goad, noose and modaka, His favorite sweet. It is believed that worshiping Nritya Ganapati will bring proficiency and success for the devotees in fine arts.

16. Rinamochana Ganapati: Ganapati the liberator from debts, grants moksha to His devotees. He has four arms and holds noose, a goad, his broken tusk and his favorite fruit – the rose apple.

17. Sankatahara Ganapati: He is the dispeller of sorrow . He is seated on a lotus and has four arms holding a bowl of pudding, a goad and a noose while gesturing the boon-granting varada mudra. He also has His consort with Him.

18. Shakti Ganapati: As the name suggest it is the powerful form of Lord Ganesha and is a Tantric worship form. He has 4 hands and embraces Shakti Devi seated on his left knee. His right hand is in Abhya Mudra bestows blessing to devotees and the rest hands hold garland, noose and goad.

19. Siddhi Ganapati: It is the accomplished form of Lord Ganesha, where He is in a relaxed form as he masters intellect. He bears in his four hands, a posy of flowers, a mango, a stalk of sugarcane plant with leaves and roots and the battle axe. His trunk curves around a sweet sesame ball.

20. Sinha Ganapati: He is known as the fearless Ganapati and has 8 arms. He is seated on a tiger and displays another lion, a twig from the kalpvriksh, the veena, a lotus flower, a floral bouquet and a pot of gems in his hands. This form symbolizes great courage and strength.

21. Srishti Ganapati: In this form is the creator or as the Lord of happy manifestations. He has four hands bearing broken tusk, mango fruit, elephant goad, and noose. He is seated in his favorite Mooshika Vahana. It is believed that He will help his devotees to attain the power of discrimination.

22. Taruna Ganapati: It is the youthful form of Ganesha and is believed that he blesses his devotee with young and beautiful looks. He is depicted as bearing a goad and noose, green paddy, a sugarcane stalk, rose apple and wood apple in His eight hands, which symbolize fertility.

23. Trimukha Ganapati: The three faced Ganapati with 6 arms holding prayer beads, clasp a goad, noose and a pot of nectar. Posture depicts Abhaya mudra on His right hand and varada mudra on His left.

24. Tryakshara Ganapati: Also known as Lord of the three letters (A-U-M). Lord has 3 eyes and 4 hands. He has big floppy ears with fly whisks and hands carries the broken tusk, goad, noose and mango and His trunk often seen grasps modaka.

25. Ucchhishta Ganapati: It means “the lord of blessed offering and the lord of superiority”. The Lord is sitting posture with Shakti Devi on His left thigh. He has 6 hands and the tusk is not curled. His hands hold the veena, a blue lotus, pomegranate, meditation beads and a stalk of paddy.

26. Uddanda Ganapati: He is the enforcer of Dharma and has ten arms well equipped with weapons. His hands bear the blue lily, sugar cane stalk, lotus, mace, noose, paddy, a broken tusk and a garland. He has his consort Sakthi with him.

27. Urdhva Ganapati: It is the elevated Ganapati and is depicted in sitting posture with His consort and has six arms holding single holds sprig of paddy, a lotus, a blue lily, a sugar cane bow, arrow and a mace.

28. Varada Ganapati: Also known as the boon giver Ganapati with 3 eyes, crescent, crown and 4 arms. His hands hold the noose, goad and a pot of honey. He has Devi Shakthi on his side and encloses a pot of jewels in His trunk.

29. Vighna Ganapati: He is also known as the “Lord of Obstacles” as He is the one who removes all the obstacles from the life of His devotees. He has eight arms and His weaponry to fight impediments is the noose, goad, axe, discus and a sharp tusk and the rest of the arms hold flower-tipped arrow, sugarcane and a modak.

30. Vijaya Ganapati: Ganapati the victorious one. He is depicted with seated atop his divine vehicle, Mooshika, the mouse. His four arms bear a broken tusk, noose, goad and a ripe mango.

31. Vira Ganapati: It is the Valiant form of Lord Ganesha and has 16-arms. Lord Ganesh is depicted in the standing posture and strong with a authentic armory of weapons, which include goad, banner, bow and arrow, goblin, discus, sword, shield, large hammer, spear, sword, axe, trident, noose, mace and chakra.It is believed that Vira Ganapati vanquishes both ignorance and evil.

32. Yoga Ganapati: He is a yogic posture with his knees trapped and in complete meditation. His hands hold a stalk of sugar cane, a staff, prayer beads and a noose.

A Few Avatars of Lord Ganesha
According to religious scriptures, Lord Ganesha is not only a MangalMurti's avatar. But also he took many avatars from time to time, just like the way Lord Shiva and Vishnu have taken 24 avatars each. To destroy monsters born in every age, Ganapati took a few avatars to save the people. Actually, these avatars were took to protect the people from 8 kinds of doshas which are – Kaam, Krodh, Madh, Lobh, Matsar, Mohh, Ahankar and Agyan. Each avatar of Lord Ganesha helps in saving people from these 8 doshas.

Vakratunda:

Ganesha’s first avatara is of Vakratunda , an embodiment of the Absolute Impersonal aspect of Godhood. A demon named Matsara was born out of the Pramaada of Indra. This demon performed severe penance and invoked the grace of Lord Shiva and obtained the boon of fearlessness from Him. Having obtained the boon he went about conquering all the three worlds," The defeated gods went to Kailasa and prayed to Lord Shiva for protection. Lord Dattatreya advised the gods to invoke the grace of Lord Vakratunda and imparted to them the secret of the monosyllable mantra Gam. All the gods including Shiva did penance accordingly and at last Lord Vakratunda appeared and assured them that he would subdue the demon. The demon was so terrified at the sight of Vakratunda that he surrendered to Him and sought refuge at His feet. The Lord forgave him, and restored the lost glory and kingdoms to the gods, and to the various kings on earth.

Ekdant:

In this avatar, he had four arms, one tooth, a huge belly and his head was like an elephant. This avatar killed Madasur who after taking Shukracharya’s permission became a really powerful demon and started harming the Gods. The worried gods approached Sanat kumara and sought his advice to overcome their plight Sanatkumara instructed them to propitiate Lord Ekadanta and seek his protection. He also described the glory of Ekadanta thus "Eka stands for Maya the “embodied". and Danta for Truth (Satta). Thus Ekadanta represents the Supreme Truth which wields the Maya." The Devas then meditated upon the Lord Ekadanta for hundreds of years. Pleased by their devotion the Lord appeared before them and assured them that He would remove their miseries.

Mahodar:

The third incarnation was of Mahodara who vanquished Mohasura, the demon of Delusion and Confusion. Once Shiva was sunk in meditation for ages and showing no signs of coming out of it. Parvati therefore assumed an alluring form and wandered round his meditating spot. Shiva was brought back to normal wakeful consciousness by this act and she abandoned the alluring ‘cover’. This abandoned energy form became a demon and Ganesha subdued it. Mohasur worshipped the Sun God and conquered all the three worlds. All the Gods and the Sages started worshiping Mahodara. Ganesha was pleased and granted them with a boon, saying that he would slay Mohasur himself. When Shukracharya heard this, he told Mohasur to surrender in front of Mahodara. When Lord Mahodara arrived, Mohasur greeted and welcomed him . He sang his praises and asked for forgiveness for his evil sins. Listening to this Lord Mahodara was pleased and commanded him to go back to Pataal lok and never return again.

Gajanana or Gajavaktra:

Gajanana means "the Lord with an elephant face", and Lobha was the demon of greed. Kubera once visited Kailasa. There he was blessed with the vision of the Lord and Goddess Parvati. Parvati was so beautiful that Kubera looked at Her with lustful eyes. The Mother became angry at this, and Kubera shivered with fear. From the fear of Kubera, there manifested a demon named Lobhasura. Lobhasura descended to the world of Asuras, where he received his education from Sukracharya. He was initiated into the mantra "Om Namah Shivaya". The demon then performed penance and in due course the Lord appeared and blessed him with the boon of fearlessness.The demon Lobha now went about conquering the three worlds. He sent word to Lord Shiva that he would like to rule over Kailas, and that it would be better if He relinquished His abode. The Lord thought for a while and decided to leave His abode. The gods approached sage Raibhya who instructed them to pray to Lord Gajaanana. The Devas invoked the grace of the Lord and sought His protection. The Lord blessed them, and sent Vishnu as His messenger to the demon to apprise him of the strength of Gajaanana. Lobhasura was convinced of the Lord's strength and surrendered without putting up a fight.

Lambodar:

Once upon a time Lord Vishnu had assumed the form of Mohini, to delude the demons. When Lord Shiva beheld this seductive form. He was struck with passion. Vishnu immediately gave up the Mohini form and assumed His usual form. Shiva became sad and angry. Out of the seeds of His disappointment was born a terrible demon Krodhasura. This demon invoked the grace of the Lord Sun and became a powerful king. He married "Preeti" the beautiful daughter of Sambara and begot two sons in her—- Harsha and Soka. The gods undertook penance to invoke the grace of Lord Ganesha in the form of Lambodara. The Lord appeared before them and for the sake of the world, subdued Krodhasura.

Vikata:

His next incarnation was of Vikata, ”The mishappen”, who subdued Kama, the demon of desire. The demon named Kamasura, i.e. the embodiment of lust, was born out of the seeds of Lord Vishnu. Like all other demons he was accepted by the preceptor Sukracharya as his disciple. Kamasura performed penance on Lord Shiva and after long and arduous austerities he was blessed by the Lord. He became the supreme ruler of the three worlds. He was ceremoniously married to Trishna, the daughter of Mahishasura, and begot two sons in her, Soshana and Dushpoora. The Devas, tormented by his rule, approached Mudgala Rishi for showing them a way out. The teacher advised them to meditate on the mantra "OM" at a place called Mayuresa Kshetra. Pleased by their devotion. Lord Ganesha appeared to them in the form of Vikata, and brought about their salvation.

Vighnaraj:

This is His most popular incarnation, known as The Remover of Obstacles. Riding his vehicle Sheshnag, he strode into battle with Mamtasur, and overcame him. One day when Parvati Devi was relaxing in the company of Her friends. She burst out in laughter in a playful mood, and out of Her laughter was born a handsome male form. She asked him who he was and what he wanted. He said that he was born from Her laughter and asked Her as to how he could serve Her. She named him Mama and then instructed him to remember Lord Ganesha always, who would fulfill all his desires. Mama retired to the forests to meditate on Lord Ganesha. On the way, he met Sambara Asura, who managed to allure him into the Asuric cult and initiated him into the demonic methods of worship. In due course he became the ruler of alt the three worlds. The Devas who were exiled from their worlds propitiated Lord Ganesha, Who incarnated as Vighnaraja, subdued Mamasura and established righteousness and peace.

Dhumravarna:

He defeated the demon Ahamkarasur, the demon of self-infatuation. Once Lord Brahma bestowed on the Sun deity the lordship over the 'world of activities'. One day, a thought dawned in the mind of Sun: "All the worlds are governed by Karma—-activities; and by virtue of my being the Lord of Karma Rajya, I can consider myself to be the supreme governor of all the worlds. As this thought passed his mind, he happened to sneeze and out of the sneeze there arose a demon. He went down to the world of Asuras and Sukracharya gave him the name “Aham" on account of his birth from the ego of Sun. He meditated on Lord Ganesha, who appeared before him in the form of Dhumravarna and blessed him to be the sovereign ruler of all the three worlds. Tired of the demonic rule of Aham, the Devas meditated upon Lord Ganesha for salvation, and the Lord descended to their rescue, Lord Ganesha in the form of Dhoomravarna subdued the demon Aham.

History of Ayurveda with basic details regarding Ayurveda treatment.

2019-05-09T00:27:00.000+05:30

Namami Dhanwanthary Aadi Devam Surasura Vanditham Pada Padmam Loke Jara Rugbhay Mrityu NashakamDatharam Eesham Vividhaushadhinam|

Dhanwantharim Ramanadam Sarva Roga Nivarakam Ayurveda Pravartharam Vande Piyusaha Daayakam Sarve Jana Sughino Bhavantu||

Om Shanti Shanti Shanti...

Hita hitam sukham dukham ayus tasya hitahitam |

Mana ch tachha yatrokatam ayurveda sa uchyate ||

This shloka from Charak Samhita means:
The grand treatise, which contains the details of healthy with long age (ayu) and which defines what is good (hita) and what is bad (ahita) for the four different types of ayus (namely, hitayu, ahitayu, sukhayu and dukhayu, concerning different conditions of diseased or healthy life ) is Ayurveda .

History Of AYURVEDA:

Origin Of Ayurveda

It is believed that the ancient rishis or seers of India received the gift of Ayurveda from their Hindu gods about 5,000 years ago. Essential information for how to achieve a balanced and healthy life was recorded in their sacred texts, the Vedas, specifically the Atharva Veda.

It is said that the Hindu god Brahma, one of the chief triumvirate gods of Hinduism, created Ayurveda. He then transmitted this knowledge to his son, Daksha Prajapati. Daksha passed it down to the twin Vedic gods Ashwini Kumaras. The twin gods became the physicians of the gods, and the Devas of Ayurveda. The twin gods presented Ayurveda to Indra, the king of gods. Indra had three physicians as his disciples, namely Acharya Bharadwaj, Acharya Kashyapa and Aacharya Divodas Dhanvantari. From Bharadwaj’s teaching, his student Agnivesha developed the fundamental Ayurvedic text of internal medicine. Agnivesha’s disciple, Acharya Charak then revised this body of work. This started the tradition of passing down the knowledge of Ayurveda from gods to sages.

The Mahabharata, India’s epic narrative, also tells of the incarnation of Vishnu in the being of Dhanvantari. During the great cosmic churning of the ocean for the celestial nectar of immortality, Dhanvantari emerged, and Vishnu commissioned him to help humanity cure diseases.

The rishis and munis of Indian society dedicated their entire lives to understanding the truth about the universe. They passed down their knowledge and practices to their students, with which the oral tradition continued on for thousands of years. They recorded their discoveries in the holy book of Vedas. One of the most prominent rishiswas Bharadwaja who lived around the time of 700 BCE.

What are the Vedas?

The Vedas are the world’s oldest form of literature. They are written in Sanskrit, India’s ancient language. They hold Hinduism’s sacred scriptures, which are said to be records of revelations discovered by ancient seers and sages.

There are four different bodies of the Veda. These are the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. These books detail practices in rituals, worship, hymns, mantras, and ways of life.

Atharva Veda, the latest book to be added to the four Vedas, was compiled in approximately 900 BCE. It is in this body of knowledge that India’s ancient medical practice is comprehensively and systematically outlined.

The Concept Of AYURVEDA:

The word Ayurveda is comprised of two Sanskrit terms. Ayur means life, while Veda translates into science or knowledge. Ayurveda has extensively explored natural methods for improving the wellness of the body and mind for millennia. Ayurveda continues to evolve as it responds to the discovery of new diseases.

The main principle of Ayurveda states that the mind and body are connected and the mind has the power to heal and transform a person’s whole being.

In Ayurvedic practices, treatment is specifically created for each person and will largely depend on the state of his or her dosha. In particular, an Ayurvedic practitioner will assess the composition of a person’s dosha and the illnesses he or she is experiencing. It is only then that the Ayurvedic practitioner will recommend a specific treatment for the illness or imbalance. Practitioners of Ayurveda believe that the manifestation of illness is not the same for all people, and that sickness will vary based on how their bodies manifest the symptoms.

Dosha:

Three forces are fundamental to the concept of Ayurveda. These are the vata, pitta, and the kapha. They are also known as dosha. They are thought to circulate through the body and control a person’s physiological operations.

Vata is said to be connected to the wind, always mobile and dynamic, and regulates the central nervous system. Pitta is viewed similarly to the sun, which is the source of energy, and governs the digestive system and other biochemical processes. Lastly, kapha controls the balance of the body’s tissue fluids, the growth of cells, and the body’s muscular tone.

These dosha can also affect an individual’s temperament and personality. The concept of nature itself explains an individual’s dosha composition and suggests each person has a combination of the three dosha. These energies actively change in response to a person’s thoughts, actions, food, and environmental factors such as the seasons. Identifying a person’s dosha composition will enable him or her to take measures that will bring their state to balance.

There are three states in which the dosha can manifest. The ideal state is balanced or having achieved equilibrium. This happens when all three dosha are in natural proportion with each other. Another condition is the increased state where one of the dosha are greater or excess in proportion relative to the others. Lastly, the decreased state happens one of the dosha is depleted, reduced, and lesser than the other dosha.

When the dosha become imbalanced, a person's state becomes what is known as vikruti. It can manifest in physiological and behavioral symptoms. For example, a person who has a dominant vata dosha may exhibit the imbalance through dehydration, low energy, feelings of dizziness, anxiety, confusion, and excessive movement and speech.

Ayurveda seeks to maintain the balance of the dosha. Optimum health is claimed to be achieved when these dosha are in perfect harmony with each other. In contrast, negative health status is said to be a result of an imbalance among the dosha. An Ayurvedic practitioner can customize remedies and therapies to heal a person according to his or her needs and bring the dosha into balance.

Branches of Ayurveda:

There are eight different components in Ayurvedic medicine that encompass the body’s holistic health. These branches further explain various bodily functions, and how to prevent and cure diseases in these areas.

1. Kayachikitsa (general medicine): This branch is concerned with the overall treatment of the entire body. It also focuses on the body’s digestive system and metabolism. Procedures can be executed internally and externally, and may include orally taking medicine as prescribed by the Ayurvedic practitioner and applying oils, lotions, and creams.

2. Baala Chikitsa (treatment for children): This branch is also called Kaumara Bhritya. It focuses on diseases and sickness that manifest in children. It is also concerned with pre and postnatal care. Ayurvedic practitioners keep in mind that children cannot fully explain the problems they are feeling, that each treatment will be different for each child, and that the medicine prescribed should be pleasant to the taste.

3. Graha Chikitsa (psychiatry): Also known as Bhoot Vidya, this branch deals with problems and diseases of the mind. Some of the treatments used under Graha Chikitsa include herbs, recommended diet, yoga, deep breathing, and Mantra Chikitsa which involves chanting mantras.

4. Urdhyaanga Chikitsa (ENT): Also known as Shalakaya Tantra, this branch is primarily concerned with health and issues in the upper part of the body, particularly the eyes, ears, nose, and throat.

5. Shalyaroga Chikitsa (surgery): This branch is mainly concerned with surgical procedures. It describes the use of surgical devices such as scalpels and scissors.

6. Damstra Chikitsa (toxicology): This branch deals with the study and remedy of toxins and poisons in the body, food, and environment.

7. Jara Chikitsa (geriatric): This branch is concerned with the care of the elderly. It focuses on the treatment of sickness and diseases brought about by old age. Therapies focus on rejuvenation, longevity, memory, and strength.

8. Vajjikaran or Vrishya Chikitsa (reproductive health): This involves sexual health and treatment of reproductive problems such as infertility and the insufficiency of essential fluids.

Components of Ayurvedic TreatmentTreatment in Ayurveda involves four components. These are the Bhishak, (physician/surgeon), Rogi (patient), Upasthata (nurse or caregiver), and Dravyam(food/medicine). These components are linked with one another and must possess certain qualities in order for the overall treatment to be effective.

The bhishak must possess vast medical knowledge and experience. He or she must be dexterous, disciplined, and clean. The rogi must be able to describe the complaints he or she is feeling, comply and follow the bhishak’s prescription carefully, and must be tolerant of the procedures. The upasthata must have substantial knowledge and experience in nursing, must be dexterous and compassionate towards the patient. Lastly, the dravyam should be abundant and easily accessible and appropriate to cure the particular disease. In addition, the herbs must be transformable into different forms and doses, and must be prepared through a method which ensures that it retains all of its desired therapeutic characteristics.

Treatments and Remedies in Ayurvedic Medicine

Diagnosis in Ayurveda is conducted in two steps. The first step is to identify the state and type of pathology. This can involve health examinations and other investigations to determine the disease, such as asking questions and assessing the patient. The second step is to determine the form of treatment to be prescribed or conducted. The status of the patient's strength and physical state is also evaluated in formulating the appropriate treatment.

There are five types of treatment in Ayurvedic medicine. They are all based on the five primary senses of sight, sound, taste, touch, and smell. All five methods aim to bring balance to the person’s dosha and can be done in any combination as prescribed the practitioner.

Panchakarma

Panchakarma focuses on detoxification. The purificatory effects aim to improve bodily functions, known as Samshodhana and Samshamana. Panchkarma treatment can be a combination of five processes - Vamana (Emesis), Virechana (Purgation), Niroohavasti(Decoction enema), Nasya (inhalation of medicine through nostrils), and Anuvasanavasti (oil enema). But according to Acharya Sushruta, panchakarmas are Vamana, Virechana, Vasti, Nasya and Raktamokshana (blood letting).

Studies have been conducted to determine how Panchkarma affects the health. One study observed the application of Panchkarma to 20 female participants pre-treatment, immediately after the treatment, and three months post-treatment, and assessed their quality of life and psychosocial and behavioral states. Results showed significant improvement in the participants’ health and well-being.

Another study also explored how Panchkarma can be applied in geriatrics. Researchers have noted the increase in life expectancy in India and overseas, and how Panchkarma can respond to geriatric diseases.

It is vital to note that Ayurveda can be harmful if it is applied without the direction and guidance of an expert practitioner. A person who has insufficient knowledge of Ayurveda can wrongly prescribe a particular formula of herbs. Some medicines can also be potentially toxic if too much is prescribed.