Sep 2, 2009

Oily Skin Care

Oily Skin Care

Causes of Oily Skin

Hormonal imbalances in adolescence cause oily skin. This type of skin is common in teenagers. The oil secretion in skin increases during teen age and decreases as age advances. Hormonal imbalance may appear during pregnancy and menopause, which lead to increase secretion of oil from oil glands of skin. Contraceptive pills and cosmetics also tend to increase the oil secretion. Humidity and Hot weather naturally increase oil secretion from oil glands of skin. The oil producing glands of skin are overactive and produce more oil. The excess oil, which oozes out gives the skin a greasy shine and the enlarged pores make the skin look coarse.

Ayurveda description about oily skin

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

When Kapha dosha is dominant the skin will be oily, shiny and soft. The skin will have a glowing complexion. Wrinkles develop much later in life.

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When Kapha dosha gets imbalanced in body and skin skin pores get enlarged and acne pimples start appearing.

The problems of Oily skin:

  1. Enlarged pores

  2. Black heads.

  3. Acne and pimples .

  4. Coarse pores.

  5. More Oily.

  6. Dark skin due to excess oil.

7. More prone to moist eczema.

8. Fungal infections are common.

Treatment for Pimple, acne, moles, dark circles:-

Balance your doshas by adopting the modified diet and life styles. Take rejuvenating herbal drinks .

Apply a face pack containing
masoora, kushta, kaaliyaka etc later

Following this procedure for seven days makes your face pimple ,acne and dark circle free.

Ayurveda tips for Oily skin condition.

1. Wash skin with plenty of warm water (2-3 times a day) and mild soap or herbal scrub to prevent clogging of pores.

2. Avoid using harsh chemicals to remove oil, as some amount of natural oil is needed to maintain the texture of skin.

3. Avoid too much washing of skin as it leads to overproduction of oil to compensate the loss.

4. Always use hot water to wash face as it dissolves clogged oil and also balances Kapha.

5. Use a moisturizer, free of oil.

6. Avoid sticky make up, which clogs the pores.

7. Apply half spoon of lemon juice mixed with half spoon of cucumber juice to face half an hour before taking bath.

8. To clear away excess oil, use herbal pack, which contains herbs that normalize kapha and lessens excess oil secretion.

9. Mix equal parts of lemon juice and water. Apply this mixture on face and rinse it first with warm water and then followed by cold water after it dries.

10. Avoid heavy, fried fatty food.

11. Avoid cheese and sugar rich deserts.

12. Consume light, well-spiced food as they balance kapha.

13. Avoid constipating foods.

14. Include ginger, pepper, and long pepper in diet.

15. Exercise regularly.

16. Take plenty of leafy green vegetables and fresh fruits.

17. Massaging whole body with herbal oil rejuvenates the body and skin.

18. Use ayurvedic body cleansers, which expel body toxins.

19. Avoid excessive consumption of soft drinks, alcohol, tea, coffee and chocolates.

Sep 1, 2009

Food, Flowers and Perfume

Food, Flowers and Perfume

Through mantra, mudra, nyasa, yantra, and all the other numerous elements of Tantric ritual, the initiates carve a sacred niche for themselves out of ordinary reality - Tantra: The Path of Ecstasy, Georg Feuerstein

The intricate forms of worship (puja) described on some of these pages often require the use of ritual accessories (upacharas), such as specific types of food, flowers and fragrances. For the way in which these are used in a daily rite, refer to the translation of Subhagodaya found on this site.

Some tantrik texts prescribe a whole range of different substances for occasional or optional rites which may include different scents, flowers, edible food and liquids to perform the pujas.

There are plenty of traps for the unwary. While these accessories can relate to external worship (bahiryaga), they may also be used as symbols for internal worship (antaryaga), and so can take a range of forms from the very simple to the very complex. For example, in the Kaulajnananirnaya, the flowers to be offered represent qualities to be cultivated.

"The first flower is non-harmfulness, the second [is] sense restraint, the third generosity, the fourth [is] right disposition, the fifth compassion and the sixth freedom from cruelty. The seventh flower is meditation and the eighth flower is knowledge. Knowing these rules relating to flowers, one should worship this mental lingam." (op.cit III, 25-26).

These flowers are related in this text to different chakras (wheels) or padmas (lotuses) in the human body.

The simplest accessories relate to the five elements of tantrika, and so, by extension, to the five senses. See, for example, the Shani puja, where scent is linked with the bija Lam and earth, flowers to aether with the bija Ham, incense with air and the bija mantra Yam, flame with fire and the bija mantra Ram, and water to liquid and the bija letter Vam.

This inner practice demonstrates two very important yogic elements of puja. The first is that the deva or devi, through meditation (dhyana), whether gross, subtle or supreme, is considered to be one with the worshipper. The second is that by offering the sense impressions to that devata, it encourages the perception that the person performing the rite is not wholly identified with her or his impressions.

These, along with the instruments of the impressions, the five senses, pull the inner self this way and that, and, as can be seen from the prayoga or practical application of the Bhavana Upanishad, are considered to be shaktis or attendants of Paramashakti, the supreme goddess herself. In this connection, it is also worth looking at this page, which describes the physical and metaphysical apparatus of a human being, as an embodiment of Shiva Shakti.

This underlies what some tantriks have described as the ulta sadhana, a reversal of the ordinary condition of the human being, who tends to wholly identify with one, two or several of the lesser shaktis, and so forgets her or his true nature.

The practice of daily puja and the use of these ritual accessories is, then, recommended in the initial stages of sadhana as a way of reminding an individual of the unity of knower, knowledge and known - or worshipper, worship and worshipped.

Food and Liquids

Bearing these important considerations above in mind, we can turn to the elements used in puja. In the English introduction to the Gandharva Tantra on this site, chapters 16 and 17 allude to the ritual accessories (upacharas) which may be employed when worshipping Shri Shri Tripurasundari (Lalita).

Food offered to a devata becomes holy (prasad) but that doesn't mean it's put to waste and it can be eaten afterwards by a sadhaka.

It doesn't have to be vegetarian food. While most Hindus in modern-day India are vegetarians, some scholars consider this to be a consequence of the rise of the Vaishnavi movements. Bali (animal sacrifice) is viewed as an essential in many of the tantrik texts themselves, although even this has an inner meaning. The bipeds and quadrupeds to be sacrificed must be male.

"O dark one, wondrous and excelling in every way, becomes the accomplishment of those worshippers who living in this world freely make offering to Thee in worship of the greatly satisfying flesh, together with hair and bones, of cats, camels, sheep, buffaloes, goats and men." Karpuradistotra v.19, Woodroffe's translation

According to the Kaula commentary on this verse, the animals represent six enemies to sadhana, the goat standing for lust, the buffalo anger, the cat greed, the sheep delusion, the camel envy, and man pride and arrogance. This is all very well, but animal sacrifice is still practised today in nominally Shakta areas.

As recently as 1980, a goat was sacrificed to Kali at her temple at Amber fort in Rajasthan, a practice banned by the government, which does not, however, seem to have taken similar steps against Pizza Hut or MacDonalds in India. (Sacrifices of quadrupeds to the multinationals seems to be OK, just as long as no religious element is involved.)

In practice, it seems that many tantriks are happy to use substitutes for real animals, such as cucumbers, brinjals and the like.

The Gandharva Tantra classifies food into four types, including liquids, and because it is to be offered to the goddess Tripurasundari, must be of the best quality and also served suitably, depending on the abilities of the practitioner. Fruit, sweetmeats, rice and other dishes are offered to the Devi while reciting a mantra.

The liquids used for worship range from pure water right up to wine, with the Gandharva even including recipes for the alcoholic substance. While wine is an integral part of the panchatattvas, in the chapters on the secret sadhana found in the Devirahasya, mantras and rituals must be performed in order to remove curses on the liquid uttered by Brahma and Shukra. Wine, in this latter tantra, has its own divinity, Suradevi, and she has her own dhyanas and mantras.

Wine, being the Devi herself in liquid form, can be understood as a symbol for the bliss arising from the realisation from work on oneself. A number of tantras caution against taking the text to advocate wholesale drunkenness (Kularnavatantra). When a pot of wine is seen, one should bow to it, as if to the Goddess herself (Kulachudamani, Brihadnilatantra). The Kularnava pours scorn on those who take tantrik texts literally, pointing out that if merely drinking wine, copulating and eating flesh and fish produced liberation, then many humans would already have achieved the state. This last passage refers to the rite known as panchatattva, the five things - often referred to as the panchamakara. These are the five elements starting with the letter "m" are madya (wine), mamsha (meat), matsya (fish), mudra (grain) and maithuna (sexual intercourse). There is a great deal of discussion in various tantrik schools about the significance of these elements in Virasadhana, but most agree that it is a special method prescribed only for heroes and heroines (vira), and unsuitable for the common herd (pashu).

Aside from being a swipe at Brahmin orthodoxy, which views some of these elements with deep abhorrence, some important tantras, including the Kularnava, give them a metaphysical meaning. Some tantras vary the substances depending on the varna (Brahmin, Kshatriya etc). The Yoginitantra and other important texts also give the makaras a symbolic meaning.

There is no agreed view on these matters. It is hard to take some verses of the Yonitantra or the Brihadnilatantra metaphorically, while the commentary on the Karpuradistotra, referred to above, specifically advocates the consumption of semen after ritual sexual intercourse. The Chandamaharoshana Tantra (see Bibliography), a text of the Vajrayana which is, however, spoken of as a source in the Kaulavalinirnaya, is as explicit as you can get about these matters. Woodroffe says in his introduction: "The text goes on to say that there are people who regard semen and menstrual fluid with disgust (Vicharayet), but they forget that the body by .which they hope to attain Liberation is composed of these two forms of matter, that the narrow, bone and. tendons have come from the father and the skin, flesh and blood from the mother. It further says that there is no reason for man's disgust for excreta or urine, for these are nothing but food or drink which has undergone some change and contains living creatures and the Brahman substance is not absent therefrom. The purity that man ought to cultivate is that of the mind. All things are pure. It is one's mentality (Vasana) which is evil."

There is a variety of other, somewhat less contentious, liquids often referred to in tantrik texts which require some explanation. The panchagavya are the five products of the cow, including dung and urine. These are often consumed, although some texts also ascribe an inner meaning to these substances, related to Shakti.

The Gandharva describes padya (water for washing the feet), achamana (water for sipping), madhuparka (a sweet mixture of water, ghee, honey and other substances), and arghya (an offering to the Sun, poured over the head).

Flowers, Scents, Perfumes and Incenses

There is a huge variety described in the literature, which almost merits a book of its own.

Incense (dhupa) is frequently employed in the daily puja, and this may and often is accompanied with various unguents (anjana), sweet smelling powders, oils (such as sandal oil) and other substances.

Most of the tantrik texts available give pride of place to five fragrances, which, according to lists in Rai's Encyclopedia of Yoga, are for Shakti or Devi agaru (aquilaria agallocha), karpura (camphor), kumkuma (crocus sativus), rochana (convolvulus turpentium) and jatamamshi (asparagus racemosa).

Sandalwood (chandana) and other pleasant fragrances often find themselves on the lists.

Flowers for the worship of Shakti, should normally be red, although this may vary depending on the type of rite, with other colours, including white and orange, often being employed.

As by now we've come to expect, the vamachara tantras interpret flowers and scents in a way all of their own. Flowers (pushpa) has a similar meaning in Sanskrit to English, and are taken by some texts - for example the Matrikabheda Tantra, the Mahakalasamhita and other texts, to refer to menstrual blood. These are classified in different ways, depending on age and the qualifications of a Shakti.

Some of these may have the same name as other fragrances and scents - a trap for the unwary, who in this, as in all other matters, is to be guided by the guru. The Matrikabheda describes the use of menstrual fluids in a somewhat mysterious alchemical process - similar passages are to be found in the alchemical chapter in the Brihadnilatantra.

Aug 31, 2009

Herbal Acne remedy- Herbal Pimple Remedy -

Herbal Acne remedy- Herbal Pimple Remedy -

Natural acne remedies have enabled teenagers and adults to fight acne with great success. These natural herbal acne remedies have evolved from ayurveda, aroma therapy, siddha etc. here is a quick review of popular natural acne remedies.

A natural acne remedy becomes a perfect solution for acne when it acts as acne scar remedy too. Hence doctors at have formulated a complete natural acne home remedy kit which has proved to be the best home remedy for acne, pimples, marks and scars. The acne treatment can be easily done at home within minutes and without tedious process. The kit contains natural herbs which are very effective in acne treatment at home. Hence it constitutes complete natural acne home remedy. The complete natural acne home remedy kit consists of following products.

Herbal acne remedy in form of Aloe vera gel: Aloe Vera is an excellent herb which is widely accepted as natural herbal remedy for acne. Ayurveda describes the cooling and soothing effects of herb aloe Vera. The gel of aloe vera mixed with essential oils is the best ayurveda remedy for skin problems like acne. The aloe vera has shown excellent anti-inflammatory, antioxidant and restorative properties. The aloe Vera gel mixed with essential oils which heals acne, moisturizes the skin and rejuvenates it, has been considered as an excellent herbal acne remedy. Daily application of aloe vera gel prevents eruption of acne and is a best acne scar remedy .

Herbal acne remedy in form of skin cleanser: Herbal cleansers which have herbs like aloe Vera, green tea, Centella Asiatica , etc cleanse the skin gently without allowing skin to get dry. They remove clogged dirt and sebum from the skin pores without hurting the underlying skin and soothe the inflamed skin. Gently cleansing the skin regularly helps to get rid of acne.

Herbal acne remedy in form of body cleanser: According to ayurveda constipation and accumulation of toxins also cause acnes. Herbal tablets which contain triphala (embelica officinalis, Terminalia chebula, Terminalia bellerica ) act as body coolants and expel body toxins . They regularize the bowel movements too. These tablets are excellent herbal ayurveda remedy for acne.

Aug 30, 2009

Ayurvedic Home Remedies for digestive disorders

Ayurvedic Home Remedies for digestive disorders

There are numerous simple recipes illustrated in Ayurveda to correct many disorders. Here are few gruel recipes which are strongly recommended in digestive disorders. These are simple and effective remedies which can be prepared easily at home to correct the disorder and also to replenish the lost nutrients.

Gruel recipes

  1. In Indigestion


Rice-1/2 cup

Water -4 cups

Long pepper- 2or 3

Ginger -1’’

Method of preparation: Cook rice with recommended quantity of water with crushed ginger and salt. Powder long pepper and fry it in a spoon of cow’s ghee and add it to gruel. Consume this when it hot. This is very light to digest and relieves colic pain.

  1. In Diarrhea


Rice -1/2 cup

Water – 4 cups

Ginger paste – 1/2 spoon

Salt to taste

Pomegranate juice: ½ cup

Method of preparation

  1. Cook rice with recommended quantity of water with ginger paste and salt
  2. Add pomegranate juice when the gruel is warm. This gruel rehydrates body and supply energy . This soothes inflamed walls of intestine and controls bowel movements.

  1. In flatulence


½ cup of rice

4 cups of water

Haritaki (Terminalia chebula) - powder-1/2 spoon

Roots of pippali or long pepper

Ginger paste -1/2 spoon salt to taste

Method of preparation Cook Rice, haritaki powder , roots of pippali and water together. Add salt to it.Consume this when it is warm. This relieves flatulence and regularizes the bowel movement

  1. In indigestion due to over consumption of oily food


½ cup rice

4 cups of water

Butter milk – 1 cup

Salt to taste

Method of preparation Cook rice water and salt together. Add a cup of butter milk when it is little warm and consume it . This relieves indigestion, nausea and corrects digestion.

Definition of Obesity

Definition of Obesity

Excess amount of body fat is Obesity.

Excess weight of muscles, bone, fat and water in the body (like body builders and athletes) is Overweight.

Over weighted persons are at increased health risk than normal persons. They are more prone to chronic diseases like heart diseases, type-2 diabetes, high blood pressure, stroke, and few types of cancers.

Is fat necessary to our body?

Certain amount of body fat does the following function

  1. Heat insulation.
  2. Absorption of shock.
  3. Storage of energy. Etc.

Ayurveda describes the functions of body fat as

“Medaha sneha swedaudhrudatwam pushtim asthyancha”

This means in normal conditions the body fat keeps the body moisturized , causes sweating , gives energy to body (by storing energy) and nourishes bones. (By protecting them from shock)

Distribution of fat

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Women have more body fat than men. In women usually the fat accumulates around hips giving them a pear shape. In men it accumulates around belly giving them an apple shape. The obesity related problems start when fat accumulates around waist.

In ayurveda the distribution of fat is described as follows.

Medastu sarvabhutaanamudarenvasthi thishtathi |
Ata evodare vriddhihi prayo medaswino bhavet ||

Fat gets deposited in and around belly in all living beings. It is also present in bone. Hence when a person becomes obese his stomach bulges out.

And also the characters of an obese person are described as

"Medo mamsa ativriddhatvaachalasphigudarastanaha"

Which means the hips, belly and breasts of an obese person sag and sagged parts flap as that person moves. An obese person will not be active.

Causes of Obesity

When a person consumes more calories than he burns then the excess calories get stored in the form of fat causing obesity.

  1. Genetic factorsObesity tends to run in families. If parents are fat then the offspring also show a tendency to accumulate fat. Even the diet and lifestyle habits which are practiced in family also contribute to obesity.

  2. Environment.A person’s eating habits and the level of physical activities a person has also contribute for excess deposition of fat. When a person eats food containing more calories and has a sedentary work then the calories consumed are more than calories burnt. The excess amount calories are stored as fat.

  3. Psychological disturbances.- There is a tendency to over eat in response to negative emotions like boredom, sadness or anger. This leads to obesity.
  4. Binge eating disorder.
  5. Diseases and conditions like Hypothyroidism, Cushing's syndrome, Depression, and certain neurological problems lead to overeating which in turn leads to accumulation of fat.
  6. Medicines such as steroids and some antidepressants may cause weight gain.

Causes of obesity according to Ayurveda

The causes of obesity are very clearly explained in ayurveda. The following reasons which are mentioned in ayurveda increase the deposition of fat.

Avayamadivaaswapnashleshmalaaaharasevinaha |
Madhuroannarasaha prayaha snehamedhovivardhati ||

According to ayurveda the causes of obesity are defined as :

  1. Avyayama : Not exerting physically
  2. Divaswapna: Sleeping in afternoon.
  3. Shleshmala Ahara Vihara : The diet and life styles which increase Kapha
  4. Madhura Annaha : Consuming sweetened foods .

Health risks due to Obesity

Obesity leads to the following problems.

  1. Type-2 diabetes
  2. Heart disease.
  3. High Blood pressure.
  4. Stroke
  5. Few types of Cancers
  6. Gall stones
  7. Liver diseases
  8. Osteo arthritis.
  9. Gout
  10. Infertility
  11. Irregular menstruation in women.

According to Ayurveda the obese persons are more prone to the following diseases.

  1. Diabetes.
  2. Kidney related problems.
  3. Hepatitis.
  4. Low libido.
  5. Low energy levels.
  6. Skin problems.
  7. Fistula
  8. Piles.
  9. Filariasis . etc

Tips to reduce Obesity

  1. Determine with the help of your physician how much weight has to be reduced.
  2. Set several short term realistic goals .
  3. Reward yourself each time you make progress (Not food items)
  4. Even small weight losses have shown to be beneficial.
  5. Make gradual changes in eating habits.
  6. You will lose weight when you burn more calories than you consume. Hence eating less and being more active help in losing weight.
  7. Sound eating habits keep you out of putting on weight.
  8. Stay motivated to lose weight.
  9. Slow weight loss is the safest and most effective. ( one to one and half pound per week)
  10. Gradual weight loss, promote long term loss of body fat.
  11. A person who is moderately active needs daily, 33 calories per kg of body weight to maintain his weight .
  12. Reducing calories intake by 300 per day and increasing the physical activity to burn 200 calories per day results in weight loss of 400 Gms per week.
  13. To satisfy basic nutritional needs eat a variety of foods every day. Choose from each of the five food groups milk, meat, fruit, vegetable and cereals. Balanced food plans encourage making wise choices about everyday food choices. This type of diet helps to stay at your proper weight for life.
  14. Allow for an occasional treat.
  15. Evaluate your eating pattern.
  16. Try to cut down on foods high in fats and sugar.
  17. Most successful weight – loss plans stress on reduction in both calories and the amount of fat eaten

Physical activity:

  1. Determine the type of physical activity that suits your life style.

  2. Regular aerobic exercise like brisk walking, jogging or swimming, is a key factor in achieving permanent weight loss and improving health

  3. Health experts recommend exercising 30 minutes or more on all, days of the week for maximum benefits.

  4. The exercises should be moderately vigorous to be most effective but not exhausting.

  5. Incorporate few simple measures to burn calories effectively. Like- taking an after dinner walk, using stairs instead of escalators or elevators, parking the car farther away to have a longer walk etc.

  6. Exercises also improve sense of well being ,decreases stress and decreases appetite in some.

Ayurvedic tips to reduce Obesity

Numerous tips to reduce obesity have been mentioned in ayurveda. The following ayurvedic tips help you to reduce the obesity.

  1. Very good exercises. Exercises like brisk walking, jogging, playing out door games etc help to reduce weight.
  2. Physical and mental exertion. Exerting physically like doing house hold works, walking to distant places to bring groceries, vegetables etc, walking long distances to bring the child back from school, walking to working place, climbing stairs etc are types of physical exertion. Exerting physically as much as you can help to burn more calories. Mental exertion like worrying or involving in finding solutions to problems also restrict food consumption in some and there by reduces the intake of calories .
  3. Having sex frequently is also a good physical exertion.
  4. Consumption of honey. This is advisable for non diabetic patients. Consuming 2 tea spoon of honey with a glass of herbal tea which includes weight reducing herbs help a lot in weight reduction. Honey along with these herbs scrapes and dissolves the Kapha and medha (body fat).
  5. Sleeping for less hours. Avoiding sleeping in afternoons help to increase the burning of calories. This avoids slowing of basal metabolic rate.
  6. Avoiding the food and beverages which increase kapha and medha. The foods which increase kapha and medha are sweets, sweetened drinks , large quantities of carbohydrates and oily food.
  7. Consuming wheat products than rice products help to reduce obesity.
  8. Using Green gram and horse gram help in reduction of kapha and medha.