Difference in Ayurveda and Allopathy in term of food restriction

Here in this article I have tried to introduce “Pathya”  by showing its application in Allopathic medicine (Unknowingly) as well as in Ayurveda healing  “Pathya” infact, is a great term but most physicians do not take care of this term.

According to allopathic science, there are very few diseases where doctor advice the patient to follow some of the diet restrictions like in the disease diabetes mellitus, hypertension, gastrititis, jaundice , typhoid etc. because they feel the following diet restriction is just a palliative treatment, while taking medicines in the curative treatment. But in Ayurvedic Science no treatment is said to be complete without the advice of diet restriction and in some of the disease “ Pathya” can only be adviced as treatment. Continue reading “Difference in Ayurveda and Allopathy in term of food restriction”

Ashmari in Ayurveda | Urinary Calculi Renal Stone in Ayurveda



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

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

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

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

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

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

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

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

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

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













Ayurveda Yoga and Astrology Interrelation

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

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

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

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

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

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








Benefits of Abhyanga:


1. Reverses/prevents aging and increases longevity

2. Removes fatigue and stress from work and life overall

3. Heals and prevents nervous system disorders

4. Promotes good vision

5. Nourishes the body and promotes sturdiness

6. Remedies insomnia

7. Creates an electrochemical balance in the body.


9. Oil helps the electromagnetic field of the body.

10. Stimulates antibody production, thusstrengthening the immune system.












Method: Rubbing, pressing, kneading.


Method: Rubbing, pressing, kneading.



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

Ten Ayurvedic Herb Mixtures





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

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

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

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

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

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

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

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

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

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

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

Triphala Guggul is best for weightloss and cholesterol.

Kanchanar Guggul is best for lymph glands

Spiritual Ayurveda | Ayurveda from spiritual angle

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

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

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

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

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

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

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

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

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

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

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

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

Hyperacidity treatment in Ayurveda



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

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

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


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


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

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

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

Hiccup (Hikka) treatment in Ayurveda


Type 1. Food-caused (annaa hikka): Vata becomes aggravated by eating too quickly and improperly, or eating and drinking dry, penetrating, rough, and unaccustomed foods. This produces a painless hiccup. It is quiet, then followed by sneezing. It ceases when foods and drinks that one may be accustomed to are ingested.

Type 2. Exertion-caused (kähudrá hikka): Vata becomes mildly increased from exertion. This causesa slight hiccup from the base of the shoulders. It ceases after eating food.

Type 3. Indigestion-caused (yamalá hikka): This type arises when one hasn’t eaten for many hours or when digestion is not working properly. These hiccups come in pairs, causing tremors in the head and neck, gas, severe thirst, nonsensical speech, vomiting, diarrhea, unsteady eyes, and yawning.

Type 4. (mahatí hikka): Rigidity develops in the eyebrows and sides of neck, eyes become red and teary, there is loss of body movements, speech, memory, and awareness. Food is obstructed from moving, causing the vital organs to feel like they have been hit. The body bends backwards and emaciation develops. These types of hiccups arise from deep inside the body, forcefully, with great sounds. Type 5 (gambhírá hikka): This hiccup begins either in the colon or in the navel region.  Symptoms are similar to Type 4, but with more yawning, body expansion, and vibrating sounds.

Hiccups caused by food and exertion are most easily healed. Severe hiccups should be taken seriously.

Treatments of hiccup: For both difficult breathing and hiccup oil and sweat (náæí, bolus or steam tent) are required. First, persons undergo an oil massage with black salt (with Pitta constitution) When there are Pitta problems, such as burning, excessive bleeding or sweating, weakness and tissue depletion, or pregnancy, black salt should not be used. Oil loosens and dissolves the thick phlegm blocking the breathing channels, softening them, and rebalancing Vata.

Afterwards, a light diet of basmati rice and ghee or sesame oil is taken to increase Kapha. Then one is ready for emesis with pippali, rock salt, and honey (reducing Kapha and Vata). After emesis releases the excess Kapha, the channels are cleared, and the Vata begins to flow properly. Should there be any remaining Kapha, turmeric and barley grain are mixed with ghee and smoked.

When either of these illnesses is associated with a weak voice, diarrhea, internal bleeding, or burning, one eats foods that are sweet, oily, and cold.  Short periods of fomentation are applied to the chest and throat. Warm oil is mixed with cane sugar, orpoultices are made with sesame and whole wheat, Vata-reducing herbs, foods, sour herbs (e.g., ámalakí), and milk are ingested. Other herbs include dashmúl, pippali, trikatu, balaa, chitrak, dry ginger, gokshura, guæúchí, black salt; along with yogurt,ghee, dry radish, ghee, rice, and barley. Dashmúl also removes complications of thirst.

A general herbal recipe includes bilwa, gokshura, guæúchí, balaa, trikatu, chitrak, pippali, ginger decoction with ghee, black pepper, and black salt.

If a strong fever with toxins (áma) develops, reduction therapy (langana) is used (i.e., Pancha karma, exercise, sun bathing, etc.). Emesis with salt water is especially useful.

Should these therapies cause a Vata excess, balanced can be regained through Vata-reducing foods and warm massage.

If gas, distention, and constipation develop owing to Vata, foods with black salt, ámlavetasa, or hingwasták are recommended.

Hiccup is predominated by Kapha, and is healed through emesis, purgation, a wholesome diet, and pacification therapy, using herbal smoking (for strong persons only).

When weak children or elderly persons develop excess Vata, oil therapies are used to reduce excess air. It is important not to use laxatives when there is not an excess of Kapha. To do so may dry up the vital organs and threaten the person. Refer difficult breathing section for specific dosha therapies.

For hiccup, ghee mixed with triphala, or castor oil quickly stops the situation. Suddenly sprinkling cold water on persons with hiccups is helpful. Slowly drinking water nonstop for 30 seconds or until the hiccups cease is another option. Other therapies include frightening or causing surprise, anger, exhilaration, or separation from loved ones.

All foods and herbs should simultaneously reduce excess Kapha and Vata. Ghee is used in all situations. These are some of the Ayurveda tips for hiccup (hikka)

Ayurveda and beauty

Everyone has heard the sayings, ‘beauty is only skin deep’, and ‘beauty is in the eyes of the beholder.’ So beauty is such a beautiful word that everybody prefers to describe. Here, let’s approach the beauty from Ayurvedic point of view.

Ayurveda adds a spiritual dimension to the definition of beauty by saying:

“Inner peace brings outer beauty”

It says outer beauty as an integrated by-product of inner beauty and virtue. Inner beauty is developed through meditation, proper diet, ethics, a positive self-image, and various therapies, such as aroma therapy, yoga, and abhyanga (a massage-like therapy). These are the essential ingredients for developing a true and lasting aura of beauty.

Besides the seven doshas (Vata-Air, Pitta-Fire, Kapha-Water, Vata/Pitta, Vata/Kapha, Pitta/ Kapha, Tridoshic (all three dosha)), a special category exists known as changing skin conditions.

Despite one’s dosha, skin conditions change depending upon one’s diet, exercise, and the climate. Sensitivity towards cold, dryness and the sun may exist. It is important to remember that it takes the body between 3 and 5 years to adjust to good or bad eating habits and climate.

This is one reason that Ayurveda suggests gradual changes towards building a healthier lifestyle. It takes time for a toxic body to be cleanses; new cells and tissues built; and a new way of life and health to develop. Below are some Ayurvedic beauty care tips.

Post-Surgery: When the skin becomes scarred from surgery, herbs help heal the tissues. Aloe vera gel and mañjishþhá are the main recommendations.

Acne: Not only do teenagers get acne, but also many adults suffer from this condition. Acne is generally an excess of Pitta (fire). Therefore, Ayurveda approaches acne from both symptomatic and causal levels. To remove symptoms, turmeric cream and sandalwood soap, found in most Indian grocery store, work very quickly.

Simultaneously, one also should reduce the causes—the excess fire and toxins inside the body. If neglected, Pitta and toxins will cause acne to reappear, or manifest as illness in another part of the body (e.g., eyes, liver, spleen, gall bladder, heat, blood, and infections). For causal balancing or healing, persons should follow a fire- (Pitta) reduction diet.

Seasonal Conditions: Each season has a predominance of Vata (air), Pitta (fire), or Kapha (water). Ayurveda recommends that persons protect themselves from these environmental changes.

The epic list post we’ve just released about the 92 Sneaky Causes Of Acne.
Check it out here: https://www.thankyourskin.com/what-causes-acne/.