yog sandesh english magazine

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OM CONTENTSEditorial 4

Your Experiences 5

Prickly Poppy: CharacteristicsAnd Benefits 6

From Non-VegetarianismTo Vegetarianism 8

Be Healthy With Exercises 9

Use Of Oils In Food 12

Natural Treatment Of Anaemia 13

Treatment Of Rapid Heartbeats 15

Natural Cures For Menorrhagia 17

Yoga For Indigestion 19

Treatment Of Asthma 21

Healthy Baby 23

Swami Ramdev's Resolution Is ThatNo-One Should Die Of Ill Health 25

Divine Herbs In Ayurveda 29

Liquid Nutrients 32

Ayurvedic Treatment 33

Ayurveda In The Vedas 36

Surgery In Ayurveda 37

Victims Of Expensive Medicine 40

The Love Of A Mother 41

The Pioneer Of Social Philosophy:Swami Vivekananda 43

Karamvipak Mimansa 45

Vedic Appeal 48

Sadhnapad 49

Prashnopanishad 50

Such Was Chandra Shekhar Azad 51

Ayurvedic Surgical Treatment AndResearch In Patanjali Yogpeeth 52

List Of Contacts For Patanjali TreatmentCentres 54

News Roundup 58

Year : 5 Issue : 11 July 2008

EditorAcharya Balkrishan

Sub-EditorDr. Rajendra VidyalankarJayshankar Mishra

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India can become a superpower if its unemploy-ment, corruption and population are controlled. Thepopulation of India has crossed the point of anxiety. Thereis a need now for legal and social measures which willpunish people with more children and honour those withless. The aim and resolution of respected SwamiRamdevji is that no one should die in India from hungeror ill-health. It is for this purpose that he is unceasinglyencouraging thousands of people of the country to jointhe revolution of Yoga.

The world’s multinational companies are fast get-ting a foothold in our country. To prevent the fallouts ofthis, a special kind of social business collaboration andenterprise is required. This, however, is missing. Theattitude of the government towards these multinationalcompanies has brought most of the political and socialagitations to ground. This topic is already out of religionagitations. Swami Ramdevji has created a strong massdissension against these companies that sell disease anddeath and poison in the name of food items. Now, hehas also taken up the resolution to find out an indig-enous answer to these food products.

The rate of obesity is increasing in our country dueto lack of exercise. People laugh it off as a small matterbut obesity is a dangerous thing for the human body.Blood pressure, sugar, cholesterol, etc. are such dis-eases that can later lead to cancer and heart failure. Toget relief from these diseases, people take medicinewhereas these medicines only provide relief for a tem-porary period. To be free from these diseases for theentire lifetime, yoga is the only answer. Do yoga and bedisease-free. This is the mahamantra of Swamiji. Medi-cines might have side-effects but yoga has none.

The effects of the inappropriate, excitable, illusion-ary and immoral advertisements used to sell the prod-ucts of the multinational companies are there for all tosee. These advertisements have increased the attitudeof consumerism to dangerous levels. Even the purestof relationships have been made to look doubtful by allthese. The rate of sexual harassment of women is in-creasing at a large rate. An important reason for this isthe lack of peace in people’s minds. Only when minds

are not at peace do people do such abnormal deeds.Yoga brings peace to the mind.

The sphere of influence of yoga is very large. Withthe help of experiments it has been proved that Yoga isnot mere exercise but a life philosophy, a completetherapy. To make each and everyone healthy throughthe medium of yoga and to raise their awareness is theprimary principle of Swami Ramdevji and PatanjaliYogpeeth.

On bringing about improvement in politics Swamijisays that he does not have any interest in politics but, atthe same time, he also does not like political interfer-ence in his work. Till date, Swamiji has sent the mes-sage of yoga to two crore people through personalcamps and to 100 crore people through media, and20,00,000 people are practicing yoga daily and becom-ing free from disease. Patanjali Treatment Centres havebeen opened in 535 districts of the country. Here thevaids give free treatment and diagnosis. Medicines areavailable at very low cost at these centres. Donationshave also been collected for yoga training and researchcentres but this value has been returned to the publicincreased manifold. People with negative minds andcorrupt politicians bring up obstacles for these serviceseveryday.

When the dignity of the nation is hurt, it gives greatpain to Swamiji. He wants to see India as a superpowerof the world. This will only be possible when there willbe mass awareness on health. Respected MaharajSwamiji Ramdevji is not trying to wake up the govern-ment but the people of the nation. Apart from improv-ing the health of sick people, Yoga is also increasing thedevotion for the country in people. Swamiji has thehonour of introducing the entire world to Vedic science.

The immoral dances of the cheerleaders during sport-ing events do not go along with the cultural values ofIndia. Indian culture also does not allow such excite-ment. Only through the spread of yoga will there comeabout public awareness not only in India but across theglobe.

- Swami Ramdev


PRANAYAM CURED 46-YEAR-OLD ASTHMA

Respected Swamiji, NamasteI would like to share with you that

one of my kidneys had been re-moved in my childhood. I had beensuffering from asthma for nearly 45-46 years. I started practicing yogafrom December 2006. Within twoweeks, I got almost 90 per cent re-lief. Now I am experiencing greathappiness and joy. It is almost as ifa big burden has been lifted off mybody. I am deeply indebted to you.Inspired by you, I have also startedan organization with 240 membersso that knowledge of yoga is spreadto one and all.

Yours truly,Swadesh Ranjan Karmakar

1/4 A Ashok Nagar, Tritiya TalTollygunge, P.O. Regentwurm

Kolkata: 700040

RELIEF FROM PARALYSIS AND

DIABETES WITH THE HELP OF

PRANAYAM

Respected Swamiji, Namaste!I had undergone training in Yoga

from 02.09.2006 to 10.09.2006 inHaridwar. I have started yogaclasses at home since 17.09.2006,and these are attended by almost 40-45 people, morning and evening puttogether. In June 2007 I went on apilgrimage to Yamunotri, Gangotri,Kedarnath and Badrinath and re-turned to Jabalpur in July. From 15July 2007, along with the previousyoga classes, I also started teaching

yoga to children at a high school from1.00 to 2.00 pm in the afternoons.This heavy schedule affected myfood habits and lifestyle and sud-denly, on 15.08.2007, my blood pres-sure increased, diabetes increasedand there was paralysis of the rightlimb.

I was immediately taken to a doc-tor. The doctor advised me to getadmitted but I came back home anddid seven pranayam in ling mudra.

As a result, I experienced amiracle and on 22.08.2007, in just 8days, all my disabilities disappeared.

Swamiji, the entire credit goes tothe yoga training given by you atHaridwar. At 60 years today, I am ahealthy man without any problemsand am conducting my yoga classesand camps as earlier. Only as a pre-caution, I have started using somemedicine as prescribed by a Vaid.

Yours truly,H. C. Namdev

1262/1 Prakash Tiraha,Jayprakash Nagar

Adhartal, Jabalpur (M.P.)Ph: 0761-2461462

PRANAYAM CURED 15-YEAR-OLD SUGAR PROBLEM

Respected Swamiji, NamasteI had been suffering from sugar

problems from the past 15-16 years.I had to take insulin injection every-day. I started regular practice ofyoga as prescribed by you and alsobrought about changes in mylifestyle and food habits. Now I donot have to take insulin injections andmy sugar also remains normal.

For this, I am indebted to Swamiji.Yours truly,

Bhrat MaahChanditala, Kolkata-40

Ph: 24816222

KIDNEYS AND PROSTATE

CURED WITHOUT OPERATION

WITH THE HELP OF PRANAYAM

AND AYURVEDIC MEDICINE

Respected Swamiji, Namaste!I was extremely troubled by pros-

trate problems. I did an ultrasoundof the abdomen in July 2007. Thereport stated that both kidneys andprostate was in bad shape. Doctorsadvised me to go in for an operationbut in July 2007 itself I went toPatanjali Yogpeeth and met VaidPankaj Srivastav. He gave me medi-cine and along with medicine alsoadvised me to practice Pranayamand Yoga.

I regularly practiced Yoga and atthe same time, also took the medi-cine. On 16 April, 2008, I did anotherultrasound of the abdomen. Thisshowed that the lobulated isolatedmass in my right kidney has com-pletely disappeared. Prostate wasalso normal. At the moment I amhealthy and happy. Swamiji, I amindebted to you for the miraculousbenefits brought about by Ayurvedictreatment and Yoga, and congratu-late you on the mission of health thatyou are running!

Yours truly,Rajeshwar Prasad Tyagi

48/10 Rajkamal KutirFirst Civil Lines

In front of Thana KotwaliBijnaur (U.P.)

Ph: 01342-266039


Family name : PapaveraceaeLatin name : Argemone mexicana Linn.English : Prickly Poppy, Mexican poppySanskrit : Svarnakshiri, Kanchanshiri,

Pitdugdha, KatuparniHindi : Peela Datura, Phirangi Datura,

Shialkanta, Satyanashi, BharbhandGujrati : DarudiMarathi : Kate Dhotra, Mil DhatraBengali : Sona Khirni, ShialkataPunjabi : Bhatkateya Karyay, Katsi,

SatyanashiTelugu : Brahmadandi, ItturiTamil : Kushmak, KutiyottiAssamese : Sialkait, Satyanashi

Introduction: Argemone mexicana is an Americanplant, but it grows in wastelands in almost all parts ofIndia now. On breaking any part of the plant, a golden,yellow-coloured sap comes out and this is why it is alsoknown as Svarnashiri (Svarna - Gold; Kshiri - Juice).

The fruits are oblong, prickly and capsular, contain nu-merous small mustard-like seeds inside. These splutterwhen thrown on burning coals. In Uttar Pradesh, it isknown as Bharabhar. The entire plant is covered inthorns.

Physical appearance: The 2-3 feet-tall bush ofSatyanashi has short stems and long leaves. The midvein is thick and white. Other veins are also white inappearance. Flowers are bright yellow. The fruit is 1-1.5 inch long, oblong and prickly. Seeds are numerous,small, black and resemble mustard seeds. Its roots arecalled ‘chok’.

Chemical constituents: The plant contains alka-loids such as berberine and protopine. The seed con-tains up to 22-26% distasting pungent oil.

Properties: It cures kapha-pitta. Externally, its sap,juice of leaves, seed oil is ulcer-purifying, ulcer-causingand cures leprosy. The paste of roots helps against in-flammation. Seeds are used as sedative. Among its ex-ternal and internal uses, the roots and seeds are known

Acharya Balkrishan


to be laxative. It causes nausea and is sometimes apurgative. It kills worms. The juice of the root is a bloodpurifier and milk is anti-inflammatory. The milk and rootis extremely helpful in reducing fevers. The ‘dhan-kvath’of the panchang of this plant (polyherbal preparationscontaining one, two or all five parts of the plant, i.e.leaves, bark, flower, fruit and root) is appetite stimulant,roots are worm killing and cures leprosy, the yellow milkis purgative diuretic, cures leprosy, anti-inflammatoryand anti-pyretic.

MEDICINAL USESEye diseases:• To one drop of its milk, add three drops of clarified

butter and apply on eyes to get relief from dry eyes,glaucoma, and blindness of eyes.

• If 1gm of the ash of Suvarnashiri is added to 50gmrose water and two drops are applied twice a day toeyes, then it gives relief in eye problems such asswollen eyes, cataract, blurred vision, etc.

• If two drops of the juice of its leaves are applied toeyes then all kinds of eye problems are cured.

Respiratory illness:In respiratory illness and cough, if 0.5-1gm of churna

of the roots is taken with warm water in the morningand evening, then the cough comes out. Also, 4-5 dropsof its yellow milk should be taken with batasha to getrelief.Congestion:• 500gm of Suvarnashiri panchang should be taken

and boiled over heat. When it attains the consistencyof ‘rabri’, add 50gm old jaggery and 20 gm ral (resin)to it. Grind and make pills of 250mg each. If one pillis taken three times a day, it gives relief in asthma.

• Take the juice of its leaves and make a ‘dhan-kvath’.Add equal amount of Benzoic acid and make ballssimilar in size to Bengal gram grains. If people withrespiratory problems have one pill thrice daily, theywill get immense relief.

Snophilia:Snophilia patients also get relief it 1gm of this misture

is taken with milk once daily.Abdominal inflammation:

If 3-4 ml of its yellow milk is taken with 10gm clari-fied butter, inflammation of the abdomen ceases.Evacuation of bowels:

Its oil is laxative in nature but the effect is not equalon everybody. Somepeople may have 3-4 loose motions

while others may have 15-16. However, even if there isvomiting in the beginning of its use, there is no weak-ness.

Urinary problems:If there is irritation in the uri-nary tract, then soak 20gm Panchang in 200gm waterand drink. The quantity of urine increases and the rashin the urinary tract diminishes.

Jaundice: In 10 gm Giloy juice, mix 8-10 drops ofits oil and take it in the morning and evening to get relieffrom jaundice.

Pain: If 30 drops of its oil is taken with 1gm of sonth(dry ginger), pain is reduced.

Ascitis:• In Ascitis, 5-10 gm of its juice (panchang), if taken

3-4 times a day, increases the flow of urine and thewater that had been collecting comes out.

• If 4-5 drops of its oil is taken with 2-3gm of sangbharsalt, there is relief.Syphilis: Take out juice from panchang and mix 5gm

of this in milk and drink three times. You should alsoapply milk on its rash.

Gonorrhoea: If 2-5ml of its yellow milk is mixedwith butter and ‘kira mari’ or if 5gm of the juice of itsleaves is mixed with 10gm clarified butter and taken 2-3 times a day, you will get relief from gonorrhoea.

Impotency: To remove impotency, mix 1gm of thepeel of prickly poppy with milk of Banyan tree and heatit together. Make small balls the size of chana and takethese for 14 days with paan in the morning and evening.Leprosy:• In leprosy and pitta blood, massaging the body with

its oil gives ample results. At the same time have 5-10gm of the juice of its leaves mixed with 200mlmilk in the morning and evening.

• Applying Suvarnshiri on rashes and old sores givesrelief.

• Rashes, boils, acne, itches, eczema, etc. will get lotof benefits from application of panchang juice or itsyellow milk.

• In leprosy, if its juice is taken with a little salt for along time, good results are seen. Drinking 5-10gmof juice each day is beneficial.Ringworm and Shingles: Applying the juice of its

leaves or its oil has a soothing effect.Eczema: Even in this case, application of the oil

gives relief.Sores: Applying its milk on sores that do not heal

will cure even old and damaged sores.


-Kunwar Pal Singh

Nature made man a vegetarian and for this pur-pose, made all arrangements to meet his food require-ments. It is because of the influence of ignorance, lazi-ness, pleasure, illusion, greed and materialism that peopleget shackled in the chains of alcohol and non-vegetari-anism.

Killing animals and birds for their flesh increasesthe violent nature in man. It badly affects the environ-ment and the balance of nature. Every religion calls forlove towards animals. When we are compassionate to-wards animals we contribute positively towards spiritu-alism and a dutiful life. We establish the path of peaceon earth. When we hurt animals we also harm the envi-ronment and disturb the balance in nature.

We hurt the environment and life on earth when wecause harm to innocent and farmed animals, kill themwithout mercy, and torture them. In countries wherefarmed animals, trees and forests and wild animals havebeen destroyed, we can see famine, floods, poverty, andthe clouds of hatred can be seen clearly over them.The killing of farmed, load-carrying and milk-giving ani-mals such as cow, buffalo, camel, etc., is not justifiableby any means.

Agriculture, horticulture and processing industrieshave become so developed that cheap, healthy, nutri-tious, unpolluted, high-quality food are easily availablefor vegetarians. On the other hand, non-vegetarian foodis more expensive, less easily available and acquiredwith violent and harmful means. These foods are carri-ers of pollution, disease and sorrow. Sars, Mad Cowand Bird flu are some of the diseases that are spreadamong non-vegetarians because of this pollution andtorture to animals. Non-vegetarian food weakens thedigestive system. It gives rise to prostrate cancer. Ithelps in the development of heart and blood diseases. Itis noteworthy that none of the foods available from plantshave cholesterol. We can get high quality protein, car-bohydrates, fat, salt from a vegetarian diet.

Because of scientific discoveries in the agriculturalfield, there has been a revolution in crop production.Situated between chemical and organic production, therehas been an increase in organic production. Vegetarianpeople are healthier, more hard-working, peaceful andenergetic. One of the reasons for violence and war inthis world is non-vegetarianism.

Compared to meat, more protein, carbohydrate andfat can be obtained from dal (pulses), rajma (kidneybeans), chana (bengal gram), chole (kabuli gram or gar-banzo beans), soyabean and raw peanuts. If we includedal, saag (vegetable greens), vegetables, chole, etc. inour daily meals and if we add 50gm raw peanuts (orfood made from soyabean) to this, then there is no needfor eggs, fish or meat. Soak raw (not roasted) peanutsfor 12 hours and remove peels and wash. This can beboiled with dal, rice, vegetables, dalia (bulgar wheat),saag, etc. to get a nutritious meal. If 10% soyabeanflour is added to the flours of wheat, jowar, bajra andrice, protein-rich flour will be obtained. Use soyabeannuggets too in your menu. It is safer and more benefi-cial to use natural refined or filtered oils instead of hy-drogenated oils. Jaggery, dalia (or rice) and raw pea-nuts can be boiled together and had for a snack. Veg-etarian breakfast should be published by families andspread across the country. This will give encourage-ment to vegetarianism.

Religion and science is of one opinion that milk isexcellent for health. The milk of indigenous cows is nec-tar and medicinal. The milk obtained with the help ofoxytoxin injections becomes poisonous. Instead of com-plex foods available in the market, if cow’s milk, curd,buttermilk, etc. are used then the health of women, stu-dents and children will improve and be protected againstill-health. This will also protect cows. With the use ofnatural fertilizers, there is no pollution and this will helpincrease organic cultivation. There will be reduction inthe fuel and food grain crisis. This will also encouragevegetarianism.


Swami Ramdev

To keep the joints of the body healthy and to give

strength and flexibility to the ligaments and keep themdisease-free, practice the following exercises regularly:

Sit in Dhandasan position:Method:All asanas that are done sitting down are started

from the position of Dandasan. Keep both feet togetherstretched out in front. The palms of both hands shouldbe touching the ground firmly on both sides of the waist.Fingers should be pointing backwards. Keep waist andhands straight and do as directed below.1. For your toes: Bend the toes of both the feet

forward with force. In thesame way, also bend thembackwards. Keep the heelsstable. Do this 8-10 times.

2. For heels and the en-tire leg: Press the entirefeet along with the heelsforward and backward.While pressing forwardand backward, the heel willrub against the floor. Thisexercise is very helpful forsciatica pain as well as forthe knees.

3. For the feet: Keep both feet at a distance. First

rotate the right foot in a circu-lar motion in one direction. Re-peat this for 5-7 times. The dothe same thing in the oppositedirection. Now repeat the wholeexercise with the left foot. Af-ter that do it with both feet to-gether at the same time.

4. For knees and hips: (a) Bendyour right leg and place it on the

left thigh. Hold the right feet withthe left hand and hold the rightknee with the right hand. Nowputting your right hand below theright knee, lift the knee so that ittouches the chest. In the sameway, do it in the opposite direc-tion too by placing the left leg onthe right thigh. In the end, hold-ing both feet with the hands, makethe knees touch the floor and then lift them up. (b)TitliAsan (Butterfly): Bend both legs at the knee, joinboth feet together at the soles and bring them tonear the joint of the thighs. Now move your kneesup and down like the wings of a butterfly for 2 min-utes. This is very beneficial for giving strength tothe hips and to reduce the fat accumulated there.This will also help while doing Padmasan.

5. For the knees: (a) Keep both legs straight andkeep hands on thewaist. Do Akunchanand Prasaran kriyas bytightening and releasingthe knee heads. Afterthis join interlock the fin-gers of the hands andfrom below the knees,hold the thighs. Nowbring the legs towardsyour hips and while do-ing a cycling motion,trace out a circle re-sembling the number‘0’ in front. Now do it in the opposite direction (thatis, if you did it clockwise, now do anti-clockwise).(b) Stand straight. Press both heels and both kneestogether. Keeping bothhands on the knees, firstrotate towards the rightand then towards the leftin a circular motion. Re-peat this ex-


ercise for 5-7 times. This is good for the knees.6. For the stomach and waist: (a) Grinding: Inter-

lock the fingers of both hands and keep them on topof the legs in front. Now rotate thehands from right to left in such a waythat the waist bends forward and thehands touch the toes while moving in acircular motion. When the hands cometo the thighs, bend the waist backwards.Keep the legs straight and steady. Nowrepeat this from the other direction. (b)Spread your legs a bit open in front.Keep both hands at shoul-der level in front of you.Touch the left toe with theright hand and rotate theleft hand straight back-ward like a mountain.Also rotate the neck towardsthe left and look backwards.In the same way, repeat itfrom the other direction.These two exercises giverelief in lower backache andthe stomach too becomeshealthy. At the same time italso reduces fat accumula-tion at the waist. However,if someone is suffering fromsevere backache, he or sheshould not do these exer-cises.

7. For the back: with eachhand hold the other hand’s wristand take it upwards behind thehead. Inhaling, with the righthand pull the left hand towardsthe right behind the head. Keephead and neck still. Exhalingtake the hands up. In the same

way, do it in theopposite direction.8. For fingersof the hand: (a)Spread both hands

below you, keeping theshoulders straight. Thenfold the joints of the fin-gers with force and thens t r a i g h t e n .(b) Then make tight fistsenclosing the thumb andthen gradually release.Do this for 10-12 times.

9. For the whole armand for cervicalspondolytis and frozenshoulders: Keep bothhands straight in front ofyou at the same levelwith the shoulders andmake fists enclosing thethumb. Now move the fists in acircular motion in both directions.Elbows should remain straight.

10.For the elbows: (a) Keep botharms in front of you with the palmsupwards. Now touch your shoul-ders by bending your elbows.Slowly straighten once again. (b)Then keep your arms straight atshoulder level on both sides with palms up. Nowtouch your shoulders from the sides by bending yourelbows.

11. For heart, cervical and shoulder pain: (a) Foldboth hands and touch the shoulders. Elbows shouldbe in front at shoulder level. Now join both elbowsin front of the chest and with circular motion, traceout a big zero. Do this in the opposite direction too.(b) Make fists withboth hands and holdthem near your chestin such a way so thatthe lower part of thefingers touch eachother. Now, inhaling, straighten the arms in front ofyou. Keep inmind the fingersare in touch witheach other andnot separated.After the armsare straight infront of you, ex-hale and bring the


arms close to your chest again. In thisway, repeat a number of times.

12. For the neck: (a) Sitting straight,rotate your neck towards the right,touching the right shoulder. In thesame way, touch the left shoulder.Now bend the neck forward andtouch the chestwith the chin.Now slowly bendbackwards ac-cording to thebest of your abil-ity. Next rotateyour neck in acircular move-ment in both di-rections alterna-tively. (b) Holdyour right handagainst the right side of your head over the ear and

push. Push your hand too withyour head. Pressing the handwith the head and head withthe hand makes the necktremble. After doing this for 4-5 times, repeat on left side. (c)After this, interlock the fingersof the hand and hold them be-hind the head. Now press yourhead with the fingers and pressthe fingers with the head. Whiledoing this the head and neck remains straight. Thispushing in opposite direction will only bring about atremble which will help inblood circulation in theneck and keep it healthy.

13.For the eyes: Move thepupils of the eyes first upand down and then leftand right. Then move in acircle, left to right.

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Oil has an important place in our food.

Without it, food seems bland and taste-

less. However, we should use oil with great care.

In India, groundnut or peanut oil is used the most.

This has PUFA which is good for the heart. PUFA re-

duces the bad cholesterol in the body without reducing

the good cholesterol. It is available in refined as well as

in filtered forms. Filtered oil is the best for health.

Kardi oil has PUFA in the form of linoleic acid. It

can be used with red palm oil or palmolin oil.

Soyabean oil contains PUFA in great amounts.

Along with it, there is also linoleic acid and alpha-li-

noleic acid which are beneficial from the point of view

of physical health. Soyabean oil can be used in all kinds

of food.

Palmolin oil has PUFA and linoleic acid is also

present in a small quantity. You can use this with other

oils.

Sunflower oil is also being used in food nowadays.

This is the best source for PUFA. It also has linoleic

which reduces both good and bad cholesterol. Use this

with red plam oil or other such oil in food.

Coconut oil has saturated oil that is different form

the saturated fat found in animal fat. It does not cause

cholesterol. You may use it with different oils.

Olive oil is quite expensive compared to other oils

but it is the best from point of view of health. It has

mono-saturated fats. Use of olive reduces the blood

cholesterol which in turn reduces the dangers of coro-

nary heart diseases. Olive also controls the accumula-

tion of fat in the body. It also reduces the dangers of

cancer and diabetes. It has a number of

such substances in it that keeps our body

forever young and healthy.

Rice bran oil is a different kind of oil

which is made from the husk of rice. It

has mono-saturated fatty acid. It also had

the power of reducing the levels of cholesterol

because it has oryzanol in it. Replete with vitamin

‘E’, this oil keeps people forever young. This oil is

good for the skin. It is also very good for deep

fried food. Snacks fried in rice bran oil absorb less oil

as compared to snacks fried in other oils.

Mustard oil is sold as vegetable oil. It has PUFA

in high quantities. It also has fatty acid and irursic acid.

It should be used with other oils so that the effect of

irusic acid is less.

Oils which are less beneficial for health

Butter: Butter has high levels of saturated fats and

cholesterol. There is fear of heart ailments if used in

high amounts. Use it moderately an dif weight ishigh

then avoid its use completely.

Clarified butter (ghee): clarified butter has a lot

of medicinal use. Like butter, this also has a lot of satu-

rated fats and cholesterol. Excessive use of this in-

creases the risk of heart ailments.

Hydrogenated Vegetable fat (Vanaspati ghee):

The mixture of vegetable oil is known as Vanaspati ghee.

It is solidified with the help of hydrogen. Excessive use

of Vanaspati ghee can prove dangerous for the heart.

It is better not to use it.

How to use oil?

Change the composition of oil every month. If you

use one litre of oil every month then use more than 1.5

litres of refined oil, 250 ml olive oil and mustard oil for

the rest. If you want, you can even mix the two oils.

Mustard oil cannot be mixed with another oil but olive

oil can easily be done so.

-R.S. Chowdury


-Vaid Dilip AgrawalPatanjali Yogpeeth, Haridwar

Anaemia occurs because of low iron in blood. The quantity of red blood cells(RBC) decreases and white blood cells increase (WBC) and the person becomesweak and thin. His complexion becomes yellowish. The low RBC can be determinedby looking at the tongue, underneath the eyelids, and nails of the hands and feet, whichbecome whitish in appearance. The patient has an itching sensation and feels dizzy.Sometimes because of the bad state of the body, the RBC producing capacity of thebody decreases. People who have been suffering from stomach and heat problems fora long time usually suffer from anaemia.

Anaemia increase gradually. The skin becomes yellowish and lusterless. Musclesbecome stiff, heartbeats increase and nerves become weak. The patient loses appetiteand complains of nausea. Often, hands and legs become numb.Natural remedies:

With natural remedies, the patient is cured naturally and permanently.• Mix 3gm black salt in 100gm tomato juice in the morning and evening to get relief

from anemia.• The black ash of the outer covering of tamarind should be mixed in up to 10gm of

goat’s urine and taken daily. This gives benefits in anaemia.• Apply wet lime over a banana and keep it out in the dew at night. Eat this banana in

the morning to get benefits in anaemia.• Mix 10gm lemon juice, 20gm khand, 4 rati soda bicarbonate, and 2 rati nausadar.

Add 10gm fresh water and have this in the morning and evening for benefits inanemia.

• Grind shade-dried flowers of Babool and add equal amounts of misri. Take 5-10gmof this with fresh water to get results in anaemia.

• To 2.5-5gm of juice of fresh leaves of bel (woodapple), add 1gm of powdered blacksalt and take in to cure anaemia.

• Take out the juice of bitter neem by grinding in water. Mix misri in this juice andheat. Afterwards cool and ingest for special benefits in anaemia.

• Soak old tamarind in water and drink the water to get results in anaemia.• Drinking honey sherbet thrice daily increase production of RBC.• Take out the juice of fresh bittergourd and let the patient have 2.5-3 tola of this.

This will result in 2-4 loose motions. After that have this daily for 8-10 days to cureanaemia.

• Take 6 masha of Kutki powder with 2-2.5 tola bittergourd juice regularly for a fewdays to cure anaemia. Bittergourd has substances such as Vitamin C, iron, calcium,phosphorus, etc. which improves the liver functions.

• Taking turmeric (haldi) powder followed by buttermilk made from cow’s milk to getrelief in anaemia. Do not take hot or intoxicating substances and practice celibacy.Do not overstuff your stomach, even if the food is tasty. However, do not remain inhunger either. When you get hungry, eat appropriate food avoiding spicy and ex-citement-causing food.

• If the eyes become yellow because of the liver or jaundice, grind turmeric and

Anaemiaincrease

gradually.The skinbecomesyellowish

and luster-less. Musclesbecome stiff,

heartbeatsincrease and

nerves be-come weak.The patient

loses appetiteand com-plains ofnausea.

Often, handsand legsbecomenumb.


apply with match stick like Kajal to get immediate re-lief.

• Drinking one glass of plum juice daily gives relieffrom anaemia.

• Anaemic people should drink one glass of pome-granate juice daily.

• Mix half cup of jamun juice, two spoons of amlajuice and one spoon of the extract of rose flowersand drink for a few days for good results in anaemia.

• Mix two spoons of honey in 10gm of butter and havethis daily.

• Mix a little sugar in juice of onions and have thisregularly.

• Have 200gm grapes daily for 15 days.• Mix two spoons radish juice in half cup of pome-

granate juice and drink.• Mix two spoons of sesame seed (til) powder and

one spoon of amla powder and have with honey.• Grind together 2gm cinnamon (dalchini) and 10gm

black sesame seeds. Have this churna and followedby a drink of milk.

• Drink two glasses of carrot juice daily.• Add 4 spoons of pure honey in one glass of water

and have daily for 15 days to get relief.• Drinking half glass of beetroot juice in the morning

helps increase RBC.• Chew one cashew nut and follow this with one glass

of milk daily to remove anaemia.• Mix the juice of carrot, spinach and tomato and have

this for benefits in anaemia.• Mix mango juice in milk and drink.• Drink half cup of only lukewarm spinach juice.• Chickoo increase RBC production. Have 4-5

chickoos daily.Yogic Remedies

Complete recovery is only possible with the help oflight yoga asanas, shithilikaran of body and mind, andeating good food (with iron, vitamin A and C).• Do kunjal once a week. If you get benefits, you can

repeat it. If your stomach does not remain clear,cleanse it with a light enema.

• Do sunbath, oil massage and rub well while bathing.This is the main treatment for anaemia. During sum-mers, have bath with cool fresh water twice a day.

• Have hot feet bath and apply hot and cold compresson the stomach to improve digestion.

• Practise Yog-Nidra daily and keep the body calm.This gives complete relaxation to the body.

• Do light and regular practice of Pashimottanasan,Ardhamatsyadreyasan, Suptabrajasan, Shalbhasan,

Dhanurasan, Makarasan and Sarvagasan. Gradu-ally, you can include other asanas too.

• In Pranayams, doNadi-shodhan, Ujjayand Chandrabhedipranayam.

Diet control• Always give simple,

easily digestible andnourishing food to thepatient.

• Avoid addictive sub-stances such as alco-hol, betel nut, tobacco,etc.

• The patient shouldsleep for at least 8hours.

• Avoid excessive physi-cal labour or mental stress.Organize your meals according to the following:

• Twice a day, take 100ml of spinach juice with 1 tea-spoon of honey.

• If carrots are available then take 200ml juice of car-rots, tomato and pudina once a day.

• Mix 2 spoons amala juice, 4 spoons water and ½spoon honey and have this half an hour before meals.

• Mix steamed moong sprouts, carrots, tomato, cab-bage and onions and have with your meal. Also have250 ml milk, boiled green cardamom (choti elaichi)and a little paneer. According to hunger, take fruit orfruits too. Do not overeat.

• Spinach in different forms such as palak paneer(spinach with paneer), palak alu (with potato), palakdal (with dal or pulses), etc. should be taken 3-4times a week.

• For sweetness, use jaggery or gur without spices asgur has high iron content.

• During the mango season, do not have food at nightand instead suck 2-3 mangos and drink cold milk.This too helps in RBC production. Anaemia is quicklycured when you undertake a fruit and milk diet.

Pachishmottanasan

Sarvagasan


-Acharya Balkrishna

Polluted and wrong food habits along with mentalstress leads to a number of heart ailments. Excessivephysical labour and lack of nutritious food also make anumber of men and women victims of heart problems.At the same time, in rich families the opposite is seenand lack of physical labour and excessive food causeheart ailments.

When heartbeats suddenly become rapid, it is a signof heart disease. Doing even slight physical work, climb-ing steps, lifting a weight, etc. increases the heartbeat.The face and body gets wet with sweat. The personfeels very tired and sits or lies down because of dizzi-ness.

Natural and yogic remedies prove successful inrapid heartbeats. The capacity of the heart increases,making the heartbeat normal.

Natural remedies:• Grind dried amla into a powder and mix equal amount

of powdered misri in it and keep this in a glass jar.Every morning take 6gm (2 spoons) on empty stom-ach with water. This will cure the problem of rapidheartbeat as well as other heart ailments very fastin a few days. This is almost miraculous, especiallyin the case of rapid heartbeats, weak heart andnumbness.

• Mix 3gm powder of Arjun bark, 10gm each of misriand clarified butter made of cow’s milk and ingestto control rapid heartbeat.

• Grind 10gm of fresh pomegranate leaves and mix

this in 200ml water. Strain this water and have itmorning and evening to get relief from rapid heart-beat.

• Fresh leaves of pansy should be grinded with a littlejowar flour and applied as a pack on the chest togive relief from rapid heartbeat.

• Drink 100ml pomegranate juice in the morning andevening. This will soothe rapid heartbeats.

• Drinking 200ml of carrot juice everyday cures weak-ness of the heart as well as rapid heartbeats.

• Make khoya by boiling 10gm powder of Arjun barkin 500ml of milk. Add powdered misri equal in weightto the khoya made. Having 10gm of this khoya-misrieveryday, followed by milk gives relief from rapidheartbeats.

• Add 3gm misri in 3gm coriander powder and ingestfor relief from rapid heartbeat.

• Drinking mulberry sherbet normalizes rapid heart-beats.

• Mix 20gm fresh brahmi juice and 5gm honey andhave daily to get rid of heart weakness and calmrapid heartbeat.

• Grind 10gm of fresh, tender banyan leaves and mixwith 150gm water. Strain and add a little misri. Ifyou drink this morning and evening, rapid heartbeatswill get normalized.

• Powder 5 grains of black pepper. Add 300gm Phalsaand rock salt according to taste. Have this to nor-malize rapid heartbeats. During summers, havePhalsa sherbet in the mornings and evenings to getrelief from this problem.

• Mix 20gm each of Amla, Bahera, Harad and freshBrahmi. Add 5gm black pepper to this and make achurna. Grind 50gm misri and add it in this. Nowhave 5gm churna in the morning and 5gm in theevening with cow’s milk or water. Weak heart be


comes strong and relief is obtained in rapid heartbeat.• Mix 25gm green cardamom powder and 500gm Arjun

bark powder. Have 3gm of this with water twice aday, morning and evening. This gives relief in rapidheartbeat and anxiety.

• Grind Asangadh and Bahera into a powder. Take3gm of this powder with a little gur and slightly warmwater. This will calm rapid heartbeats and weak-ness.

• Mix lemon juice in 15gm water and drink to get re-lief from heart burn and rapid heartbeat. Drinkinglemonade is also helpful.

• Grind 25gm each of root of long pepper (pipara mool)and green cardamom and make a powder. Having3gm of this powder daily with clarified butter givesrelief from constipation and rapid heartbeat.

• Add 100ml spinach juice in 200ml carrot juice anddrink this each morning. This is good for rapid heart-beat.

• Drink a glass of buttermilk every morning afterchurning well to take out all the butter. This helps inreducing fat accumulation in arteries and reducesrapid heartbeat and nervousness.

• If you are feeling anxious, your heartbeat is increas-ing, and you are sweating, eat plums or sweet grapes.This will provide relief to quite some extent.

Yogic remedies• You can remain healthy by doing yogasanas, going

for walks, making pleasure also a part of your lifealong with work, appropriate sleep, eating pure food,avoiding anger and stress, giving up intoxicating sub-stances, keeping hopes and aspirations within limits,and taking care of your lungs and kidneys. The bodyis a unit and each part is connected to each other. Ifone part gets bad, it affects the other part too.

• After getting relief from intensity of heartbeat, it isgood to do yogasanas. After the heartbeats becomesnormal, do light asanasa such as Brajrasan, Ustrasan,Shalbhasan (lifting one leg after the other turn byturn), Makarasan, Pavanmuktasan, Matsyasan,Singhasan, and laughing aloud. Increase the time ofyogasan according to your strength and at the end,do Savasan for 5 minutes.

• In pranayam, do regular practise of Kapalbhati,

Nadi-shodhan, and Bhramri.• Do Yog-Nidra everyday for 20-40 minutes. After

that listen to good music and take pleasure out of it.

Diet for rapid heartbeat:• There is a relation to food in all diseases. During

rapid heartbeat, take food with thought. This is thesolution. The patient should take as less food as pos-sible. If overweight, reduce weight. Do not fast.

• Take fruit and vegetable juice, honey, figs, raisins,cow’s milk, vegetable soup, etc.

• Definitely take food with calcium, sodium and vita-min B-1.

• Whatever you eat, eat less and without hurry. What-ever you drink, sip slowly. When coming in fromoutside, take rest and then eat.

• After indulging in excretion, bath, etc., drink a glassof lemonade or juice of any fruit or vegetable withhoney added.

• After two hours of this, boil green cardamom, gin-ger and black pepper in some milk mixed with waterand drink. Take some soaked raisins or dried figswith this, or take some fruits half an hour earlier anddrink some milk, or take liquidly Suji kheer with rai-sins. Make it less sweet.

• You can even take dates and milk, boiled together.Use jaggery instead of sugar.

• Take the juice of some fruit (orange, sweet lime orgrapes) or vegetable.

• At 2pm, take 2 chapattis made from flour kneadedthe previous day, salad, boiled vegetables and curd(not sour). Eat half stomach.

• At 3, take lemon juice-honey-water or fruit, what-ever you like or one cup of milk. At 7pm in theevening, take only fruit. At 8pm, take vegetable soup.You may take two spoons of amla juice in the daywith half spoon of honey.

• If carrots are available then have carrots-tomato-ginger juice or have carrot-apple juice daily. Eat alot of salad with your daily meals. Eat less of rice,chapatti and dal and more of fruits and vegetablejuice. Keep the evening meal light and eat it 2-2.5hours before going to sleep. Keep your sexual lifeunder control. Drink lot of water but not cold water.


-Vaid Anju AgrawalMenorrhagia (atyartava) is a disease that oc-curs in women. In this illness, there is excessive andprolonged bleeding during the monthly period. There aresix main reasons for this illness.

1. Diseases of internal sexual organs of women: uter-ine inflammation, traumas or tumours, prolapse of uterus,inflammation in fallopian tubules and ovary, uterine sub-involution, cancer of the uterus, etc.

2. Diseases related to blood circulation: Hardeningof the liver, high blood pressure and heart diseases.

3. Abnormalities of hormonal glands: enlargementof the thyroid gland.

4. Disease related to impure blood: Scurvy, bleedingof teeth and gums, etc.

5. High fever: Typhoid, malaria and influenza, etc.6. Aggravtion of nerves, weak constitution, anxiety,

anger, vomiting, extreme happiness, etc.If uterine bleeding occurs at a time different from

the regular menstrual cycle or at irregular intervals, it iscalled metrorrhagia. The symptoms and causes are thesame for this as in the case of menorrhagia.

Medicinal remedies• Whatever be the root cause of the disease in the

person, this root cause should be treated. If there isexcessive flow of blood, make her lie down com-fortably on the bed (with the head lower than thefeet. This can be accomplished by placing bricksunder the legs of the bed towards the feet side). Donot allow to move about too much. Ice bag shouldbe placed over navel and lower abdomen or elsemix alum in cold water and wet a cloth with this andplace over lower abdomen.

• If a woman is having excessive bleeding during hermonthly periods because of anaemia or thin blood,then one rati of Loh bhasma should be mixed in pome-granate juice and drank 2-3 times a day for excel-lent results.

• 2-3gm powder of the roots of Ulat Kambal (Devil’scotton, Indian hemp) should be had 2-3 a day from4-5 days before the menstrual cycle starts for goodresults. This decreases the menstrual flow.

• If 3gm of Lajwanti (touch-me-not) churna is taken,followed by a glass of batasha sherbet, this also stopsexcessive bleeding during the menstrual periods.

• Boil 20gm coriander in 200gm water. When 50gmwater remains, then remove it from heat. This wa-ter stops excessive flood of blood during the monthlycycle.

• Grind 10 gm of Samudra-shokh finely. If 1gm of thisis in the morning, then in just 3-4 days there will be adecrease in the flow of blood during monthly cycles.This is a successful and tested medicine.

• Grind finely 50 gm of mustard (rai) and keep aside.Take 2gm of this with goat’s milk morning and eveningfor 2-4 days before the menstrual cycle begins. Keeptaking this till the medicine gets over. This will com-pletely cure the illness of excessive flow of bloodduring the monthly periods from its roots and it willnever recur.

• Remove the peel of mulathi and grind into fine pow-der. Take 3gm of this with the water drained fromrice three times a day for 4-5 days. This will stopexcessive menstrual bleeding.

• Mix 100gm curd in 6gm Ral (resin) along with asweetener. This also prevents excessive bleeding dur-ing monthly periods.

• Mix 25gm Godanti Hartal with the juice of neemleaves and make tikkia (cakes). After this, press60gm neem leaves between lugdi and close it in anearthern pot. Now keep this on a fire of 4kg uploand make bhasma. This godanti bhasma is a greatmedicine for excessive blood flow during menstrualcycle and uterine bleeding. Apart from this, thisbhasma is also very helpful in stopping bleeding fromnose, lungs, urinary passage and ano-rectal passage.

• If there is excessive bleeding during menstrual cycle,make the person drink the juice of tender leaves ofPeepal tree.

• To the churna of the fruits of Gular tree, add khandand take at the rate of 2-3gm twice or thrice a day


for relief from heavy menstrual flow.• If the juice of Banarasi amla is added to ripe ba-

nanas with khand and eaten, it will give relief fromheavy flow during monthly cycle.

• If kwarth is made from the bark of babul and doused,then excessive blood flow stops.

• 2gm of the churna of mango seed pulp should betaken twice a day to get relief from heavy men-strual flow.

• 8 rati (1gm) of Loha churna to which khand hasbeen added should be taken 2-3 times a day to stopexcessive flow of blood during menstrual cycle.

• Equal quantities of jeera (cumin) and the pulp oftamarind seeds should be taken and made intochurna. This should be given at the rate of 3 mashawith water of rice 2-3 a day. This will be very help-ful in excessive menstrual flow.

• Take 2gm of juice of the peel of the roots of UlatKambal for some time to get relief from all kinds ofproblems related to the menstrual cycle.

• If there are cramps in the uterus, thighs and waistalong with irregular periods, then take 4gm of thejuice of Ulat Kambal roots with sugar to get reliefwithin just 2 days.

• Grind 6gm peel of Ulat Kambal roots and 3 nag blacksalt together in cool water and strain. Drink this oneweek prior to your menstrual cycle and all relatedproblems will be cured.

• Cut finely 50gm of dry peel of Ulat Kambal rootsand make a tea in 625gm water. Take this in appro-priate quantities thrice a day to get relief from men-strual problems. Start taking this from one week priorto your menstrual period.

Yogic remediesWomen can permanently cure problems related to

the menstrual cycle by regularly practicing yoga. Whiledoing yoga, women should keep in mind that they shouldnot asanas during their monthly period. After the periodends, for the rest of the days if the following asanas arepracticed, they will give a lot of benefits.

Yogasanas:Halasan is very beneficial for a number of women

diseases including painful periods. Apart from this, ithelps in indigestion or dyspepsia, ‘mandagni’ (poor di-gestive fire), constipation, etc. It also helps in makingthe thyroid gland healthy and thus reduces obesity, weak-

ness, etc. It also helps in giving relief from the problemof heavy flow of menstrual blood.

Pavanmukhasan if practiced gives relief fromwomen diseases—low menstrual bleeding, painful men-struation, and all diseases related to the reproductivesystem. It also reduces the fat accumulated in the stom-ach. It is also helpful for acidity, arthritis, back ache andgas in the stomach.

Kandhrasan gives relief from all kinds of repro-ductive ailments. Menorrhagia, white discharge, metr-orrhagia, etc is taken care of curing infertility. It is alsobeneficial in stomach ache, backache, etc.

Saskasan gives strength to the uterus and femalereproductive system. The problems of polyuria(bahumutra), osteoarthritis and arthritis are taken careof.

Gomukhasan also helps in problems related to fe-male reproductive system.

Chakrasan also helps in

problems of the uterus.Bhujangasan if regularly practiced takes care of

all problems related to the female reproductive systemand increases youthfulness and beauty.

Dhanurasan is extremely beneficial to problems re-lated to the menstrual cycle. Astrasan, Uttanpadasan,Singhasan, Marjarasan, Komasan, etc also help in fe-male diseases.

Chakrasan

Halasan


Every person at one timeor the other has indigestion. It

is a major disease of the digestivesystem.

The main cause of indigestionis intake of large quantity of heavy andoily food, stale, rotten and polluted food,and eating food in a rush without chew-ing properly. Apart from this, excessmental work, eating frequently, eatingwithout being hungry, eating in anger andavoiding exercise also causes indiges-tion.

Eating in conditions of fear and anxi-ety also does allow food to be digestedproperly. Find ways to avoid this. Some-times, eating raw or half cooked foodalso causes indigestion.

Worms in stomach, growing of newteeth, old age, constipation, hilly jour-neys, mental stress, and physical exer-cise immediately after intake of foodalso become causes for indigestion.

Because of indigestion, a number ofproblems arise such as anaemia, stom-ach ache, loss of appetite, irritation, gas,insomnia, lack of energy, and fatigueand lethargy.

Primary Symptoms• Loss of appetite and no interest in

food• There is gas in the stomach and rum-

bling sounds are heard• There is stomach ache, heaviness in

the abdomen and sour burps occur.• There is a feeling of lethargy and

fatigue.• There is burning sensation in throat

and heart.• Mouth waters.• Breath smells bad.• Insomnia occurs.

The main cause ofindigestion is

intake of largequantity of heavy

and oily food, stale,rotten and polluted

food, and eatingfood in a rush

without chewingproperly. Apart

from this, excessmental work,

eating frequently,eating withoutbeing hungry,

eating in angerand avoidingexercise also

causes indigestion.

Natural remedies� People suffering from indigestion

should avoid all such conditions thatcause indigestion. Start the treatmentto this problem with fasting or a dietof only fruits. After this fruit diet, takelight Satvik food such as dalia or rotismade with wheat with bran along withgreen vegetables.

� Eat food after properly chewing it anddo not take food without feeling hun-gry. These two rules are very impor-tant if you want to be free of this ill-ness.

� Mud pack on stomach, hip bath andstomach ‘lapet’ gives considerable re-lief.

� Taking enema of lemon juice once ortwice a week also gives relief. If nec-essary, take enema continuously for2-3 days.

� Take hip bath. Let running water flowon your back for 3 minutes.

� Do fasting. After the fast, take 100ml juice of orange, sweet grapes orpomegranate in sips.

� Squeeze half lemon in warm waterand take this regularly for some days.

Food habits� Have vinegar chutney, ginger

murabba or pudina chutney regularly.� The soft pulp of tender coconut, co-

conut water, roti with wheat bran,freshly made rice with ‘old’ ricegrains, and subzi made of green pa-paya.

� Take adequate quantities of greenvegetables, mewa and milk.

� Stay away from excess mental stress,anger, fear, sorrow, anxiety.

� If you feel heaviness in the stomachthen avoid food for a while.


� Go for walks in the morning andevening or do light exercise.

Medicinal remedies� Finely cut one gm of ginger and

eat this half an hour before a mealwith a little rock salt once a dayfor eight days. If a few drops oflemon juice is also mixed with thisginger and rock salt mixture andtaken before meals, then indiges-tion, abdominal tumours,‘aphara’, and stomach aches areceased. Wind, cough, constipa-tion and rheumatoid arthritis arealso cured.

� Dry the roots of Jamun and makea powder of the bark. Take halfspoon of this powder with honey.

� Dry the bark of Babul (Acacia)and Neem and make churna.Take 3gm of this powder withhoney.

� Grind the leaves of Touch-me-Not (Lajwanti) and apply thepaste on the navel. This curesindigestion.

� Make chutney with ten leaves ofSanai (Cassia angustifolia), tenleaves of Neem and ten leavesof Sheesham (Indian Woodrose).Add a little bit of black salt andtake daily.

� Mix 1 gm Shankh Bhasm withhoney and lick 3-4 times to getrelief from indigestion.

� Grind Sanai leaves along withtwig, 50 gm saunf, 200 gm boorato make a churna. Take onespoon of this powder with luke-warm water.

� Boil 100 gm Mulathi churna, 10gm sonthe churna, and 5 gm driedrose flowers with a cup of wa-ter. When the water reduces tohalf, remove from heat andstrain. Make it lukewarm at nightand drink.

� Grate jaiphal (nutmeg) in lemonjuice and lick.

� Take equal quantities of dalchini(cinnamon), sonth (dry ginger)and lal elaichi (red cardamom)and make a powder. Take 2gmsof this before meals.

� If you take half spoon of papayajuice with a little sugar, indiges-tion is stopped. This is the ulti-mate medicine for indigestion.

� Take two cloves, two Harad, andtwo pinches of black salt and boilthem in one cup of water. Whenthe water reduces to half, strainand drink.

� Boil two spoons of jeera in a cupof water and drink.

� Take 3 gm of dried powdered co-riander and 3 gm of sonth pow-der with a 100 gm of warm wa-ter.

� Take 3 gm of Pippali churna withhoney everyday.

� Roast choti Harad in clarifiedbutter and grind with black salt.Take two pinches churna dailywith water.

� Mix a little black salt in twospoons of onion juice and take inthe morning.

� Mix half spoon radish juice, halfspoon lemon juice, a pinch of rocksalt, four black pepper seeds, andtwo pinches of ajwain powderand take after meals.

� Having one spoon of ginger juicewith a little lemon juice gets ridof indigestion.

� Mix together 10 gms each of gin-ger, black pepper, pomegranateseeds, black salt and cinnamonwith a little hing (asafoetida) andintake this.

� Drink sherbet of ripe Bel(woodapple) for 20 days to getcured of indigestion.

� Mix a little black salt in half cupof pineapple juice and drink.

� Grind two spoons of black Til(sesame seeds). Mix a spoon ofhoney in this and eat.

� Peel two cloves of garlic and

grind. After this, add a pinch ofblack salt, half a pinch powderedhing, and half spoon dried pudinachurna and intake.

Yogic remedies� The permanent cure for indiges-

tion is yoga and pranayam. Themedicines and natural cures alongwith food habits help in the yogiccure.

� If there is indigestion or light loosemotion due to unbalanced navel(nabhi) then to get the navel backto original position, practice theseyoga asanas: Uttanpadasan,Dhanurasan, Chakrasan, andMatsyasan. Regular practice ofthese asanas will bring back na-vel to its own position. If there isindigestion because of this, thenthese asanas will show immedi-ate relief. However, do not dothese asanas in a hurry or with-out proper knowledge.

� In the morning, after doing kunjalin empty stomach, practice kriyasthat strengthen abdominal pow-ers.

� Among yoga asanas, Tarasan,Surya Namaskar, KatiChakrasan, Padhastasan, SuptPawan Muktasan, Bhujangasan,Dhanuraman, Brajasan,Mandukasan, Mayurasan,Ardhamatsyedrasan should bepracticed. There will be no signof indigestion.

� People suffering from indigestionshould practice SuryabhediPranayam daily. It is beneficialto this illness.

� Also practice Agnisar kriya. Thisis very beneficial for all problemsof the stomach. Regular practiceof this kriya completely cures in-digestion.

� Keep your mind peaceful andhappy. At the same time, doKapalbhati and NadishodhanPranayam also. This gives relieffrom indigestion.


-Vaid Rakesh AgarwalPatanjali yogpeeth, Haridwar

Asthma is a psychosomatic disease.In present times, the number of asthmapatients is rapidly increasing. Accord-ing to yogic and natural therapy, asthmais caused because of stomach problems.

If food is not digested properly thentoxic juices are emitted in the pakvasaywhich hampers the breathing (swasan)process. As a result, breathing gets dis-turbed and this is called asthma. Often,consistent coughs and colds also bringabout symptoms of asthma. If parentssuffer from asthma, the children alsohave chances of developing this disease.A lot of time, environmental conditionsand other illnesses can also be the causefor asthma.Symptoms

During an asthma attack, difficultyin breathing, heaviness in the chest,bloated stomach, anxiety and nervous-ness in the entire body, cold, cough,weakness, short breathing intervals, areall symptoms of asthma.Primary treatment:

Asthma patients should first findmeans to clear their stomach and breath-ing process. For this fasting is a verygood solution. After fasting for 1-2 days,gradually move to a liquid or fruit diet.Then a light diet should be started inwhich only thick wheat rotis with wheatbran added and bottle gourd (lauki)should be taken. During the fasting days,enema with lukewarm water should betaken daily.

Hip bath, warm feet bath and chestpastes give a lot of relief in asthma.

During an attack, hot feet bath givesimmediate relief. It is very necessaryfor these patients to keep their stom-achs clean. The evening meal should bevery light and cold and heavy food should

be avoided. You should try to take theevening meal before sunset.

For drinking with meals, lukewarmwater should be used. Asthma patientsshould immediately leave addictive sub-stances such as tobacco, cigarette, panmasala, zarda, etc.

Honey can be used. Astham pa-tients should definitely go for walks inthe morning. While walking deepbreathing should be practiced.

If during anxiety, the amount ofcough is a lot then kunjal should be donewith lukewarm water to which a littlesalt has been added. This removes thecough giving immediately and appro-priate relief.Yogic remedies

If asanas can be done then in thisdisease, then Tarasan, Katichakrasan,Sarvangasan, Chakrasan, Bhujangasan,Dhanurasan, Brajrasan, Ustrasan,goumukhasan, Ardhamatsyedrasan,Matsyasan, and Savasan are useful.The asanas should be increased as andwhen the strength increases and de-pending on ability. In Pranayam,Kpalbhati, Bhsastrika and Suryabhedishould be practiced and Savasan shoulddefinitely be done for half an hour. Themore the body is calmed and relaxed,the faster the disease will be removed.

In the mornings, kunjal, jal neti,mutra neti, and vastra dhoti should bepracticed in empty stomach. However,the above processes should be prac-ticed by the asthma patient only afterproper instructions from a person whoknows yoga so that benefits are ob-tained and no harm is caused.Diet

In this disease, utmost attentionshould be given to the diet. In thera

If food is not di-gested properly

then toxic juices areemitted in the

‘pakvasay’ whichhampers the

breathing (swasan)process. As a result,

breathing getsdisturbed and thisis called asthma.Often, consistentcoughs and coldsalso bring about

symptoms ofasthma. If parents

suffer from asthma,the children alsohave chances ofdeveloping thisdisease. A lot of

time, environmentalconditions and

other illnesses canalso be the cause

for asthma.


pies there may be some adjust-ments but not in the diet. Thereshould be arrangement for cough-free food for lung-related diseases.It is necessary to take suitable foodfor 5-6 months.

Take lemon juice and honey withwarm water at 7 am in the morning.

At 9 am take kismis (raisins),munakka (sultanas or big raisins)and anjeer (dried figs) which havebeen soaked in water during thenight. Take this at breakfast with acup of ginger, black pepper and car-damom tea.

At 11.30 am, drink any fruit orvegetable juice.

At 1.30 pm, take fruits, then veg-etable soup or salad and boiled veg-etables.

At 4 pm in the afternoon, takefruit juice (orange, mousambi orsweet lime, carrot, apple, pomegran-ate, etc.).

At 6 pm, take lemon juice andhoney with warm water. If wished,soaked raisins, sultanas and figs maybe taken with this.

At 7.30 pm, take vegetable soupwith any fruit.

At 9.30 pm at night, take a cupof ginger and cardamom tea.

If the patient follows this diet for1-2 months, a lot of relief will be ob-tained.

After this for 3-4 months, takevegetables and chapatti (with wheatbran and saag) and salad in the af-ternoons. The rest of the time thesame above mentioned food shouldbe taken.

Curd is to be avoided in this dis-ease. Potatoes can only be had withother vegetables in soup. Do not eatcolocassia (arbi), potato, lady’s fin-ger, cauliflower and cabbage, foodstuff made from refined flour, etc.

In soups take vegetable soups towhich tomato and lady’s finger canbe added and at other times take

Bengal gram (kale chana) soup.After four weeks of this one-time

meal, then leave chapatti and spendone week without it.

Pay special attention before go-ing to bed at night. Do not sleep in aclosed room.

Do not sleep with face and headcovered. Keep only the necessaryclothes on your body. Keep feetwarm. Sleep on your right or leftaccording to your likeing. Sleepingon the left side will be better.Medicinal remedies

If there is a normal respiratoryproblem then grate and grind suhagaphool and mulathi separately. Mixequals quantities of these two pow-ders and keep this in a bottle. Takehalf to one spoon of this powderwith honey or warm water 2-3 timesdaily. For children give one ratio ora little more, according to age. Donot take cold items such as curd,banana and rice.

For children above 1 year of agewho suffer from asthma, grind fiveleaves of tulsi and give with a littlehoney morning and evening accord-ing to necessity for 3-4 weeks. Forchildren below the age of 1 year, mixjuice of tulsi leaves in two drops ofhoney and make them lick this twicea day. Apart from asthma this is willhelp in curing a number of respira-tory system-related diseases in chil-dren.

In ‘kalai’ utensils, soak 3 anjeers(dried figs) for 24 hours. In the morn-ing, boil the anjeer in that same wa-ter. Before sunrise, complete yourexcretion and take a bath, etc. andduring sunrise, sit in front of the ris-ing sun and do the followingpranayam with deep breathing 10-15 times: first inhale and fill yourlungs. The more air you take in thebetter. While breathing in meditateon the fact that you are filling your-self with disease-killing rays of the

sun along with your breath. Nowgradually breathe out and whilebreathing out, think that you are re-moving the germs from your bodyalong with the outgoing breath.

While doing this kriya, the thingto keep in mind is that while inhalingthe breath should be taken in quicklyand deeply through the nose andwhile exhaling it should be let outvery slowly. This is called onechakra. In this way, when you com-plete 10-15 chakras and your breath-ing becomes normal, take the abovementioned figs. Chew them well andeat them and also drink up al thewater. This gives special benefits inasthma. This kriya should be per-formed for some months regularlyto get benefits. No results will beseen if it is only done for one day.

Roast turmeric in sand and grindit. Take this powder with one spoonof hot water.

Drink two spoons of the juice ofgreen wheat plants daily.

Boil four spoons methi(fenugreek) in a glass of water.Strain and drink it.

Take powder of the bark ofHarsingar (night jasmine) in betelleaf and have this for immediate re-lief from asthma.

Take 3 gm each of tulsi and gin-ger. Mix with honey and eat.

Take four cloves, four black pep-pers, and four leavesof tulsi andmade a chutney. Eat this daily.

10 gm mulathi, one spoon ghee,5 gm misri, and half spoon rocksalt—boil everything in one cup ofwater and drink.

Mix two spoons each of whiteonion juice and honey and drink.

Honey, adusa and ginger juice—mix 5 gm each and take after everythree hours for some days.

Mix one cup each of turnip juice,carrot juice and cabbage juice anddrink this for a few days. This is anourishing medicine for asthma pa-tients.


For a mother, ensuring her child’s health is the big-gest challenge. A child needs love, sense of security,cleanliness and milk to fill its stomach. Come let us learnto keep a child healthy and disease-free.• After coming out of its mother’s womb, the envi-

ronment of the child changes. Because of thischange in environment, the child sometimes becomesvery irritable and keeps screaming and crying or fallssick. Keep new born babies wrapped in clothes forsome days. This keeps the child warm and it feelsthat it is still in the mother’s womb.

• New born babies do not cry only when they are hun-gry. There are many more reasons such as a wetnappy, stomach ache or indication of any other prob-lem. Try to understand the signs shown by your babyso that he or she always remains healthy.

• A baby’s stomach is very small and he frequentlyfeels hungry. He makes this known by crying. Keep-ing feeding milk to your child frequently.

• If we overeat, we get acidity. This happens not onlywith us but even with babies. Majority of mothersfeed milk to their babies and make them go to sleep.This causes acidity in the child. To prevent this fromhappening to your child, make the child burp aftereach feed. To do this, lay the child by his stomachon your shoulder. As soon as there is pressure onthe baby’s stomach, he will burp which ensures that

he will not have stomach ache or acidity.• The only food for new born babies is mother’s milk.

Mothers should therefore eat nourishing and healthyfood without paying much attention to taste.

• A child cannot cleanse himself and youhave to look after his hygiene. During the

summers, if the diaper is not changedrashes might appear. Wash his nappy inhot water in which Dettol is added. Then

dry in the sun. Do not let him wear a wetnappy. Wetness might cause rashes on your baby’ssoft skin.

• Keep taking your baby for regular check-up withthe doctor. If the child keeps crying even after hisstomach is full, then surely he is being bothered bysome problem. In a situation like this, take your babyto a child specialist and know about the child’s inter-nal problems, if any.

• If your baby cannot digest milk, then while warmingmilk, in 200ml milk, add 1 gm (or 1-2 grains) of ChotiPeepal or Pippali. When the milk is warmed, removethis Pippali and throw. The Peepal destroys thedoshas in the milk and makes it harmless to have.

• Boil Pippali in milk and strain. This milk is good forthe baby’s spleen.

• Mother shouldn’t feed her child when she is in astate of anger.

• If the mother drinks a glass of water before shefeeds the child, then the child gets the milk fast anddoes not suffer from loose motions or vomiting.

• If half a spoon of saunf is added to milk and boiled,the milk becomes light and healthy.

• Soak one spoon saunf overnight in half cup water.In the morning, mash the saunf and strain the water.This water should be mixed with milk to preventwind, etc. in the baby’s stomach.

• If a green cardamom (peel and seeds separated) isboiled with milk, the milk becomes light and appetiz-ing. If a baby cannot digest milk or there is rumbling

-Mrs. Lila Ade (Thakkar)


in the stomach after drinking milk, then for a few days,give him milk as detailed above.

• If there is light diarrhoea in the child, there is noneed to stop milk but there is a need to bring about achange in his food—e.g. giving mashed bananas, lightkichdi mixed with curd. Giving a mix of sugar andsalt in water is also very important for the conditionof dysentery with vomiting when the child’s bodyloses a lot of water, salt and sodium.

TILAK JAYANTI

Bal Gangadhar Tilak was bornon 23 July 1856 in Kangkan(Ratnagiri). His father,Ramkrishna Tilak was a teacherand a good scholar of Sanskrit. Atthe primary level, Bal GangadharTilak was much ahead of otherchildren of his age in Sanskrit,math and grammar. He had a spe-cial interest in Sanskrit literature.In 1866, his father got transferredand he too came to Pune. Tilakwas admitted in an Anglo ver-nacular school in Pune. After afew months of coming to Pune,his mother passed away and af-ter six years, his father too died.At that time, Tilak was 16 yearsof age. After his father’s death,

-Jagdish Gandhi

his uncle Govind Rao Tilak lookedafter him. At that time he was mar-ried and the economic condition wasnot good, but even then accordingto the directions of the will, Tilak wasadmitted to Deccan College by hisuncle in the beginning of 1873.

Tilak was very outspoken. T.V.Parvate, in his book ‘Bal GangadharTilak’, writes that ‘Maths and San-skrit were his favourite subjects buthis intelligence was such that hecould understand all subjects’.

In college, there were a numberof people of Tilak’s age who wentahead and attained fame in politics,education and social work. Tilka re-ceived patriotism as a tonic sincechildhood and his character wasformed in this direction from a youngage. Tilak’s family belonged to thelower middle class of India. Hispeople were Khots from Chirwalvillage. Khots were small zamindars

from Ratnagiri, Kolaba and Thanedistricts.

Tilak passed his B.A. withhonours in Mathematics and af-ter giving the examination forL.L.B, he got the law degree.However, he dedicated his life toservice to the nation and itspeople. He was completely intoservice of the nation and his aimwas to prepare young people whowere completely engrossed inpatriotism.

Through ‘Maratha’ and‘Kesari’, he wanted to send themessage that even though welost our independence due to ahistoric event, it is our birthrightto get it back and no one can takeaway this right from us. Tilak wasmuch ahead of his collaborators.For him, revolution was a methodto keep the country alert and pro-gressive. Tilak’s contribution inIndia’s independence is enor-mous.

Bal Gangadhar Tilak

• Make sugar-salt water for children in the followingway: In a glass (200ml) add one pinch of powderedsalt, one pinch of edible soda, one teaspoon of sugarand mix well. If glucose is added, then use a greaterquantity than sugar and if jaggery is used, add a be-tel-nut sized ball and make a mix and then keep cov-ered in a glass vessel for use later. Keep feeding thechild half spoon of this mix every half hour. Con-tinue giving this as long as the diarhoea continuesand till urination does not take place twice.


Yoga guru Swami Ramdev saysthat along with India, he wants tomake the entire world disease-free.His resolution is that no one shoulddies of ill-health in the country. Forthe past eleven years, he has beenfighting to make the whole countrydisease-free. Today Swamiji alsospreads and publicizes awareness ofyoga and Indian culture and tradi-tion abroad. Despite this it is his reso-lution that he will give the most ofhis time to his country. He believesthat he has attained some degree ofsuccess in his ambition but there isstill a long way to go.

How happy are you with thiseleven-year-long journey of yogaand pranayam? How successfulhave you been in whatever youhave set out to achieve?

Whatever the Lord has made medo. I am completely satisfied withwhatever little I have been able todo for people through yoga, spiritu-ality and Ayurveda. I understand myresponsibilities and am ready to domuch more in the time to come. Iam satisfied with whatever I havemanaged to do, and I am going for-ward with the resolution of doingmuch more with full energy, with allmy humanly capabilities and withcourage.

You have taken the resolutionof making the entire country dis-ease-free?

I have had the desire to controlthe diseases that have become syn-

Swami Ramdev

onyms for death. There is this an-guish in my mind. There is a kind ofpain that no person should die anuntimely death. Whatever lifespanhas been given by God should belived in a healthy state. This is myintention. This is my aim and pur-pose. No one, be he rich or poorshould not die because ofdiseases…and in this I have beensuccessful to a great extent. I havebeen able to save people from un-timely death because of heart ail-ments. Thousands of people suffer-ing from cancer have been givennew lives by god through yoga andAyurveda. In general life, there aresome people who wanted to endtheir lives by committing suicide.They had reached such a mentalstate that they lost all will to live.There were houses on the brink ofbreaking. Yoga joined them again.

A big ambition was that India andthe world become disease-free withthe help of yoga. In this mission Ihave been successful to a large ex-tent. In the coming time, I feel Ishould be able to help cure heredi-tary diseases. People affected byblood cancer and high blood pres-sure have been cured. There hasbeen decrease in rapidly spreadingdiseases. This brings happiness tothe mind but there are a lot of mile-stones yet to cross.

In the midst of all this, a lot ofnon-cooperation has also beenmet with. You also had to deal

Working inHaribhumi Dainik,

the veteran journalistand competant writer,Sri Omkar Chowhury

has a deep under-standing of the socialand political discrep-ancies. In the recent

past, he interviewed anumber of celebritiesof the world involved

in different fields andpublished this with his

special notes in abook titled, Samay keShilalekh. His inter-

view with SwamiRamdevji has been

published with promi-nence in this book.for

the readers of YogSandesh, we are

publishing some partsof this interview here.


with strong criticism. Oppo-sition and dissention also oc-curred?

As far as opposition is concerned,I feel that criticism and obstructionsare a simple consequence of life.Whenever you take a big task, theopposition is also at that level. A lotof people will sow thorns on yourpath out of sheer jealousy but I wasprepared for all this. The day Istarted on this path, I realized thatthere will be opposition. Congratu-lations too will come. I will have tostruggle hard. If life was so simple,everyone would have reached theirgoals. I understand that bouquets andbrickbats together make life com-plete.

It is seen that people have agreat attachment and deep faithon you. When you became asanyasi, instead of becoming freefrom worldly attachments, youtook up the resolution of work-ing for society and the country.Did you feel that you will get thesupport of people in such a bigway?

I do not feel that being free fromworldly attachment means runningaway. This is why, despite being anascetic, I feel it is my duty to workfor the nation, for the poor and spe-cial people. I am first a patriot andthen an ascetic, and above all I ama human being. My duty towardsmankind, my nation, society and theworld does not diminish because Iam an ascetic. On the other hand, itbecomes more important. It would

be wrong if you think that Sanyas isto be spent in penance in caves andmountains. Doing penance, chanting,praying, doing yagnas, etc. do notcompoelte the meaning of Sanyas.For the Sanyasi, if looked at fromthe Indian point of view, Na Sikha,Na Sutra—no top knot, no sacredthread. If we look beyond clothesthen an ascetic has no religion.Sanyas religion is an all-encompass-ing religion. That is why I am serv-ing the nation by following the reli-gion of Sanyas. As far as the sup-port of people is concerned, this hasbeen a very pleasant feeling for me.I am overwhelmed by the reverenceand faith bestowed on me by thou-sands of people. I acknowledge thefact that of someone does somethingfor the nation, the people of our coun-try are ready to do anything for himor her. I too had felt earlier thatthose who dedicate their lives fortheir country and take the resolutionto die for their nation must lead avery lonely life. But this illusion ofmine was broken. I feel that it is amisconception if someone wants todo something for the country andlater steps down because the soci-ety does not go along with him. Thisillusion of theirs should break. Suchpeople should come forward to servethe nation, mankind and society indifferent sectors.

Thousands throng yourcamps. Crores of people are yourfollowers. On one hand there isonly discussion of yourKapalbhati and Anulom-Bilom,and on the other, it is also seenthat the number of politicianscoming to meet you. Is it pos-sible that they are feeling thatthey need you?

Politics is based on the countryand its people and politicians go alongwith the flow of the nation, so I donot find this behaviour to be mean

or faulty. When the entire country isjoining together in this social, culturaland spiritual revolution, it would bea mistake on the part of the politi-cians if they do not join in. I con-sider this as a good sign. I do notsupport this blame game that peopleare doing this because of my popu-larity or to use my cooperation, butrather, I feel this s a simple trans-formation. When the entire nation ismoving together in his cultural andspiritual revolution, how can politi-cians move in the opposite direction?This opinion would have had morestrength if politicians from only oneparty came to me. If I had any spe-cial attachment to one organizationor party, then I could have made alot of money. People with goodthoughts from all parties are gettinginspired into this mode of life. Thisis why I consider this to be a goodomen and see nothing bad in it.

An amazing piece of news hascome forward. In Pakistan, youare more popular than Indian filmstars. This means that even inIslamic countries, yoga andpranayam are gaining newground. Do you have any plansfor organizing yoga camps in Is-lamic countries in the future?

Before looking at whether a per-son is Hindu, Muslim, Sikh or Chris-tian, I look at the human being in-side him. I work with this line ofthought. This is the reason why theFakir called Ramdev is liked bypeople in Muslim countries. As faras Pakistan is concerned, we arecertainly different nations today butour ancestors were the same. Theblood is same. Even if we look at itfrom the point of view of religion orcaste, 2000 years ago we belongedto the same religion. Today if thereis difference in the way we worship


God, I do not see this as a differ-ence. Yoga should be able to bringcloseness between the two. This isalso what people want. As far asgoing there is concerned if a personrespected by the people invites me,then I will surely go. I also have plansof going to the Arab countries. It willalso be my good fortune if I am ableto go there and help in making theminds and bodies of people healthy.

What is the reason behind or-ganizing camps in other coun-tries?

I haven’t just made an image ofmyself as a nationalist but I havelived it. I have lived amongst thepeople of the country and havetaught yoga in the language of thenation. In many states of the coun-try it is going forward in the rightdirection. The work of PatanjaliYogpeeth is also moving forward. Inits inaugural function itself, it hasbeen granted the status of a Univer-sity. I am moving towards the sec-ond stage. Our culture calls for thegood of the nation and then good ofthe world. This is part of our cul-ture—‘Vasudevam Kutumbakam’.Our country’s culture, etiquette, phi-losophy, tradition, and yoga shouldalso go to other countries. This is forthe good of mankind. This is why Ihave asked the people of the coun-try first what do they want? About85-90 per cent people feel that Ishould go to other countries and in-troduce yoga and the basis of Indianculture to the people there. I am alsoholding camps abroad simulta-neously.

You are inspired by MaharajDayanand Saraswati. People are ofthe opinion that if there is someoneafter him who has worked for thegood of the people it is SwamiRamdev. Some people are also mak-ing you the god of this modern age

or Kaliyug. What are your thoughtson all these?

The distance between a devoteeand God becomes very big. And it istrue that man can never be becomegod. I want to remain a man andserve the country, living close to myfellow countrymen. As far as socialevils go, I use the medium of dis-cussion and debate to speak againstfoetal killings, dowry, alcoholism,eggs, meat eating, smoking, etc.People also accept my words. Thisis the reason why not just lakhs butcrores of people have given up al-cohol and smoking. People takevows that I will not indulge in foetalkilling. I will not take dowry. This iswhat is necessary. There are prob-lems today such as environment pol-lution and population increase. Theseproblems did not exist duringMaharshi Dayanand Saraswati’stime but today they have become achallenge. Poison is being mixed inthe environment. Apart from this Ialso speak against foreign punjivatorganized by multinational organiza-tions. This is not just for the good ofthe nation but of the entire mankind.Planting trees is also amongst mypriorities. Population control is alsonecessary. We have to give birth tosuch people whose number may beless but whose intellect and capabil-ity is high. Handicapped babies arealso being born. I am also encour-aging mothers for this. I keep say-ing this, either practise celibacy likeme or give birth to children like Ramand Krishna, Buddha and Mahavir,Bhagat Singh, ChandrashekharAzad, and Bismil. There are morethan 2 crore retarded children in thecountry today. There are more than8 crore retarded or handicappedpeople. This is a very big burden forthe world. This is very dangerous forthe future of the nation. Even if we

spend our entire economy on look-ing after handicapped people, it willbe less. There are a lot of thoughtsin the country and the solution toolies in yoga. People’s mindset canbe changed with this. Along withyoga, the biggest revolution is thatof mental transformation.

The manner of the lay man in ourcountry is slow and lackadaisical.There is a feeling of hopelessness.There is corruption everywhere.Unemployment. In this scenario, doyou see any hope?

We have spoken about the cour-age of people and awakening for theintellect. If someone keeps tries toawaken someone again and again,then people wake up. It is anothermatter that people of Hindustanwake up late. Our history is a wit-ness of this. But when we wake, wedo so with full force and energy.Then no force can stop them. Wehave spent not decades but centu-ries in sleep. Now is the time to wakeup. I know that people will wake up.If Ramdev can wake up, others canalso wake up. I was also born in acommon farmer’s home in India. Itoo did my studies in a governmentprimary school. Ramdev has comethrough very difficult circumstancesand moved forward after crossingmany challenges to gain the faith andtrust of millions. Even today I con-sider myself to be a common manand I believe that there will be oth-ers born just like me in the country.The way I think they will think.


Somehow or the other their cour-age was kept down. They shouldawaken. And are awakening. I amnot a pessimist.

Which are the problems in thecountry that prevent it from becom-ing the most powerful country in theworld today?

More than politicians, I blame thecitizens for the poor condition of thenation. The political parties rule. Thecitizens are the ones who run thenation. We are directly responsible

for whatever is happening aroundus. After all, how many people arethere in the government? 500-1000people. Will only they run the coun-try? Okay, they make the law andlive a comfortable life on people’staxes but if the people of the nationbecome alert, then no force on earthcan stop our country from movingahead. Even is there is negligenceof values somewhere in politics, thistoo will be stopped by the citizens.The biggest obstruction to progressof our country today is, according tome, dhruvikaran in the name ofpunjivat, industry and workers. Thelabour laws should be followed.Workers should get their wages. Itis right that their families should runbut creating unions and causing fightsbetween industrialists and the work-ers can never lead to betterment of

the nation. Thus I consider hartal,strike, processions and rallies to beinjustice. We should think of othermeans by which everyone gets jus-tice and rights. There should not bedhruvikaran in the name of punjivatand workers. Secondly, there is nolack of police here. There is lack ofteachers but no shortage in the army.The biggest lack in our country isthat the sense of responsibility gotlost somewhere. Because of thislack of responsibility, there is a risein greed in authorities. There is riseof mistrust. For this reason, everyperson feels insecure. We shouldforget our fights and work for na-tional good. Everyone will have toobserve his duties and only then willIndia reach its pinnacle.

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-Padmashri Vaid Suresh Chaturvedi

It is natural to feel sad when we see the state ofincreasing diseases not only in India but in the world. Inreality, the underuse (hinyog), misuse (mithyayog) oroveruse (atiyog) of time, senses and Karma occur be-cause of diseases. Regret of the above mentioned usesleads to irregularity. This irregularity leads to deteriora-tion in nature and also of our body leading to diseases.

The condition of living beings in the world today isdescribed in Ayurveda. Once upon a time, saddened bythe sorrow of the beings of the world, sages came tothe Himalayas in search of medicines for their well-being. All-seeing Indra came down to welcome thesesages who came to the land of gods and arranged fortheir travel. On this, the sages said: “Devraj! Peopleare suffering from a number of physical and mentalailments on earth. Is there no path for their salvation?”Deep in thought, Lord Indra replied: “In the beginning,Brahma gave the knowledge of Ayurveda to Prajapati.After that Prajagati gave Ashwini twins, and Ashwinitwins gave me the knowledge. Let me tell you aboutthose very divine great medicines. Please listen prop-erly. Great sages! In this Himalaya world, there are anumber of divine herbs to be found with great difficulty,which are beloved of the gods and which also havedivine effect. A number of these drugs cannot be seenby common men and to obtain them it is extremely nec-essary to lead a life of complete penance, sacrifice,Satvik thoughts and celibacy. I am not hesitating even alittle in givig this knowledge to great thinkers like you.Some of the divine herbs are as follows: Indri Paishya,Brahmi, Sankhpushpi, Shravani, Mahashravani, Satavar,Bidarikand, Jivanti, Punarnava, Nagbala, Sthira, Wacha,Kshatra, Atikshatra, Meda, Mahameda, Kakoli, Jivak,Rhisvak, Madhuyasti, Mudagparni, Mashparni, etc.When you feel the need for these medicines, you cleanseand purify yourself and then approach the herb at agood time and tell them of your purpose and how hu-man beings need them. Plants too have life. After thissay, ‘I want to receive you’ and invite a auspicious timeand day, and on that auspicious day, cleanse and purifyyourself, and invite the herb with mantras. Then, taking

care not to cause any harm to them, pull them out. Herbstaken out in this manner should be given with cow’smilk according to rules to the afflicted person.”

After getting the names of herbs and learning abouttheir use, the sages became very happy. After this theyagain asked, “Hey Lord of Lords! Please also tell ushow will the special form of herbs help humans?”

Indra said, “With the use of these herbs, human be-ings will remain ever youthful. They will not only be-come disease-free but their body will gain new luster,compleaion will become beautiful, voice will becomesweet, body will become supple and the intellect andmemory power will improve. As a result, with increasein strength, all their desires will be fulfilled. It is mydesire that you make the knowledge of these divine herbsto mankind for their benefit.”

Hearing these words of Indra, the sages said, “HeyLord! We will follow your instructions.”

After gaining the knowledge of these herbs fromIndra, Sage Bharadwaj gave it in turn ot Sage Attreya.Maharshi Attreya explained it to his six students. Afterunderstanding everything properly, these six studentswrote their texts in which these herbs are explained indetail. These divine herbs are explained briefly here:

Indri (Indrayan): These herbs are of two kinds—with white flowers and with red flowers. In some places,this herb with yellow flowers is called by the names ofIndravaruni, Gavadani, midadani, Vishadhyani, Gabachiand Surya.

1. Red Indrayan: This is called by the names ofBishala, Mahaphala, Chitraphala, Trayushi,Ramyadihivali, Mahendra Varuni.

2. White Indrayan: This is also known as bigIndrayani or Mrigakshi, Nagdanti, Varuni, Garjchibhata.

These herbs have creepers, which are commonlyseen in India. It has two kinds of tastes—bitter andsweet. In making medicine, only bitter Indrayan is used.Its creeper runs on the ground. The leaves on the creeperhave any edges and also bear fruits and flowers.

Uses: It is used for cleansing the stomach. It is alsosuccessfully used in removing dead foetus. It has ben-eficial effects on all problems of the abdomen. It is alsovery useful in atrophy of Pitta.


Brahmi: This herb is particularly found in theHimalayas. The ‘Brahmi’ that we find in other places isactually an herb called Mandukparni that looks similarto Brahmi. The real Brahmi is found in the Himalayasand in the mountainous region of Punjab. This is knownby the names of Kapotbanka, Saraswati, Somvalli inSanskrit. This plant has small round leaves which areattached to separate stems. It grows in watery placesor near water. It also bears flowers.

Brahmi is particularly used in diseases of the mindand in Vat-nadi. It is beneficial for the amnesia, mad-ness and heart. It is soothing and is considered to be agreat rejuvenator. Brahmi is especially beneficial forleprosy, leucorrhoea, atrophy of blood, anaemia andsores.

Sankhpushpi: This herb is available at 4000ft abovesea level in the Himalayas. This is also available in someparts of Ceylon, Burma and Africa. In ancient texts,this is referred to as Sankhhawa, Sankha, Mangalay,and Kushumi. It grows up to the height of one hand. Ithas many veins. The leaves are long an fhtin and re-semble shells. It has white, red and blue flowers. How-ever, it is only the white flowers are more valuable formedicinal purposes. It increases virality and is a rejuve-nator. It is excellent for the brain. It removes mentaldamage and amnesia. It is very useful for bringing lus-ter to the body and as a sleeping tonic.

Jeevanti: In Sanskrit, this is also known asMadhushrava. This is a kind of creeper which growsquite tall. It is found in the highest regions of theHimalayas and doesn’t dry even 6 months after pluck-ing. It destroys the doshas of Vayu-Pitta-Kapha. It is apowerful rejuvenator, strength giving tonic, good for theeyes, tightens bowels, and a soothing medicine. All sageshave considered it to be the best amongst all herbs.3gm of the powder of its roots should be had with milk.This is the best medicine for any person who is afflictedby a toxic and for those who suffer from night-blind-ness.

Brahmadanti: This is also called Ajdandi. It has aspecial branch that grows from 1-4 feet tall. Its leaveswill be 1-3 inch long. It increases virility. It is used spe-cially for increasing memory, white patches, skin ail-ments and as a de-worming medicine. It also helps inmemory loss and madness. It has been successfully usedto remove impotency. It is also used as a coolant. Ac-cording to some great sages, it is also useful in control-

ling mercury. Apart from the Himalayas, Brahmadantiis also found in the hills and mountains in and aroundChennai, Mahabaleshwar, Mysore and Central India.

Rudravanti: This is also known as Chanphali andSanjivani. This herb has small, 6-18 inch tall stems. Thesestems have lot of small branches and each branch hasvery small leaves, the size of Bengal gram. It is foundin warm states as well as Ceylon. This is a usnabirya,and supreme rejuvenator. Apart from this it helps againstatrophy, coughs and colds, Rakt-pitta, and leucorrhoea.The powder of its leaves should be had in the quantityof 2-3gm with water or milk.

No clear opinion has been given on the medicinesavailable today under the above-mentioned names bythe various Acharyas. Because of lack of knowledgeon these herbs and their non-availability, other herbswhich have similar values as them are being used.

According to old stories, Sage Bhargav (Cyavan)was immersed in deep meditation for so long that hisbody was completely covered with soil and only his eyesremained open. King Sharyati’s daughter, Sukanya, bymistake pierced his eyes with a needle. As a result,blood started to flow from them. Scared of being cursed,the king married his daughter to the sage.

Sukanya once went to get water on the banks ofSarita. There she saw the incomparably beautifulAshwini twins. They felt sorry for Sukanya’s conditionand told her of a treatment. As a consequence, the sage’svision returned and he also became a youth once again.He then became famous as Cyavan Rishi. The herbsthat he took to get a new life are described under thesenames:

Jeevak, Rhisak (Rhisvak), Meda-Mahameda, Kakoli,Kshir-Kakoli, Mrigadparni, Manshpurni, Jivanti andMulathi. If Riddhi and Briddhi is mixed with these thenit becomes Astavarga.

Jeevak-Rhisvak: These two herbs are availablein the Himalayan Mountains. Their roots are of the sizeof garlic. These have to be opened from inside. Theirleaves are small. Jeevak is needle-like and Rhisvak islike a buffalo horn.

Meda-Mahameda: It is said to grow in Bhorangstate. Mahameda is like dry ginger. Its creeper is paleyellow in colour. Meda is whitish in colour. On beingscratched, it gives out a serum-like substance.

Kakoli-Kshir-kakoli: This is also believed to growin Bhorang kingdom. Kakoli is somewhat black in colour


and is similar to Ashgandha. Kshir-Kakoli is whitishand is similar to Pivari Ashgandha. It has a sap of scentedmilk.

Riddhi-Briddhi: It is believed to grow in ShyamalKingdom. The fruit of Riddhi grows round like a cottonwhorl from left to right and that of Briddhi grows fromright to left.

The abovementioned herbs are found in theHimalayas. In short, these herbs make the elementshealthy, increases virility, and is very helpful in physicaland mental development. It is also believed to increasecough, milk production in women, and help in conceiv-ing. It is also very useful in diseases such as atrophy ofPitta, fever, inflammation, distress, rakt-pitta, and whitedischarge. These herbs also stop ageing and give a new

THE DEMON OF POPULATION11 July: World Population Day

The rapidly increasing population is giving rise to a number of problems. For this reason, people are notgetting the expected benefits of the development programmes for improving life values and quality. It isimportant to control population for satisfying growth. This awakening will come from literacy.Here my purpose is to draw your attention to the shocking population figures of India as compared to othercountries. In this way it seems that population explosion will occur very soon.Some population figures:Year World Population6000 BC Approx. 1 crore2000 AD Approx. 6 Arab (1000 million)2005 AD Approx. 6.45 Arab (estimated)Estimated population: world, Asia and India: A comparison1. Population 2005 647.7 crore 392.1 crore 110.4 crore2. Population 2025 795.2 crore 475.9 crore 136.3 crore3. Population 2050 926.2 crore 532.2 crore 162.8 crore4. Growth per cent 43 crore 36 crore 48 crore5. Natural growth rate 1.2 crore 1.3 crore 1.7 crore6. Infant mortality rate 54 crore 51 crore 60 crore7. T.F.R. 2.7 crore 2.5 crore 3.0 crore8. Percentage of populationbelow 15 years of age 29 crore 29 crore 36 crore9.Percentage of populationabove 60 years of age 7 crore 6 crore 4 crore

People giving birth to two children in India are respected. People who have more than two childrencontribute to the population increase. If India’s population increase at this rate then that day is not far whenwe leave China behind because China has put controlling measures on its population increase. However, inIndia the population is increasing day and night. Shouting slogans and holding meetings on World populationday will not help much in controlling the population increase. For this people will have to change their mindsetsand the way they work. If we do not do this, this population demon will take away our ‘roti, kapda and makan’and we will be left hungry, naked and without a roof over our heads.

youthful life. These herbs are not easily found. As aresult, other herbs with similar characteristics have beenfound. Practitioners have spoken of bringing Meda,Mahameda, Misri, Shakakul Misri, Bahuman Safed andBahuman Surkh. Acharya Bhavmisra has also advisedto use Shatavar in place of Mahameda, Bidarikand inplace of Rhisvak and Jeevak, Ashvagandha in place ofKakoli and Kshir-kakoli, Bahari Kand for Riddhi andBriddhi.

In these four herbs, only the main root comes intouse. It has been also found that there is similarity inqualities. They are heavy, cooling, tasty, and increasesvirility and life powers. They are also useful in remov-ing weakness of the eyes.


-Garima Sharma

Liquid substances are simpler,more useful and easier to digestcompared to hard substances. Theneed of essential drugs and liquidssubstances for the body cannot befulfilled by water alone. Other drugsand drugs available in other food isalso necessary.

How important is water?Water is the ultimate drug. There

is no one opinion on how much wa-ter to drink. It is said that one shoulddrink eight glasses of water but thisdoes not fit the requirement of allseasons, all locations and all thepeople. The amount of water to bedrunk depends on the season, physi-cal labour, etc.

When is more water re-quired?• In hot weather and during exer-

cise, the body needs a lot of wa-ter.

• Many people think that drinkingmore water will make the bodyswell. This is not true as the bodywill retain only the amount ofwater it requires. The rest of thewater will be given out.

• In high hills or mountains wheredry wind blows and frequent uri-nations takes place, more wateris required.

• During travel, especially air travelwhen air circulation takes place

within the same space and airloses its warmth, more water isrequired.

• You spend most of your time athome or in the office where youremain inside and do not get ad-equate amount of fresh air. In thiscase, you need a lot of water.

• When you are sick for a long time,for example if you have a cold ora bladder infection, you needmore water. During fever, vom-iting and dysentery, the body losesa lot of water and to cover thisdehydration, more water needsto be taken in.

• If you are taking a protein-richdiet then to help digest the pro-tein you need to take in a lot ofwater.

Bad effects of dehydration:• Because of dehydration, even a

healthy person will show signs ofsickness such as tiredness, burn-ing sensation while urinating andheaviness in the body, etc.

• Be it any season—winter or sum-mer—always drink 8-10 glassesof water. This will prevent lackof water on the body.

• Please note that first there is ashortage of water in your bodyand only afterwards you feelthirsty. This is to say that whenyou feel thirsty understand thatthere is some shortage of waterin your body.

• Drink water before you feelthirsty. Keep drinking a little wa-ter after short intervals while youare exercising. If you are walk-ing fast or jogging, drink water

before you set out and again af-ter returning.

Important advice:• Avoid intake of tea or coffee.• Start your day with a glass of

warm water in which lemon juicehas been added.

• Take a bottle of water with youwhenever you go out.

• Drink a bowl of soup beforelunch and dinner.

• If you going out to eat then in-clude something liquid in yourmeal.

• During hot weather, drink sher-bet, lassi, etc. daily.

• Drink soup, milk or water 30 min-utes before the meal. Drinkingwater during the meal disturbsthe digestive process. Drink wa-ter 60 minutes after the meal.

• Give importance to fruits andvegetables in your diet.

Milk and juice:• Juice and milk provides essential

substances to the body. It is nec-essary to drink them.

• Keep one thing in mind—In thequota of eight glasses of water,alcohol cannot be included as thiscauses dehydration.

• The shortage of water in the bodycannot be filled by anything otherthan water. Just like alcohol evenliquid substances with caffeinesuch as tea and coffee cannotsupply essential nutrients to thebody.

• The answer to water can only bewater.


Often everyone must have felt that in this world,leave alone humans, even the most smallest of crea-tures are always trying to be free from problems andsorrow and are trying to attain happiness. Keeping thishypothesis in mind, we can say that since the time ofcreation, humans have always been trying to fulfill hun-ger, thirst, sleep, natural desires and get rid of physicalailments. It is in this manner that Ayurveda came intoexistence. Nowadays we practice a number of treat-ment methods such as allopathy, homeopathy, naturopa-thy (nature cure), reiki, etc. but Ayurvedic methods ex-ists in our hearts. We see in our daily lives that if some-one is suffering from stomach ache or gas, a little ajwainor hing is given; it is said that one should not have coldwater when there is cough, cold and sore throat and heor she is advised to take tulsi and ginger tea, tulsi andblack pepper or ginger juice and honey, or else milk andturmeric. Something is hot in nature or something iscold—all these are part of Ayurvedic treatment meth-ods that we have learnt from our elders and practicewith easily available items from the kitchen. We get anumber of things from our kitchen and garden that wecan use as it is in the form of medicine. In this manner,we cannot separate Ayurvedic treatment methods fromourselves at all.

The question is that what exactly is this ‘Ayurveda’that has created a place for itself in our lives? To un-derstand this we should know the origin of the word‘Ayurveda’. This word has been created by joining thetwo words—‘Ayur’ and ‘Veda’. ‘Ayur’ means life and‘Veda’ means knowledge and science. In this way, theword ‘Ayurveda’ means the scientific knowledge of life.In general language, the art of living life in the rightmanner is called Ayurveda. This is because this knowl-edge is not only about curing diseases or illnesses, itgives all-round knowledge on all essential things on howto live. We can call it a treatment method only in a verynarrow sense because it also provides established and

lifestyle-linked knowledge related to health and diseases.In reality this knowledge is not only for humans but forall living creatures and affects all physical, mental andspiritual areas of their lives. In the ‘Charak Samhita’,Maharshi Charak describes Ayurveda as: The sciencethat gives knowledge of the good and bad of life, happi-ness and sorrow, span and characteristics. This makesit clear that Ayurveda is not limited to a particular per-son, caste or location but it is applicable everywhere toall. Just as life is a truth, similarly these rules and theo-ries are true and important in all situations, i.e. they areeternal and equal in all locations. We get the feeling of^losZ HkoUrq lqf[ku% losZ lUrq fujke;k%*from them, i.e.‘Everyone should be happy and healthy’.

While doing Ayurvedic treatment we should keepcertain things in mind and at the same time we also getcertain freedom. These are given in detail below:1. Treatment of a complete personality: While

treating a person in this method, the Vaid does notlook at only the affected region or part of the bodyshowing symptoms, but pays attention to the stateof the mind, physical nature, soul and doshas, malaand dhatu (blood, etc.). This is the reason that peoplesuffering from the same disease are given differentmedicines.

2. The psycho-somatic aspect of diseases: Accord-ing to Ayurveda, a disease cannot be only physicalor only mental. Physical illness has a bad effect onthe mind and, in the same way, mental illnesses alsoaffect the physical body. In other words, while treat-ing any illness, the mind and body cannot be com-pletely separated. This is the reason why all dis-eases are treated as psycho-somatic diseases be-cause according to Acharya Charak, the root causeof all illnesses related to Vat, Pitta, Kapha and men-tal illnesses is one—Pragyaparadh (‘mistake of theintellect’). Behind Ayurvedic medicine and treat-ment lies hundreds of years of experience of oursages. The main sources of these medicines areplant kingdom (trees and plants), products from theanimal kingdom (cow’s urine, cow’s milk clarifiedbutter, etc.), and natural substances such as metals,etc. There is no use of any chemicals. In otherwords, these medicines do not have any ill effect

- Acharya Balkrishna


on our body. Nowadays allopathic doctors create a fearagainst medicines containing metals such as cop-per. However, such medicines are not made directlyfrom these metals or from poisonous vegetable prod-ucts (Kuchla, Bilava, Aak, etc.). Before using themin medicine, such substances are subject to a num-ber of treatments which remove the poisonous as-pect of the substance and prepare it in such a waythat it can easily enter our body and mix withoutany harmful effects with the other substances ofour body. In this way, instead of being harmful, thesesubstances become beneficial for us.

3. Every medicine is in itself a rejuvenator: Ev-ery Ayurvedic medicine in itself plays the role of atonic or rejuvenator because in one way or the otherit provides nourishment to the body or mind. This isthe reason why along with sick people, even healthypeople can take these medicines. Just as it removesillness from a sick person, it also nourishes a healthyperson, increasing immunity. Examples are‘Chawanparash’, ‘Chandraprabha Wati’, etc.

4. Importance given to disease-preventing medi-cine or substances: In this method, more impor-tance is given to increasing immunity of a person sothat diseases are not able to attack the person inthe first place. This is the reason why texts such as‘Ahar Samhita’ (rules related to food, etc), ‘AcharSamhita’ (lifestyle rules to be followed in differentseasons, day and night etc.), have been developed.

5. Importance of Pathyahar and Satmya: InAyurveda, importance is given to those food anddrinks that is in tune with the nature of the patientand is able to keep diseases away from the person.At the same time it puts a ban on those substancesthat go against the nature of the person or increasesdiseases. In this way, not only does a healthy per-son retains his health, even the sick person becomeshealthy fast.

6. A cheap and simple method of diagnosis: Inmodern methods of treatment, the main treatmentdoes not even start until and unless a number ofexpensive tests are carried out. In this way, the pa-tient has to suffer monetary loss also along withphysical and mental discomfort. Opposed to this, inAyurveda, a knowledgeable Vaid will just check thepulse, etc and give a diagnosis, saving a lot of un-necessary physical and mental problems or expen-diture.

7. Curing the root of the disease: In this method,

treatment is carried out ion such a way that themain cause of the disease is uprooted. The symp-toms of the disease are not treated alone to givetemporary relief to the patient. When the root causeof the disease is treated, then the disease is removedfor ever from the body.

8. Conservation of ancient tradition: WithAyurvedic treatment, the hundreds of years olfknowledge of our sages is conserved. In otherwords, we can conserve our ancient tradition byfollowing Ayurvedic treatment methods.

9. Easy availability of medicines and lack of com-plicacy: A number of Ayurvedic medicines are eas-ily available in our kitchens and gardens at homes,and it is easy to procure them. Along with this, forthis we have to connect with nature and thus stayaway from complex lifestyles.

10. Saving of foreign currency: Using such medicinesis also beneficial from the point of view of nationaleconomy. Because all such medicines are availablein our own country, i.e. we do not have to spendforeign currency in procuring them from abroad.At the same time, because of their use overseas,the country gains foreign currency.

11. Complementary to yoga and religion: Just as ithas already been stated earlier, Ayurveda teachesone to lead a proper life. In other words we cannotseparate it from our religion. The aim of Ayurvedais four-pronged—Religion, Material benefit, Workand Attainment of salvation. The rules and theoriesexplained in Ayurveda also help in the practice ofYoga.

In this way, we see that Ayurvedic treatment meth-ods are unique and follow our lifestyle. We do not haveto separate it from ourselves.

Just as it has been stated earlier, ayurveda is not justrelated to the well being of human beings but to thegood of all living organisms. In other words, we also getdescription of diseases of the animal kingdom and evenof plant diseases. Different sages have written differ-ent books on this—Aswayurveda (related to horses),Gajayurveda (related to elephants), Gawayurveda (re-lated to cows), and Brikshayurveda (related to plants).

In this way, it is clear that the scope of Ayurveda isvery broad. Just as this science describes the logicaltreatment of diseases which are cured with difficultyand incurable diseases, it also gives importance to thefact that the health of normal people is maintained andthere is prevention of attack from diseases. For this,


there is detailed description of how people shouldlead their lives in daytime and nighttime and in differentseasons, of the habits to follow or avoid. There is alsodescription of how to fulfill natural desires such as hun-ger, thirst, etc and how to protect oneself from naturaldisorders such as problems caused because of old age.The topics covered in Ayurveda have been divided into

eight sections, which are known as the eight streamsof Ayurveda.

1. Kaya chikitsa (Internal medicine): This is treat-ment of internal disorders with the help of intake ofmedicines.

2. Shalya chikitsa (Surgery): Special treatment orsurgery for simple and complex diseases.

3. Shalakya chikitsa: Treatment methods related tothe head and neck region, which includes diseasesof eyes, ears, nose, mouth, shoulders, etc.

4. Agad Tantra (Toxicology): This deals with thetreatment against diseases caused by poison.

5. Bhoot Vidya (Psychiatry): This deals with mentaldisorders and diseases caused by planets.

6. Bal Tantra (Pediatrics): This deals with the dis-eases suffered by children and new-born babies andtheir treatment.

7. Rasayan Tantra (Gerontology): This explains howto keep the body supple and free from ill-effects of

old age. This is also a rejuvenation therapy.8. Vajikaran Tantra (Aphrodisiacs): This deals with

the improvement in sexual performance and treat-ment of sexual disorders.Different sages have researched and written differ-

ent texts on all these streams and these were all prac-ticed in the ancient times. However, the middle agesaffected them and a number of texts have been de-stroyed. Under the supervision of Sage Kashyap, treat-ment of childhood diseases reached new heights. SageShushrut was a scholar in surgical treatment. His‘Sushruta Samhita’ is still available today. Surgery wasat a very high level in those days. There can be founddetails of births through caesarian operations, skin graft-ing and plastic surgery. Sushrut is also known as thefather of plastic surgery. Even extremely difficult sur-geries as that of tumours of the brain and Bhagandar(ano-reactal canal) were prevalent in those days. How-ever, the non-violent tenant of Buddhism affected thetreatment badly and gradually this diminished. This wasbecause it was felt that cutting up of the body lead toviolence and this in turn affected the other streams aswell and they also became less practiced. Nowadays,only ‘Kaya Chikitsa’, Rasayan Chikitsa’, and‘Vajikarana Tantra’ are still seen. The streams are moreor less lost.

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SPECIALANNOUNCEMENT

You can watch Swami Ramdev Ji Maharaj’s program based on yoga, Ayurvedaand Health and reap the benefits and also inspire others to build a healthysociety.


- Prof. Dr. Gopalchandra Mishra

Ayurveda is an Indian text for good of mankind.According to the classification of Indian literature,Ayurveda falls within the Upanishads. The mantras andthe yagnas pertaining to these are divine and thus un-changeable. Ayurveda is also Veda in that its instruc-tions related to the seasons, time, herbs, human nature,etc. are divine and cannot change. Divine words butwritten by humans. The properties of medicinal herbs,effect of season and time, vat-pitta-kapha etc. of manare not within the capabilities of human writing. Eventhough written by human hands, the instructions per-taining to treatment methods in Ayurvedic treatmenttexts cannot be changed and can be ascertained to ahigh degree. Keeping the main theory intact, gettingdesired results with its resources is an art, expertise orpractise. The coexistence of art, expertise and practisewith the Divine is what makes Ayurveda an Upanishad.Making normal changes in natural substances with themeans of hypothesis, intellect and methods in use is thecontribution of human wisdom. This is not possible inVedic sacrifices, etc. This is why Rig, Yajur, Som andAtharva are Vedas and Ayurveda, Dhanurveda,Gandharvaveda, Arthaveda are Upvedas; because theseare capable of being used and changed for internal de-velopment and capabilities of human beings. Even thenit has to be admitted that the natural and inherent prop-erties of substances are not part of human writing. It isfor this part that the word ‘Veda’ has been used with itsname in the ancient texts.

On the subject of the four Vedas, Manu, the firstinstructor of human behaviour has said:

fir`nsoeuq";k.kka osn"p{kq% lukrue~Av'kD;a pkizes;a p osn'kkL=kfefr fLFkfr%AAfoHkfrZ loZHkwrkfu osn'kkL=ka lukrue~A

(12@94] 99) The eternal vision of our creators, gods and man-

kind is Veda. This is the foremost in all texts written by

man or any other being. The root of Ayurveda is Veda.Prayers to be disease-free are the main prayers in theVedas. There are signs in the Vedas that point towardsgetting rid of diseases and ill-health by sacrificial tasksand many other methods. Great sages with divine vi-sion have understood these signs clearly and have spo-ken their thoughts on control of diseases. In AtharvaVeda, diseases and their treatment methods are veryclear. Thus the learned instructors of the Shrot Sutra(verbal treatise) and Grihma Sutra (Treatise on obser-vance of religious rites) of Atharva Veda have men-tioned it clearly in their texts and treatises. It is the signsshown in Vedic texts that have been developed by ourlearned Acharyas into the form of Ayurveda.

Even today Ayurveda is alive. The instructions andmethods given in Ayurvedic texts are successful. Theonly thing necessary is the vision of the recipient. Thisvision can be divided into inherent, external or rule-based.Inherent vision comes about by the good behaviour,devotion to the teacher, worship of gods, and blessingsof great men in the previous birth. External vision isgained through study of the shastras, good companyand experience. Research is possible through the rule-based vision. The significance of this vision is that itcan determine, with the union of the soul and mind, moreor less the true significance of those Vedic and Ayurvedictexts where the use of the processes is hidden. Thisvision is research-based or inquiry-based. The meaningof the root mantras, etc. of the Vedas are hidden or notclear.

It is necessary today to hunt for relentless researchscholars and with their support, use this research-basedvision to understand the available and rarely-availableVedic texts. This will help in reviving the Vedic clarityand lost tradition, so that light falls on the lost method-ologies of the highest level of health-care.


-Dr. Kamalprakash Agrawal

The writing of Ayurveda was complete before thecreation of man. The creator of the world wrote a‘trisutria’ Ayurvedic text called ‘Brahmasahita’. Thistext was made up of one thousand chapters and onelakh verses. In the passage of time, after seeing thatthe life span of the living beings is very short and theirintelligence is also limited, he shortened this huge textand divided it into eight parts. He then imparted knowl-edge of Ayurveda to his students amongst who wereincluded Maheswar, Bhaskar and Prajapati. Prajapatiin turn gave this knowledge to the Ashwini twins andthe Ashwini twins imparted it to Indra. This is the divineVedic genealogy.

After this, Maharshi Bhardwaj went to Indra on therequest of fellow sages, and gained this knowledge. Hethen returned to Bharat and imparted this knowledge ofAyurveda to other sages in the forests of the Himalayas.All this was done with compassion for the welfare ofmankind, knowing their sorrowful state. MaharshiBharadwaj gave the knowledge of all eights parts, in-cluding the theories of Shalya and Shalakya, to thepresent sages.

The eight parts of Ayurveda are as follows:1. Shalya: This gives details of surgery and child

birth.2. Shalakya: This studies the diseases related to

the parts above the neck region, such as eyes, ears,nose, mouth, neck, etc.

3. Kaya chikitsa: Here the diseases of the bodyhave been explained.

4. Bhoot vidya: In this, treatment of ailments withthe help of Shantikarm has been explained.

5. Kumarbhritya: Here treatment methodologiesrelated to childhood diseases have been described.

6. Agad Tantra: This describes treatment of poi-son.

7. Rasayan Tantra: This gives descriptions of herbsthat improve state, life span, intellect and strength.

8. Vajikaran Tantra: This describes aphrodisiacsor herbs that increase virility.

According to Acharya Charak, the places whereAyurveda can be studied have been classified as fol-lows under eight divisions with the suffix of ‘sthan’:sutra, nidan, biman, sharira, indriya, chikitsit, kalp andsiddhi. These are introduced briefly below:

1. Sutrasthan: This describes the responsibilitiesof treatment, patient and Vaid.

2. Nidansthan: This describes the main ailments.3. Bimansthan: This has knowledge about the dig-

nity of doshas, etc., Ayurvedic investigation, and theresponsibilities of the students of Ayurveda.

4. Sharirasthan: This gives knowledge about shalyatreatment and gynaecology.

5. Indriyasthan: This describes the cures for fatalailments.

6. Chikitsitsthan: This describes the main treat-ment methods.

7. Kalpsthan: This describes the process of reju-venating the body or making the body as beautiful asthat of a child and disease-free.

8. Siddhisthan: This describes normal treatmentmethods such as Panchkarm through vomiting, excre-tion, etc.

Shushrutsahita was written by Shushrut. This is animportant Ayurvedic text. This gives importance to treat-ment and instruments of surgery have been describedhere. The theories of Sarp-Chikitsa, Tri-Dosha-Chikitsaprove that Ayurveda hasn’t copied anyone and rather ithas been copied by Unani treatment processes.Ayurvedic treatment methods have been used by peopleof Arabia and Persia in developing Unani treatments.

Gemology and astrology, palmistry, tantrashastra,kamshastra are also part of Ayurveda. Ayurveda alsohave book son plant and animal treatment.

Maharaj Debodas Dhanwantari also gained theknowledge of Ayurveda. After gaining expertise inShalya-Shalakya, he taught this knowledge to educatedgreat sages. As a consequence, just as in the modernage, two groups of specialists—Kaya practitioners (skinspecialists) and Shalya practitioners (surgeons)—started


working in Ayurveda. In passage of time, the sur-geons got further divided into: (a) Shalya practitioners-Dhanwantari, and (b) Shalakya practitioners. Shalakyasurgeons specialized in ailments of the eyes, nose, ears,teeth, mouth, palate, shoulders, neck, forehead, head,etc.

Lord Indra was the root of Shalakya treatment andon earth it was sage Bharadwaj and Dhanwantari.Kankayan, Videh, Nimi, Gargya, Galab, Bhadra,Shounak, Krishnattreya, Karal, Satyaki, etc. took thistradition forward. All these sages wrote their own textson this subject. They are not available in their originalform today. These texts are called: (a) videh Tantra, (b)Kankayan Tantra, (c) Nimi Tantra, (d) Gargya Tantra,(e) Galab Tantra, (f) Satyaki Tantra, (g) Shounak Tantra,(h) Karal Tantra, (i) Chakhusya Tantra, and (j)Krishnattreya Tantra.

In these texts, the diseases above the trunk havebeen described in detail. The diseases of the part of thebody above the necklineare followed by the diseases ofthe parts above the main trunk of the body, i.e. the linewhere the shoulders join the breasts. Today, Shalakya-tantra is found in a condensed form in Charak and insome detail in Shusrut. In Shusrut’s Uttar-tantra, de-scriptions and treatment methods of eye diseases havebeen given in chapters 1-19, ear ailments in chapters20-21, nasal ailments in chapters 22-24, head ailmentsin chapters 25-26. Similarly, in chapter 22 ofChikitsasthan and chapter 16 of Nidansthan, and in chap-ter 26 of Charak Chikitsasthan, diseases of the upperparts of the body have been described along with theirtreatment methods.

A brief description of surgical toolsA major portion of surgical treatises were on surgi-

cal tools and equipment. Shusrut and Bagbhatt weretwo people who were completely familiar with the useof these tools. According to Bagbhatt, surgical tools wereof various forms and were used in many different kindsof processes. Their length and thickness depended onthe use.

The number of surgical tools described by Shusrutfor use in surgery is so large that more than 125 kindsof equipments are still available for use by Shalya prac-titioners. These mainly included various kinds of scis-sors, knifes, needles, tubes, scapula, syringe, levers,hooks, equipment to take out water from the body,probes, etc. The mouths of the tools were made similarto the mouths (mukh) of kites (Kank), lions (Singh), owls

(uluk), and crow (Kak), etc. Hence their names werealso Kankmukh, Singhasay, Kakmukh, etc. A few ofthese tools gave rise to surgical tools of today.

An extremely thin and sharp tool called‘Bridhipatra’, which was half the thickness of a humanhair-tip, was used to remove glandular swellings(rashouli).Sores were cleaned by ‘Mandlagra’. ‘Nadi-yantra’ was used to inject medicine inside the body.‘Trikorchakra’ was used to tear tissues and take outunwanted substances from them. ‘Sangdansh’ was usedto take out thorns, etc. trapped in the flesh. ‘Tal-yantra’was used for cleaning ear, nose, etc. ‘Dant-shanku’ wasused to extract teeth. ‘Karpattram’ was used to cutbones. ‘Aishani’ was used to find out the location ofpus in the body. ‘Mudrika-shastra’ was a special kindof knife shaped like fingers. ‘Uttaravastri’ was used totake out collected urine from the body in both men andwomen. There were 24 kinds of only tongs.

Shusrut had divided them into two classes—sharpor blunt. He had thoroughly studied and tested theirstructure, appearance, uses, their plating, disinfection,methods of bringing them into use, and their care. Un-der blunt instruments, there were 106 types of surgicalequipments. Made of iron, these equipments were madeunder the direction by the surgeon by an expert black-smith. They were named after the animals or leaves,etc. which they resembled.

Acharya Shusrut divided the tools into six kinds onthe basis of appearance: (a) Swastik yantra, (b)Sangdansh yantra, (c) Tal yantra, (d) Nadi yantra, (e)Shalaka yantra, (f) Upyantra. The differences betweenthese were also detailed.

Introduction to main Shalakya tools:1. Gandopad-mukh Shalaka-yantra: This is of

two types. Its mouth is of the size of earthworms. Thisis used to find out the location of navel ulcers or tumours.

2. Masurdal-mukh Shalaka-yantra: Even this isof two types. With its help fatal darts, etc. are taken outfrom the ear canal. Its mouth resembles the grain of‘masur’ or its leaves and is bent slightly from the front.

3. Shankushalaka yantra: This is of 6 kinds. Twoout of these are shaped liked the hood of a snake. Theseare used to replace cut flesh and veins etc in their origi-nal positions. These are 12-16 fingers long.

4. Sharphunkh-mukh Shalak-yantra: These areof two kinds. This is used in shooting and moving darts.Its length ranges from 10-12 fingers. Its mouth re-sembles feathers attached to an arrow.


5. Vadishmukh yantra: This is of two kinds. It isused to stretch any part of the body. It is 10-12 fingersin length.

6. Garbhakush Shalaka-yantra: This is of only onekind and shaped like a pin. It is 8 fingers long but slightlybent. It is used for pulling out dead foetuses.

7. Sharphan Shalaka-yantra: It is of only kind andshaped like the hood of a snake. It is used in pulling outstones.

8. Dantanirdhatan yantra: This is of one kind andis 8 fingers long. It is used to extract teeth.

9. Pramarjani Shalaka yantra: This is of the fol-lowing six types:-

(a) Ish Pramarjani Shalaka: cotton is wrappedaround the upper part of the tool during pramarjan. It isused in cleaning the moisture of many kinds of ulcers.It is also used to clean ointments that have been appliedon piles. It has a two-nosed probe, which are 6-7 fin-gers long. It is also used in cleaning the nostrils.

(b) Karn Shalaka yantra: It is of two kinds. Theyare 6-9 fingers long and are used for cleaning the ears.

(c) Vayu Shalaka yantra: This is of two kinds. It

is 10-12 fingers long. This is used to clean ulcers of theanal cavity. It is also used in cleaning ulcers of the fe-male genitals. There is also a different tool for cleaningthe urinary tract.

(d) Karn-shodhan yantra: It is like a spoon in theupper part and a probe in the later half.

(e) Angjnarth Shalaka yantra: This probe is madeof different metals according to the ailment and is usedto apply ointment on the eyes.

(f) Other Shalaka yantras: There are varioustools used for alkali treatment, fire treatment, etc. Thereare of various shapes, long and short, thin and fat. Theprobe used in Tantra-briddhi is shaped like a crescentmoon.

The knowledge of these tools were given by AcharyaCharak, Shusrut and Bagbhatt thousands of years ago.The trouble is that knowledge of Ayurvedic Shalya-Shalakya methods is not the same today. However, theimportance is the same.

It is noteworthy that ‘Patanjali Yogpeeth’ inHaridwar has started a ‘Shalya Kriya’ department andis reviving the Ayurvedic surgical methods.

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For the information of readers of ‘Yog Sandesh’ and yoga teachers

All readers of ‘Yog Sandesh’!


Special notes on the skyrocketing cost of medicines

When you go to buy medicines, it is possible thatyou get one brand for Rs 10 and another for Rs 200.Which one will you buy? The one priced at Rs 10? No,you will only buy that medicine which your doctor haswritten on the prescription. In reality, this fact decidesthe direction of the Rs 55,000 crore Indian pharmaceu-tical industry. According to the law, advertisement canbe done of only ‘over-the-counter’ drugs or those whichcan be sold without a prescription. To sell all the otherdrugs in various categories, the pharmaceutical compa-nies are dependent on how well they are able to reachtheir brand to the doctor. It is from here that the dramabegins, the price of which is paid by you and me. Medi-cine companies are prepared to do anything to ensurethat doctors write their brand on the prescriptions. Ac-cording to industry reports, medicine companies spendon an average an amount of Rs 1.25 lakh annually on adoctor. A few days back, a pharmaceutical companytook doctors on a trip to Turkey. The conference wasjust an excuse because there is no need of saying thatTurkey has no such significance in medical science thatdoctors have to go there and see. Similarly, a companytook 300 nephrologists on a tour of Singapore whileanother took doctors to Bangkok. Pharmaceutical com-panies are gifting everything from fridges and ACs tocars and flats to doctors in order to sell their brand.Almost all the medical conferences in the country aresponsored by pharmaceutical companies. In India, thereare many brands of each medicine. Behind the namethat a doctor writes on your prescription are gifts andthe publicity done amongst doctors. The effect of phar-maceutical companies on Indian doctors is so deep thatthey prescribe even those drugs that have been bannedin developed nations. Especially for children, a wholelot of restricted drugs are easily written down by doc-tors. Our doctors prescribe a number of such medicinewhich have not been researched for their beneficialeffects, and nor do medical companies make any claimof any disease being cured by them. Cough syrup andpills are examples of this kind of medicine. People ofIndia spend almost Rs 1000 crore on cough syrup andcough and cold tablets. While prescribing these medi-

cines, doctors do not think even once that no one isgetting cured by them. Additionally, food supplementssold under the name of ‘tonic’ are prescribed in largenumbers by doctors. these are largely unnecessary andno disease is cured by them.

The responsibility of saving patients from becomingvictims of pharmaceutical companies lies on the gov-ernment. However, the attitude of the government inthis matter, especially that of the health ministry, is verydisappointing. In many developed countries, doctorswrite the chemical name on prescription and it is up tothe patient to buy whichever brand they want to. If thechemical name is written on the prescription then thecost of the medicine will depend on the market becausethe consumer has the freedom to choose the brand.However in India the doctor writes the brand name onthe prescription, thus depriving the patient of the free-dom to choose the brand. In cases like this, the govern-ment plays a big role in regulating price increase buthere it is difficult to depend on the government for thismatter. When the government was installed, all the con-stituent parties agreed that people should get medicineat low costs. This is why this was also included in thecommon minimal programme. At the same time, theSupreme Court also ruled that the prices of a numberof drugs should be controlled. During four years of rule,the government could not take a single step towardscontrolling prices of medicines. The ministry of chemi-cals and fertilizers has put forward the drug policy tothe ministers. The ministers, despite a number of sit-tings could not come to any consensus on the policy.The result is that patients are cursed to buy expensivedrugs. Even if the government makes it a policy fordoctors working under it to write chemical name sonprescriptions instead of brands, there will be a big reliefon patients. However, the government does not seemto be in any mood to show any kind of toughness to-wards these companies in the matter of costs. In sucha scenario, patients and their relatives should not de-pend too much on the present government.

(The writer is a veteran journalist)-Credit: Dainik Jagran


COMPILED FROM RESPECTED

SWAMI RAMDEVJI’S TALKS

A mother is someone who feeds her children whileremaining hungry herself, who dreams of seeing herchildren at the highest positions of the world while be-ing illiterate herself, who nourishes a child with her blood,who keeps her children in her womb before birth and inher heart for the whole life. We have the purest rela-tionship of blood, heart and soul with our mother. Onlyafter our mother gives birth to us our other relationshipsstart. In other words, the first relationship amongst allrelationships is that with our mother and this relation-ship does not get over. It is because of our relationshipover a number of births that we get into the womb ofour mother and this relationship is not determined by usbut by God. In other words, this is a divine relationship.Unfortunately, this relationship of the heart and bloodwith our parents is being killed today. Just think, whereare we going or where are we living?

Mother is the image of love, compassion, maternallove. Mother means dedication and struggle. Mother isthe one who gave birth to sages like Gautam, Kapila,Kanad, Panini, Patanjali, Swami Vivekananda, RishiDayanand, and to revolutionaries such as Bhagat Singh,Chandrashekhar Azad, Subhash and Bismil.

It is so simple yet so amazing that every mother al-ready loves the child of her dreams from the time thathe or she is just a mass of cells waiting to get out intothis world.

During this period of waiting, there develops an un-derstanding between the mother and child similar to theone between two strangers who meet and understandeach other’s language. She also starts understandingeach desire of her child. The moment that she decidesto give birth to her child is very special. She is alsodeciding at that moment to send out a part of herself

out of her body into the outside world. It is for this rea-son that she does not have to make any extra effort toconnect with her child emotionally and mentally evenafter birth. This emotional bonding is existent from birthand its roots are as much in the conscious mind and inthe sub-conscious. This state of maternal love is themost natural form in the world, which is the most mys-terious as well as worldly. If this theory is elaboratedthen there is nothing to measure as its limits are beyondhuman comprehension and of which quantification isnot possible. It is for this reason that this is the purestand most stable form of love in human existence. Amother has the most divine love for the to-be-born child,which stands true not only when she has him within herand she is able to understand all his desires but alsothen when she holds his hand to make him reach thetopmost position and then is content with the best thechild achieves.

She stands beside her child, who is a part of her,through all circumstances as a true friend and guide.When heavy and sudden troubles surround you, whenfortune is replaced by misfortune, when friends of goodtimes leave you and sorrow surrounds you, then only amother becomes a ray of encouragement in thesetroubled times. Because of her teachings, she becomesa big support till the black clouds of despair are removedby consistent effort. It is only a mother’s love that comeslooking for her children in the worst of bad times, be iteven to the top of the highest mountain. If a child drownsin the deepest of oceans it is only the tears of a motherthat can reach him. If a child’s body and soul gets sepa-rated it is only a mother’s prayer that can join them


together. This love remains intact even when a childis stubborn, ungrateful, irritable and bad. However, amother is always aware of the fact that she has givenbirth to a human who is, to her eyes, kind hearted,humble, brave and intelligent. In her heart of hearts shethinks that be they at two ends of the world but this willalways keep their nearness intact.

Her heart is a like a school for her children whereshe gives instructions like a teacher and where onetouch works more wonders than the world of wordsand keeps the child in a circle of protection. He startsrealizing his importance in the world. Her touch, wordsand love combine to create a shield around him insidewhich he finds himself happy, free from worries andfortunate. This is an instinctive natural capacity of amother to be able to give so much. It is for this inbornmaternal instinct that a mother knows immediately ifher child is in any kind of trouble, even while she might

not know when she is in danger herself or even if shemight be able to take necessary steps against it. In real-

ity, there are many forms of connections between a

person’s soul and intellect which cannot be defined in

scientific terms and between a mother and her child,

this occurs naturally and a mother has tremendous power

to protect her child from terrifying dangers. Looking

after a sick or handicapped child till the end of her life

or sacrificing her life for her child ar examples of this

limitless power. This unique characteristic of mother-

hood touches all circumstances of life and in all senses.

It does not matter if our mother is not with us for long

but she is always there in our conscious and uncon-

scious acts. The reason is clear—a mother carries her

child in her womb for nine months, in her arms for three

years and after that in her heart till she becomes one

with the universe.

It is often said that it is easier to chew iron than toattain knowledge. This is the truth.For attainment of knowledge, students have to workextremely hard. It is written in the Mahabharata,

lq[kkFkhZ ;LR;tsf}|ka fo|kFkhZ ok R;tsRlq[ke~]lq[kkfFkZu% dqrks fo|k dqrks fo|kfFkZu% lq[ke~AAha! What a beautiful saying! One who wants

happiness cannot attain wisdom—he will have to sac-rifice all kinds of pleasures. If one wants that he shouldget all kinds of comforts while studying and also at-tain knowledge at the same time, this is not possible.Knowledge and pleasures are as different as air andmosquitoes.

Once upon a time, a mosquito went to the law courtand put up a petition that Air gives us a lot of pain.Judge said I will call Air and ask him. As soon as Aircame, the mosquito flew here and there. He couldnot even stand still in front of Air. Even betweenknowledge and pleasures such a relationship exists.To gain knowledge, a student has to go through a num-ber of hardships. He cannot eat his fill of food andcannot sleep as long as he wants to. If he eats a full

stomach, he will be troubled by sleep and he won’t beable to study. It is for this reason that the student whowants to gain knowledge always eats less so that hislife power isn’t wasted and he is able to attain wis-dom.

A student stays away from the various kinds oftoys and entertainment available. He leaves all thesepleasures.

Keep in mind that if a student tries to get pleasureduring the time of knowledge attainment, he will nevergain knowledge and will remain a fool and sufferthroughout his life. If, on the other hand, a studenttries to attain knowledge during his student life de-spite hardships, he will enjoy happiness throughouthis life.

Moral: This is why students should study withutmost concentration and should try to develop what-ever talent they can. Students should always havethe aim of becoming knowledgeable. This kind ofthought will make the life of a student successful, andthis will not only increase his fame but also that of hisparents and country.

-Acharya Satyanand ‘Naistik’


Among the Indian leaders who brought about awakening amongst thepeople in the 19th century, Swami Vivekananda’s position was unique. Histo-rians have one opinion on the fact that the new turn to the national revolutionin the beginning of the 20th century was mainly due to the deeds and words ofSwami Vivekananda. In the revolutionary storm that took place after thepartition of Bengal (1905), along with the Gita, books on the speeches ofVivekananda were also found with the revolutionaries. Subhash Chandrawas inspired by the writings of Swamiji from teenage days. Before the timeof Gandhi, most leaders got their inspiration from the writings of Vivekananda.Even today, so many days after his death, the importance of his thoughtshasn’t diminished and for the youth of the country, he is still an inspiration.

The effort of Swami Vivekananda to reawaken India wasn’t just to endthe dependence of the country on the British. He resolved to pull out the rootsof the feeling of slavery that had become an integral part of people’s lives.Vivekananda was a great visionary. He had dreamt of a new society, one inwhich people were not divided on the basis of caste and religion. He alsoanalyzed the theories of Vedanta in this way. Without going into the argumentof spiritualism versus materialism, it can be said that there is probably noother more intelligent foundation for the rules of equality as that given bySwamiji. He was of the opinion that only when the condition of the poorimproved, the condition of the country will improve. For this, he wanted to gofrom village to village spreading education and awareness.

The most powerful message of Vivekananda is his own life. This youngascetic, who left this world before his 40th birthday, had breathed new life intothe entire nation within such a short span of time and founded such a socialphilosophy that holds true even today.

Swami Vivekananda was a sage and not proficient in politics like Gandhiji.Prior to him, the influence of Raja Ram Mohan Roy was prevailing over theIndian Hindu society. The confluence of Indian and western philosophieswas only due to him. In reality, he can be called the Father of modern Indiabecause he was the first person to have introduced the feeling of ‘national-ism’ into the society. He was the one who took up the issue of citizen’sindependence. It was only due to him that governor General Warren Hastingsgot influenced by the Gita. He established the Brahma Samaj in Calcutta in1828. Keeping the western influence in mind, the scientific interpretation ofthe Hindu religion was also his doing.

The devotee from Bengal, Ramkrishna, established the Ramkrishna Mis-sion and Hindu devotion got a foundation. Swami Vivekananda was his stu-dent who went to Chicago (America) to attend the Religious Congress in1893 and gave such a powerful address that it established the Hindu religionin the world. All the other people from different religions were speechless in

SPECIAL ARTICLE ON SWAMI VIVEKANANDA’S DEATH ANNIVERSARY

-Jayshankar Misra ‘Sabyasachi’Patanjali Yogpeeth, Haridwar

The most powerfulmessage of

Vivekananda is his ownlife. This young ascetic,

who left this worldbefore his 40th birthday,had breathed new lifeinto the entire nation

within such a short spanof time and founded

such a social philosophythat holds true even

today.


front of him.It is necessary to look into some

aspects of Swamiji’s life. My aim isto open the last chapter of this youngascetic from India.

After knowing that Ramkrishna’sbirth anniversary is near, SwamiVivekananda returned to Belur mathfrom Kashi. His health had improveda bit in Kashi but as soon as he en-tered the math, he became so sick thathe had to take to his bed. The shadowof tragedy showed itself on the mid-night of Ramkrishna’s birth anniver-sary. There was big crowd to meetSwamiji. It was also Swamiji’s wishto be with the people but because ofexcessive tiredness, he could not comeout.

Swamiji’s constitution was weak-ening and his sickness was increas-ing. The student sitting nearby becameextremely sorrowful. Understandingthe thoughts of the student, Swamijiasked, “What are you thinking? Justas a body is born, it will also die.”

Swamiji got frustrated with the continuous controland endless medicines. A number of people came tomeet him daily but returned disappointed. One day hecalled his guru brothers and said, “Look, what will begained by keeping this body any further? It will be niceif it dies in goodwill. Sri Ramkrishna, bearing numerousdiseases and pain, worked for the benefit of others tillthe last day. Isn’t it right that I too should do the samething? I do not care whether this insignificant body re-mains or goes. The happiness I get from discoursingwith truth searching people cannot be imagined by you.I will take countless births to ignite the limitless powerin the hearts of my countrymen.”

Swamiji was against ostentatious behaviour. He usedto get up at 3am in the morning and lose himself in medi-tation. From the beginning of June, Swamiji started dis-playing hopelessness about things related to RamkrishnaMission and the math. During these days, he was im-mersed in meditation most of the time. Everyone knewthat Swamiji was about to leave his body but no oneunderstood it.

A week before he left his body, he asked SwamiSudhanand to get an almanac for him. After taking the

almanac, he kept it in his room. Hewanted to fix a date by checking andrechecking the almanac. He fixed adate for his great journey followingthe example of his teacher.

Three days prior to his passingaway, he walked around the largegrounds of the math and stopped atthe spot where his memorial standstoday. Touching the ground, he said,“When I die, perform my last rites atthis spot.”

The day was Wednesday—Ekadashi. Swamiji kept a fast thatday. 4 July 1902. Leaving his bed atdawn, Swamiji did not join others formeditation this day. He started talk-ing about the past. The next day wasAmavasya and a Saturday. Punctu-ally, as soon as the bell rang, Swamijiwent to have his food with the oth-ers in the verandah outside the‘Thakur Ghar’. After food, Swamijitaught the Brahmacharis for 3 hours.

At the time of evening prayers,Swamiji went to his room on the sec-

ond floor. He instructed a Brahmachari to open the doorsand windows of his room. It was pitch dark outside andthe reflections of lamps were quivering in the Bhagirathi.The sky was without a sound—Immersed in himself,Swamiji slowly came to the window and looked towardsDakhineswar. Who knows what his divine vision wasseeing through that deep darkness? After a long time,he suddenly became conscious and returned to stand.He instructed the Brahmachari to sit outside the doorchant on his beads, and he himself took his beads in hishands and sat himself in Padmasan. After an hour,Swamiji stood up and went to lie down on his bed andasked the Brahmachari to swing the fan slowly.

It was 9pm at night—His hand trembled slightly andlike a small child, he started weeping a little. With twoserious long breaths, his head got slightly displaced fromthe pillow. The Brahmachari got scared by this state ofSwamiji. He went down and told the elder ascetics aboutthis news. People came and saw that Swamiji was ineternal sleep. Whatever was in front of their eyes gotblurred by tears. Whatever is there today—won’t bethere tomorrow—keeps flowing—only eternal timeexists—from time to time it roars and big waves rise upand then immerse itself in it.

The devotee fromBengal,

Ramkrishna, estab-lished the

Ramkrishna Mis-sion and Hindudevotion got a

foundation. SwamiVivekananda washis disciple whowent to Chicago

(America) to attendthe Religious Con-gress in 1893 and

gave such a power-ful address that it

established theHindu religion in

the world.


-Dr. Shantiprakash Attreya

Those deeds throughwhich no harm is done—to yourself or to others,no pain is caused to anyliving being, and rather

brings happiness toothers, such deeds are

called ‘Shukla karma’ orcharitable deeds. From

these deeds, the‘dharmrup karmasaya’is evolved. The doer of

these ‘dharmrupkarmasaya’ attains

happiness. According tothe consequences of

these actions, desires areevolved. This is why to

experience the fruits oftheir actions, suchpeople also have toundergo rebirth.

Based on the differ-ence between ‘Niskam

Karma’ and ‘SakamKarma’, there are two kinds

of actions. ‘Niskam Karma’ iswithout emotion or desire. Attachments

are not formed through these deeds. In otherwords, we cannot obtain birth-group, lifespan, pleasure

with it. Such actions which are performed without any desire leads to salva-tion from karma-bound earthly births.

Through ‘Sakam Karma’, birth-group, lifespan and pleasure—all threeare obtained. It is only through such actions that human beings attain a par-ticular position, family, environment, caste and body. The body is said to be atool for enjoyment. The truth is that because of our actions, we attain a newbody, and at the same time through the body we perform actions. The worlditself is a net of actions. Its procreation is also dependent on the actions of allthe living beings. To enjoy action or karma, the body is required. Without thebody, both action and enjoyment do not exist. Four kinds of actions are per-formed by the body:

1. Shuklaa (charitable or religious)2. Krishna (vices or non-religious)3. Shukla-Krishna (a mix of good and bad)4. Ashukla-Akrishna (neither good nor bad)Those deeds through which no harm is done—to yourself or to others, no

pain is caused to any living being, and rather brings happiness to others, suchdeeds are called ‘Shukla karma’ or charitable deeds. From these deeds, thedharmrup karmasaya is evolved. (Karmasaya means the receptacle forkarma.) The doer of these dharmrup karmasaya attains happiness. Accord-ing to the consequences of these actions, desires are evolved. This is why toexperience the fruits of their actions, such people also have to undergo re-birth. These are also deeds that keep bringing us back to this worldly cycle.The deeds which are harmful for society or unsocial, in other words socialdeeds that cause harm to others and pain to living beings are called ‘KrishnaKarma’. The doer of such deeds is called a sinner. These are deeds thatseparate the adharmrup karmasaya, and to experience the fruits of his mis-deeds, the doer has to undergo rebirth. As a consequence of adharmrupkarmasaya, the doer has to experience sorrow and suffering. These sinfulacts are also affected by the mindset of the person, and give the personappropriate results and keep him immersed in this cycle of life.

Generally, the actions of a normal person are a mix of sins and charitableacts. Through such a person, harm is caused to some people for which hegets sorrow, and benefit is brought to others for which he gets happiness. Inthis way, according to the fruits of his deeds, subconscious desires are evolvedand the person gets birth-group, lifespan and pleasure accordingly and expe-rience happiness and sorrow s fruits of his actions. There is modification inkarma due to these desires and again because of karma, desires evolve. In


this way, people performing deeds that are a mix ofgood and bad deeds keep experiencing happiness andsorrow according to their mental outlook.

It is because of the desire-linked or emotion-linkedactions that human beings keep coming back into thisendless cycle of life and death. The truth is that theworld is nothing but actions with desires. With these,the cycle of the world will end. Karma does not havethe power to give results by itself. It is the doer’sthoughts that determine the results.

Thos actions that are without any desires, those‘Niskam Karma’ are called ‘Ashukla-Akrishna’ Karma.These actions are done without any thought. Becausethese actions are not inspired by any desires, dharm-adharm karmasaya does not evolve and thus, fruits arealso not got for the actions. Yogis perform this kind ofactions. Attachment is the cause of ties. Desire-lessactions are not religious or non-religious. A living being’sbody cannot exist without doing some action. The fiveelements of ignorance, vanity, desire, hatred and attach-ment transform karma and should not be developed.We should do karma only for duty. For a self-contentperson, no karma is left behind. All his actions are with-out desires. All his actions are actions of God and soci-ety. He does not pride himself as the doer of deeds andremain immersed in his karma like an ignorant person.This is the reason why he remains unattached even af-ter doing his karma. Happiness-sorrow, vice-virtue doesnot even touch his soul because that is only the rewardof a tri-gunatmak person, who because of his ignoranceties down the silent, pure conscious soul to this tri-gunatmak body. Because of this reason, the soul beginsto feel that he is the happy, sad, limited doer of actions.Arrogance develops because of these three qualities.When this arrogance is destroyed by knowledge thenpride on performance karma also gets destroyed. Fromthis it is clear that Shukla, Krishna, Shukla-Krishnamisritkarma give rise to dharm, adharm, and dharm-adharmrupi karmasaya respectively and because of this,living beings gets entrapped in this cycle of life and death,but opposed to this, as Niskam Karma or Ashukla-Akrishna Karma is desire-less, it does give rise to karmicbinds.

A normal person of the world says that all his sor-rows and happiness are bestowed by fate. These poorpeople do not know that in reality, their fate is deter-mined by their past karma. Present karma is the makerof future fate. Because of karma, man determines hisown fate. The fruit of past deeds is called fate. By do-ing good deeds, the bad effects of the past bad deedscan be mitigated. But despite all this, both bad and goodkarma run this cycle of life and make living beings ex-

perience sorrow and happiness. The dilemma of thehuman body is that it experiences the fruits of its pastdeeds while at the same time, it has the freedom toperform new deeds. It can also get freedom from theties of the world. In other words, with the help of goodkarma, people should attain salvation and get out of thisnever-ending cycle. The karma that binds man to thisworld is known as karma based on ignorance(avidyamulak karma). The three kinds of karmas—Shukla, Krishna and Shukla-Krishna—are avidyamulakkarmas. Opposed to these, Ashukla-Akrishna karma isthe non-afflicted karma or ‘aklista’ karma with whichone can escape from the trap of birth and death.

There is the stamp of karma from many, many pastlives on us. It remains hidden in us in the form ofsanskara. Sanskara, in Sanskrit, means the imprint lefton our subconscious by experience in this or previouslives. The stamp of karma on the consciousness is calledsanskara. Sanskara is of three kinds—gyanatmak (re-lated to knowledge), bhavanatmak (related to emotions),and kriyatmak (related to work). Apart from these wealso bring along sanskaras from past lives and the womb,which give rise to our desires and these determine ourinterests and characteristic nature. With the help of yoga,it is possible to get become aware of all the sanskarasexisting in our consciousness, and by gaining this knowl-edge we can also become free of them. Just as it hasbeen said above, good and bad deeds give rise to dharma-adharma karmasayas because of which we keep get-ting birth, lifespan and experiences. The soul has beentrapped in this cycle for infinite ages and has traveledthrough infinite lives. As long as all the hidden samskarasare not cancelled by soothing sanskara, we will not beable to get out of the cycle of life and death, because allthese live in our consciousness in the form of desires.Karmasayas are also of many kinds. Some karmasayasgive results in this world itself, while others in futurelives. Ugra or intense karma gets immediate results.Intense charitable deeds or intense sinful deeds (teas-ing of sorrowful beings, betrayal, or giving pain to peopleundergoing penance) both get immediate results in thisworld itself.

People who want well-being should do or stop doingcertain karma according to what is advised in the reli-gious texts, because karma is always present becausekarma is always present, be it in a small way. Becausesanskara stays in the consciousness, thus it cannot ex-ist without undergoing experience all the time. Thiskarmasaya sanskara is like a photographic negative ora tape recorder. That is till the time sanskara exists inour consciousness, it cannot help but take birth to keepexperiencing. To end the sanskaras, we should practise


should practise what is advised in yoga, because prac-tice leads to erosion of sanskara and fruits of the ac-tions are not got. And when fruits of actions stop toexist the world too stops to exist. This web of sanskaraand sanskaras is very strange. During the infinite karmaof the infinite lives of the consciousness, some sanskaraswake up in a strong way and some in a medium way.The sanskaras that arise in a strong way are calledprimary or ‘pradhan’ and the other is called secondaryor ‘upasarjan’. At the time of death, the primarysanskaras get awake and wake up all other equalsanskaras of past lives. Thus to experience the fruits ofthese karmasayas, another birth or age is a certainty.All the sanskaras of all its previous lives associated withthat birth-group in which he or she is born, evolve, andit is according to them that the fruits of karma are given.The sanskaras of other birth-groups remain in a dor-mant state. Just as the entire tree remains inside a seedbut it doesn’t know about it, all the karma of past livesalso remain inside us in the form of sanskaras in ourconsciousness in such a negligible manner that we can-not remember them. However, according to place andtime, they give us suitable and just fruits.

Karma is of three kinds according to the differenceof sanchit, prarabdh and kriyaman. The karma that sim-ply lies within the consciousness in the form of sanskarasand the time has not come to enjoy its fruits, such karmaof infinite lives are called ‘sanchit’ karma or accumu-lated karma. Among the entire basket of karma, thekarma for the experience of the fruits of which we havebeen given this present birth-group and lifespan, arecalled ‘prarabdh’ karma. The karma which we are col-lecting in this life with our free will is called ‘kriyaman’karma. Because of kriyaman karma, new sanskarasand sanskaras are evolved and there is increase in theprevious karmasayas. Among the kriyaman karma, thereare some that become mixed with the sanchit karmaand remain dormant in the to give fruits according totime while some others in the intense form become partof the prarabdh karma and give results in this life itself.To enjoy the fruits of pradhan and prarabh karmasayas,a person gets a definite lifespan. A living being dies onlyafter he experiences all the fruits of his prarabdh karma.The present birth-group, lifespan and experiences areonly because of these karma. This is why they are knownas ‘Niyat Vipak Karma’. In yoga these are known as‘drisht janmavedaniya’. Just experiencing the fruit ofthese karma doesn’t end the story for the concernedperson. He then has to continue experiencing the fruitof those karma that become prarabh karma from

amongst the sanchit karma. Because the kriyamankarma constantly keep adding to the karmasayas, theykeep increasing so much that even taking birth relent-lessly does not finish them.

The sanskaras of sanchit karma remain in a dor-mant state. They are thus called ‘Upasarjan’. Becausethe fruits of these karma are not ascertained, they arecalled ‘Aniyat Vipak Karma.’ A normal person cannotescape from experiencing the fruits of these karma butas the fruit of such karma has not been ascertained,they are called ‘adrist janmavedaniya’. Yogis can erasesanchit karma and it is only then rebirth doesn’t takeplace and they become permanently free from the cycleof the world. This is because yogis do not have anykriyaman karma. They have to only experience the fruitof the prarabdh karma.

Salvation is attainable only upon erosion of desires.Even after the entire sanchit karma has been erased,the person cannot escape without completely experi-encing the fruit of his prarabdh karma. When an yogireaches this stage, it is known as ‘Jivanmukt’ stage.For him, nothing is worthy or worthless. Even whiledoing all the tasks of a normal person, he remains freefrom desires. His entire behaviour happens in a desire-less manner. For him, experience and sacrifice is thesame thing, and this ‘jivanmukt’ person who alwaysremains in equilibrium performs all his earthly tasks aseveryone else, but without any desires. Arrogance neverevolves in him. Even while involved in all his tasks, he isalso tired of them. Criticism and praise does not haveany effect on him. He is free from love and hate. He isalways peaceful, avichalit, and free from arrogance.His mind is free from passion-anger-gain-illusion, etc.At any point of time he does not think himself to be theowner of intellect and arrogance. He is dutiful sponta-neously. His behaviour is exemplary. For him, every-thing is the same. He is loved by all and is everyone’sfriend. Even though he looks extremely busy, he is com-pletely calm from within. He is in complete control overhis mind, body and senses. In reality, only he has com-plete health and a happy life. After completing the ex-perience of the fruit of his prarabdh karma, he leaveshis body and from ‘jivanmukt’ stage, he now becomes‘videhamukt’ and becomes free from the worldly cyclefor ever. In the videha state, no trace remains of thesanskaras of any karma (sanchit, prarabh andkriyaman). This is the goal of life, for which variouspaths have been described in the shastras and the com-plete path of yogshastra is only for attainment of thisgoal.


Vaishak-4

- Acharya Abhaydev Vidyalankar

THE ETERNAL LORD IS EXTOLLED BY MORTAL MAN

&½- 5@14@2

Sage: Atreya Sutambhar; Demigod: Agni; Verse: Biradgayatri

Word meaning: Adhwareshu: In all Yagyas; Marta: We mortal humans; Tah Amartya Devam: Of that

eternal, Lord who never dies; Ischate: The Lord who is worshipped; Manushe Jane: Within each human;

Yajistam: Is Yajnia

Appeal: The various functions performed by us in the different Yagyas are all, in reality, different ways in

which we are worshipping the immortal lord. It is necessary for us mortal humans to only worship the

immortal lord. Each function of the Yagya is performed so that through it we are able to cross death and

become immortal. Yagya is performed for immortality but where is the immortal lord that we are worship-

ping? Listen, that immortal lord is in each human being, and exists as ‘Yajistha’ in each one of us. We should

worship him in all and that is the reason why it is said that Yagyas are for the good of all mankind. The form

of Yagya is doing good to others—is that which is beneficial to all. Serving mankind is equivalent to perform-

ing a Yagya. The more we serve mankind—the more we work selflessly to remove pain and sorrow from

people—the more our activities become Yagya. Even the ancient Ritu-Yagadi performed with Agnihotra was

done for the good of the worshipped lord or lords and for the benefit of all mankind, but even with this the

purpose of Yagya is not over. Serving mankind in any which way does not constitute Yagya. We should

worship in every human only that immortal Lord. That service which does not serve the immortal Lord is not

a service; this service does not constitute Yagya. Gathering of items for material enjoyment might provide a

lot of enjoyment to humans but this is not a true service to mankind. Such ‘service’ is not Yagya but Ayagya.

Similarly, providing food to the hungry and medicine to the sick in such a way that it hampers their path to

immortality is not Yagya. In other words, service in the form of material benefits only remains a Yagya as long

as that material benefit is for their spiritual good. In other words, providing spiritual progress is making mortal

immortal. Come, let us mortals worship the immortal Lord, let us involve ourselves in such service to mankind

that helps others to become immortal.


Swami Ramdev

Query: What happens when mansa-vacha-karmana shouch is observed?

'kkSpkr~ LokaxtqxqIlk ijSjlaxZ% AA40AAWord meaning: Shouchat: Observation of purifi-

cation will bring about detachment from physical body;Pareh: with other people; Asangsarg: there will be lackof desire for physical contact

Verse meaning: If mansa, vacha and karmana pu-rification is done, there arises a detachment with thephysical body and reduced desire for physical contactwith other people.

Summary: Every person has some kind of attach-ment for his body, be it ugly or beautiful, be it healthy orunhealthy. The more the attachment, the more the per-son spends time in decorating and making the body beau-tiful. It is a different matter to eat good food and dresswell for the wellbeing of the body. But this is totallydifferent from that. It is less of wellbeing and more ofexhibition. When the person observes mansa-vacha-karmana purification, there arises in him an awarenessof this bodily attachment and he realizes that he is ex-tremely eager to clean and beautify his body and evenafter cleaning the body so much the body does not be-come totally clean, from every pore of the body impuri-ties keep coming out every moment, and if it is notcleaned for some days then how disgusting the bodybecomes, etc. If all principles of yoga and internal puri-fication methods including Satsang-Swaadhyay-Satyachar, etc. is adopted, there arise a kind of trans-formation or characteristic change inside the personwhich breaks his attachment for the physical body andalso removes his desire for physical relationships withother men and women.lÙo'kqf¼lkSeuL;SdkxzÔsfUnz;t;kRen'kZu;ksX;Rokfu p AA41AA

Word meaning: Satyasuddhi-saumansya-ekagray-indriyajay-atmadarshanyogyatvani cha: Purification ofthe consciousness, cleanliness of the mind, control overthe senses, and capability for self-knowledge is alsoattained.

Verse meaning: If purification is observed, there

is removal of anger and hatred, and the person attainshappiness of the mind, concentration, control oversenses, and capability of self-knowledge.

Summary: If internal and external purification ismade a part of life, then along with the achievementsdescribed in the previous sutra, the feelings of angerand hatred in our consciousness will lose its intensityand also reduce in number. The combined result of theobservation of all parts of yoga is that the conscious-ness becomes free of all feelings of anger and hatred.The freedom from this anger and hatred leads to happi-ness of the mind, which in turn brings about a kind ofvery high level concentration. This concentration makesthe person aware of the control he has over his senses,which in turn makes him capable of knowing himself.

Query: what happens when mansa-vacha-karmana ‘santosh’ is observed?

lUrks"kknuqÙkelq[kykHk% AA42AAWord meaning: Santosat: with contentment;

Anuttamsukhlabh: attainment of supreme happinessVerse meaning: With the feeling of contentment,

supreme happiness is attained.Summary: After using all our available resources

to the utmost level from our end, accepting whateverresult is obtained without any complaints is called con-tentment or ‘santosh’. Hopes and aspirations are suchthings that are as bad as they are good. Before doing atask, aspiration is nectar as it instills life into our effortsbut after the completion of our task, it becomes a tre-mendous poison as if the results are not according toour aspiration, then it takes us into the depths of de-spair. It is for this reason that contentment has beenkept as a rule for the devotee. As soon as work begins,the devotee lets go of his aspiration so that whateverresult is obtained, he accepts it without any complaints.In this acceptance frame of mind, he experiences a su-preme happiness inside him which is of the highest level.

…to be continued


Sixth QuestionThe sixteen parts of BrahmavFk gSua lqds'kk Hkkj}kt% iizPNA HkxofUgj.;ukHk% dkSlY;ksjktiq=kks ekeeqisR;Sra iz'uei`PNrA "kksM'kdya Hkkj}kt iq#"kaosRFk] rega dqekjeczqoa ukgfeea osnA ;|gfeeeosfn"ka dFka rsuko{;fefrA lewyks ok ,"k ifj'kq";fr ;ks¿u`refHkonfrrLekÂgfE;ura oDrqe~A l rw".kha jFkek#á izoozktA ra Rok iPNkfeDoklkS iq#"k bfr AA1AA

After hearing that meditation of the Aumkar will winover the three worlds of Sun, Moon and Earth, Sukesha,born in the Gotra of Bharadwaj, asked: “Lord! Once,Hiranyanabh, the prince of Kaushaldesh, asked mewhether I knew the person with sixteen parts. I told theprince that I do not know him and if I did wouldn’t Ihave told you? The person who speaks falsehoods driesup completely so I cannot tell a lie. Upon hearing mywords, the prince quietly got up on his chariot and wentaway. Hey Lord! I ask the same question to you. Whereis the person with sixteen parts?”rLeS l gksokpA bgSokUr%'kjhjs lksE; liq#"kks ;fLeÂsrk% "kksM'kdyk% izHkoUrhfrAA2AA

Pippalad Rishi said, “Hey Somya! The unusual per-son in whom sixteen parts is seen is here, within thisbody itself.”

(The God with sixteen divisions is nowhere else butwithin us. The Upanishads repeatedly reiterate the factthat God does not live outside but inside—inside us.‘Angustamatra purusho madhye atmani nistati’)l bZ{kkapØsA dfLeÂgeqRØkars mRØkUrksHkfo";kfe] dfLeUok izfrf"Brs izfr"BkL;kehfrAA3AA

Brahma has multifaceted. He has sixteen powers.If Brahma is imagined in human form then the humanbody is formed by those sixteen divisions. The soul pon-dered what is the substance that determines whether Istay in the body or leave? On whose leaving the body, Itoo leave, and on whose presence in the body, I too amin the body? He understood that it is the sixteen parts ofthe human-form Brahma on whose departure from thebody, I too will cease to live. Thus, just as our soul livesin this body, the human-Brahma also lives in this body.l izk.keltr izk.kkPNª¼ka [ka ok;qT;ksZfrjki% ifFkohfUnz;aeuks¿ÂeÂk}h;Za riks eU=kk% deZ yksdk yksds"kq p uke pAA4AA

What are these sixteen parts? Purush first createdlife. Through life he created the rest of the sixteen divi-sions which include: faith, earth, water, energy, wind,ether, senses, mind, food, sperm, penance, mantra,karma, universe and name—these sixteen parts wereused to create the entire cosmos as well as the body.(Because these sixteen parts create the cosmos andthe body, it has been imagined that these sixteen partsare the body of that Lord or Brahma. The Lord with

these sixteen parts lives nowhere else but inside us. Itis inside this human body that he lives with his sixteenparts. So why hunt for him outside?)

(The human-form Brahma who stays inside the hu-man body has the abovementioned sixteen parts. If weimagine Brahma in the form of a human, then he hassixteen parts. They have not been described accordingto the work they do but according to their number. Ifthese are there, then the Brahma in human form existsand if not there, then he doesn’t. Brahma is someonewho enjoys experiencing (Bhokta), and this is why hecreated life at the beginning. After this, he created allthat which has to be enjoyed or experienced by the body.All this creation would not be possible without devotionor penance because penance is known as ‘Ugra-kriya’.It is said that wherever his creations have been de-scribed, there it has been said that he did penance. With-out penance, nothing is possible. Along with devotion orpenance, there also exists Shraddha or Faith and rever-ence. Shraddha means ‘Dharan’ of the truth. ‘Shrad’means truth and ‘Dha’ means ‘Dharan’ or retention.Thus the foundation of creation—the past, that partwhich is a part of Brahma’s body is Shraddha. Shraddhameans the faith that the direction of flow of the world istowards truth and not towards falsehood. After the cre-ation of life, penance and faith, he created the five mainelements or ‘mahabhoot’. Each and every ‘mahabhoot’is associated with each and every sense. In other words,after the creation of the five elements, the five senseswere created. The life of the sense is dependent on themind from the mental point of view and on food fromthe physical point of view. In other words, mind andfood were created next. The essence of food is food issperm, virility or ‘Virya’ because a lot of the proportionof food that we eat is thrown away in the form of bow-els and urine. In other words, the main essence of foodthat is made by food itself is sperm, which is also one ofthe sixteen parts of Purush. After the creation of thebody, man does physical and mental work. The physi-cal work done is ‘Karma’ and mental work done is‘Mantra’. Apart from Karma and Mantra, there is alsoname and form in creation. Sages call form by the nameof ‘Lok’ or universe, while name has been called‘Naam’. In this way, Brahma has been imagined in hu-man form with these sixteen parts [life, penance, faith,five elements—earth, water, energy, wind and ether,senses, mind, food, sperm, mantra, karma, universe andname.] This Brahma is nowhere else but inside thishuman body. It is not necessary to wander here andthere to find him.)

To be continued...


-Jayshankar Misra ‘Sabyasacchi’

History is science and scienceis truth. The truth is an invincibleweapon against tyranny, injustice andviolence. The history of our countryhas not been written entirely cor-rectly. The history of our nationalmovement has also not been writ-ten currectly. Indians and foreign-ers have been tampering with thetruth and presenting and promotingfalsehood as truth. The saga contin-ues even today.

On the occasion of the Jayantiof Chandrashekhar Azad, I am notable to contain the temptation toshare an incident related to him withyou and want to write about ithere—the incident is of those dayswhen revolutionary youngChandrashekhar Azad was a fugi-tive. The British government hadannounced a reward of Rs 5,000 onhis capture.

Despite this reward, Azad wasout of the hands of the British gov-ernment. One day, he somehowmanaged to stealthily approach ahouse at night and knocked on thedoor. In that house, an old lady livedwith her daughter. Azad said, “I amChandrashekhar Azad. To night, Iwant to stay hidden in your house.”

As soon as she heard

Chandrashekhar’s name, the oldlady became very happy. Shehugged him tightly, patted him likeher own son and blessed him. Sheasked her daughter to serve food.When the girl brought in the food,Chandrashekhar asked, “Mother! Inwhich village does my brother-in-lawstay? If I get time someday I willalso meet him.”

The old lady smiled but her facebecame pale the next moment. Shesaid, “Son, only God helps the poor.I am collecting the amount requiredfor her dowry. Only when theamount is collected I will be able tomarry off your sister. Yes, if I re-main alive I will certainly introduceyou to your brother-in-law.”

Azad thought for a while and said,“Mother! The government has an-nounced a sum of Rs 5,000 for myarrest. Tomorrow you pass on theamount I have with me to a trust-worthy friend of mine and take meto the police. With the reward youcan marry off my sister with greataplomb. The burden on your headwill get lightened and a brother willalso get happiness.”

The old lady said, “Son, what isRs 5,000? Even for Rs 5,00,000 Iwill not commit such a crime, and Ihave embraced you to my breast asa son. God listens to everyone and

one day he will hear us too.” Saying

ON AZAD JAYANTI

this much, the old lady laid the bed

for Azad and went to sleep with her

daughter in the other room.

The next morning when they

woke up, there was no sign of Azad

on the charpoy, and instead there

were bundles of currency notes.

Next to this was a small note ad-

dressed to the old lady. This was a

letter written by Chandrashekhar

Azad and it read:

“Respected mother, I touch your

feet! I apologize for going away qui-

etly. You did not accept my proposal.

Your decision will not be made by

you but by your son. Please marry

off my sister quickly with the money

left with this letter. I too want to be

there at her wedding but who knows

where I will be? If it is in my destiny

then I will meet my brother-in-law

one day and will also be able to bless

my sister. Now I am going. Give my

good wishes to my sister. Your son,

Chandrashekhar Azad.”

Azad loved Mother India more

than his life. He proved this by lay-

ing down his life for the country. He

also proved that he was capable of

laying down his life for any relation-

ship that he respected from the

depths of his soul, when he took the

old lady as his mother and her daugh-

ter as his sister. Such was

‘Chandrashekhar Azad’.


Vedas have addressed various aspects of life andit won’t be wrong to call them treasuries of science,arts and religion. In the Vedas, sages have kept in mindthe whole world and mankind, special powers and knowl-edge. Medical science (Ayurveda) is an important partof it. Sages have presented the knowledge of life-spanor ‘Ayu’ according to time and necessity. In such aholy land, Vedic surgical science has to be looked atfrom the modern point of view. In the whole rigmaroleof progress of medical science we are forgetting ourage-old Vedic tradition. After the Vedic texts, ShushrutSamhita is the only avaliable manuscript on surgicalexpertise. There are some other examples in Ayurvedictexts. These examples have been presented in the formof stories in many Puranas. Bagbhatt Samhita is animportant volume in this matter. Our Vedic treatmentskills are limited due to the lack of knowledge about ourVedic texts. In this regard it is necessary to discuss ourVedic literature. The surgical skill and expertise of thosedays is exemplified in various texts. Shushrut showedthe way by addressing various surgical techniques. Fromsimple operations such as removal of boils to taking outelements from the body, Shushrut went very far. Hehad unparalleled skill in all surgical techniques. ‘Shalya’and ‘pra-shalya’ techniques have been described indetail in his book.

Apart from this, he described surgical equipments,importance of blood in surgery, bandaging techniques,and plastic surgery. All this makes it clear that Indiansurgical theories are scientific and have developed af-ter thousands of years of hard labour. Today, whenmedical science is at the pinnacle, apart from normalsurgical operations, all other operations such as organtransplant, brain and heart surgeries are only performedat specialized centres in India and abroad. Because ofultra modern equipment and techniques, operationsthought impossible earlier are being commonly donetoday. Transplants of heart, kidney and liver are runlike a mill today. Modern surgical treatment is develop-ing day by day but everything has a limit. Today afterthe discovery of Laser and Endoscope, surgery today

has become very easy and successful. The governmentsof different countries, World Health Organization(WHO) and pharmaceutical houses have provided pro-tection to these techniques. In front of such a big forceand organization, what is the position of Ayurvedic sci-ence and what is the need for Ayurvedic surgical tech-niques in today’s world? These questions have to beanswered keeping all this in mind. In reply to this ques-tion it can be said that Ayurvedic surgical science hascontributed a lot to the operation of wounds. The use ofleeches in the treatment of fistula in anus, ulcers, andurinary infections, and the healing of wounds were spe-cialties of Ayurvedic surgical science.

In India, surgical treatment starts from the time ofthe Vedas, in which head transplant, cutting of limbsand replacing with iron legs have been performed bythe divine Ashwini twins. Shushrut Samhita is the old-est book on surgical techniques in the world. Actually, ifthe Shushrut Samhita had not been preserved we wouldhave known nothing about the surgical techniques thatwere used in Ancient India. This book does not justpresent the knowledge of surgical operations performedin the past but also have also described the use of sur-gical techniques and detailed descriptions of which wefeel the need of today. It is important to know that inCambodia, study of Indian philosophy, tales of valourand Ayurveda was common. The stone tablets ofYashovardhan say that the King makes his subjects dis-ease-free and his speech is said to be ‘Susrodita’ (thatwhich comes from Shusrot). It is important to knowthat apart from Ayurvedic texts, Shushrut is also knownin a common way too.

The ‘Kshar-sutra’ treatment of and fistula(Bhagandar) and piles (Arsh)

‘Bhagandar’ is a disease that has also been describedin ancient scriptures. It is known as a dangerous dis-ease from the point of view of treatment. Fistula in anusis a disease that erupts at the opening of the anus. Fis-tula occurs after anal fissures. Anal fistula has alwaysbeen a complicated problem for the patient as well asthe doctor. A number of writers have put forward dif


ferent methods of treatment but these methods arenot always successful. Everyone is of the opinion thatanal fistula is surgical disease. Hence a number of sur-gical methods have also been described for it. Despitethe fact that this disease occurs again and again, keep-ing gin mind the problem of controlling the fistula andthe post-operative problems, Ayurvedic practitioners usedthe technique of ‘Kshar-Sutra’ or a technique using athread spread with medicine. ‘Kshar-sutra’ techniqueis an established and successful method of treatment,which is acknowledged by the medical world. EveryAyurvedic practitioner knows that this treatment methodis described under the section of treatment of ‘Bisarp-nadi-sthan’ diseases. This has been indicated as an ex-cellent method in vascular ulcers, for weak people andwhen operation cannot be decided. There is detaileddescription of ‘Kshar-sutra’ in vascular tumours, whichis also used in treatment of bhagandar. It is important torepeat the ‘Kshar-sutra’ again and again within the re-strictions of science, arts and religion because for com-plete cure, one-time use has not found to be successful.It is therefore necessary to repeat ‘Kshar-sutra’ againand again. It is thus important to use this treatment ac-cording to necessity. Shusrut Samhita describes the firstapplication of ‘Kshar-sutra’ differently from that of sub-sequent applications.

Pra-shalya rulesA number of surgical and ‘pra-shalya’ techniques

are used in the control of anal fistula. Three main meth-ods have described in Shushruta Samhita using khar(alkali), jalouka (leech), and agni (fire).

Healing of abscess:An abscess is tearing of the skin or pus formation in

tissues. The time taken to heal an abscess depends onthe extent of injury or harm to the skin or the soft tis-sues. Normally, abscesses heal naturally without anyexternal help but there are a number of principles re-sponsible for this. Age, site of the wound, blood circula-tion, state of nourishment, spread, etc are important is-sues. Healing of abscess is also important in a numberof selected illnesses and other situations. Severe woundscaused by beating, wounds of veins pose a problem tothe surgeon. In Ayurveda, there are descriptions of sevenmethods to cure wounds and abscess. With the help ofthese seven techniques, the treatment of abscess cantake place without any problems.

Blood letting and Leech technique:In Shushrut Samhita, bloodletting is described as a

cure for many ailments. For bloodletting, there are threemain ways, i.e. Shrang (deer antlers), Alabu (pot madeof small gourd) and leeches are required. The use ofleeches is very important in removing impurities of theblood and stabilizing the doshas. After the increase ofplastic and cosmetic surgery, there has been a rise inleech treatment. Blood clotting is a major problem inskin grafting and other operations, which hampers bloodcirculation between the graft and the recipient site. Tocontinue the blood circulation in the grafted tissues,leeches are used. This use of leeches is known as‘Jaloka Upcharan Chikitsa Paddhati’. Leeches are usedin blood clotting in arteries, wet sores, face sores, piles,etc.

Marm Chikitsa:Because of the constraints of their life-style, people

involved in higher spiritualism cannot indulge in yogaand pranayam to keep their bodies fit and healthy. Suchpeople can get the same result through Marm Chikitsa.Marm Chikitsa helps them to attain mental peace andhappiness, physical health, self-realization and spiritual-ism. On one hand, it is possible to get physical healthand inner peace through Marm Chikitsa, but on the other,Marm knowledge can also be fatal. A new process cancause problems or have an opposite effect on the skin,and death might also occur. It is for this reason thatMarm knowledge has been lost for thousands of years.In ancient times, only specialists spoke about it to kingsand warriors, etc. This was the reason why Marm Vidyagot lost. In the present day, with surgical skill, it is pos-sible to cure people suffering from this method.

It is thought that this will be an unparalleled methodin the case of ailments of bones, ligaments and non-surgical wounds. This treatment method can be used inwounds related to injured bones, soft tissue wounds,ligaments, etc.

The results of Marm Chikitsa are amazing and in-spiring. Practitioners of this miraculous method shouldthink about scientific presentation and the many aspectsof Marm treatment.

Today yoga has gained importance in both the WHOand among the common people. In the same way, thishidden Vedic surgical expertise, Marm therapy, herbsand surgery should also make a place for themselves.In the surgical department of ‘Patanjali Yogpeeth’,Haridwar, surgery and related research has beenstarted successfully.’


Established in a very small way with the aspirationsof disease-free body, damage-free mind and a peacefullife, the services started by ‘Divya Yog Mandir (Trust)and Patanjali Yogpeeth have become centres of dis-ease curing, patriotism and hope for crores of peopletoday.

Today there is the excellent ambition of establishing‘Patanjali Chikitshalay’ in all corners of the country.Now, people in need will not need to travel long dis-tances and come to Haridwar. Till now, all the centresof the Ashram in the country are involved in this holytask. In these centres, expert Vaids associated with theAshram impart free treatment and diagnosis of bothcurable and non-curable diseases. In these centres, apartfrom medicines of the Ashram (single price), you willalso find all literature of the Ashram, CDs, VCDs, andYog Sandesh magazine. Here we are listing the contactdetails of the Patanjali Chikitshalays so that people caneasily avail their services.

1. Andhra Pradesh: (1) Adilabad, mob.:09423702333, (2) Badi Chawdi, Hyderabad, Ph:040-24735946, (3) Langer House, Hyderababd,mob.: 09441076855, (4) Tarnaka, Secunderabad,Mob.: 9490313580, Hyderababd, mob.:09490313580, (5) Sollar-22, Secunderabad, mob.:09440952684, (6) Vishakhapatnam: 09490807512

2. Assam: (1) Guwahati, mob.: 09954710807, (2)Silchar, mob: 09435175380, (3) Tinsukia, mob.:09435335666.

3. Bihar: (1) Sahjahanand Nagar, Bedursarai, mob.:09835064517, (2) Gachi-tola, Bedursarai, mob.:09934708440, (3) Marwari Tola Lane, Bhagalpur,mob.: 09431205244, (4) Khalipha Bagh, Bhagalpur,

mob.: 09334286034, (5) Ada, Bhojpur, mob.:09430622667, (6) Motihari, East Champaran, mob.:09431809035, (7) Betiya, West Champaran, mob.:09334666858, (8) Gaya, mob.: 09334863037, (9)Jahanabad, mob.: 09334343019, (10) Madhubani,mob.: 09470031001, (11) Mujaffarpur, mob.:09334448910, (12) Patna, mob.: 09931102523, (13)Rakshol, East Champaran, mob.: 09905212882, (14)Samastipur, mob.: 09431208642, (15) Sitamadi,mob.: 09835049755, (16) Hajipur, Vaishali, mob.:09431026377.

4. Chattisgarh: (1) Bhillai, mob.: 09425245593, (2)Korba, mob.: 09826111738, (3) Bilaspur, mob.:09425583197, (4) Janjgir, Champa, mob.:09425223286, (5) Raigarh, mob.: 09425571089, (6)Samta Colony, Raipur, ph: 0771-4020983, (7)Shankar Nagar, Raipur, mob.: 09329482700.

5. Chandigarh: Chandigarh, ph.: 0172-65351566. Daman and Diu: Daman, mob.: 092287573657. Delhi: (1) Mayur Vihar, New Delhi, mob.:

09350233882, (2) Buradi, Delhi-84, mob.:09811663038, (3) Samaypur, Delhi-42, mob.:09899996960, (4) Preet Vihar, Delhi, ph: 011-22548254, (5) Naya Bazaar, Delhi, ph: 011-23985167, (6) Model Town, Delhi, ph: 011-27224985, (7) Hari Nagar, Delhi, mob.:09811444809, (8) New Rajendra Nagar, Delhi, ph:011- 42411100, (9) Near Uttam Nagar, Delhi, mob.:09910182525, (10) Kohat Enclave, Pitampura,Delhi, mob.: 09891974743/44, (11) Mehrauli, NewDelhi-30, ph: 011-6806693, (12) Dwarka, NewDelhi, mob.: 09811211785, (13) Sarita Vihar, New


Delhi-76, ph.: 011-26977777/8, (14) Greater Kailash-1,New Delhi-48, mob.: 09811526515, (15) Narela,New Delhi-40, mob.: 9911276396, (16) LaksmibaiNagar, New Delhi-23, mob.: 09810015266, (17)Mahipalpur, New Delhi-37, mob.: 09899924290,(18) Pidagadhi, Delhi, mob.: 09811542351, (19)shyam Vihar, New Delhi-43, mob.: 09212509673,(20) Sahadra, Delhi, mob.: 09910266293.

8. Goa: (1) Mapusa, Goa, ph: 0832-2266424.9. Gujarat: (1) Anand, mob.: 09427054031, (2) Bapu

Nagar, Ahmedabad, mob.: 09428479899, (3) GitaMandir Road, Ahmedabad, mob.: 09427856148, (4)Paladi, ahmedabad, mob.: 09898225311, (5) ShahiBagh, Ahmedabad, mob.: 09825549661, (6) SatyamMall, Ahmedabad, mob.: 09825396900, (7)Banskantha, mob.: 09925047338, (8) Baroda, SriG, mob.: 09898702548, (9) Manjalpur, Baroda, mob.:09428151333, (10) Bhuj, Kutch, ph: 02832-255335,(11) Bilimora, mob.: 09427469333, (12)Himmatnagar, mob.: 9426361816, (13) Mahsana,mob.: 09426405519, (14) Rajkot, mob.:09426987888, (15) Surat, mob.: 09824760059, (16)Surendranagar, mob.: 09426233388, (27) Vapi, mob.:09427463630.

10. Himachal Pradesh: (1) Bilaspur, mob.:09425583197, (2) Hamirpur, mob.: 01972221797,(3) Kangra, mob.: 09816120109, (4) Mandi, mob.:09816351133, (5) Talant, Shimla, mob.:09218533333, (6) Lower Phagli, Shimla, mob.:09816254479, (7) Solan, mob.: 09218533333, (8)Una, mob.: 09418043126.

11. Haryana: (1) Bahadurgarh, mob.: 09315520980,(2) Bhiwadi, mob.: 01664-242253, (3) ambalaCantt., ph.: 0171-2633064, (4) Ambala city, mob.:09813852392, (5) Faridabad, mob.: 09311268177,(6) Sector-37, Faridabad, mob.: 09818399047, (7)Palwal, Faridabad, mob.: 09811693737, (8)Fatehabad, mob.: 09315381356, (9) Friend’s colony,Gurgaon, mob.: 09911220500, (10) Arya SamajMandir, Hisar, mob.: 09896170938, (11) Hisar, ph:01662-234123, (12) Shop no. 24, S.D. College Road,Near SBI Hansi, Hisar, mob.: 09255103637, (13)Jhajhar, mob.: 09315520980, (14) Govind Colony,Kaithal, mob.: 09813219136, (15) In front of

Narvaniya building, Kaithal,mob.: 09812040507, (16)Karnal, mob.: 09896347831,(17) Kurukshetra, mob.:09416026571, (18)Mahendragarh, ph: 01282-205003, (19) Panchkula,mob.: 09417042837, (20) Sukhdev Nagar, Panipat,ph.: 0180-3201230, (21) Rewari, mob.:09416499887, (22) Sheela Bypass Chowk, Rohtak,mob.: 09416312445, (23) DLF Colony, Rohtak,mob.: 09416401037, (24) Vinay Nagar, Rohtak, ph:01262-266292, (25) Sirsa, mob.: 09254121545, (26)Mahlana Chowk, Sonepat, mob.: 09466569636, (27)Sector-14, Sonepat, ph: 0130-6451642, (28)Professor’s colony, Yamuna Nagar, mob.:09896880051, (29) Model Colony, Yamuna Nagr,mob.: 09416459506.

12. Jammu and Kashmir: (1) Purani Mandi, Jammu,mob.: 09419193602, (2) Jammu Tawi, mob.:09419893360, (3) Udhampur, mob.: 09469093542.

13. Jharkhand: (1) Bokaro Steel City, mob.:09334783470, (2) Deogarh, mob.: 09431003654, (3)Jamshedpur, ph: 0657-3297260, (4) Dhanbad, ph:0326-2224447, (5) Ranchi, mob.: 09931102522, (6)Adityapur, Saraikala Kharsawa, mob.:09431183825.

14. Karnataka: (1) Bangalore: 080-26768560, (2)Hubli, ph: 0836-2237511/12, (3) Mangalore, ph:0824-2211040.

15. Meghalya: (1) Shillong, mob.: 09436100482.16. Maharashtra: (1) Navipet, Ahmadnagar, mob.:

09372416555, (2) Saveru, Ahmadnagar, mob.:09420344777, (3) M.G. Road, Akola, mob.:9373220021, (4) Gandhi Nagar, Akola, mob.:09822699398, (5) Amravatti, mob.: 09823651112,(6) Aurangabad, mob.: 09822391825, (7) Bhandara,mob.: 09422804236, (8) Buldana, mob.:09422180963, (9) Garhchirouli, mob.: 09421808129,(10) Gorelal Chowk, Godiya, mob.: 09422113984,(11) Ingle Chowk, Godiya, mob.: 09422804236, (12)Chandrapur, mob.: 09423682928, (13) Jalgaon,mob.: 09422772126, (14) Jalna, mob.: 09823068050,


(15) Shahpuri, Kolhapur, mob.:09226340955, (16) Ichalkaranji,Kolhapur, mob.: 09860808048,(17) Rajarampuri, Kolhapur,mob.: 09226340955, (18) Latur,mob.: 09421445577, (19) Andheri(East), Mumbai, ph.: 022-

32954412, (20) Mumbai, mob.: 9322328094, (21)Bandra (W), Mumbai, mob.: 09892261817, (22)Borivali (W), Mumbai, mob.: 09819811471, (23)Chembur, Mumbai, mob.: 09821211177, (24) Dadar(W), Mumbai, ph: 09987605556, (25) Ghatkopar(W), Mumbai, ph.: 022-32408989, (26) MarineLines, Mumbai, mob.: 09821035338, (27) Vashi,Navi Mumbai, ph: 022-27810025/26, (28) Sector-28, Vashi, mob.: 09819856592, (29) Varli, Mumbai,mob.: 09821118765, (30) Ambedkar Chowk,Nagpur, mob.: 9422113984, (31) Suyog Nagar,Nagpur, mob.: 09422804236, (32) Midas Heights,Nagpur, ph.: 0712-2448283, (33) Sadar, Nagpur, ph.:0712-2588283, (34) Station Road, Nangded, mob.:09823068808, (35) Shivaji Nagar, Nangded, mob.:09423702333, (36) Malegaon, Nasik, mob.:09371255588, (37) Nasik, mob.: 09850514777, (38)Baramati, Pune, mob.: 09422331597, (39) Chichvad,Pune, mob.: 09850453774, (40) Nana Peth, Pune,mob.: 09890581884, (41) Rasthapeth, Pune, mob.:09371006718, (42) Gulistan, Pune College Road,Pune, mob.: 09372583838, (43) Sangli, mob.:09372141415, (44) Saurya Gaon, Sholapur, mob.:09822079039, (45) Dutt Chowk, Sholapur, mob.:09823025501, (46) Kudal, Sindh Durg, mob.:09421261352, (47) Navapada, Thane, mob.:09823121738, (48) Wagle Estate, Thane, mob.:09324023024, (49) Vashim, mob.: 09422522749,(50) Arni Road, Yavatmal, ph.: 07232-327743, (51)Ghamanggir Road, Yavatmal, mob.: 09921532059,(52) Ingole Chowk, Wardha, mob.: 9372854555,(53) Bachelor Road, Wardha, mob.: 09325653177.

17. Madhya Pradesh: (1) Bhopal, ph.: 0755-6454990,(2) Chattarpur, mob.: 09893327808, (3) Chindbada,mob.: 09425834141, (4) Damoh, mob.:09425455434, (5) Guna, ph.: 07542-25454, (6)Gwalior, ph.: 0751-2237112, (7) Indore, mob.:

09302120554, (8) Jabalpur, ph.: 0761-6451291, (9)Ratlam, mob.: 09893330555, (10) Ujjain, mob.:09425093688.

18. Nagaland: (1) Jinendra Towers, Dimapur, mob.:09436019729, (2) Sikosi Building, mob.: 9436007288.

19. Orissa: (1) Balasore, mob.: 006782-262812, (2)Berhampur, mob.: 09437122776, (3) Bhadrak, mob.:09437297497, (4) Bhubaneshwar, mob.:09937929834, (5) Choudbar, Cuttack, mob.:09437666028, (6) Madhupatana, Cuttack-10, mob.:09437016323, (7) Bazaar Kabti road, Cuttack, mob.:09438369660, (8) Jajpur, mob.: 09437027310, (9)Jharsuguda, mob.: 09937728187, (10) Koraput,mob.: 09437236687, (11) Puri, mob.: 09437000060,(12) Chind Colony, Rourkela, mob.: 09437248788,(13) Main Road, Rourkela, mob.: 09861310002, (14)Sambalpur, mob.: 09438150381.

20. Punjab: (1) Amritsar, mob.: 09814808121, (2)Lawrence Road, Amrtisar, mob.: 09417253060, (3)Barnala, ph.: 01679-234461, (4) Bhatinda, mob.:09316074066, (5) Firozpur, mob.: 09855649490, (6)Gurdaspur, mob.: 09814575387, (7) Hosiyarpur,mob.: 09463024851, (8) Nakodar Chowk,Jallandhar, mob.: 09417540510, (9) Sri Devi TalabMandir Charitable Hospital, Jallandhar, mob.:09417006231, (10) Kapurthala, ph.: 01822-325438,(11) Khanna, mob.: 09878992927, (12) C.N. Tower,Link Road, Ludhiana mob.: 09878992927, (13) CivilLines, Ludhiana, mob.: 09878506023, (14) NearShrangar Cinema, Ludhiana, mob.: 09988005756,(15) Mansa, mob.: 09217290767, (16) Muktsar,mob.: 09815962929, (17) Moga, mob.: 09988337227,(18) Mohali, mob.: 09417042837, (19) Pathankot,mob.: 09216440999, (20) Patiala, mob.:09417015804, (21) Phagwara, mob.: 09872217062,(22) Ropar, mob.: 09876464417, (23) Sangrur, mob.:09217223442.

21. Rajasthan: (1) Ajmer, mob.: 09829523111, (2) TejMandi, Alwar, mob.: 09414017756, (3) Bus-standRoad, Alwar , mob.: 09414401321, (4) Banswara,mob.: 09414567567, (5) Bhilwara, mob.:09414115423, (6) Sardulganj, Bikaner, mob.:09413557138, (7) Rani Bazar, Bikaner, mob.:


09252063246, (8) Dungarpur, mob.: 09460022133, (9)Tonk Road, Jaipur, mob.: 09414053776, (10)Sanganeri Gate, Jaipur, mob.: 09829064334, (11)Mansarovar, Jaipur, mob.: 09414821188, (12) NearSindhi Camp, Jaipur, mob.: 09414071022, (13)Vidyadhar Nagar, Jaipur, mob.: 09461664099, (14)Jhunjnu, mob.: 09950893550, (15) Jodhpur, mob.:09829598255, (16) Hanumangarh Town, mob.:09828529123, (17) Hanumangarh Junction, mob.:09460392575, (18) Hindon City, Karouli, mob.:09414307941/42, (19) Kota, mob.: 09414406430,(20) Pali, mob.: 099829504787, (21) Sriganganagar,mob.: 09414094874, (22) Sikar, mob.: 09413463177,(23) Durga Nursery Road, Udaipur, mob.:09351324806, (24) Bata Gali, Udaipur, ph: 0294-2410626.

22. Sikkim: (1) Gangtok, mob.: 09434029507.23. Tamil Nadu: (1) Chennai, Tamil Nadu, ph: 044-

2836160424. Tripura: (1) Agartala, mob.: 09436126559, (2)

Sarasima, Belonia, ph.: 03823-22242725. Uttarkhand: (1) Dehradun, ph.: 0135-6456898, (2)

Haldani, Nainital, mob.: 09837023498, (3)Pithoragarh, mob.: 09897089882, (4) Rourkee,mob.: 09897046386, (5) Rudrapur, UdhamsinghNagar, mob.: 09412120763.

26. Uttar Pradesh: (1) Barakhamba Road, Agra,mob.: 09897500500, (2) Kamla Nagar, Agra, mob.:09897007181, (3) Sector 16, B, Agra, mob.:09897327755, (4) Aligarh, mob.: 09359512771, (5)Azamgarh, mob.: 09415208437, (6) Kareli Baghcolony, Allahabad, mob.: 09335137703, (7) RamBagh, Allahabad, mob.: 09415236885, (8)Badabanki, mob.: 09415007404, (9) Bareily, mob.:09411091083, (10) Bijnaur, mob.: 09837392151,(11) Deoriya, mob.: 09889665041, (12) Ita, mob.:09412896921, (13) Faizabad, mob.: 09451205999,(14) Kyalilal Memorial Society, Hospital Road,Fatehgarh, Farukhabad, mob.: 9450005482, (15)Firozabad, mob.: 09837369291, (16) Patel Nagar,Ghaziabad, mob.: 09871161867, (17) Sector-10, RajNagr, Ghaziabad, ph.: 0120-2822285, (18) Vaishali,Ghaziabad, mob.: 09899522277, (19) Ghazipur, ph.:0548-2220024, (20) Gorakhpur, mob.: 09839820080,(21) Greater Noida, Gautam Bodh Nagar, mob.:

09910407269, (22) Hapur,mob.: 9312633918, (23)Jaunpur, mob.: 09935853010,(24) Hanuman Mandir Road,Kanpur, ph: 09336102101,(25) Aradhana Complex,Kanpur, mob.: 09838835001,(26) Lakhimpur Khiri, mob.:09451904034, (27) Lal Kuan, Lucknow, mob:09839640205, (28) Vikas Nagar, Lucknow, ph.:0522-2738555, (29) Mathura, mob.: 09412727288,(30) Meerut, mob.: 09897044107, (31) Modinagar,mob.: 09837371444, (32) Muradabad, ph.:09927069521, (33) Mujaffarnagar, mob.:09359317793, (34) Sector 26, Noida, mob.:09811688223, (35) Sector-34, Noida, mob.:09837094135, (36) Sector-8, Noida, mob.:09910032999, (37) Pratapgarh, mob.: 09839029569,(38) Rai Bareilly, mob.: 09839129116, (39)Saharanpur, mob.: 09411959905, (40) Sitapur, mob.:09235736718, (41) Renukut, Sonebhadra, mob.:09453324857, (42) Robert’s Ganj, Sonebhadra,mob.: 09415679062, (43) Unnab, mob.:09450365426, (44) Sigra, Varanasi, mob.:09452276777, (45) Durga Kund Road, Varanasi,mob.: 09452309100

27. West Bengal: (1) Asansol, mob.: 09474122128,(2) Vardhman, mob.: 09332100418, (3) Durgapur,Vardhman, mob.: 09434002234, (4) South Dinazpur,mob.: 09434120786, (5) Pradhan Nagar, Siliguri,mob.: 09832066480, (6) Vardhman Road, Siliguri,mob.: 09832041418, (7) Howrah, ph.: 0033-32421357, (8) Ballygunj Palace, East Kolkata-19,mob.: 09883017969, (9) CTI Scheme, mob.:09331260507, (10) Dutta Road, Kolkata, mob.:09433532864, (11) Chittaranjan Avenue, Kolkata-07, mob.: 09830665005, (12) Parvati Ghosh Lane,mob.: 09330105000, (13) Chinar Park, Kolkata,mob.: 033-27116454, (14) Bentinck Street, Kolkata-1, mob.: 09830077899, (15) Kanchrapara, 24Parganas, mob.: 9331022220, (16) East Midnapur,mob..: 09932208029, (17) Murshidabad, mob.:09932488979, (18) Raniganj, Vardhman, mob.:09434002234.


The Minister of State for Health,Srimati Panabaka Rajlaksmi, be-came emotional after coming toPatanjali Yogpeeth. She said thatYogrishi “Swami Ramdevji is doingan incomparable task of making In-dian treatment methods knownacross the globe”. The governmentwill give a lot of support to this or-ganization in different areas.She also praised a number of projectsrun by Patanjali Yogpeeth. She saidthat under the ableguidance of Ramdevjiand Balkrishnaji, ex-cellent programmesare being run for so-cial welfare andhealth. The work be-ing done throughAyurveda and Yoga isexemplary. The rate atwhich awareness on Indian treat-ment methods is spreading, it is clearthat soon knowledge on Indian tra-dition will be known across theworld. Patanjali Yogpeeth is on thequest for rare herbs. On one handthere is a rush for use of chemicalsto increase production and, on theother, Patanjali Yogpeeth is involvedin organic cultivation. Organic fer-tilizers are the complete opposite ofchemical fertilizers.

Patanjali Yogpeeth in an effort toexpand its programmes will nowestablish an Ayurveda Centre inHimachal Pradesh. In this regard, ahigh level team led by the Himachalhealth minister, Rajiv Bindal, cameto Patanjali Yogpeeth for discussionswith the office bearers of theYogpeeth.

The delegation said that the

can become the answer to treat-ment.

Swamiji is increasing India’s dig-nity at the global level. This is alsohelping in global friendship and inpublicizing/spreading the tradition ofour sages: ‘Sarva Bhavantu

Sukhinah’.The teach-ers ofP a t a n j a l iYog Samitiare improv-ing thehealth ofpeople bygoing fromvillage to vil-

lage giving free demonstration andtraining of Yoga.

The President Srimati PramitaPatil gave the abovementioned mes-sage during the Special Yoga Treat-ment Camp held at the RashtrapatiBhavan premises. The workers ofthe Rashtrapati Bhavan and theirfamilies took part in the camp. In thisoccasion, along with SwamiRamdevji, there was the Samiti’schief central-in-charge Sri JaideepArya, central in-charge Dr. ThakurDas Ranjan, Raghuvir Saini,Bhupendra Shah, Sanjay Agrawal,Subroto Mukherjee, special support-ers of Patanjali Yogpeeth Ajay Arya(Swamiji Maharaj’s personal secre-tary), S.K. Nizarawala, SudhirDahiya, Anuj Agrawal, Vipul Bhattand Rajesh Pal.

••••• Swami Ramdev is doing the excellent work of spreadingIndian medical techniques across the world - Minister ofState for Health.

••••• Patanjali Yogpeeth will help Himachal in Ayurveda!••••• ‘Special Yoga Camp’ organised in Rashtrapati Bhavan

premises.

Himachal government has agreed togive an appropriate piece of land forthe centre. In the discussion with theteam, Swami Ramdevji said that wewill not allow farmers to commitsuicide because of hunger. They willbe encouraged to go in for herb cul-tivation by Patanjali Yogpeeth, sup-ported by the state government.

Motivating the Himachal govern-ment, he said that the governmenthas done a praiseworthy task by giv-ing permission for the AyurvedaCentre. The ‘Chief Minister’ ofPatanjali Yogpeeth, AcharyaBalkrishna said that Ayurvedic herbsand medicines have the power tocure even the most critical illness.Patanjali Yogpeeth is the only herbal

drug centre that has GMP, GRP andISO certification. On this occasion,the health minister, Bindal, said thatapart from being the land of the gods,it is also full of medicinal herbs. Thegovernment will take necessarysteps to see that people who recog-nize and grow them get necessaryencouragement and monetary help.Economically, India is not a prosper-ous country. Here every person can-not afford expensive medicine forhealth. But, Swami Ramdevji hastaken the vow of making not onlyIndia but the entire world disease-free. This is a big thing. Pranayamis free and people who got theirhealth back with the help ofPranayam did not have to bear aheavy financial burden. What can bean easier way to help lessen the eco-nomic burden of our country? Yoga

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