Eternal Devotion

 



We know that the Pure Knowledge, manifested in the form of Paramatman, penetrates all forms. After cognitively comprehending the Self, the greatest approach to study and fully realize it is to endeavor to make everyone happy. It is only through this practice that the Self is recognized to pervade everything.

The entire universe is merely "Knowledge." Because everything is the Self, keeping everyone happy makes the Self joyful.

The Truth of the Vedas will be demonstrated and experienced in this manner, and Self-Knowledge will become firmly entrenched.

Worship of Paramatman with Form (Saguna) is evident worship. Brahmananda (Brahman's Bliss) appears in all forms, such as an insect, ant, dog, or pig. Everything is pervaded by the "Supreme Self," Paramatman alone.

The formless, attributeless, and unmanifest Paramatman has manifested with characteristics in the form of the Universe. He is present in things that are inanimate, yet he is definitely felt in all moving beings. Instead of worshipping dead coarse objects such as stone and metal idols, it is preferable to worship the moving, walking, talking God who plainly demonstrates the characteristic of "Knowledge."

 
This is Saguna worship, or visible God worship. What characteristics should a stone idol have?

 

 None of the three attributes, Sattva, Rajas, and Tamas, can be found in inanimate lifeless idols constructed of stone or metal. However, one or more of these attributes can be seen in God's moving manifestations.

As a result, all beings are manifestations of God. When we pray genuinely to the Saints or a decent man who is full of Sattva Guna (Knowledge and a propensity toward spiritual awareness), he is delighted and gives us our wants. However, if we criticise his Tamo Guna, he smacks us across the face and gives us a jolt.


As a result, worship the God who is both walking and talking. A stone is useless for learning knowledge.

 

This warning was sent by Saint Kabir in no uncertain terms. He recommended everyone to worship only a walking, talking God. When the term "worship" is used, images of sandalwood paste, incense, flowers, kumkum, and other things of worship flash through one's head.

However, really worshipping God entails pleasing and making every being happy.

Although Paramatman is "One" and exists everywhere, devotees' techniques of devotion vary depending on their training and how they see Him. A donkey has God in it as well, yet folding your hands in reverence before it would be like a prank or prank done on Paramatman. Is it satisfied if you fold your hands in front of him?

If not, then, according to what has been written above regarding worship, worship that is pleasant to another form of God would not be the donkey's acceptable worship. It would be suitable worship to God in the shape of the donkey if it were given green grass and clean water to drink.

Worshiping the God who has taken on human form, on the other hand, entails pleasing him in a way that is pleasant to him. This is how Paramatman should be worshipped.

 

Giving someone anything he wants makes his heart happy, and he feels blessed.


The snake and scorpion are also manifestations of God (Narayana), but worshipping them entails bowing to them from afar. That is, people should be left alone to live their own lives. Instead, if you begin hugging them out of devotion, the serpent God will sting you and show you that hugging him is not worshipping him.

Someone may express skepticism in this situation "Allowing the snake and scorpion to leave alive may imply that you adore them. Those beings are evil and must be eliminated." I would tell them that snakes and scorpions do not bite unless they are handled or harmed. Man, on the other hand, is always ready to kill them, even if they are a long distance away. Isn't man's nature more evil than that of a serpent or a scorpion?

Yes, since man has the impulse to murder them unnecessarily.

Allow the thought "The snake and scorpion are of my own nature" to take hold, and then witness the miracle that occurs. A snake's or scorpion's "Self" is not made of stone.

When you have a strong awareness that your Self is the same as the Self in a snake or a scorpion, you will recognize that the Self of the snake is actually one with your own Self, and the snake or scorpion will have no desire to bite you.

If a snake is seen as a serpent, an embodied man is seen as an adversary. In the mirror, you will see the same look that you have on your face. Is it the fault of the mirror if you detect a nasty expression in your reflection?


You do not need to command the mirror to produce a smiling face if you make a smiling face and glance in the mirror.


Why did the criminal break into our home? It's because we have a constant drive to plunder people in many ways and fill our homes. As we cultivate the emotion of full renunciation, it will be mirrored in whatever comes before us. Even if you refuse to ask for anything, others are willing to give you everything they have. The person who begs for it, on the other hand, does not receive it.

A reader may become perplexed as a result of this conversation and say, "Maharaj, your method of thinking does not appear to be correct. We can never let a serpent alone after seeing it, or accept as God the one who pickpockets a bag of money and do nothing." Yes, indeed! I would agree a hundred times over! Oh, aspirant, this is not conceivable because to the propensity of having many, many babies. This kind of adoration cannot be done all at once.

However, a start may be made in tiny ways, such as with little bugs in the house rather than scorpions and snakes. One should learn the "Oneness of All" from small actions such as not killing the bugs in the house. Discover the "Oneness of the Self" in everything and everyone, and see what a magnificent experience you will have.


You will eventually develop a sense of Oneness in all creatures, even those who are more annoying than bugs, and your "Self-Confidence" and "Self-Experience" will grow. 


This indicates that one should not act on the emotion "Bugs should not be destroyed; they should be left alone," but rather, "They are of my own nature, and they are my own forms."

My pleasure is dependent on their pleasure." A woman feels satisfaction by delighting her infant when it suckles at her breast. With the same mentality, one should feel satisfied by letting the bugs to drain the blood from one's own body. This concept may be difficult to accept, yet it is the starting point, or first lesson, in experiencing Oneness with all beings. 

Gradually and consistently learning this, the earth will be free of enemies, and you will be brave. You will be fearless as a result of this. When a seeker is rid of all doubts and attains "The Knowledge of the Self," he is liberated. Despite this, he is unable to enjoy the "Full Glory of Real Liberation."

For example, acquiring riches is one thing, but enjoying the status that comes with it is quite another. Similarly, until the Jnani experiences "The Oneness with All," his Self-Knowledge does not develop or spread. He is parsimonious with his money, and he cannot obtain the "Complete Bliss of Liberation" while he is still alive. 

Even if one obtains Self-Knowledge, fearlessness will not come his way till he feels a sense of "Oneness with All." Fearlessness is "Complete Bliss." 

Fear is a symptom of dualism. Fear is a significant hindrance to the Bliss that arises through Liberation. 

After obtaining Self-Knowledge, the aspirant should worship Paramatman with absolute and doubtless devotion.


Dry Self-Knowledge will be wet with Devotion in this way.


Much as a jalebi, a type of sweet that has been fried in ghee, becomes juicy and delicious only after it has been cooked and then placed in syrup.

Similarly, the Jnani obtains "Fullness of Life" by "Devotion after Self-Knowledge." In the game "Surfati," a player slides from the lower to the upper house and then carries whatever he acquires from the other houses back home.

The game is only over when it happens. By receiving knowledge all the way from the Gross to the Great-Causal Body, the gift of SelfKnowledge must be returned to the lower body in the same way. 


The factual experience of "the world being nothing but Knowledge" is Knowledge becoming the "Final Reality" (Vijnana).


We wander around night and day with the sensation that there is someone else in the world who is not "I," and that we should safeguard our woman, our fortune, and our stuff from the grasp of someone else. As a result of our possessiveness and ownership, we transform into a "Gasti" or watchman.

However, when one achieves a sense of "Oneness with Everyone," and the sense that "I am present everywhere, I pervade everything," On that day, the "Gasti" is transformed into "Agasti," the sage who swallowed the ocean in one gulp. 

This ocean, which represents the five components that comprise the entire cosmos, may not even be large enough for a single sip. This is how a devotee who understands the Self becomes fearless in the body and enjoys the "Full Celebration" of what is known as "Liberation."


 

The culmination of all Knowledge of the Great-Causal Body takes fruit in viewing the entire world as oneself.

 

Despite this, Saint Ramdas still refers to Knowledge of the Great-Causal Body as unstable Brahman as contrasted to Paramatman. Paramatman is consistent. It is not the same as the "Manifest Brahman" (Saguna Brahman) or the "Invisible Brahman" (Nirguna Brahman) linked with the four bodies, and hence it is "No-Knowledge."

Finally, the Vedas said, "Neti, Neti," which means "not this, not this." "Not this" denotes that it is neither Knowledge nor Ignorance. The "Only Truth," the "Essence," is unmoving Paramatman. Nothing else is correct. In Dasbodh, Saint Samartha Ramdas elaborates on this point quite well. What is causing this Knowledge to be shaky? Because it has a variety of names and qualities associated with the masculine, feminine, and neuter genders.

It is known as Satchitananda, Ishwara, Omkara, Shesha, Narayana, the Primordial Being, and Shiva, among other names. These are some examples of male names. Some of the feminine names include Shakti, Prakriti, Shruti, Shambhavi, Chitkakla, Narayani, and so on. It is known as Nija Rupam (one's own nature), the Great-Causal Body, Pure Knowledge, Brahman, the Empire of Bliss (Anandayatnam), and other neuter gender titles.

This "Self-Knowledge" has come to be recognised as these neuter gender names. The Steady, the Immovable, the Essence, the "Real Brahman," is the One who is not any of these.

The tremendous quality of the Knowledge of the Great-Causal Body is considerably greater in comparison to the Knowledge of the Gross Body, and it may be gathered via the process of elimination, and after being inferred, it may be blended with it once again (as it is all-permeating).

However, it cannot be construed that the aspirant has reached the Parabrahman stage by mastering the process of elimination and deliberately pervading all. Parabrahman is "That," from which no one may ever return.

Although knowledge has been branded as "Knowledge," Brahman has no name. There is a combination of activity or changes in the form of the world in the Knowledge of "I Am." Knowledge undergoes transformation as the mind, known as "chitta," experiences this transformation. Changes (modifications) are a state or stage. All adjustments do not apply to Parabrahman.


As a result, there is as much difference between "Self-Knowledge" or "I Am" (Jnana) and the Absolute (Vijnana; Parabrahman) as there is between darkness and light. "Where the stable and the unstable collide, the mind becomes confused," says Shri Samartha Ramdas.


The last misunderstanding, according to this assertion, occurs here. (Contact between the steady and the unstable implies the presence of a subtle dualism that is still there.)

"Forgetfulness" is misinterpreted as Knowledge before the Knowledge ("I Am") dawns. Similarly, when Jnana, or Knowledge, is underdeveloped, it is misinterpreted as Vijnana, which is the last step of Parabrahman's "absence of modifications."

When an aspirant confuses Self-Knowledge, or "I Am" (Jnana), with Vijnana, his progress is halted.

Samartha Ramdas likened this form of immature Jnani to a man who wakes up in a dream and believes he is awake. Despite this, he continues to snore! "You think this is awake, yet your illusion has not vanished," Shri Samartha warns this sort of Jnani.

In Vijnana, the Great-Causal Body, or Turya stage, in which the Gross and Subtle Bodies are like dreams, is itself a dream.


Ignorance is a bind, and Knowledge is a freedom, but how can bondage or freedom exist if both Ignorance and Knowledge are absent?


The Vedas and texts go on and on about the Great-Causal Body. It is the basic premise, or the hypothesis, till then.

Beyond the Great-Causal Body, in the sphere of Knowledge, is the verified ultimate conclusion, or Siddhanta, and the cancellation of all that has been put down.

When all manifestations have been eliminated or obliterated, all is left is your "Real Nature." It's tough to put into words. You will witness for yourself how you reach that maximum point when "the knowledge of words" proves to be Ignorance, Consciousness becomes non-Consciousness, and all treatments advised by the scriptures prove to be hindrances.

The Guru led you to the threshold and pushed you inside, but he cannot show you the beauty or the view within. You must capture the wealth, the trophy, on your own. After all of this has been stated, there is nothing further that can be said in words. Words were employed to convey whatever needed to be said. What cannot be expressed in words has now been committed to you.

We can only encourage you to be an aspirant; you must become a Siddha on your own. 


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Reality Stops when the Perceiver Ceases to be



It is to sense that "All is Brahman" when one sees with insight. You've already heard it, but it's not meant to be just heard. It's supposed to be experienced. 


All entities are fundamentally of Brahman's essence. 


If you start studying others, you will become one of the analyzed, a different creature, and you will be bound. Because you are thinking about a thief when you think of another person as a thief, the content of your thoughts is "thief." When you talk about worldly things, you treat everything as if it were real, and you act and react appropriately. 

When you listen to or understand spiritual lessons, however, you seldom hold them in your mind as genuine. Maintain the mindset that,


"All is Brahman," and behave in accordance with that belief. Simply stating, "I've heard that," will not keep it dormant in your life. 


Try it out in your life to see whether it's true! If you consider everything to be only paramatman, you will become God (Shiva), but if you consider everything to be simply the phenomenal mundane world, you will remain a person (Jiva). The world looks in many ways depending on how you look at it. If you consider it in terms of Brahman in numerous forms, you will find just Brahman. If you do this, the "me" fever, or ego pride, will dissipate. 


  • For instance, if there is a wife, there is a husband; but, if there is no wife, who can be the husband?
  • There is a seer because there is the seen. How can the seer exist if there is nothing visible to see? 
  • There is only Brahman if you dismiss the visible, and what can the mind conceive about if all of your possessions are destroyed? 


Only Brahman remains when the notion of "I" is submerged or drowned. Pure Brahman is characterised by the absence of "Me" or "I" in that stage. Everything is merely Brahman. Mr. "So-and-so" is not Brahman, but what you see objectively as a person by some name or label. 


  • What good is it to go to hallowed pilgrimage sites like Varanasi or somewhere else if you haven't discovered who you are? 
  • What good is it to talk about Brahman like a parrot if there isn't an internal awakening to one's spiritual nature? 

Get rid of the poison that has been affecting your thoughts. What you do continuously over and over again gives you greater experience. 


  1. Everyone has a tendency of talking about their senses. Drop the habit and talk about Brahman's insight instead. You become Brahman in this way by thinking on "That" all the time. 
  2. Spend your time talking about Spiritual Knowledge. When you converse about sensory items repeatedly, you become more worldly. 

Self-Realization aspirants should surround themselves with family and friends who are interested in these topics. 

Do not squander your time conversing with people. Having devoted relatives is an unusual occurrence. 


What good are all worldly activities if you don't know who you are? 


Because the guidance offered by Saints, who are our "actual family," is a discourse in Oneness, it is immediately applicable to daily life.

 Our genuine relative is the Master who gives us "The Path of Liberation." Like tightening the strings of a Veena, one should tune oneself (an Indian musical instrument). 


The sound of the instrument will be resonant if it is properly tuned. 

That is the type of relationship you should have with the Master. The person who helps himself is genuinely fortunate.


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Our Highest Nature, The Supreme Self is God



Illusion should be avoided if you want to be with God (Maya). 

The hope that lies deep inside the depths of your heart and intellect is nothing more than a figment of your imagination. The Self is obscured by illusion. The Self is within, and Illusion has placed a veil over it. "Pure Consciousness" is all there is to Brahman. By nature, the human mind is extroverted and focuses objectively. 

It is Brahman when the mind becomes desireless and stays that way. 

However, don't think of the mind as Brahman. It is impossible to ponder about the Self if you are continuously thinking about the objects of your senses. The beginning of the eclipse occurs when attention is drawn away from the Self and onto things. That's the deception. That is the state of mind. 

Brahman is the state of not thinking. The quality of naturalness is an indication of Brahman. There is no anxiety, passion, or desire there. Even if one's whole kingdom is lost, the mind does not feel anxious in this state of naturalness. When the mind's goal working is completed, the natural condition emerges, and one becomes stable in the Self. 

The eclipse of the Self is ended when the stress and care about worldly life fades away. 

The Illusion is therefore viewed as God's (Vishnu's) play, and it is only perceived as Him. 

When the Illusion is viewed just as God's pastime, the mind becomes desirous and worry-free. The individual's illusion (Jiva) is still full of desires and needs. 

The individual ego's desire even extends to expecting a drop of water in the mouth at the moment of death. Meanwhile, the Self, or Consciousness, is unconcerned with the body. 

  • What good is it for the Self to repeat a God's name or a Mantra at the time of death? 
  • This is the secret to a life without desires. How long do we have on this planet? 
  • One foot is buried, while the other, is it still on the ground?
  • What is the point of having a family? 

This is an indication of desirabilitylessness. A guy who is committed to worldly life, on the other hand, even though he may die tomorrow, goes about his daily activities as if his life span will be hundreds of years. 

The guy without desire regards a hundred thousand years as though it were only a fraction of a second.

 The attachment in the heart that seems as concern for all beings is really God's deceptive game, and it is nothing more than worldliness and concern. We should live for Paramatman, the Supreme Self, and devote our efforts to serving Paramatman.


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Searching the Soul Within


Self-Knowledge is attained through searching inside oneself. You, the "Knower of All," are a Brahman in your own right. 

Keep the idea that you are the body out of your mind. 

Consider yourself a Brahman at all times. The sufferings of the body will be experienced by those who live as a body. Desires for earthly things cast a shadow on the Sun of the Self. Become one with the Sun, the Self, and let go of all you've accumulated thus far. 

The eclipse will be ended if you give up your attachment to earthly items as well as your desire for sensory fulfilment while it is happening. 

You won't be able to experience Brahman until you first become Brahman. (Please take note of this.) Hindus have a tradition of donating to charity and performing sacrifices during eclipses.) The day when a man's mental visions of himself fade away is golden. 


This implies that your ego must perish. 


The Master will bless the one who makes an effort to find one's true self. What has been given should not be taken back. This indicates that when the senses have been surrendered, one should not accept them. 

Even the condition of omni-perception, or being "All-Seeing," is beyond the Supreme Self, paramatman. 

The action is free of the doer if he has no awareness of being the actor. He transforms into That which transcends all states. The illusory pride of "Me," the ego, is shattered when the knowing of things, or distinction, comes to an end.


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Our Inner Self is All Knowing

 

Being-ness translates to "Knowledge" or "Consciousness." 


Bondage refers to the mind's attention being diverted to other things. When the mind is free of distractions, it is Brahman. 

The mind is clean and calm when it is not thinking about the items in it. 

That is the Brahman condition. It is natural joy, or Brahman without any emotion, when you are contentedly sleeping. Beyond emotion is "that" which does not have any mood or attitude. 

The knower of the entire universe, the body, the intellect, and the sense organs is "You." 

The "Supreme Self" is that "You" (Paramatman). The eventual goal is to realize Paramatman. This "knowing" is a mystery in and of itself. Allow yourself to be free of the impulse to chase sense items. When one's hunger for riches fades, he or she becomes extremely strong. 


Meditation on Me (the Master) is a form of liberation. 

Then you are free from all of life's sorrows, both ordinary and spiritual. When a person (Jiva) gives up the propensity of projecting wants, he transforms into God (Shiva). I elevate the position of whoever meditates on Me. 

I damn the person who, instead of concentrating on Me, solely thinks about his or her family and money. Those who want My Strength should focus on Me. I give all of My Powers, Status, and Selfhood upon them.


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Letting Go of Me and Mine

 


This Knowledge (Jnana) is so complex that simply stating it is insufficient. Telling someone that sugar is sweet isn't the same as really tasting it. It must be consumed. Only by experiencing Brahman can one comprehend it, and only by Grace is this possible. 

The Master's Grace can only come to blossom in the proper fertile ground, the seeker's mind. 

The fruit of the Master's Blessings is reaped by the seeker of his own Self. One who understands himself truly "understands," and is "liberated" by Self-Knowledge. 


He who has realized himself has no need for anything and has no desire to own anything. 


Paramatman, who is the "Supreme Self," has no use for Illusion. Due to your feeling of "my," you are currently incredibly haughty. You have two wives, both of whom are "wealthy" and "womanly."

 Nobody will encounter God if they believe that nothing is possible without money. Because God is formless, money and a spouse are designed for the ego, or person (Jiva), rather than God (Shiva). He is Spirit in its purest form. 

There is a common misconception that devotion to God Almighty is impossible without money. Money isn't necessary for spirituality. 

When we explore within ourselves, we might meet our Higher Self, and it is then that we know the Illusion is meaningless. 


Leave the concepts of "I" and "my" behind. 


The realization that "nothing is mine" is the core of the Master's Grace. You must consider, "I am not my physical body. The body, not me, the pure unqualified Self, owns the children and the family." Slaves of Illusion are those who live by the concepts of "I" and "my." 

How can they know what a Saint is truly worth? Illusion is not allowed to approach the Saint. 

"Riches of Illusion" pale in comparison to "Riches of Freedom." Laxmi, the Goddess of Prosperity, turns the one who wants her into a beggar, but humbly serves the one who does not care for her. The dignity comes from not expecting anything in return from the Illusion. It is an insult to say, "I want, I want." 


Demanding anything is insulting. 


It is more honorable to not demand than it is to demand. All that is required for knowledge (Jnana) is renunciation. Make it a practice to say no to everything. 

"The intellect dies, illusion dies, and the body dies as well," Saint Kabir stated, "but hope and desire do not die." 

You will become Saint Kabir if hope and longing vanish. You shall sip the Nectar of Immortality after the poison of desire has been removed from your head. "Let no desire for sense objects exist," Saint Ramdas states. 


You can be free if you let go of the idea of "my."



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Douse the Flames of Desire, and You will Know Your Self



One who is "steadfast" does not recognize the concept of separation. Surrendering entails letting rid of one's ego and becoming humble. "Sharana" is made up of two words: "shara" which means "arrow," and "na" which means "no." 

The arrow is represented by the word shara, which also refers to the unyielding ego. 

As a result, someone who is "Sharana," or submitted, has given up hardness and is ego-free. The company of Saints is a very useful tool for liberation. 

What exactly is heaven? 

Being born into a family of knowledgeable people is an achievement in and of itself. If your mind grows tired of material stuff, consider yourself fortunate. 


The "Goddess of Sensuality" enjoys human sacrifice, especially when it is cooked alive! 

The Glimpse (Darshan) of God is not available to the slaves of the belly. The person who has no desires is truly blessed. 

Always keep in mind that we come from the "Abode of God" (Vaikuntha) and that we are Gods who are entitled to the Nectar of Immortality. 

We are only passing through this strange town, this false life, for a few days. 

The state of "Desireless-ness" is the sole means to liberation. If you have a large family, consider it a sacrifice to the all-devouring Death. Death eats the harvest of Illusion when it is ripe. Spirituality is born out of devotion to the "True Guru." Treat your body as an illusion and you will find fulfilment in your life. 

The Master is overjoyed when the pupil succeeds in escaping Illusion. Devotion should be used to satisfy the Master (Bhajan; praising the Master). Even if he is young or humble, the individual who has been illumined by the "Light of Brahman" should be recognized as magnificent. 

One who has a persistent desire for sense things becomes lost in them, whereas one who meditates on the Self (Atman) becomes the Self. Please don't say, "Later, I'll think about God. I'll do that when I have more time." You should sit, think, and allow your mind wander to the Self with tremendous affection for it on a regular basis. "Self-attainment" is indicated by this symbol. 


Self attainment is defined as a lack of interest in anything other than oneself. Bondage is meditation on anything other than the Self. 


Always think on your Self's "Divine Nature." Everything else is fictitious. Any concentrate other than on the Self, who is the Lord, is enslavement. Any meditation or thought that is not focused on the essence of your own being becomes a stranglehold. By definition, the "world" is the separation of species. It will never work properly. Any fruit that isn't the Self is a waste of time. Please consider this carefully. Because the ego sense never considers ultimate contentment, which can only be found in the Self, you are drawn to objective things. 

When someone sincerely cares about their own well-being, the idea of "I am an individual" fades away because what remains is not the person (Jiva). The person gravitates toward sense things and, in doing so, gravitates toward sadness. The items that appear to be enjoyable are actually rather awful. Despite the fact that the items that look lovely are actually quite damaging and cause suffering, the individual is constantly drawn to them. 

As a result, turn away from sense things and toward the Path of Devotion. One must imagine oneself as a Saint willing to make sacrifices. Worldliness is cut away when the Master's teachings are internalized, and though such a person may be in the world, he is not a slave to it. The Sage Shuka advised against chasing after sense things and instead being detached. Pursuing sense objects interferes with spiritual devotion, even if it is done with care. 


The craving for physical fulfilment should be abandoned by anybody seeking Self-Realization. The Jiva is, in a sense, driven by a need for sensory fulfilment "he was hung "Only think about God, who is already there in your heart. The true "Alone-ness" is committed to the "One Self."



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Devotion is Key to Self Realization

 


 "Enlightened Vision" is far superior to ignorance. Physical perception is linked to ignorance. "All Things are Brahman," says the magnificent phrase "Sarvam Khalu Idam Brahma." All Brahmans are friends and adversaries (Reality). As a result, both good and bad are Brahman. Every person on the planet is a slave to their circumstances. Even picking up feces might be compelled by circumstances.

 

Only Bhakti (devotion) has the power to change circumstances. 


Knowledge (Jnana) is attained by "Devotion to God." The law that a monarch imposes on his subjects binds him. Our ideas should be governed by law. We should be able to choose whether we want to be bound. Wisdom's "inner-vision" is devotion. A person who does not experience Self-Realization while they are alive is genuinely lost. 

A person who is caught by worldly things becomes lost in the humdrum stream of existence. Take the spiritual road you've chosen with steadfast conviction. 


Illusion will not tempt you (Maya). Illusion must be destroyed. Maya treats everyone with the same indifference. 


Only the aspirant whose spiritual practice has not been completed is reborn as a human being with human traits. Except for the one who understands Brahman, Maya is unafraid of everyone. The Maya cult has many adherents, but "The Path of Knowledge" has a small number of followers. You are, in essence, the "Incarnation of the Divine," and it is your destiny to eliminate Illusion. Keep in mind that Maya is always on the lookout for you, so be cautious. 


Do not lose sight of your genuine home, your origin. 


This planet might be your home if you desire to become beasts like elephants, horses, and other animals. Make your "True Nature" a point of pride. The sole purpose of our birth is to sever the backbone of worldliness. We must not only accomplish our own liberation, but also the liberation of others. You will undoubtedly be God if you live with the idea that you are God. Without dedication, it is impossible to attain one's own good. 


You will never gain freedom if you do not live according to the "Path of Devotion." 


"The one who is awake achieves, while the one who sleeps loses," as the adage goes. There is no Liberation without dedication, even if you die a nice and devout person. Life is nothing but degradation if it is not lived with commitment. While they are alive, saints make their lives significant. The person who is free while alive is unconcerned about where his physical body will be after he dies. Because the Saint isn't born, he doesn't die.

 A person who dies while still alive has surpassed both birth and death. The "Son of the Guru" (Guru-Putra; one whose awareness is always related to that of the Guru) should constantly discriminate properly. Non-duality is a way of life. Aspire to be Truth-seekers.


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Ayurveda for Treating Addictions

 




Why do individuals become addicted?

People who are addicted, in most cases (with the exception of terrible scenarios such as kids born hooked due to their mother's addiction), begin by just seeking more pleasure and satisfaction in their lives. Their lives are complicated and miserable; their relationships may be difficult and unfulfilling; they may be dissatisfied and pressured at work; and they just don't know what to do. 

As a result, individuals turn to drugs or alcohol to avoid the reality of their situation. Whether the addictive drug is cigarettes, marijuana, alcohol, or something else, it quickly becomes a chemical reliance rather than a psychological escape. 

The person's brain therefore fails to function correctly unless a particular level of the addictive chemical is present in the blood.

Treatment is determined on the severity and duration of the addiction. A person with a weaker addiction, such as a recent smoking habit, may be able to easily cease. When a chronic alcoholic suddenly quits drinking, however, alcohol withdrawal syndrome develops, which is difficult to manage.

 

Detox and Cleanse

It is critical to undergo panchakarma, an effective Ayurvedic cleaning and detox treatment, to effectively tackle the problem of addiction. Panchakarma therapies are available in an Ayurvedic clinic, as well as a through a home panchakarma regimen.


REDUCTION OF THE DOSE

Reduce the dosage of the addictive chemical as part of this cleaning treatment. According to Ayurveda, it is not a good idea to entirely quit taking the addictive chemical all at once unless powerful treatments to cope with withdrawal are available, otherwise a stressful withdrawal syndrome would most likely ensue.

• We must strengthen the an effected organs in the case of nicotine toxicity (which affects the lungs and cardiovascular system) and alcohol toxicity (which affects the liver).


Use the following recipe to treat alcohol toxicity:


3 parts of chitrak 3 parts of kutki 3 times a day, take 12 teaspoon of these herbs with 2 tablespoons of aloe vera juice.

A bitter wine derived from aloe vera juice is recommended by Ayurveda. (It's known as kumari asava.)

A person who is addicted to alcohol can consume modest amounts of this mild, dry wine instead of strong liquor or other alcoholic drinks.

• 4 teaspoons diluted in an equal quantity of water is a good starting point. Then, while utilizing the aforementioned herbal formula to strengthen the injured liver, gradually lower the amount of herbal wine in the dosage.



Use the following recipe to treat tobacco toxicity:


Remove one-third to one-half of the tobacco from each cigarette (light at the end), then fill the paper with a mixture of rose petals, brahmi, and jatamamsi for a nicotine addict (equal proportions). 

Smoke until the tobacco begins to burn. Put out the cigarette as soon as the tobacco begins to burn.


NASAL MEDICINE

Nicotine toxicity is reduced by doing nasya with brahmi ghee.


EXERCISE

When a person has a strong urge to drink or smoke, he or she should usually go for a stroll in the fresh air.



WHEN TO GO SEE THE DOCTOR


If a person has a severe alcohol addiction and gets headaches, tremors, sleepiness, depression, or other alcohol withdrawal symptoms after they quit drinking, they should consult a doctor soon. 

Also, go for a swim, or do some other type of exercise to destress and vent excessive anxiety.



STIMULATION OF THE APPETITE


Some individuals drink because they don't have enough food to eat. They never feel hungry unless they have a drink.

Instead of drinking alcohol, individuals can drink ginger tea to enhance their appetite. 


Alternatively, try this tea recipe to activate Agni, the digestive fire:


  • 1 quart water Agni Tea 1/8 teaspoon cayenne pepper 12 handful ginger root, chopped 2 tblsp Sucanat (or other sugar substitute) a teaspoon of rock salt (between 18 and 12 teaspoons) 
  • In a saucepan, combine all of the ingredients and bring to a boil for 20 minutes.
  • Remove the saucepan from the heat and set it aside to cool for a few minutes before adding the juice of half a lime. Lime juice should not be cooked.


ASANAS IN YOGA. 

  • Some yoga movements would be beneficial as well. 
  • Sun Salutations and alternate nostril breathing should be added. 
  • Meditation in the So-Hum style will also be beneficial.




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Ayurvedic Healing Pastes for Your Skin


 

Ayurveda Pastes to Heal Your Skin:


Here are three pastes you may manufacture and use on your skin at home. They have the potential to be effective in the treatment of acne.


1.       Make a paste out of 1 teaspoon chickpea flour (available at Indian grocery stores and natural food stores) and enough water to cleanse your face with it.

2.       After rinsing, use one of the following methods: Make a paste using almond powder and a little water and apply it to your face. Allow it to dry and stay on your skin for up to 30 minutes before rinsing it off. (You may manufacture your own almond powder in a coffee or nut grinder.)

3.       A paste made from sandalwood and turmeric powders with goat's milk is skin-healing. To prepare a paste, combine 14 teaspoon turmeric and 12 teaspoon sandalwood powder, then add sufficient goat's milk. Make a mask out of this mixture and apply it to your face.

 

Note that your skin will seem yellow for up to 5 days, however this combination is quite effective in treating acne.



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Ayurvedic Home Remedy for Acne

 



Spots and pimples are frequently associated with pitta dosha and rakta (blood) issues in Ayurveda. Taming fiery pitta and clearing the blood of toxins are the keys to controlling these often-distressing illnesses.


  • Excess pitta can cause spots, discomfort, and redness when it circulates in the circulation and accumulates in the outer layer of the skin.
  • Acne patients are frequently prescribed oral and topical antibiotics, as well as steroid skin treatments, in conventional treatment.
  • Antibiotics can alter the delicate balance of your natural gut flora when used for lengthy periods of time, while steroids impair the skin's structure.

Ayurvedic therapies, which focus on decreasing pitta dosha and cleansing the blood, can be particularly successful for milder forms of acne and infrequent outbreaks.


  1. Cleanse Blood: Toxins must be removed from the bloodstream through proper digestion. Asparagus, cucumber, and leafy greens are all relaxing, pitta-reducing meals.
  2. Warm water flavored with a generous squeeze of lime juice, which is abundant in antioxidants, can also help clean the blood. Control your dairy consumption.
  3. Dairy can be consumed in moderation, but it should not be combined with foods that are incompatible.
  4. When eating dairy with fruit or fish, pitta is increased. Hard cheese is tamasic, which means it causes heaviness and sleepiness. This can lead to incorrect digestion, which can lead to further breakouts.
  5. Relax and unwind. Stress can also cause or aggravate spots and acne due to an overabundance of pitta dosha.

Paste for healing


This therapy will reduce inflammation and is prepared with soothing sandalwood, turmeric, and rosewater.

  1. Mix half a teaspoon of gram(chickpea) flour with half a teaspoon of sandalwood powder and a sprinkle of turmeric powder.
  2. Stir in a few drops of rosewater to make a smooth paste.
  3. Apply to the skin's afflicted regions and leave for 10 minutes.
  4. Rinse your skin gently and wipe dry with a clean cloth. Remove any residue with a cotton pad soaked in rosewater.



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Ayurvedic Recipe for Balancing Cholesterol

 



High cholesterol is produced by increased kapha dosha and a disruption of the meda dhatu, or fat tissue, according to Ayurveda. Keeping cholesterol in control requires balancing kapha and maintaining a healthy meda dhatu.

Cholesterol, a lipid produced by the liver, is required for optimal body function, but too much can block arteries. Excess kapha dosha and an excessively fatty diet are common causes of high cholesterol.

Following Ayurvedic diet guidelines and exercising regularly to counterbalance kapha's static and dense features with vata's mobility can keep kapha dosha in control.

 

Bitter greens can help you cut through kapha's heavy, sticky, and greasy properties in your diet. Season sautéed greens with a pinch of salt and a squeeze of lime juice; the sharpness and acidity will help to minimise kapha. This is a wonderful and kapha-reducing side dish for any dinner.

 

Ingredients—serves 1

• 2 large handfuls of a mixture

of shredded greens, such as kale,

mustard greens, spinach, chard,

and fenugreek leaves

• 1 garlic clove, thinly sliced

• 1 small red chile, finely sliced

• 11⁄2 tsp in total of equal parts

fenugreek, fennel, cumin, coriander,

and mustard seeds

• 1

⁄2 tsp turmeric powder

• 1 tsp organic ghee

• Pinch of rock salt

• Squeeze of lime juice

 

Instructions

Fry the garlic for a few seconds in the ghee, then add the chile and spices before adding the greens. Mix well and cook for a few minutes. Toss the greens with the salt and lime juice on a serving platter.


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Ayurvedic Herbs and their Therapeutic Uses

 


 

Description of a Few Plants Used in Vamana Therapy:



 

Apamarga

The leaves, flowers, seeds, and root of apamarga, also known as the prickly chaff plant, are utilized extensively in pancha karma, with the leaves, flowers, seeds, and root being utilized in emesis treatment. Apamarga, which has a pungent and bitter flavor and a heating effect, is used to treat haemorrhoids, hiccoughs, and stomach ailments.


Arka

This plant, which is also known as sadapushpi and akda in India, and belongs to the caltrops family, is widely employed in pancha karma. Emesis treatment uses the roots, leaves, and flowers of this plant. The plant's "milk" is recognized for its acute strength, and a few drops are occasionally employed as an alkalizer in purgative decoctions. Flowering buds emerge at the base of the leaves and mature into umbrella-shaped blooms. The fruits are white and crimson in hue and have a cottony feel on the inside. Arka is spicy and bitter, with a warming effect. It's used as an emetic and a purgative, as well as to prevent tumors, ulcers, skin illnesses, and stomach problems.

 

Ela

These green or black pods and seeds, often known as cardamom in English, are well-known in both the Vedic cooking and the Ayurvedic medicine. Cardamom is a spice that is fragrant, sweet, pungent, and warming. It's commonly used in pancha karma's nasya, svedana, and vamana treatments, as well as a digestive, heart tonic, and to treat urinary problems.

 

Karanja

This plant, often known as Indian beech in English, is often employed in pancha karma. Karanja has a spicy, bitter flavor and a strong heating effect. Emetic medicine includes the leaves, bark, seeds, and root, which are also used to treat psychological tension, phlegmatic illnesses, parasites from the body, skin illnesses, ulcers, and hemorrhoids.

 

Madana

The fruit of the madana tree, which is native to the Himalayas, is well-known for its wide usage in vamana treatment and has been extensively explored by the renowned Ayurvedic triumvirate of Charaka, Sushruta, and Vagbhatta. There are as many names for this tree as there are Indian languages. It's also known as the emetic nut or bushy gardenia in English. This thorny tree, which grows to be around fifteen feet tall, has huge white and yellow leaves and blooms. Madana phala are kidney-shaped fruits with a sweet, bitter, and astringent flavor. They are picked before they ripen in the spring and summer seasons, wrapped in kush grass, and buried for eight days beneath cow dung, barley grain, mung or urad legumes until the fruit is soft and ripe. After that, they're left to dry in the sun. One seed of the fruit is extracted and mashed with honey and sesame butter in one of Charaka's formulae, madana pippali. After drying, the paste is utilized as an emetic in vamana treatment. Madana is also used to treat skin ailments, abdominal distension, swellings, tumors, ulcers, and to aid in the evacuation of flatus from the body due to its sweet and bitter taste.

 

Madhuka

This creeper, also known as yastimadhu in Sanskrit and licorice in English, is utilized in a variety of Ayurvedic treatments. Its root and bark are employed as a supplemental element in emesis therapy and as the principal herb in purgation therapy, respectively. Licorice, which has a sweet flavor and a cooling effect, is used to treat thirst, toxicity, weariness, nervous tension, and blood diseases.

 

Musta  

The musta weed, also known as nut grass or coco grass, has a wiry rhizome-root structure that produces tiny tubers. This beneficial plant is mistaken for a weed in many places and is exterminated. Musta is used in Ayurveda to treat fevers, restore circulation and menstrual regularity, and stimulate digestion. It has a bitter, pungent, and astringent flavor with a chilly power. It's also used as a diuretic and to treat skin conditions including eczema, burns, and internal bleeding. Musta can also be used as a complement to antiemetic medications.

 

Nimba

The leaves of this large tree, sometimes known as neem, are renowned for their bitterness. Nimba has a bitter and pungent flavor, as well as a cold potency. Ayurveda makes considerable use of both leaves and roots. Emesis treatment, blood illnesses, skin problems, and agni problems are all treated using the leaves. Nimba tree twigs are still used as disposable toothbrushes in India. Neem is an effective treatment for preventing tooth decay and gum disease due to its inherent antibacterial properties. Neem powder may also be used as a pesticide. The neem plant was just brought from India for cultivation in Florida.

 

Pippali

The unripe peppers, also known as long peppers, are picked, and stored to ripen before use. They are endemic to India and Java. Pippali is a key element in Ayurvedic medicine for treating Kapha imbalances. It has a spicy, volatile, and spicy flavor with a strong heating effect. Pippali is a digestive and carminative herb used in Vedic cookery. It is also widely used in Ayurveda to treat spleen issues, asthma, diabetes, and bronchitis. It's also a natural antispasmodic.

 

Sveta bimba

The fruits, leaves, bark, and root of this plant, sometimes known as the ivy gourd in English, are utilized in pancha karma. In India, the ivy gourd is known as bimbi and comes in two flavors: bitter and sweet. Both plants have a cooling effect. The sweet variety's fruit is used to treat blood problems, swellings, anaemia, fevers, and emesis. The bitter variety's fruit is used to treat Kapha diseases such colds, coughs, mucous, and lethargy.

 

Vacha

This branching rhizome, also known as sweet flag, myrtle flag, or calamus, is a perennial noted for its therapeutic applications in Ayurveda. The roots are reddish-brown in color, hairy, and crowded together. Vacha root has an aromatic scent and a bitter, pungent flavor with a warming effect. "Vacha" is a Sanskrit word that signifies "speaking." Vacha is used as a brain tonic and to boost speaking capability, as its name suggests. Vacha is commonly used in emesis and purgation treatment to treat digestive and mental illnesses, as well as heart illness, constipation, uterine issues, and infections.

 

Vidanga

This creeper, also known as embelia or viranga, has white blooms and black berries. The berries are fragrant and warming and are often utilized in Ayurveda. Vidanga is used to treat obesity and phlegmatic illnesses, as well as to promote digestion, strengthen immunity, and remove internal parasites including fungus, yeast, bacteria, and worms. It is also used as an oral contraceptive when mixed with pippali.

 



A Few Plants Used in Virechana Therapy:



 

Badri

Badri is a small evergreen tree with thin scraggly branches and stinging thorns that produces clusters of tiny star-shaped yellow flowers and red oval leaves. It is also known as the jujube tree in English. In ancient times, a grove of these trees high in the Himalayas was chosen as a sacred spot for the saint Narayana, Lord Vishnu's avatar; now, Badrinath, a Hindu pilgrimage destination, is still secluded in the grandeur of this same badri grove. This tree's berries are used to create sherbet and preserves, and the juice is utilized in purgation treatment.

 

Castor (eranda).

The eranda, or castor plant as it is known in English, is an African plant that is now grown in India and many tropical nations. This strongly purgative plant grows as an annual herb as well as a perennial tree and is used to treat a variety of ailments. The castor plant has a sweet, pungent, and warming flavor to it. The seeds and oil are largely used in Ayurvedic medicine for purgative treatment, as well as to treat neurological problems, pain, and heart disease, as well as to eliminate internal parasites. The castor plant's roots are used to treat inflammatory diseases, fever, asthma, and analgia. The leaves are used to treat Kapha problems including asthma, cough, colds, and phlegm. The blossoms are used to treat glandular cancers, while the fruits are utilized to restore appetite and reignite digestive fire.

 

Lotus (kamala).

Kamala is a Sanskrit word that signifies desired, good, or rosy. The lotus, to borrow the English term, is regarded the birthplace of the cosmos in Hindu mythology. It represents the universe's transformation from formlessness to complete splendor. Lord Vishnu floats on the ocean with a lotus flower sprouting from his navel after the universe has disintegrated. The Creator, Brahma, emerges from the lotus and creates the universe. The goddess Lakshmi, Vishnu's spouse, appears standing on a pink lotus, with lotus-eyed eyes and wearing lotus garlands. Lord Vishnu and the goddess Lakshmi, who are often depicted as the sun and the lotus in ancient Vedic mythology, are emblems of the eternal love that binds the entire cosmos together. The lotus plant, which is native to the ponds and lakes of Kashmir, China, and Japan, adorns the waters around India's temples with its magnificent blue, white, pink, and red blossoms. The lotus blossom is regarded as the most beautiful flower on the planet. The lotus bloom is framed by huge waxy leaves that are typically used as disposable plates for meals served at religious events in India. Ayurvedic medicine, particularly pancha karma treatments, uses the roots, flowers, leaves, stamens, and seeds extensively. The lotus is a sweet, astringent, and cooling flower that is used as a nutritional tonic, aphrodisiac, and to soothe nerve illnesses. The seeds can be used as a heart tonic.


Palasha

The palasha tree, also known as the "Flame of the Forest," is considered sacred in India. The dye powders that worshippers of Lord Vishnu and Lord Shiva apply on their foreheads are made from its vivid red and orange parrot-shaped blossoms. Butea monosperma is the Latin name for this tree, named for the Earl of Bute, a patron of botany, and palasha is the Sanskrit word for both beauty and leaf. Many unique and esoteric myths have been told about the palasha tree. According to legend, the palasha tree was born on Earth when a falcon's feather soaked in Soma, the gods' nectar formed from the characteristics of the moon, fell to the ground, and formed the seed for the tree. Pancha karma treatments employ wood, fruit, leaves, flowers, seeds, and bark, whereas earth sveda therapies employ wood, bark, and leaves, and purgation uses fruit, leaves, and seeds. The palasha tree offers the basic material for tanning leathers, which is a red, astringent gum. Lacquer is created by the lac insects that live on the tree and is used in colours and as a sealing wax. In India, its leaves are still used to produce disposable plates and animal feed, and its roots are used to manufacture rope.


Pomegranate (dadima).

Pomegranate, the English name for dadima, is derived from the French term Pomegranate, which means seeded apple. The pomegranate is a sign of fertility and wealth in the Vedas. The Prophet Mohammad is claimed to have encouraged his students to consume this fruit to cleanse their jealousy because of its astringent, sweet, and cooling properties. Pomegranates have long been used to fend off bad spirits, according to legend. Pomegranate trees have reddish orange blossoms with crumpled petals that bloom at the end of their stiff, narrow limbs. Pomegranates are a small bushy tree that comes in both evergreen and deciduous forms. The fruit is the size of giant Macintosh apples and has a hard skin that cracks apart or "laughing" once mature, revealing a cluster of carmine red fleshy seeds, which are the fruit's edible section. Every component of the pomegranate tree is utilized medicinally in Ayurveda. The root bark is used to remove internal parasites, while the fruit is utilized as a blood cleanser and tonic. Pomegranate juice is used for purgation and digestion, while the fruit rind is utilized as an anti-inflammatory for mucous membranes.

  

Sesame seeds (tila).

The Sanskrit term "tila" refers to a little particle, but "sesame" is derived from the Arabic word "sesam," which denotes plants. The sesame plant is said to have been initially grown in the Indus Valley, and sesame seed oil was the sole seed oil utilized throughout Vedic times. The sesame seed is reported to have grown from a drop of Lord Vishnu's perspiration that dropped to the ground in Hindu mythology. The sesame plant is a tall, upright annual with gorgeous white trumpet-shaped blooms. The fruit is a two-celled pod with white, buff, or black flat pear-shaped seeds. When the fruits are fully mature, the pods break open, scattering the seeds. The seeds and oil are widely utilized in Ayurvedic treatment, including virechana, vamana, and vasti treatments. The sesame seed is utilized as a basis for a range of herbs and chemicals that are used to treat Vata disorders. Although it is most beneficial to Vata types, it may be taken medicinally by anybody. Sesame is sattvic in nature and creates a serene state of mind, making it one of the original meals of the cosmos. Trikatu (ginger, black pepper, and long pepper) is an old Ayurvedic recipe made up of equal parts of three strong spices: ginger, black pepper, and long pepper, like triphala. Trikatu, unlike triphala, produces a lot of heat. This ancient trio, often known as the three pungent spices, is one hundred times more effective when all three components are mixed. Trikatu is the major formula used to heal digestive issues and eliminate the existence of ama in the body, and it is utilized in both virechana and vamana treatments. Trikatu is an expectorant, decongestant, and stimulant, and as such it is used to treat coldness, mucous, and stagnation in the body. Each of the three spices is energizing and hot in nature. They constitute a strong synergy that helps to restore many Vata and Kapha disorders when taken together.

  

Ginger (ardraka).

In Sanskrit, ginger is known as sunthi in its dry form and ardraka in its fresh form, and it conveys the powers of the earth's fire. The Vedas refer to it as "vishvabhesaja," or "universal medicine." Ginger is a sattvic or peace-producing food, despite its hot, pungent, and sweet character. Ginger is a perennial creeper with a thick tuberous rhizome that produces an upright annual stem that is native to Southeast Asia. Greenish purple blooms appear towards the end of the stalk. The root works as a heart tonic and a digestive stimulant. It relieves anorexia when combined with lime juice and honey, and it aids digestion when combined with lime juice and rock salt. Colds, flus, indigestion, nausea, laryngitis, arthritis, constipation, hemorrhoids, and migraines are all treated with ginger, as well as purgation treatment. It is ideal for Vata and Kapha diseases, however it may be taken medicinally by people of all kinds.

 

peppercorns (maricha).

Maricha, which means "sun" in Sanskrit, is a powerful source of solar energy. It is a potent digestive stimulant that burns ama and re-ignites agni. Black pepper, like the sun, is rajasic, or energy-producing in nature. The black pepper plant is a perennial climbing shrub with little white blooms and tiny yellow berries that become red as they develop. They are native to South India and prefer to be in the shade. Their tendrils frequently cling to the trunks of coconut trees. Chronic indigestion, obesity, congestion, bodily coldness, bronchitis, sinusitis, intestinal parasites, and toxins in the colon are all treated with black pepper. It is ideal for Vata and Kapha diseases, however it may be taken medicinally by people of all kinds.

 

peppers (pippali).

Pippali, the third ingredient in the trikatu mix, brings out the subtle fire (tejas) in black pepper and ginger. These peppers, which are native to India and Java, are harvested when still green and dried to retain maximum heat strength. The peppers are grey in color when dried, with a modest scent and a spicy flavor. Pippali is used to treat Vata and Kapha problems as a carminative, stimulant, and digestant, as well as an emetic.

 

Triphala (amalaki, bibhitaki, and haritaki).

Triphala is a mix of three ancient medicinal fruits from the myrobalam family: amalaki, haritaki, and bibhitaki, which are widely utilized in Ayurveda. These three fruits are ground into a powder known as triphala or used to make a revitalising jam. Triphala is an Ayurvedic remedy that is both old and widely used. The combo of these three strong myrobalam fruits gives an infinitely powerful harmonic treatment for a thousand human ailments. Triphala strengthens the stomach and intestinal tract, restores the immune system, protects the tissues and organs, increases appetite, decreases internal heat and quenches thirst, neutralises ama, alleviates urinary problems such as diabetes, and is a fantastic rejuvenative tonic, among other things. Triphala is a herb that is used in virechana treatment to induce moderate purgation and is beneficial to people of all sorts.

 

Amalaki

The amalaki tree's fruit is made up of five parts, which symbolize the five elements in Hindu mythology. The amalaki tree is thought to be the universe's first tree. Its fruits are huge and pulpy, and when dried, they become black. Although the entire tree is employed, the fruit is considered the most essential portion of the plant in Ayurvedic medicine. Amalaki is a cooling fruit that is sweet, sour, pungent, bitter, and astringent. It is utilized as a nutritional tonic, blood cleanser, and for restoring tissue normality on its own. Even though amalaki is mostly sour, it is suitable for all palates.

 

Bibhitaki

Bibhitaki is the third sister of the myrobalam tree family, and it grows mostly in the and areas. The fruits of this enormous, prolific tree are huge, spherical, and pulpy, with astringent and sweet flavors. Bibhitaki is used for eye problems, hair loss, bronchial asthma, constipation, skin problems, and as an anti-inflammatory and expectorant because of its heating properties. Bibhitaki can be utilized by people of all kinds.

 

Haritaki

Haritaki fruits are borne on a huge tree with thick leaves and golden blooms, as mentioned in Ayurvedic scriptures. They are brownish black in hue and pear-shaped. Haritaki thrives in both cold and hot climes, and is considered a sister of the amalaki tree. In Ayurveda, the type cultivated in temperate areas is utilized more frequently. The Buddha is frequently shown holding the haritaki fruit in his right hand, which is revered by both Vedic and Buddhist seers. Haritaki improves lifespan, treats heart diseases, opens physiological channels, and boosts prana when administered alone. Grief, depression, cancer, eye ailments, skin ailments, rheumatism, and diabetes are all treated with it. Haritaki, like amalaki, has a warming effect and comprises five of the six flavors; only the salty taste is missing. It can be eaten with a tiny amount of brown sugar in the summer and autumn, a tiny amount of rock salt in the early fall, a small quantity of ginger powder in the early winter, a few pinches of pippali powder in the late winter, and a tiny amount of honey in the spring.

  

Trivrit

The trivrit plant's root is well recognized for its widespread usage in Ayurvedic purgative treatment. Trivrit, like the madana fruit used in emesis treatment, was referenced by Charaka and Sushruta, as well as others.

 

 Vagbhatta

There are two sorts of trivrit plants: one that is black and one that is red. The root of the red trivrit plant is recommended in Ayurvedic treatment. Trivrit is a sweet, astringent, and dry herb used in purgation treatment to treat Pitta and Kapha illnesses such skin illnesses, fever, mental disorders, gynecological disorders, stomatitis, anorexia, and bronchial asthma.




A Few Herbs Used in Vasti Therapy are Described:


Aloe vera (kumari)

This plant, often known as aloe vera, is native to the arid, sunny landscapes of Southeastern and Northern Africa, Spain, Indonesia, India, the Caribbean, and, more recently, Australia and the Southwest United States. The Indians, Chinese, Greeks, and Egyptians have all employed aloe as a medicinal plant for millennia. Aloe vera, which has a bitter, sweet, and astringent flavor, is used to restore normal health by modifying nutritive and excretory processes. This plant is also used as a moderate laxative, a liver and spleen tonic, to control the intestines' peristaltic motions, to stimulate digestion, and to ease abdominal distension by encouraging the downward flow of wind. All three doshas are relieved by aloe vera, which is also beneficial in lowering Pitta problems such fevers, skin infections, burns, ulcers, and oedema. Aloe vera is very beneficial to the pituitary, thyroid, and ovaries. Aloe vera softens and smoothes the complexion and relaxes the tissues and body as a general rejuvenator. Aloe vera is calming to the intestinal and vaginal passageways and is used in douching and enema solutions. It eliminates parasites from the colon and, when combined with other enema treatment substances, treats intestinal TB, convulsions, and epilepsy. Aloe vera may be used externally to treat wounds and burns, as well as as a hair and scalp conditioner.


Ajwan

Ajwan, also known as wild celery seed, is a powerful digestive, respiratory, and nerve stimulant used to treat high Vata diseases such intestinal gas, spasms, and mental problems. Colds, flus, asthma, bronchitis, laryngitis, oedema, sinus congestion, and renal dysfunction can all be treated with Ajwan. It eliminates deep-seated ama and boosts metabolic activity. Ajwan is a spicy spice with a warming energy that is utilized as one of several substances in vasti treatment.


Asafoetida (hingu).

The resin from the fleshy root of the perennial hingu, or asafoetida plant, is harvested from mature plants that are more than five years old. Asafoetida is one of the strongest digestive stimulants in Ayurveda and is normally used in very tiny quantities. It is sometimes referred to as "devil's dung" due to its exceedingly unpleasant and pervasive sulphurous smell. Constipation, indigestion, flatulence, abdominal distension, intestinal discomfort, arthritis, whooping cough, convulsions, epilepsy, intestinal parasites, hysteria, and palpitations are among the Vata and Kapha illnesses for which it is prescribed. Asafoetida is utilized in vasti treatment even though it is contraindicated for Pitta disorders. Asafoetida helps to break down restricted faecal waste generated through extended ingestion of animal or unwholesome meals, as well as to remove worms in the large intestine, while increasing the intestinal flora. Asafoetida has a lot of heat in it. 


Ashwagandha

The Sanskrit word ashwagandha refers to the fragrance or vigor of a horse, or what gives the body its "horse force." The root of the ashwagandha plant, also known as winter cherry in English, is used to treat Vata diseases such as sexual debility, nervous tiredness, emaciation, issues associated with old age, memory loss, spermatorrhea, tissue shortage, insomnia, paralysis, and infertility. Ashwagandha can help with kapha issues include trouble breathing, coughing, and anaemia. Skin problems and glandular swellings are also treated with ashwagandha when Pitta is low in the body. Ashwagandha, which is similar to ginseng in nature, is a good herb for enhancing semen and fertility. Ashwagandha is also utilized in vasti treatment, which is delivered through the vaginal or penis, to treat urinary tract and bladder problems, as well as infertility and sperm inadequacy. During pregnancy, ashwagandha is a good balancer for the baby. It also promotes tissue repair while regenerating the hormonal system. Ashwagandha is a warming herb with a sweet, astringent, and bitter flavor.


Bala

The country mallow, or bala as it is known in Sanskrit, is a plant that provides vigor and vigor. Bala is a sweet and cooling tonic that is beneficial to all three doshas. It affects all dhatus, particularly the marrow and nerves. Bala, atibala, and mahabala are the three principal mallow kinds utilized in Ayurveda. Bala is a rejuvenating tonic that is particularly beneficial in the treatment of Vata diseases. Bala feeds the nerves, calms the muscular system, and soothes nerve tissue irritation, making it good for the heart. Bala oil is applied topically to relieve nerve discomfort, numbness, and muscle spasms. Bala is also utilized in vasti treatment as one of the moderate substances to tone the colon while improving intestinal flora and controlling correct peristaltic movement.




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