; YOG SANDESH-ENGLISH ; 1

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OM CONTENTS
m|e% lkgla /S;± cqf¼% 'kfDr% ijkØe%A Editorial 4
"kMsrs ;=k orZUrs r=k nso lgk;Ñr~AA Your Experiences 5
Prickly Poppy: Characteristics
And Benefits 6
From Non-Vegetarianism
Year : 5 Issue : 11 July 2008
To Vegetarianism 8
Editor Be Healthy With Exercises 9
Acharya Balkrishan Use Of Oils In Food 12
Sub-Editor Natural Treatment Of Anaemia 13
Dr. Rajendra Vidyalankar Treatment Of Rapid Heartbeats 15
Jayshankar Mishra
Natural Cures For Menorrhagia 17
Subscription Yoga For Indigestion 19
Treatment Of Asthma 21
Single copy...................15- Healthy Baby 23
Annual..........................150/- Swami Ramdev's Resolution Is That
Five year.......................700/- No-One Should Die Of Ill Health 25
Eleven years.................1500/- Divine Herbs In Ayurveda 29
Liquid Nutrients 32
OFFICE Ayurvedic Treatment 33
PATANJALI YOGPEETH Ayurveda In The Vedas 36
Maharshi Dayanand Gram, Surgery In Ayurveda 37
Delhi-Hardwar High Way
Near- Bahadrabad, Hardwar, Victims Of Expensive Medicine 40
Uttarakhand, (INDIA) 249402 The Love Of A Mother 41
Ph: 01334-240008, 244107, 246737, 248888
Fax No. 01334-244805, 240664 The Pioneer Of Social Philosophy:
e-mail : divyayoga@rediffmail.com Swami Vivekananda 43
Visit us at : www.divyayoga.com Karamvipak Mimansa 45
Vedic Appeal 48

Publication & Distribution Office Sadhnapad 49

Prashnopanishad 50
Diamond Comics Group of Publications
Such Was Chandra Shekhar Azad 51
D. C. Magazines
Punjabi Pustak Bhandar Ayurvedic Surgical Treatment And
257, Dariba Kalan, Delhi-110006 Research In Patanjali Yogpeeth 52
Contact : Gulshan Rai
Fax % (0120)&4238010 List Of Contacts For Patanjali Treatment
E-mail: gulshanrai@diamondcomic.com Centres 54
News Roundup 58

; YOG SANDESH-ENGLISH ; 3
 I ndia can become a superpower if its unemploy-
ment, corruption and population are controlled. The
population of India has crossed the point of anxiety. There
is a need now for legal and social measures which will
punish people with more children and honour those with
less. The aim and resolution of respected Swami
Ramdevji is that no one should die in India from hunger
or ill-health. It is for this purpose that he is unceasingly
encouraging thousands of people of the country to joint
he revolution of Yoga.
The world’s multinational companies are fast get-
ting a foothold in our country. To prevent the fallouts of
this, a special kind of social business collaboration and
enterprise is required. This, however, is missing. The
attitude of the government towards these multinational
companies has brought most of the political and social
agitations to ground. This topic is already out of religion
agitations. Swami Ramdevji has created a strong mass
dissension against these companies that sell disease and
death and poison in the name of food items. Now, he
has 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 due
to lack of exercise. People laugh it off as a small matter
but 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. To
get relief from these diseases, people take medicine
whereas these medicines only provide relief for a tem-
porary period. To be free from these diseases for the
entire lifetime, yoga is the only answer. Do yoga and be
disease-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 to
see. These advertisements have increased the attitude
of consumerism to dangerous levels. Even the purest
of relationships have been made to look doubtful by all
these. The rate of sexual harassment of women is in-
creasing at a large rate. An important reason for this is
the lack of peace in people’s minds. Only when minds
; YOG SANDESH-ENGLISH ; 4
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. With
the help of experiments it has been proved that Yoga is
not mere exercise but a life philosophy, a complete
therapy. To make each and everyone healthy through
the medium of yoga and to raise their awareness is the
primary principle of Swami Ramdevji and Patanjali
Yogpeeth.
On bringing about improvement in politics Swamiji
says that he does not have any interest in politics but, at
the 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 personal
camps and to 100 crore people through media, and
20,00,000 people are practicing yoga daily and becom-
ing free from disease. Patanjali Treatment Centres have
been opened in 535 districts of the country. Here the
vaids give free treatment and diagnosis. Medicines are
available at very low cost at these centres. Donations
have also been collected for yoga training and research
centres but this value has been returned to the public
increased manifold. People with negative minds and
corrupt politicians bring up obstacles for these services
everyday.
When the dignity of the nation is hurt, it gives great
pain to Swamiji. He wants to see India as a superpower
of the world. This will only be possible when there will
be mass awareness on health. Respected Maharaj
Swamiji 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 the
devotion for the country in people. Swamiji has the
honour 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 of
India. Indian culture also does not allow such excite-
ment. Only through the spread of yoga will there come
about public awareness not only in India but across the
globe.
- Swami Ramdev
 For this, I am indebted to Swamiji.
Yours truly,
Bhrat Maah
Chanditala, Kolkata-40
yoga to children at a high school from
Ph: 24816222
1.00 to 2.00 pm in the afternoons.
PRANAYAM CURED 46-YEAR-
This heavy schedule affected my
OLD ASTHMA KIDNEYS AND PROSTATE
food habits and lifestyle and sud-
Respected Swamiji, Namaste
denly, on 15.08.2007, my blood pres-
CURED WITHOUT OPERATION
I would like to share with you that
sure increased, diabetes increased
WITH THE HELP OF PRANAYAM
one of my kidneys had been re- AND AYURVEDIC MEDICINE
and there was paralysis of the right
moved in my childhood. I had been Respected Swamiji, Namaste!
limb.
suffering from asthma for nearly 45- I was extremely troubled by pros-
I was immediately taken to a doc-
46 years. I started practicing yoga trate problems. I did an ultrasound
tor. The doctor advised me to get
from December 2006. Within two of the abdomen in July 2007. The
admitted but I came back home and
weeks, I got almost 90 per cent re- report stated that both kidneys and
did seven pranayam in ling mudra.
lief. Now I am experiencing great prostate was in bad shape. Doctors
As a result, I experienced a
happiness and joy. It is almost as if advised me to go in for an operation
miracle and on 22.08.2007, in just 8
a big burden has been lifted off my but in July 2007 itself I went to
days, all my disabilities disappeared.
body. I am deeply indebted to you.
Swamiji, the entire credit goes to Patanjali Yogpeeth and met Vaid
Inspired by you, I have also started
the yoga training given by you at Pankaj Srivastav. He gave me medi-
an organization with 240 members
Haridwar. At 60 years today, I am a cine and along with medicine also
so that knowledge of yoga is spread
healthy man without any problems advised me to practice Pranayam
to one and all.
and am conducting my yoga classes and Yoga.
Yours truly,
and camps as earlier. Only as a pre- I regularly practiced Yoga and at
Swadesh Ranjan Karmakar
caution, I have started using some the same time, also took the medi-
1/4 A Ashok Nagar, Tritiya Tal
medicine as prescribed by a Vaid. cine. On 16 April, 2008, I did another
Tollygunge, P.O. Regentwurm
Yours truly, ultrasound of the abdomen. This
Kolkata: 700040
H. C. Namdev showed that the lobulated isolated
1262/1 Prakash Tiraha, mass in my right kidney has com-
Jayprakash Nagar pletely disappeared. Prostate was
RELIEF FROM PARALYSIS AND
Adhartal, Jabalpur (M.P.) also normal. At the moment I am
DIABETES WITH THE HELP OF
Ph: 0761-2461462
PRANAYAM healthy and happy. Swamiji, I am
Respected Swamiji, Namaste! indebted to you for the miraculous
I had undergone training in Yoga benefits brought about by Ayurvedic
PRANAYAM CURED 15-YEAR-
from 02.09.2006 to 10.09.2006 in treatment and Yoga, and congratu-
OLD SUGAR PROBLEM
Haridwar. I have started yoga late you on the mission of health that
Respected Swamiji, Namaste
classes at home since 17.09.2006, you are running!
I had been suffering from sugar
and these are attended by almost 40- Yours truly,
problems from the past 15-16 years.
45 people, morning and evening put Rajeshwar Prasad Tyagi
I had to take insulin injection every-
together. In June 2007 I went on a 48/10 Rajkamal Kutir
day. I started regular practice of
pilgrimage to Yamunotri, Gangotri, First Civil Lines
yoga as prescribed by you and also
Kedarnath and Badrinath and re- In front of Thana Kotwali
brought about changes in my
turned to Jabalpur in July. From 15 Bijnaur (U.P.)
lifestyle and food habits. Now I do
July 2007, along with the previous Ph: 01342-266039
not have to take insulin injections and
yoga classes, I also started teaching
my sugar also remains normal.
; YOG SANDESH-ENGLISH ; 5
 Acharya Balkrishan

Family name : Papaveraceae

Latin name : Argemone mexicana Linn. The fruits are oblong, prickly and capsular, contain nu-
English : Prickly Poppy, Mexican poppy merous small mustard-like seeds inside. These splutter
Sanskrit : Svarnakshiri, Kanchanshiri, when thrown on burning coals. In Uttar Pradesh, it is
Pitdugdha, Katuparni known as Bharabhar. The entire plant is covered in
Hindi : Peela Datura, Phirangi Datura, thorns.
Shialkanta, Satyanashi, Bharbhand Physical appearance: The 2-3 feet-tall bush of
Gujrati : Darudi Satyanashi has short stems and long leaves. The mid
Marathi : Kate Dhotra, Mil Dhatra vein is thick and white. Other veins are also white in
Bengali : Sona Khirni, Shialkata appearance. Flowers are bright yellow. The fruit is 1-
Punjabi : Bhatkateya Karyay, Katsi, 1.5 inch long, oblong and prickly. Seeds are numerous,
Satyanashi small, black and resemble mustard seeds. Its roots are
Telugu : Brahmadandi, Itturi called ‘chok’.
Tamil : Kushmak, Kutiyotti Chemical constituents: The plant contains alka-
Assamese : Sialkait, Satyanashi loids such as berberine and protopine. The seed con-
tains up to 22-26% distasting pungent oil.
Introduction: Argemone mexicana is an American Properties: It cures kapha-pitta. Externally, its sap,
plant, but it grows in wastelands in almost all parts of juice of leaves, seed oil is ulcer-purifying, ulcer-causing
India now. On breaking any part of the plant, a golden, and cures leprosy. The paste of roots helps against in-
yellow-coloured sap comes out and this is why it is also flammation. Seeds are used as sedative. Among its ex-
known as Svarnashiri (Svarna - Gold; Kshiri - Juice). ternal and internal uses, the roots and seeds are known
; YOG SANDESH-ENGLISH ; 6
 to be laxative. It causes nausea and is sometimes a
purgative. It kills worms. The juice of the root is a blood
purifier and milk is anti-inflammatory. The milk and root
is extremely helpful in reducing fevers. The ‘dhan-kvath’
of the panchang of this plant (polyherbal preparations
containing 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 milk
is purgative diuretic, cures leprosy, anti-inflammatory
and anti-pyretic.
MEDICINAL USES
Eye 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 50gm
rose water and two drops are applied twice a day to
eyes, then it gives relief in eye problems such as
swollen eyes, cataract, blurred vision, etc.
• If two drops of the juice of its leaves are applied to
eyes 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 morning
and evening, then the cough comes out. Also, 4-5 drops
of its yellow milk should be taken with batasha to get
relief.
Congestion:
• 500gm of Suvarnashiri panchang should be taken
and boiled over heat. When it attains the consistency
of ‘rabri’, add 50gm old jaggery and 20 gm ral (resin)
to it. Grind and make pills of 250mg each. If one pill
is 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 balls
similar in size to Bengal gram grains. If people with
respiratory problems have one pill thrice daily, they
will 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 equal
on everybody. Somepeople may have 3-4 loose motions
; YOG SANDESH-ENGLISH ; 7
while others may have 15-16. However, even if there is
vomiting 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 water
and drink. The quantity of urine increases and the rash
in the urinary tract diminishes.
Jaundice: In 10 gm Giloy juice, mix 8-10 drops of
its oil and take it in the morning and evening to get relief
from 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 the
water that had been collecting comes out.
• If 4-5 drops of its oil is taken with 2-3gm of sangbhar
salt, there is relief.
Syphilis: Take out juice from panchang and mix 5gm
of this in milk and drink three times. You should also
apply milk on its rash.
Gonorrhoea: If 2-5ml of its yellow milk is mixed
with butter and ‘kira mari’ or if 5gm of the juice of its
leaves 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 the
peel of prickly poppy with milk of Banyan tree and heat
it together. Make small balls the size of chana and take
these 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 200ml
milk in the morning and evening.
• Applying Suvarnshiri on rashes and old sores gives
relief.
• Rashes, boils, acne, itches, eczema, etc. will get lot
of benefits from application of panchang juice or its
yellow milk.
• In leprosy, if its juice is taken with a little salt for a
long time, good results are seen. Drinking 5-10gm
of 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.

N ature 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 people
get shackled in the chains of alcohol and non-vegetari-
anism.
Killing animals and birds for their flesh increases
the violent nature in man. It badly affects the environ-
ment and the balance of nature. Every religion calls for
love towards animals. When we are compassionate to-
wards animals we contribute positively towards spiritu-
alism and a dutiful life. We establish the path of peace
on 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 we
cause harm to innocent and farmed animals, kill them
without mercy, and torture them. In countries where
farmed animals, trees and forests and wild animals have
been destroyed, we can see famine, floods, poverty, and
the 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 justifiable
by any means.
Agriculture, horticulture and processing industries
have become so developed that cheap, healthy, nutri-
tious, unpolluted, high-quality food are easily available
for vegetarians. On the other hand, non-vegetarian food
is more expensive, less easily available and acquired
with violent and harmful means. These foods are carri-
ers of pollution, disease and sorrow. Sars, Mad Cow
and Bird flu are some of the diseases that are spread
among non-vegetarians because of this pollution and
torture to animals. Non-vegetarian food weakens the
digestive system. It gives rise to prostrate cancer. It
helps in the development of heart and blood diseases. It
is noteworthy that none of the foods available from plants
have cholesterol. We can get high quality protein, car-
bohydrates, fat, salt from a vegetarian diet.
; YOG SANDESH-ENGLISH ; 8
-Kunwar Pal Singh
Because of scientific discoveries in the agricultural
field, there has been a revolution in crop production.
Situated between chemical and organic production, there
has been an increase in organic production. Vegetarian
people are healthier, more hard-working, peaceful and
energetic. One of the reasons for violence and war in
this world is non-vegetarianism.
Compared to meat, more protein, carbohydrate and
fat can be obtained from dal (pulses), rajma (kidney
beans), chana (bengal gram), chole (kabuli gram or gar-
banzo beans), soyabean and raw peanuts. If we include
dal, saag (vegetable greens), vegetables, chole, etc. in
our daily meals and if we add 50gm raw peanuts (or
food made from soyabean) to this, then there is no need
for eggs, fish or meat. Soak raw (not roasted) peanuts
for 12 hours and remove peels and wash. This can be
boiled with dal, rice, vegetables, dalia (bulgar wheat),
saag, etc. to get a nutritious meal. If 10% soyabean
flour is added to the flours of wheat, jowar, bajra and
rice, protein-rich flour will be obtained. Use soyabean
nuggets 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 and
spread across the country. This will give encourage-
ment to vegetarianism.
Religion and science is of one opinion that milk is
excellent for health. The milk of indigenous cows is nec-
tar and medicinal. The milk obtained with the help of
oxytoxin 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 against
ill-health. This will also protect cows. With the use of
natural fertilizers, there is no pollution and this will help
increase organic cultivation. There will be reduction in
the fuel and food grain crisis. This will also encourage
vegetarianism.

To keep the joints of the body healthy and to give
strength and flexibility to the ligaments and keep them
disease-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 together
stretched out in front. The palms of both hands should
be touching the ground firmly on both sides of the waist.
Fingers should be pointing backwards. Keep waist and
hands straight and do as directed below.
1. For your toes: Bend the toes of both the feet
forward with force. In the
same way, also bend them
backwards. Keep the heels
stable. Do this 8-10 times.
2. For heels and the en-
tire leg: Press the entire
feet along with the heels
forward and backward.
While pressing forward
and backward, the heel will
rub against the floor. This
exercise is very helpful for
sciatica pain as well as for
the 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 do
the same thing in the opposite
direction. Now repeat the whole
exercise with the left foot. Af-
ter that do it with both feet to-
gether at the same time.
4. For knees and hips: (a) Bend
your right leg and place it on the
; YOG SANDESH-ENGLISH ; 9
Swami Ramdev
left thigh. Hold the right feet with
the left hand and hold the right
knee with the right hand. Now
putting your right hand below the
right knee, lift the knee so that it
touches the chest. In the same
way, do it in the opposite direc-
tion too by placing the left leg on
the right thigh. In the end, hold-
ing both feet with the hands, make
the knees touch the floor and then lift them up. (b)Titli
Asan (Butterfly): Bend both legs at the knee, join
both feet together at the soles and bring them to
near the joint of the thighs. Now move your knees
up and down like the wings of a butterfly for 2 min-
utes. This is very beneficial for giving strength to
the hips and to reduce the fat accumulated there.
This will also help while doing Padmasan.
5. For the knees: (a) Keep both legs straight and
keep hands on the
waist. Do Akunchan
and Prasaran kriyas by
tightening and releasing
the knee heads. After
this join interlock the fin-
gers of the hands and
from below the knees,
hold the thighs. Now
bring the legs towards
your 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 (that
is, if you did it clockwise, now do anti-clockwise).
(b) Stand straight. Press both heels and both knees
together. Keeping both
hands on the knees, first
rotate towards the right
and then towards the left
in a circular motion. Re-
peat this ex-
ercise for 5-7 times. This is good for the knees. below you, keeping the
6. For the stomach and waist: (a) Grinding: Inter- shoulders straight. Then
lock the fingers of both hands and keep them on top fold the joints of the fin-
of the legs in front. Now rotate the gers with force and then
hands from right to left in such a way s t r a i g h t e n .
that the waist bends forward and the (b) Then make tight fists
hands touch the toes while moving in a enclosing the thumb and
circular motion. When the hands come then gradually release.
to the thighs, bend the waist backwards. Do this for 10-12 times.
Keep the legs straight and steady. Now 9. For the whole arm
repeat this from the other direction. (b) and for cervical
Spread your legs a bit open in front. spondolytis and frozen
Keep both hands at shoul- shoulders: Keep both
der level in front of you. hands straight in front of
Touch the left toe with the you at the same level
right hand and rotate the with the shoulders and
left hand straight back- make fists enclosing the
ward like a mountain. thumb. Now move the fists in a
Also rotate the neck towards circular motion in both directions.
the left and look backwards. Elbows should remain straight.
In the same way, repeat it 10.For the elbows: (a) Keep both
from the other direction. arms in front of you with the palms
These two exercises give upwards. Now touch your shoul-
relief in lower backache and ders by bending your elbows.
the stomach too becomes Slowly straighten once again. (b)
healthy. At the same time it Then keep your arms straight at
also reduces fat accumula- shoulder level on both sides with palms up. Now
tion at the waist. However, touch your shoulders from the sides by bending your
if someone is suffering from elbows.
severe backache, he or she 11. For heart, cervical and shoulder pain: (a) Fold
should not do these exer- both hands and touch the shoulders. Elbows should
cises. be in front at shoulder level. Now join both elbows
7. For the back: with each in front of the chest and with circular motion, trace
hand hold the other hand’s wrist out a big zero. Do this in the opposite direction too.
and take it upwards behind the (b) Make fists with
head. Inhaling, with the right both hands and hold
hand pull the left hand towards them near your chest
the right behind the head. Keep in such a way so that
head and neck still. Exhaling the lower part of the
take the hands up. In the same fingers touch each
other. Now, inhaling, straighten the arms in front of
you. Keep in
mind the fingers
are in touch with
each other and
way, do it in the not separated.
opposite direction. After the arms
8. For fingers are straight in
of the hand: (a) front of you, ex-
Spread both hands hale and bring the

; YOG SANDESH-ENGLISH ; 10
arms close to your chest again. In this push. Push your hand too with
way, repeat a number of times. your head. Pressing the hand
12. For the neck: (a) Sitting straight, with the head and head with
rotate your neck towards the right, the hand makes the neck
touching the right shoulder. In the tremble. After doing this for 4-
same way, touch the left shoulder. 5 times, repeat on left side. (c)
Now bend the neck forward and After this, interlock the fingers
touch the chest of the hand and hold them be-
with the chin. hind the head. Now press your
Now slowly bend head with the fingers and press
backwards ac- the fingers with the head. While
cording to the doing this the head and neck remains straight. This
best of your abil- pushing in opposite direction will only bring about a
ity. Next rotate tremble which will help in
your neck in a blood circulation in the
circular move- neck and keep it healthy.
ment in both di- 13.For the eyes: Move the
rections alterna- pupils of the eyes first up
tively. (b) Hold and down and then left
your right hand and right. Then move in a
against the right side of your head over the ear and circle, left to right.

OM

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; YOG SANDESH-ENGLISH ; 11

-R.S. Chowdury
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
; YOG SANDESH-ENGLISH ; 12
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.
 -Vaid Dilip Agrawal
Patanjali 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 becomes
weak and thin. His complexion becomes yellowish. The low RBC can be determined
by looking at the tongue, underneath the eyelids, and nails of the hands and feet, which
become whitish in appearance. The patient has an itching sensation and feels dizzy.
Anaemia Sometimes because of the bad state of the body, the RBC producing capacity of the
increase body decreases. People who have been suffering from stomach and heat problems for
gradually. a long time usually suffer from anaemia.
Anaemia increase gradually. The skin becomes yellowish and lusterless. Muscles
The skin become stiff, heartbeats increase and nerves become weak. The patient loses appetite
becomes and complains of nausea. Often, hands and legs become numb.
yellowish Natural remedies:
and luster- 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
less. Muscles from anemia.
become stiff, • The black ash of the outer covering of tamarind should be mixed in up to 10gm of
heartbeats 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
increase and
the morning to get benefits in anaemia.
nerves be- • Mix 10gm lemon juice, 20gm khand, 4 rati soda bicarbonate, and 2 rati nausadar.
come weak. Add 10gm fresh water and have this in the morning and evening for benefits in
The patient anemia.
• Grind shade-dried flowers of Babool and add equal amounts of misri. Take 5-10gm
loses appetite of this with fresh water to get results in anaemia.
and com- • To 2.5-5gm of juice of fresh leaves of bel (woodapple), add 1gm of powdered black
plains of salt and take in to cure anaemia.
nausea. • Take out the juice of bitter neem by grinding in water. Mix misri in this juice and
heat. Afterwards cool and ingest for special benefits in anaemia.
Often, hands • Soak old tamarind in water and drink the water to get results in anaemia.
and legs • Drinking honey sherbet thrice daily increase production of RBC.
become • 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 cure
numb.
anaemia.
• Take 6 masha of Kutki powder with 2-2.5 tola bittergourd juice regularly for a few
days 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 get
relief 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 in
hunger 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
; YOG SANDESH-ENGLISH ; 13
apply with match stick like Kajal to get immediate re- Dhanurasan, Makarasan and Sarvagasan. Gradu-
lief. ally, you can include other asanas too.
• Drinking one glass of plum juice daily gives relief
from anaemia. Pachishmottanasan
• Anaemic people should drink one glass of pome-
granate juice daily.
• Mix half cup of jamun juice, two spoons of amla
juice and one spoon of the extract of rose flowers
and drink for a few days for good results in anaemia.
• Mix two spoons of honey in 10gm of butter and have
this daily. • In Pranayams, do
• Mix a little sugar in juice of onions and have this Nadi-shodhan, Ujjay
and Chandrabhedi Sarvagasan
regularly.
• Have 200gm grapes daily for 15 days. pranayam.
• Mix two spoons radish juice in half cup of pome- Diet control
granate juice and drink. • Always give simple,
• Mix two spoons of sesame seed (til) powder and easily digestible and
one spoon of amla powder and have with honey. nourishing food to the
• Grind together 2gm cinnamon (dalchini) and 10gm patient.
black sesame seeds. Have this churna and followed • Avoid addictive sub-
by a drink of milk. stances such as alco-
• Drink two glasses of carrot juice daily. hol, betel nut, tobacco,
• Add 4 spoons of pure honey in one glass of water etc.
and have daily for 15 days to get relief. • The patient should
• Drinking half glass of beetroot juice in the morning sleep for at least 8
helps increase RBC. hours.
• Chew one cashew nut and follow this with one glass • Avoid excessive physi-
of milk daily to remove anaemia. cal labour or mental stress.
• Mix the juice of carrot, spinach and tomato and have Organize your meals according to the following:
this for benefits in anaemia. • Twice a day, take 100ml of spinach juice with 1 tea-
• Mix mango juice in milk and drink. spoon of honey.
• Drink half cup of only lukewarm spinach juice. • If carrots are available then take 200ml juice of car-
• Chickoo increase RBC production. Have 4-5 rots, tomato and pudina once a day.
chickoos daily. • Mix 2 spoons amala juice, 4 spoons water and ½
Yogic Remedies spoon honey and have this half an hour before meals.
Complete recovery is only possible with the help of • Mix steamed moong sprouts, carrots, tomato, cab-
light yoga asanas, shithilikaran of body and mind, and bage and onions and have with your meal. Also have
eating good food (with iron, vitamin A and C). 250 ml milk, boiled green cardamom (choti elaichi)
• Do kunjal once a week. If you get benefits, you can and a little paneer. According to hunger, take fruit or
repeat it. If your stomach does not remain clear, fruits too. Do not overeat.
cleanse it with a light enema. • Spinach in different forms such as palak paneer
• Do sunbath, oil massage and rub well while bathing. (spinach with paneer), palak alu (with potato), palak
This is the main treatment for anaemia. During sum- dal (with dal or pulses), etc. should be taken 3-4
mers, have bath with cool fresh water twice a day. times a week.
• Have hot feet bath and apply hot and cold compress • For sweetness, use jaggery or gur without spices as
on the stomach to improve digestion. gur has high iron content.
• Practise Yog-Nidra daily and keep the body calm. • During the mango season, do not have food at night
This gives complete relaxation to the body. and instead suck 2-3 mangos and drink cold milk.
• Do light and regular practice of Pashimottanasan, This too helps in RBC production. Anaemia is quickly
Ardhamatsyadreyasan, Suptabrajasan, Shalbhasan, cured when you undertake a fruit and milk diet.

; YOG SANDESH-ENGLISH ; 14

Polluted and wrong food habits along with mental
stress leads to a number of heart ailments. Excessive
physical labour and lack of nutritious food also make a
number of men and women victims of heart problems.
At the same time, in rich families the opposite is seen
and lack of physical labour and excessive food cause
heart ailments.
When heartbeats suddenly become rapid, it is a sign
of 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 person
feels very tired and sits or lies down because of dizzi-
ness.
Natural and yogic remedies prove successful in
rapid 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 rapid
heartbeat as well as other heart ailments very fast
in a few days. This is almost miraculous, especially
in the case of rapid heartbeats, weak heart and
numbness.
• Mix 3gm powder of Arjun bark, 10gm each of misri
and clarified butter made of cow’s milk and ingest
to control rapid heartbeat.
• Grind 10gm of fresh pomegranate leaves and mix
; YOG SANDESH-ENGLISH ; 15
-Acharya Balkrishna
this in 200ml water. Strain this water and have it
morning and evening to get relief from rapid heart-
beat.
• Fresh leaves of pansy should be grinded with a little
jowar flour and applied as a pack on the chest to
give relief from rapid heartbeat.
• Drink 100ml pomegranate juice in the morning and
evening. 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 bark
in 500ml of milk. Add powdered misri equal in weight
to the khoya made. Having 10gm of this khoya-misri
everyday, followed by milk gives relief from rapid
heartbeats.
• Add 3gm misri in 3gm coriander powder and ingest
for relief from rapid heartbeat.
• Drinking mulberry sherbet normalizes rapid heart-
beats.
• Mix 20gm fresh brahmi juice and 5gm honey and
have daily to get rid of heart weakness and calm
rapid heartbeat.
• Grind 10gm of fresh, tender banyan leaves and mix
with 150gm water. Strain and add a little misri. If
you drink this morning and evening, rapid heartbeats
will get normalized.
• Powder 5 grains of black pepper. Add 300gm Phalsa
and rock salt according to taste. Have this to nor-
malize rapid heartbeats. During summers, have
Phalsa sherbet in the mornings and evenings to get
relief from this problem.
• Mix 20gm each of Amla, Bahera, Harad and fresh
Brahmi. Add 5gm black pepper to this and make a
churna. Grind 50gm misri and add it in this. Now
have 5gm churna in the morning and 5gm in the
evening 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 a
day, morning and evening. This gives relief in rapid
heartbeat and anxiety.
• Grind Asangadh and Bahera into a powder. Take
3gm of this powder with a little gur and slightly warm
water. 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. Drinking
lemonade is also helpful.
• Grind 25gm each of root of long pepper (pipara mool)
and green cardamom and make a powder. Having
3gm of this powder daily with clarified butter gives
relief from constipation and rapid heartbeat.
• Add 100ml spinach juice in 200ml carrot juice and
drink this each morning. This is good for rapid heart-
beat.
• Drink a glass of buttermilk every morning after
churning well to take out all the butter. This helps in
reducing fat accumulation in arteries and reduces
rapid 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 life
along 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 body
is a unit and each part is connected to each other. If
one part gets bad, it affects the other part too.
• After getting relief from intensity of heartbeat, it is
good to do yogasanas. After the heartbeats becomes
normal, do light asanasa such as Brajrasan, Ustrasan,
Shalbhasan (lifting one leg after the other turn by
turn), Makarasan, Pavanmuktasan, Matsyasan,
Singhasan, and laughing aloud. Increase the time of
yogasan according to your strength and at the end,
do Savasan for 5 minutes.
• In pranayam, do regular practise of Kapalbhati,
; YOG SANDESH-ENGLISH ; 16
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 the
solution. 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 from
outside, take rest and then eat.
• After indulging in excretion, bath, etc., drink a glass
of lemonade or juice of any fruit or vegetable with
honey added.
• After two hours of this, boil green cardamom, gin-
ger and black pepper in some milk mixed with water
and drink. Take some soaked raisins or dried figs
with this, or take some fruits half an hour earlier and
drink 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 or
grapes) or vegetable.
• At 2pm, take 2 chapattis made from flour kneaded
the 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 the
evening, take only fruit. At 8pm, take vegetable soup.
You may take two spoons of amla juice in the day
with half spoon of honey.
• If carrots are available then have carrots-tomato-
ginger juice or have carrot-apple juice daily. Eat a
lot of salad with your daily meals. Eat less of rice,
chapatti and dal and more of fruits and vegetable
juice. Keep the evening meal light and eat it 2-2.5
hours before going to sleep. Keep your sexual life
under control. Drink lot of water but not cold water.
 Menorrhagia (atyartava) is a disease that oc-
curs in women. In this illness, there is excessive and
prolonged bleeding during the monthly period. There are
six 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: Hardening
of the liver, high blood pressure and heart diseases.
3. Abnormalities of hormonal glands: enlargement
of the thyroid gland.
4. Disease related to impure blood: Scurvy, bleeding
of 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 is
called metrorrhagia. The symptoms and causes are the
same 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 is
excessive flow of blood, make her lie down com-
fortably on the bed (with the head lower than the
feet. This can be accomplished by placing bricks
under the legs of the bed towards the feet side). Do
not allow to move about too much. Ice bag should
be placed over navel and lower abdomen or else
mix alum in cold water and wet a cloth with this and
place over lower abdomen.
• If a woman is having excessive bleeding during her
monthly 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’s
cotton, Indian hemp) should be had 2-3 a day from
4-5 days before the menstrual cycle starts for good
results. This decreases the menstrual flow.
; YOG SANDESH-ENGLISH ; 17
-Vaid Anju Agrawal
• If 3gm of Lajwanti (touch-me-not) churna is taken,
followed by a glass of batasha sherbet, this also stops
excessive bleeding during the menstrual periods.
• Boil 20gm coriander in 200gm water. When 50gm
water remains, then remove it from heat. This wa-
ter stops excessive flood of blood during the monthly
cycle.
• Grind 10 gm of Samudra-shokh finely. If 1gm of this
is in the morning, then in just 3-4 days there will be a
decrease 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 evening
for 2-4 days before the menstrual cycle begins. Keep
taking this till the medicine gets over. This will com-
pletely cure the illness of excessive flow of blood
during the monthly periods from its roots and it will
never recur.
• Remove the peel of mulathi and grind into fine pow-
der. Take 3gm of this with the water drained from
rice three times a day for 4-5 days. This will stop
excessive menstrual bleeding.
• Mix 100gm curd in 6gm Ral (resin) along with a
sweetener. This also prevents excessive bleeding dur-
ing monthly periods.
• Mix 25gm Godanti Hartal with the juice of neem
leaves and make tikkia (cakes). After this, press
60gm neem leaves between lugdi and close it in an
earthern pot. Now keep this on a fire of 4kg uplo
and make bhasma. This godanti bhasma is a great
medicine for excessive blood flow during menstrual
cycle and uterine bleeding. Apart from this, this
bhasma is also very helpful in stopping bleeding from
nose, lungs, urinary passage and ano-rectal passage.
• If there is excessive bleeding during menstrual cycle,
make the person drink the juice of tender leaves of
Peepal tree.
• To the churna of the fruits of Gular tree, add khand
and take at the rate of 2-3gm twice or thrice a day
for relief from heavy menstrual flow.
Halasan
• If the juice of Banarasi amla is added to ripe ba-
nanas with khand and eaten, it will give relief from
heavy 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 be
taken twice a day to get relief from heavy men-
strual flow.
• 8 rati (1gm) of Loha churna to which khand has
been added should be taken 2-3 times a day to stop
excessive flow of blood during menstrual cycle. ness, etc. It also helps in giving relief from the problem
• Equal quantities of jeera (cumin) and the pulp of of heavy flow of menstrual blood.
tamarind seeds should be taken and made into Pavanmukhasan if practiced gives relief from
churna. This should be given at the rate of 3 masha women diseases—low menstrual bleeding, painful men-
with water of rice 2-3 a day. This will be very help- struation, and all diseases related to the reproductive
ful in excessive menstrual flow. system. It also reduces the fat accumulated in the stom-
• Take 2gm of juice of the peel of the roots of Ulat ach. It is also helpful for acidity, arthritis, back ache and
Kambal for some time to get relief from all kinds of gas in the stomach.
problems related to the menstrual cycle. Kandhrasan gives relief from all kinds of repro-
• If there are cramps in the uterus, thighs and waist ductive ailments. Menorrhagia, white discharge, metr-
along with irregular periods, then take 4gm of the orrhagia, etc is taken care of curing infertility. It is also
juice of Ulat Kambal roots with sugar to get relief beneficial in stomach ache, backache, etc.
within just 2 days. Saskasan gives strength to the uterus and female
• Grind 6gm peel of Ulat Kambal roots and 3 nag black reproductive system. The problems of polyuria
salt together in cool water and strain. Drink this one (bahumutra), osteoarthritis and arthritis are taken care
week prior to your menstrual cycle and all related of.
problems will be cured. Gomukhasan also helps in problems related to fe-
• Cut finely 50gm of dry peel of Ulat Kambal roots male reproductive system.
and make a tea in 625gm water. Take this in appro- Chakrasan also helps in
priate quantities thrice a day to get relief from men-
strual problems. Start taking this from one week prior
to your menstrual period.
Chakrasan
Yogic remedies
Women can permanently cure problems related to
the menstrual cycle by regularly practicing yoga. While
doing yoga, women should keep in mind that they should
not asanas during their monthly period. After the period
ends, for the rest of the days if the following asanas are
practiced, they will give a lot of benefits.
problems of the uterus.
Bhujangasan if regularly practiced takes care of
Yogasanas:
all problems related to the female reproductive system
Halasan is very beneficial for a number of women
and increases youthfulness and beauty.
diseases including painful periods. Apart from this, it
Dhanurasan is extremely beneficial to problems re-
helps in indigestion or dyspepsia, ‘mandagni’ (poor di-
lated to the menstrual cycle. Astrasan, Uttanpadasan,
gestive fire), constipation, etc. It also helps in making
Singhasan, Marjarasan, Komasan, etc also help in fe-
the thyroid gland healthy and thus reduces obesity, weak-
male diseases.
; YOG SANDESH-ENGLISH ; 18
 Every person at one time
or the other has indigestion. It
is a major disease of the digestive
system.
The main cause of indigestion
is intake of large quantity of heavy and
oily food, stale, rotten and polluted food,
and eating food in a rush without chew-
The main cause of ing properly. Apart from this, excess
mental work, eating frequently, eating
indigestion is without being hungry, eating in anger and
intake of large avoiding exercise also causes indiges-
tion.
quantity of heavy
Eating in conditions of fear and anxi-
and oily food, stale, ety also does allow food to be digested
rotten and polluted properly. Find ways to avoid this. Some-
times, eating raw or half cooked food
food, and eating also causes indigestion.
food in a rush Worms in stomach, growing of new
teeth, old age, constipation, hilly jour-
without chewing
neys, mental stress, and physical exer-
properly. Apart cise immediately after intake of food
from this, excess also become causes for indigestion.
Because of indigestion, a number of
mental work,
problems arise such as anaemia, stom-
eating frequently, ach ache, loss of appetite, irritation, gas,
insomnia, lack of energy, and fatigue
eating without
and lethargy.
being hungry,
eating in anger Primary Symptoms
• Loss of appetite and no interest in
and avoiding
food
exercise also • There is gas in the stomach and rum-
bling sounds are heard
causes indigestion.
• 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.
; YOG SANDESH-ENGLISH ; 19
Natural remedies

People suffering from indigestion
should avoid all such conditions that
cause indigestion. Start the treatment
to this problem with fasting or a diet
of only fruits. After this fruit diet, take
light Satvik food such as dalia or rotis
made with wheat with bran along with
green vegetables.

Eat food after properly chewing it and
do 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 and
stomach ‘lapet’ gives considerable re-
lief.

Taking enema of lemon juice once or
twice a week also gives relief. If nec-
essary, take enema continuously for
2-3 days.

Take hip bath. Let running water flow
on your back for 3 minutes.

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

Squeeze half lemon in warm water
and 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’ rice
grains, and subzi made of green pa-
paya.

Take adequate quantities of green
vegetables, mewa and milk.

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

If you feel heaviness in the stomach
then avoid food for a while.

Go for walks in the morning and
evening or do light exercise.
Medicinal remedies

Finely cut one gm of ginger and
eat this half an hour before a meal
with a little rock salt once a day
for eight days. If a few drops of
lemon juice is also mixed with this
ginger and rock salt mixture and
taken before meals, then indiges-
tion, abdominal tumours,
‘aphara’, and stomach aches are
ceased. Wind, cough, constipa-
tion and rheumatoid arthritis are
also cured.

Dry the roots of Jamun and make
a powder of the bark. Take half
spoon of this powder with honey.

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

Grind the leaves of Touch-me-
Not (Lajwanti) and apply the
paste on the navel. This cures
indigestion.

Make chutney with ten leaves of
Sanai (Cassia angustifolia), ten
leaves of Neem and ten leaves
of Sheesham (Indian Woodrose).
Add a little bit of black salt and
take daily.

Mix 1 gm Shankh Bhasm with
honey and lick 3-4 times to get
relief from indigestion.

Grind Sanai leaves along with
twig, 50 gm saunf, 200 gm boora
to make a churna. Take one
spoon of this powder with luke-
warm water.

Boil 100 gm Mulathi churna, 10
gm sonthe churna, and 5 gm dried
rose flowers with a cup of wa-
ter. When the water reduces to
half, remove from heat and
strain. Make it lukewarm at night
and drink.

Grate jaiphal (nutmeg) in lemon
juice and lick.

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

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

Take two cloves, two Harad, and
two pinches of black salt and boil
them in one cup of water. When
the water reduces to half, strain
and drink.

Boil two spoons of jeera in a cup
of 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 with
honey everyday.

Roast choti Harad in clarified
butter and grind with black salt.
Take two pinches churna daily
with water.

Mix a little black salt in two
spoons of onion juice and take in
the morning.

Mix half spoon radish juice, half
spoon lemon juice, a pinch of rock
salt, four black pepper seeds, and
two pinches of ajwain powder
and take after meals.

Having one spoon of ginger juice
with a little lemon juice gets rid
of indigestion.

Mix together 10 gms each of gin-
ger, black pepper, pomegranate
seeds, black salt and cinnamon
with a little hing (asafoetida) and
intake this.

Drink sherbet of ripe Bel
(woodapple) for 20 days to get
cured of indigestion.

Mix a little black salt in half cup
of pineapple juice and drink.

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

Peel two cloves of garlic and
; YOG SANDESH-ENGLISH ; 20
grind. After this, add a pinch of
black salt, half a pinch powdered
hing, and half spoon dried pudina
churna and intake.
Yogic remedies

The permanent cure for indiges-
tion is yoga and pranayam. The
medicines and natural cures along
with food habits help in the yogic
cure.

If there is indigestion or light loose
motion due to unbalanced navel
(nabhi) then to get the navel back
to original position, practice these
yoga asanas: Uttanpadasan,
Dhanurasan, Chakrasan, and
Matsyasan. Regular practice of
these asanas will bring back na-
vel to its own position. If there is
indigestion because of this, then
these asanas will show immedi-
ate relief. However, do not do
these asanas in a hurry or with-
out proper knowledge.

In the morning, after doing kunjal
in empty stomach, practice kriyas
that strengthen abdominal pow-
ers.

Among yoga asanas, Tarasan,
Surya Namaskar, Kati
Chakrasan, Padhastasan, Supt
Pawan Muktasan, Bhujangasan,
Dhanuraman, Brajasan,
Mandukasan, Mayurasan,
Ardhamatsyedrasan should be
practiced. There will be no sign
of indigestion.

People suffering from indigestion
should practice Suryabhedi
Pranayam daily. It is beneficial
to this illness.

Also practice Agnisar kriya. This
is very beneficial for all problems
of the stomach. Regular practice
of this kriya completely cures in-
digestion.

Keep your mind peaceful and
happy. At the same time, do
Kapalbhati and Nadishodhan
Pranayam also. This gives relief
from indigestion.

A sthma is a psychosomatic disease.
In present times, the number of asthma
patients is rapidly increasing. Accord-
ing to yogic and natural therapy, asthma
is caused because of stomach problems.
If food is not di- If food is not digested properly then
gested properly toxic juices are emitted in the pakvasay
then toxic juices are which hampers the breathing (swasan)
process. As a result, breathing gets dis-
emitted in the turbed and this is called asthma. Often,
‘pakvasay’ which consistent coughs and colds also bring
hampers the about symptoms of asthma. If parents
breathing (swasan) suffer from asthma, the children also
process. As a result, have chances of developing this disease.
A lot of time, environmental conditions
breathing gets
and other illnesses can also be the cause
disturbed and this for asthma.
is called asthma. Symptoms
Often, consistent During an asthma attack, difficulty
coughs and colds in breathing, heaviness in the chest,
also bring about bloated stomach, anxiety and nervous-
ness in the entire body, cold, cough,
symptoms of weakness, short breathing intervals, are
asthma. If parents all symptoms of asthma.
suffer from asthma, Primary treatment:
the children also Asthma patients should first find
have chances of means to clear their stomach and breath-
ing process. For this fasting is a very
developing this
good solution. After fasting for 1-2 days,
disease. A lot of gradually move to a liquid or fruit diet.
time, environmental Then a light diet should be started in
conditions and which only thick wheat rotis with wheat
other illnesses can bran added and bottle gourd (lauki)
also be the cause should be taken. During the fasting days,
enema with lukewarm water should be
for asthma. taken daily.
Hip bath, warm feet bath and chest
pastes give a lot of relief in asthma.
During an attack, hot feet bath gives
immediate relief. It is very necessary
for these patients to keep their stom-
achs clean. The evening meal should be
very light and cold and heavy food should
; YOG SANDESH-ENGLISH ; 21
-Vaid Rakesh Agarwal
Patanjali yogpeeth, Haridwar
be avoided. You should try to take the
evening meal before sunset.
For drinking with meals, lukewarm
water should be used. Asthma patients
should immediately leave addictive sub-
stances such as tobacco, cigarette, pan
masala, zarda, etc.
Honey can be used. Astham pa-
tients should definitely go for walks in
the morning. While walking deep
breathing should be practiced.
If during anxiety, the amount of
cough is a lot then kunjal should be done
with lukewarm water to which a little
salt has been added. This removes the
cough giving immediately and appro-
priate relief.
Yogic remedies
If asanas can be done then in this
disease, then Tarasan, Katichakrasan,
Sarvangasan, Chakrasan, Bhujangasan,
Dhanurasan, Brajrasan, Ustrasan,
goumukhasan, Ardhamatsyedrasan,
Matsyasan, and Savasan are useful.
The asanas should be increased as and
when the strength increases and de-
pending on ability. In Pranayam,
Kpalbhati, Bhsastrika and Suryabhedi
should be practiced and Savasan should
definitely be done for half an hour. The
more 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 be
practiced in empty stomach. However,
the above processes should be prac-
ticed by the asthma patient only after
proper instructions from a person who
knows yoga so that benefits are ob-
tained and no harm is caused.
Diet
In this disease, utmost attention
should be given to the diet. In thera
 pies there may be some adjust-
ments but not in the diet. There
should be arrangement for cough-
free food for lung-related diseases.
It is necessary to take suitable food
for 5-6 months.
Take lemon juice and honey with
warm water at 7 am in the morning.
At 9 am take kismis (raisins),
munakka (sultanas or big raisins)
and anjeer (dried figs) which have
been soaked in water during the
night. Take this at breakfast with a
cup of ginger, black pepper and car-
damom tea.
At 11.30 am, drink any fruit or
vegetable juice.
At 1.30 pm, take fruits, then veg-
etable soup or salad and boiled veg-
etables.
At 4 pm in the afternoon, take
fruit juice (orange, mousambi or
sweet lime, carrot, apple, pomegran-
ate, etc.).
At 6 pm, take lemon juice and
honey with warm water. If wished,
soaked raisins, sultanas and figs may
be taken with this.
At 7.30 pm, take vegetable soup
with any fruit.
At 9.30 pm at night, take a cup
of ginger and cardamom tea.
If the patient follows this diet for
1-2 months, a lot of relief will be ob-
tained.
After this for 3-4 months, take
vegetables and chapatti (with wheat
bran and saag) and salad in the af-
ternoons. The rest of the time the
same above mentioned food should
be taken.
Curd is to be avoided in this dis-
ease. Potatoes can only be had with
other vegetables in soup. Do not eat
colocassia (arbi), potato, lady’s fin-
ger, cauliflower and cabbage, food
stuff made from refined flour, etc.
In soups take vegetable soups to
which tomato and lady’s finger can
be added and at other times take
Bengal gram (kale chana) soup.
After four weeks of this one-time
meal, then leave chapatti and spend
one week without it.
Pay special attention before go-
ing to bed at night. Do not sleep in a
closed room.
Do not sleep with face and head
covered. Keep only the necessary
clothes on your body. Keep feet
warm. Sleep on your right or left
according to your likeing. Sleeping
on the left side will be better.
Medicinal remedies
If there is a normal respiratory
problem then grate and grind suhaga
phool and mulathi separately. Mix
equals quantities of these two pow-
ders and keep this in a bottle. Take
half to one spoon of this powder
with honey or warm water 2-3 times
daily. For children give one ratio or
a little more, according to age. Do
not take cold items such as curd,
banana and rice.
For children above 1 year of age
who suffer from asthma, grind five
leaves of tulsi and give with a little
honey morning and evening accord-
ing to necessity for 3-4 weeks. For
children below the age of 1 year, mix
juice of tulsi leaves in two drops of
honey and make them lick this twice
a day. Apart from asthma this is will
help 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 your
excretion and take a bath, etc. and
during sunrise, sit in front of the ris-
ing sun and do the following
pranayam with deep breathing 10-
15 times: first inhale and fill your
lungs. The more air you take in the
better. While breathing in meditate
on the fact that you are filling your-
self with disease-killing rays of the
; YOG SANDESH-ENGLISH ; 22
sun along with your breath. Now
gradually breathe out and while
breathing out, think that you are re-
moving the germs from your body
along with the outgoing breath.
While doing this kriya, the thing
to keep in mind is that while inhaling
the breath should be taken in quickly
and deeply through the nose and
while exhaling it should be let out
very slowly. This is called one
chakra. In this way, when you com-
plete 10-15 chakras and your breath-
ing becomes normal, take the above
mentioned figs. Chew them well and
eat them and also drink up al the
water. This gives special benefits in
asthma. This kriya should be per-
formed for some months regularly
to get benefits. No results will be
seen if it is only done for one day.
Roast turmeric in sand and grind
it. Take this powder with one spoon
of hot water.
Drink two spoons of the juice of
green wheat plants daily.
Boil four spoons methi
(fenugreek) in a glass of water.
Strain and drink it.
Take powder of the bark of
Harsingar (night jasmine) in betel
leaf 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 and
made a chutney. Eat this daily.
10 gm mulathi, one spoon ghee,
5 gm misri, and half spoon rock
salt—boil everything in one cup of
water and drink.
Mix two spoons each of white
onion juice and honey and drink.
Honey, adusa and ginger juice—
mix 5 gm each and take after every
three hours for some days.
Mix one cup each of turnip juice,
carrot juice and cabbage juice and
drink this for a few days. This is a
nourishing medicine for asthma pa-
tients.
 -Mrs. Lila Ade (Thakkar)

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 healthy
food without paying much attention to taste.
• A child cannot cleanse himself and you
have to look after his hygiene. During the
summers, if the diaper is not changed
rashes might appear. Wash his nappy in
hot water in which Dettol is added. Then
dry in the sun. Do not let him wear a wet
nappy. Wetness might cause rashes on your baby’s
soft skin.
For a mother, ensuring her child’s health is the big- • Keep taking your baby for regular check-up with
gest challenge. A child needs love, sense of security,
the doctor. If the child keeps crying even after his
cleanliness and milk to fill its stomach. Come let us learn
stomach is full, then surely he is being bothered by
to keep a child healthy and disease-free.
some problem. In a situation like this, take your baby
• After coming out of its mother’s womb, the envi-
to a child specialist and know about the child’s inter-
ronment of the child changes. Because of this
nal problems, if any.
change in environment, the child sometimes becomes
• If your baby cannot digest milk, then while warming
very irritable and keeps screaming and crying or falls
milk, in 200ml milk, add 1 gm (or 1-2 grains) of Choti
sick. Keep new born babies wrapped in clothes for
Peepal or Pippali. When the milk is warmed, remove
some days. This keeps the child warm and it feels
this Pippali and throw. The Peepal destroys the
that it is still in the mother’s womb.
doshas in the milk and makes it harmless to have.
• New born babies do not cry only when they are hun-
• Boil Pippali in milk and strain. This milk is good for
gry. There are many more reasons such as a wet
the baby’s spleen.
nappy, stomach ache or indication of any other prob-
• Mother shouldn’t feed her child when she is in a
lem. Try to understand the signs shown by your baby
state of anger.
so that he or she always remains healthy.
• If the mother drinks a glass of water before she
• A baby’s stomach is very small and he frequently
feeds the child, then the child gets the milk fast and
feels hungry. He makes this known by crying. Keep-
does not suffer from loose motions or vomiting.
ing feeding milk to your child frequently.
• If half a spoon of saunf is added to milk and boiled,
• If we overeat, we get acidity. This happens not only
the milk becomes light and healthy.
with us but even with babies. Majority of mothers
• Soak one spoon saunf overnight in half cup water.
feed milk to their babies and make them go to sleep.
In the morning, mash the saunf and strain the water.
This causes acidity in the child. To prevent this from
This water should be mixed with milk to prevent
happening to your child, make the child burp after
wind, etc. in the baby’s stomach.
each feed. To do this, lay the child by his stomach
• If a green cardamom (peel and seeds separated) is
on your shoulder. As soon as there is pressure on
boiled with milk, the milk becomes light and appetiz-
the baby’s stomach, he will burp which ensures that
ing. If a baby cannot digest milk or there is rumbling

; YOG SANDESH-ENGLISH ; 23
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 no
need to stop milk but there is a need to bring about a
change in his food—e.g. giving mashed bananas, light
kichdi mixed with curd. Giving a mix of sugar and
salt in water is also very important for the condition
of dysentery with vomiting when the child’s body
loses a lot of water, salt and sodium.
• Make sugar-salt water for children in the following
way: In a glass (200ml) add one pinch of powdered
salt, one pinch of edible soda, one teaspoon of sugar
and mix well. If glucose is added, then use a greater
quantity 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 the
child half spoon of this mix every half hour. Con-
tinue giving this as long as the diarhoea continues
and till urination does not take place twice.

TILAK JAYANTI

-Jagdish Gandhi

Bal Gangadhar Tilak
Bal Gangadhar Tilak was born
on 23 July 1856 in Kangkan
(Ratnagiri). His father,
Ramkrishna Tilak was a teacher
and a good scholar of Sanskrit. At
the primary level, Bal Gangadhar
Tilak was much ahead of other
children of his age in Sanskrit,
math and grammar. He had a spe-
cial interest in Sanskrit literature.
In 1866, his father got transferred
and he too came to Pune. Tilak
was admitted in an Anglo ver-
nacular school in Pune. After a
few months of coming to Pune,
his mother passed away and af-
ter six years, his father too died.
At that time, Tilak was 16 years
of age. After his father’s death,
his uncle Govind Rao Tilak looked
after him. At that time he was mar-
ried and the economic condition was
not good, but even then according
to the directions of the will, Tilak was
admitted to Deccan College by his
uncle in the beginning of 1873.
Tilak was very outspoken. T.V.
Parvate, in his book ‘Bal Gangadhar
Tilak’, writes that ‘Maths and San-
skrit were his favourite subjects but
his intelligence was such that he
could understand all subjects’.
In college, there were a number
of people of Tilak’s age who went
ahead and attained fame in politics,
education and social work. Tilka re-
ceived patriotism as a tonic since
childhood and his character was
formed in this direction from a young
age. Tilak’s family belonged to the
lower middle class of India. His
people were Khots from Chirwal
village. Khots were small zamindars
from Ratnagiri, Kolaba and Thane
districts.
Tilak passed his B.A. with
honours in Mathematics and af-
ter giving the examination for
L.L.B, he got the law degree.
However, he dedicated his life to
service to the nation and its
people. He was completely into
service of the nation and his aim
was to prepare young people who
were completely engrossed in
patriotism.
Through ‘Maratha’ and
‘Kesari’, he wanted to send the
message that even though we
lost our independence due to a
historic event, it is our birthright
to get it back and no one can take
away this right from us. Tilak was
much ahead of his collaborators.
For him, revolution was a method
to keep the country alert and pro-
gressive. Tilak’s contribution in
India’s independence is enor-
mous.

; YOG SANDESH-ENGLISH ; 24

Yoga guru Swami Ramdev says
that along with India, he wants to
make the entire world disease-free.
His resolution is that no one should
Working in
dies of ill-health in the country. For
Haribhumi Dainik, the past eleven years, he has been
the veteran journalist fighting to make the whole country
and competant writer, disease-free. Today Swamiji also
Sri Omkar Chowhury spreads and publicizes awareness of
has a deep under- yoga and Indian culture and tradi-
standing of the social tion abroad. Despite this it is his reso-
lution that he will give the most of
and political discrep- his time to his country. He believes
ancies. In the recent that he has attained some degree of
past, he interviewed a success in his ambition but there is
number of celebrities still a long way to go.
of the world involved How happy are you with this
in different fields and eleven-year-long journey of yoga
and pranayam? How successful
published this with his
have you been in whatever you
special notes in a have set out to achieve?
book titled, Samay ke Whatever the Lord has made me
Shilalekh. His inter- do. I am completely satisfied with
view with Swami whatever little I have been able to
Ramdevji has been do for people through yoga, spiritu-
published with promi- ality and Ayurveda. I understand my
responsibilities and am ready to do
nence in this book.for much more in the time to come. I
the readers of Yog am satisfied with whatever I have
Sandesh, we are managed to do, and I am going for-
publishing some parts ward with the resolution of doing
of this interview here. much more with full energy, with all
my humanly capabilities and with
courage.
You have taken the resolution
of making the entire country dis-
ease-free?
I have had the desire to control
the diseases that have become syn-
; YOG SANDESH-ENGLISH ; 25
Swami Ramdev
onyms for death. There is this an-
guish in my mind. There is a kind of
pain that no person should die an
untimely death. Whatever lifespan
has been given by God should be
lived in a healthy state. This is my
intention. This is my aim and pur-
pose. No one, be he rich or poor
should not die because of
diseases…and in this I have been
successful to a great extent. I have
been able to save people from un-
timely death because of heart ail-
ments. Thousands of people suffer-
ing from cancer have been given
new lives by god through yoga and
Ayurveda. In general life, there are
some people who wanted to end
their lives by committing suicide.
They had reached such a mental
state that they lost all will to live.
There were houses on the brink of
breaking. Yoga joined them again.
A big ambition was that India and
the world become disease-free with
the help of yoga. In this mission I
have been successful to a large ex-
tent. In the coming time, I feel I
should be able to help cure heredi-
tary diseases. People affected by
blood cancer and high blood pres-
sure have been cured. There has
been decrease in rapidly spreading
diseases. This brings happiness to
the mind but there are a lot of mile-
stones yet to cross.
In the midst of all this, a lot of
non-cooperation has also been
met with. You also had to deal

with strong criticism. Oppo-
sition and dissention also oc-
curred?
As far as opposition is concerned,
I feel that criticism and obstructions
are a simple consequence of life.
Whenever you take a big task, the
opposition is also at that level. A lot
of people will sow thorns on your
path out of sheer jealousy but I was
prepared for all this. The day I
started on this path, I realized that
there will be opposition. Congratu-
lations too will come. I will have to
struggle hard. If life was so simple,
everyone would have reached their
goals. I understand that bouquets and
brickbats together make life com-
plete.
It is seen that people have a
great attachment and deep faith
on you. When you became a
sanyasi, instead of becoming free
from worldly attachments, you
took up the resolution of work-
ing for society and the country.
Did you feel that you will get the
support of people in such a big
way?
I do not feel that being free from
worldly attachment means running
away. This is why, despite being an
ascetic, I feel it is my duty to work
for the nation, for the poor and spe-
cial people. I am first a patriot and
then an ascetic, and above all I am
a human being. My duty towards
mankind, my nation, society and the
world does not diminish because I
am an ascetic. On the other hand, it
becomes more important. It would
be wrong if you think that Sanyas is
to be spent in penance in caves and
mountains. Doing penance, chanting,
praying, doing yagnas, etc. do not
compoelte the meaning of Sanyas.
For the Sanyasi, if looked at from
the Indian point of view, Na Sikha,
Na Sutra—no top knot, no sacred
thread. If we look beyond clothes
then 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 has
been a very pleasant feeling for me.
I am overwhelmed by the reverence
and faith bestowed on me by thou-
sands of people. I acknowledge the
fact that of someone does something
for the nation, the people of our coun-
try are ready to do anything for him
or her. I too had felt earlier that
those who dedicate their lives for
their country and take the resolution
to die for their nation must lead a
very lonely life. But this illusion of
mine was broken. I feel that it is a
misconception if someone wants to
do something for the country and
later steps down because the soci-
ety does not go along with him. This
illusion of theirs should break. Such
people should come forward to serve
the nation, mankind and society in
different sectors.
Thousands throng your
camps. Crores of people are your
followers. On one hand there is
only discussion of your
Kapalbhati and Anulom-Bilom,
and on the other, it is also seen
that the number of politicians
coming to meet you. Is it pos-
sible that they are feeling that
they need you?
Politics is based on the country
and its people and politicians go along
with the flow of the nation, so I do
not find this behaviour to be mean
; YOG SANDESH-ENGLISH ; 26
or faulty. When the entire country is
joining together in this social, cultural
and spiritual revolution, it would be
a mistake on the part of the politi-
cians if they do not join in. I con-
sider this as a good sign. I do not
support this blame game that people
are doing this because of my popu-
larity or to use my cooperation, but
rather, I feel this s a simple trans-
formation. When the entire nation is
moving together in his cultural and
spiritual revolution, how can politi-
cians move in the opposite direction?
This opinion would have had more
strength if politicians from only one
party came to me. If I had any spe-
cial attachment to one organization
or party, then I could have made a
lot of money. People with good
thoughts from all parties are getting
inspired into this mode of life. This
is why I consider this to be a good
omen and see nothing bad in it.
An amazing piece of news has
come forward. In Pakistan, you
are more popular than Indian film
stars. This means that even in
Islamic countries, yoga and
pranayam are gaining new
ground. Do you have any plans
for 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 of
thought. This is the reason why the
Fakir called Ramdev is liked by
people in Muslim countries. As far
as Pakistan is concerned, we are
certainly different nations today but
our ancestors were the same. The
blood is same. Even if we look at it
from the point of view of religion or
caste, 2000 years ago we belonged
to the same religion. Today if there
is difference in the way we worship
 God, I do not see this as a differ- or Kaliyug. What are your thoughts
ence. Yoga should be able to bring on all these?
closeness between the two. This is The distance between a devotee
also what people want. As far as and God becomes very big. And it is
going there is concerned if a person true that man can never be become
respected by the people invites me, god. I want to remain a man and
then I will surely go. I also have plans serve the country, living close to my
of going to the Arab countries. It will fellow countrymen. As far as social
also be my good fortune if I am able evils go, I use the medium of dis-
cussion and debate to speak against spend our entire economy on look-
to go there and help in making the
foetal killings, dowry, alcoholism, ing after handicapped people, it will
minds and bodies of people healthy.
eggs, meat eating, smoking, etc. be less. There are a lot of thoughts
What is the reason behind or-
People also accept my words. This in the country and the solution too
ganizing camps in other coun-
is the reason why not just lakhs but lies in yoga. People’s mindset can
tries?
crores of people have given up al- be changed with this. Along with
I haven’t just made an image of
cohol and smoking. People take yoga, the biggest revolution is that
myself as a nationalist but I have
vows that I will not indulge in foetal of mental transformation.
lived it. I have lived amongst the
killing. I will not take dowry. This is The manner of the lay man in our
people of the country and have
what is necessary. There are prob- country is slow and lackadaisical.
taught yoga in the language of the
lems today such as environment pol- There is a feeling of hopelessness.
nation. In many states of the coun-
lution and population increase. These There is corruption everywhere.
try it is going forward in the right
problems did not exist during Unemployment. In this scenario, do
direction. The work of Patanjali
Maharshi Dayanand Saraswati’s you see any hope?
Yogpeeth is also moving forward. In
time but today they have become a We have spoken about the cour-
its inaugural function itself, it has
challenge. Poison is being mixed in age of people and awakening for the
been granted the status of a Univer-
the environment. Apart from this I intellect. If someone keeps tries to
sity. I am moving towards the sec-
also speak against foreign punjivat awaken someone again and again,
ond stage. Our culture calls for the
organized by multinational organiza- then people wake up. It is another
good of the nation and then good of
tions. This is not just for the good of matter that people of Hindustan
the world. This is part of our cul-
the nation but of the entire mankind. wake up late. Our history is a wit-
ture—‘Vasudevam Kutumbakam’.
Planting trees is also amongst my ness of this. But when we wake, we
Our country’s culture, etiquette, phi-
priorities. Population control is also do so with full force and energy.
losophy, tradition, and yoga should
necessary. We have to give birth to Then no force can stop them. We
also go to other countries. This is for
such people whose number may be have spent not decades but centu-
the good of mankind. This is why I
less but whose intellect and capabil- ries in sleep. Now is the time to wake
have asked the people of the coun-
ity is high. Handicapped babies are up. I know that people will wake up.
try first what do they want? About
also being born. I am also encour- If Ramdev can wake up, others can
85-90 per cent people feel that I
aging mothers for this. I keep say- also wake up. I was also born in a
should go to other countries and in-
ing this, either practise celibacy like common farmer’s home in India. I
troduce yoga and the basis of Indian
me or give birth to children like Ram too did my studies in a government
culture to the people there. I am also
and Krishna, Buddha and Mahavir, primary school. Ramdev has come
holding camps abroad simulta-
Bhagat Singh, Chandrashekhar through very difficult circumstances
neously.
Azad, and Bismil. There are more and moved forward after crossing
You are inspired by Maharaj
than 2 crore retarded children in the many challenges to gain the faith and
Dayanand Saraswati. People are of
country today. There are more than trust of millions. Even today I con-
the opinion that if there is someone
8 crore retarded or handicapped sider myself to be a common man
after him who has worked for the
people. This is a very big burden for and I believe that there will be oth-
good of the people it is Swami
the world. This is very dangerous for ers born just like me in the country.
Ramdev. Some people are also mak-
the future of the nation. Even if we The way I think they will think.
ing you the god of this modern age
; YOG SANDESH-ENGLISH ; 27

Somehow or the other their cour-
age was kept down. They should
awaken. And are awakening. I am
not a pessimist.
Which are the problems in the
country that prevent it from becom-
ing the most powerful country in the
world today?
More than politicians, I blame the
citizens for the poor condition of the
nation. The political parties rule. The
citizens are the ones who run the
nation. We are directly responsible
for whatever is happening around
us. After all, how many people are
there in the government? 500-1000
people. Will only they run the coun-
try? Okay, they make the law and
live a comfortable life on people’s
taxes but if the people of the nation
become alert, then no force on earth
can stop our country from moving
ahead. Even is there is negligence
of values somewhere in politics, this
too will be stopped by the citizens.
The biggest obstruction to progress
of our country today is, according to
me, dhruvikaran in the name of
punjivat, industry and workers. The
labour laws should be followed.
Workers should get their wages. It
is right that their families should run
but creating unions and causing fights
between industrialists and the work-
ers can never lead to betterment of
the nation. Thus I consider hartal,
strike, processions and rallies to be
injustice. We should think of other
means by which everyone gets jus-
tice and rights. There should not be
dhruvikaran in the name of punjivat
and workers. Secondly, there is no
lack of police here. There is lack of
teachers but no shortage in the army.
The biggest lack in our country is
that the sense of responsibility got
lost somewhere. Because of this
lack of responsibility, there is a rise
in greed in authorities. There is rise
of mistrust. For this reason, every
person feels insecure. We should
forget our fights and work for na-
tional good. Everyone will have to
observe his duties and only then will
India reach its pinnacle.

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3. Yoga Sadhna evam Yoga Chikitsa Rahasya
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4. Yoga Sadhna evam Yoga Chikitsa Rahasya
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5. Aushadh Darshan (Hindi, Bengali, Gujarati, Kannada, Marathi, Nepali, Oriya, Telugu, Urdu) 30
6. Aushadh Darshan (English) 50
7. Ayurveda Sidhanta Rahasya (Hindi, English) 125
8. Ayurveda Jadi-Booti Rahasya (Hindi) 350
9. Jivani Ashtavarga (Hindi & English) 75
10. Yoga Darshan (Hindi) 50
11. Sant Darshan (Hindi) 200
12. Bhakti Gitanjali (Hindi) 30
13. Vedic Nityakarma Vidhi (Hindi) 25
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16 Vigyan Ki Kasauti Par Yog 300
(Send a DD in favor of "Divya Prakashan" (courier charges inclusive) to procure abovementioned books, CDs,
audiocassettes etc.

; YOG SANDESH-ENGLISH ; 28

It is natural to feel sad when we see the state of
increasing diseases not only in India but in the world. In
reality, the underuse (hinyog), misuse (mithyayog) or
overuse (atiyog) of time, senses and Karma occur be-
cause of diseases. Regret of the above mentioned uses
leads 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 is
described in Ayurveda. Once upon a time, saddened by
the sorrow of the beings of the world, sages came to
the Himalayas in search of medicines for their well-
being. All-seeing Indra came down to welcome these
sages who came to the land of gods and arranged for
their travel. On this, the sages said: “Devraj! People
are suffering from a number of physical and mental
ailments 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 Ashwini
twins gave me the knowledge. Let me tell you about
those very divine great medicines. Please listen prop-
erly. Great sages! In this Himalaya world, there are a
number of divine herbs to be found with great difficulty,
which are beloved of the gods and which also have
divine effect. A number of these drugs cannot be seen
by 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 a
little 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 cleanse
and purify yourself and then approach the herb at a
good time and tell them of your purpose and how hu-
man beings need them. Plants too have life. After this
say, ‘I want to receive you’ and invite a auspicious time
and day, and on that auspicious day, cleanse and purify
yourself, and invite the herb with mantras. Then, taking
; YOG SANDESH-ENGLISH ; 29
-Padmashri Vaid Suresh Chaturvedi
care not to cause any harm to them, pull them out. Herbs
taken out in this manner should be given with cow’s
milk according to rules to the afflicted person.”
After getting the names of herbs and learning about
their use, the sages became very happy. After this they
again asked, “Hey Lord of Lords! Please also tell us
how 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 become
sweet, body will become supple and the intellect and
memory power will improve. As a result, with increase
in strength, all their desires will be fulfilled. It is my
desire that you make the knowledge of these divine herbs
to mankind for their benefit.”
Hearing these words of Indra, the sages said, “Hey
Lord! We will follow your instructions.”
After gaining the knowledge of these herbs from
Indra, Sage Bharadwaj gave it in turn ot Sage Attreya.
Maharshi Attreya explained it to his six students. After
understanding everything properly, these six students
wrote their texts in which these herbs are explained in
detail. 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 of
Indravaruni, Gavadani, midadani, Vishadhyani, Gabachi
and Surya.
1. Red Indrayan: This is called by the names of
Bishala, Mahaphala, Chitraphala, Trayushi,
Ramyadihivali, Mahendra Varuni.
2. White Indrayan: This is also known as big
Indrayani or Mrigakshi, Nagdanti, Varuni, Garjchibhata.
These herbs have creepers, which are commonly
seen in India. It has two kinds of tastes—bitter and
sweet. In making medicine, only bitter Indrayan is used.
Its creeper runs on the ground. The leaves on the creeper
have any edges and also bear fruits and flowers.
Uses: It is used for cleansing the stomach. It is also
successfully used in removing dead foetus. It has ben-
eficial effects on all problems of the abdomen. It is also
very useful in atrophy of Pitta.
 Brahmi: This herb is particularly found in the
Himalayas. The ‘Brahmi’ that we find in other places is
actually an herb called Mandukparni that looks similar
to Brahmi. The real Brahmi is found in the Himalayas
and in the mountainous region of Punjab. This is known
by the names of Kapotbanka, Saraswati, Somvalli in
Sanskrit. This plant has small round leaves which are
attached to separate stems. It grows in watery places
or near water. It also bears flowers.
Brahmi is particularly used in diseases of the mind
and in Vat-nadi. It is beneficial for the amnesia, mad-
ness and heart. It is soothing and is considered to be a
great rejuvenator. Brahmi is especially beneficial for
leprosy, leucorrhoea, atrophy of blood, anaemia and
sores.
Sankhpushpi: This herb is available at 4000ft above
sea level in the Himalayas. This is also available in some
parts 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. It
has 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 for
medicinal purposes. It increases virality and is a rejuve-
nator. It is excellent for the brain. It removes mental
damage 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 as
Madhushrava. This is a kind of creeper which grows
quite tall. It is found in the highest regions of the
Himalayas and doesn’t dry even 6 months after pluck-
ing. It destroys the doshas of Vayu-Pitta-Kapha. It is a
powerful rejuvenator, strength giving tonic, good for the
eyes, tightens bowels, and a soothing medicine. All sages
have 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 afflicted
by a toxic and for those who suffer from night-blind-
ness.
Brahmadanti: This is also called Ajdandi. It has a
special branch that grows from 1-4 feet tall. Its leaves
will 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 in
memory loss and madness. It has been successfully used
to remove impotency. It is also used as a coolant. Ac-
cording to some great sages, it is also useful in control-
; YOG SANDESH-ENGLISH ; 30
ling mercury. Apart from the Himalayas, Brahmadanti
is also found in the hills and mountains in and around
Chennai, Mahabaleshwar, Mysore and Central India.
Rudravanti: This is also known as Chanphali and
Sanjivani. This herb has small, 6-18 inch tall stems. These
stems have lot of small branches and each branch has
very small leaves, the size of Bengal gram. It is found
in warm states as well as Ceylon. This is a usnabirya,
and supreme rejuvenator. Apart from this it helps against
atrophy, coughs and colds, Rakt-pitta, and leucorrhoea.
The powder of its leaves should be had in the quantity
of 2-3gm with water or milk.
No clear opinion has been given on the medicines
available today under the above-mentioned names by
the various Acharyas. Because of lack of knowledge
on these herbs and their non-availability, other herbs
which have similar values as them are being used.
According to old stories, Sage Bhargav (Cyavan)
was immersed in deep meditation for so long that his
body was completely covered with soil and only his eyes
remained open. King Sharyati’s daughter, Sukanya, by
mistake 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 of
Sarita. There she saw the incomparably beautiful
Ashwini twins. They felt sorry for Sukanya’s condition
and told her of a treatment. As a consequence, the sage’s
vision returned and he also became a youth once again.
He then became famous as Cyavan Rishi. The herbs
that he took to get a new life are described under these
names:
Jeevak, Rhisak (Rhisvak), Meda-Mahameda, Kakoli,
Kshir-Kakoli, Mrigadparni, Manshpurni, Jivanti and
Mulathi. If Riddhi and Briddhi is mixed with these then
it becomes Astavarga.
Jeevak-Rhisvak: These two herbs are available
in the Himalayan Mountains. Their roots are of the size
of garlic. These have to be opened from inside. Their
leaves are small. Jeevak is needle-like and Rhisvak is
like a buffalo horn.
Meda-Mahameda: It is said to grow in Bhorang
state. Mahameda is like dry ginger. Its creeper is pale
yellow in colour. Meda is whitish in colour. On being
scratched, it gives out a serum-like substance.
Kakoli-Kshir-kakoli: This is also believed to grow
in Bhorang kingdom. Kakoli is somewhat black in colour
 and is similar to Ashgandha. Kshir-Kakoli is whitish
and is similar to Pivari Ashgandha. It has a sap of scented
milk.
Riddhi-Briddhi: It is believed to grow in Shyamal
Kingdom. The fruit of Riddhi grows round like a cotton
whorl from left to right and that of Briddhi grows from
right to left.
The abovementioned herbs are found in the
Himalayas. In short, these herbs make the elements
healthy, increases virility, and is very helpful in physical
and mental development. It is also believed to increase
cough, milk production in women, and help in conceiv-
ing. It is also very useful in diseases such as atrophy of
Pitta, fever, inflammation, distress, rakt-pitta, and white
discharge. These herbs also stop ageing and give a new
youthful life. These herbs are not easily found. As a
result, other herbs with similar characteristics have been
found. Practitioners have spoken of bringing Meda,
Mahameda, Misri, Shakakul Misri, Bahuman Safed and
Bahuman Surkh. Acharya Bhavmisra has also advised
to use Shatavar in place of Mahameda, Bidarikand in
place of Rhisvak and Jeevak, Ashvagandha in place of
Kakoli and Kshir-kakoli, Bahari Kand for Riddhi and
Briddhi.
In these four herbs, only the main root comes into
use. It has been also found that there is similarity in
qualities. They are heavy, cooling, tasty, and increases
virility and life powers. They are also useful in remov-
ing weakness of the eyes.

11 July: World Population Day

THE DEMON OF POPULATION
The rapidly increasing population is giving rise to a number of problems. For this reason, people are not
getting the expected benefits of the development programmes for improving life values and quality. It is
important 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 other
countries. In this way it seems that population explosion will occur very soon.
Some population figures:
Year World Population
6000 BC Approx. 1 crore
2000 AD Approx. 6 Arab (1000 million)
2005 AD Approx. 6.45 Arab (estimated)
Estimated population: world, Asia and India: A comparison
1. Population 2005 647.7 crore 392.1 crore 110.4 crore
2. Population 2025 795.2 crore 475.9 crore 136.3 crore
3. Population 2050 926.2 crore 532.2 crore 162.8 crore
4. Growth per cent 43 crore 36 crore 48 crore
5. Natural growth rate 1.2 crore 1.3 crore 1.7 crore
6. Infant mortality rate 54 crore 51 crore 60 crore
7. T.F.R. 2.7 crore 2.5 crore 3.0 crore
8. Percentage of population
below 15 years of age 29 crore 29 crore 36 crore
9.Percentage of population
above 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 children
contribute to the population increase. If India’s population increase at this rate then that day is not far when
we leave China behind because China has put controlling measures on its population increase. However, in
India the population is increasing day and night. Shouting slogans and holding meetings on World population
day will not help much in controlling the population increase. For this people will have to change their mindsets
and 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.

; YOG SANDESH-ENGLISH ; 31

L iquid substances are simpler,
more useful and easier to digest
compared to hard substances. The
need of essential drugs and liquids
substances for the body cannot be
fulfilled by water alone. Other drugs
and drugs available in other food is
also 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 should
drink eight glasses of water but this
does not fit the requirement of all
seasons, all locations and all the
people. The amount of water to be
drunk 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 drinking
more water will make the body
swell. This is not true as the body
will retain only the amount of
water it requires. The rest of the
water will be given out.
• In high hills or mountains where
dry wind blows and frequent uri-
nations takes place, more water
is required.
• During travel, especially air travel
when air circulation takes place
within the same space and air
loses its warmth, more water is
required.
• You spend most of your time at
home or in the office where you
remain inside and do not get ad-
equate amount of fresh air. In this
case, you need a lot of water.
• When you are sick for a long time,
for example if you have a cold or
a bladder infection, you need
more water. During fever, vom-
iting and dysentery, the body loses
a lot of water and to cover this
dehydration, more water needs
to be taken in.
• If you are taking a protein-rich
diet then to help digest the pro-
tein you need to take in a lot of
water.
Bad effects of dehydration:
• Because of dehydration, even a
healthy person will show signs of
sickness such as tiredness, burn-
ing sensation while urinating and
heaviness in the body, etc.
• Be it any season—winter or sum-
mer—always drink 8-10 glasses
of water. This will prevent lack
of water on the body.
• Please note that first there is a
shortage of water in your body
and only afterwards you feel
thirsty. This is to say that when
you feel thirsty understand that
there is some shortage of water
in your body.
• Drink water before you feel
thirsty. Keep drinking a little wa-
ter after short intervals while you
are exercising. If you are walk-
ing fast or jogging, drink water
; YOG SANDESH-ENGLISH ; 32
-Garima Sharma
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 juice
has been added.
• Take a bottle of water with you
whenever you go out.
• Drink a bowl of soup before
lunch and dinner.
• If you going out to eat then in-
clude something liquid in your
meal.
• During hot weather, drink sher-
bet, lassi, etc. daily.
• Drink soup, milk or water 30 min-
utes before the meal. Drinking
water during the meal disturbs
the digestive process. Drink wa-
ter 60 minutes after the meal.
• Give importance to fruits and
vegetables 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 the
quota of eight glasses of water,
alcohol cannot be included as this
causes dehydration.
• The shortage of water in the body
cannot be filled by anything other
than water. Just like alcohol even
liquid substances with caffeine
such as tea and coffee cannot
supply essential nutrients to the
body.
• The answer to water can only be
water.

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 and
sorrow and are trying to attain happiness. Keeping this
hypothesis in mind, we can say that since the time of
creation, humans have always been trying to fulfill hun-
ger, thirst, sleep, natural desires and get rid of physical
ailments. It is in this manner that Ayurveda came into
existence. 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 ajwain
or hing is given; it is said that one should not have cold
water when there is cough, cold and sore throat and he
or she is advised to take tulsi and ginger tea, tulsi and
black pepper or ginger juice and honey, or else milk and
turmeric. Something is hot in nature or something is
cold—all these are part of Ayurvedic treatment meth-
ods that we have learnt from our elders and practice
with easily available items from the kitchen. We get a
number of things from our kitchen and garden that we
can use as it is in the form of medicine. In this manner,
we cannot separate Ayurvedic treatment methods from
ourselves 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 the
two words—‘Ayur’ and ‘Veda’. ‘Ayur’ means life and
‘Veda’ means knowledge and science. In this way, the
word ‘Ayurveda’ means the scientific knowledge of life.
In general language, the art of living life in the right
manner is called Ayurveda. This is because this knowl-
edge is not only about curing diseases or illnesses, it
gives all-round knowledge on all essential things on how
to live. We can call it a treatment method only in a very
narrow sense because it also provides established and
; YOG SANDESH-ENGLISH ; 33
- Acharya Balkrishna
lifestyle-linked knowledge related to health and diseases.
In reality this knowledge is not only for humans but for
all living creatures and affects all physical, mental and
spiritual areas of their lives. In the ‘Charak Samhita’,
Maharshi Charak describes Ayurveda as: The science
that gives knowledge of the good and bad of life, happi-
ness and sorrow, span and characteristics. This makes
it clear that Ayurveda is not limited to a particular per-
son, caste or location but it is applicable everywhere to
all. Just as life is a truth, similarly these rules and theo-
ries are true and important in all situations, i.e. they are
eternal 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 keep
certain things in mind and at the same time we also get
certain freedom. These are given in detail below:
1. Treatment of a complete personality: While
treating a person in this method, the Vaid does not
look at only the affected region or part of the body
showing symptoms, but pays attention to the state
of the mind, physical nature, soul and doshas, mala
and dhatu (blood, etc.). This is the reason that people
suffering from the same disease are given different
medicines.
2. The psycho-somatic aspect of diseases: Accord-
ing to Ayurveda, a disease cannot be only physical
or only mental. Physical illness has a bad effect on
the mind and, in the same way, mental illnesses also
affect 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 cause
of all illnesses related to Vat, Pitta, Kapha and men-
tal illnesses is one—Pragyaparadh (‘mistake of the
intellect’). Behind Ayurvedic medicine and treat-
ment lies hundreds of years of experience of our
sages. The main sources of these medicines are
plant kingdom (trees and plants), products from the
animal kingdom (cow’s urine, cow’s milk clarified
butter, etc.), and natural substances such as metals,
etc. There is no use of any chemicals. In other
words, these medicines do not have any ill effect
on our body. Nowadays allopathic doctors create a fear
against medicines containing metals such as cop-
per. However, such medicines are not made directly
from these metals or from poisonous vegetable prod-
ucts (Kuchla, Bilava, Aak, etc.). Before using them
in 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 way
that it can easily enter our body and mix without
any harmful effects with the other substances of
our body. In this way, instead of being harmful, these
substances become beneficial for us.
3. Every medicine is in itself a rejuvenator: Ev-
ery Ayurvedic medicine in itself plays the role of a
tonic or rejuvenator because in one way or the other
it provides nourishment to the body or mind. This is
the reason why along with sick people, even healthy
people can take these medicines. Just as it removes
illness from a sick person, it also nourishes a healthy
person, 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 so
that diseases are not able to attack the person in
the first place. This is the reason why texts such as
‘Ahar Samhita’ (rules related to food, etc), ‘Achar
Samhita’ (lifestyle rules to be followed in different
seasons, day and night etc.), have been developed.
5. Importance of Pathyahar and Satmya: In
Ayurveda, importance is given to those food and
drinks that is in tune with the nature of the patient
and is able to keep diseases away from the person.
At the same time it puts a ban on those substances
that go against the nature of the person or increases
diseases. In this way, not only does a healthy per-
son retains his health, even the sick person becomes
healthy fast.
6. A cheap and simple method of diagnosis: In
modern methods of treatment, the main treatment
does not even start until and unless a number of
expensive tests are carried out. In this way, the pa-
tient has to suffer monetary loss also along with
physical and mental discomfort. Opposed to this, in
Ayurveda, a knowledgeable Vaid will just check the
pulse, 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,
; YOG SANDESH-ENGLISH ; 34
treatment is carried out ion such a way that the
main cause of the disease is uprooted. The symp-
toms of the disease are not treated alone to give
temporary relief to the patient. When the root cause
of the disease is treated, then the disease is removed
for ever from the body.
8. Conservation of ancient tradition: With
Ayurvedic treatment, the hundreds of years olf
knowledge of our sages is conserved. In other
words, we can conserve our ancient tradition by
following 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, for
this we have to connect with nature and thus stay
away from complex lifestyles.
10. Saving of foreign currency: Using such medicines
is also beneficial from the point of view of national
economy. Because all such medicines are available
in our own country, i.e. we do not have to spend
foreign 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 it
has already been stated earlier, Ayurveda teaches
one to lead a proper life. In other words we cannot
separate it from our religion. The aim of Ayurveda
is four-pronged—Religion, Material benefit, Work
and Attainment of salvation. The rules and theories
explained in Ayurveda also help in the practice of
Yoga.
In this way, we see that Ayurvedic treatment meth-
ods are unique and follow our lifestyle. We do not have
to separate it from ourselves.
Just as it has been stated earlier, ayurveda is not just
related to the well being of human beings but to the
good of all living organisms. In other words, we also get
description of diseases of the animal kingdom and even
of 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 is
very broad. Just as this science describes the logical
treatment of diseases which are cured with difficulty
and incurable diseases, it also gives importance to the
fact that the health of normal people is maintained and
there is prevention of attack from diseases. For this,
 there is detailed description of how people should
lead their lives in daytime and nighttime and in different
seasons, of the habits to follow or avoid. There is also
description of how to fulfill natural desires such as hun-
ger, thirst, etc and how to protect oneself from natural
disorders 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 streams
of Ayurveda.
1. Kaya chikitsa (Internal medicine): This is treat-
ment of internal disorders with the help of intake of
medicines.
2. Shalya chikitsa (Surgery): Special treatment or
surgery for simple and complex diseases.
3. Shalakya chikitsa: Treatment methods related to
the head and neck region, which includes diseases
of eyes, ears, nose, mouth, shoulders, etc.
4. Agad Tantra (Toxicology): This deals with the
treatment against diseases caused by poison.
5. Bhoot Vidya (Psychiatry): This deals with mental
disorders and diseases caused by planets.
6. Bal Tantra (Pediatrics): This deals with the dis-
eases suffered by children and new-born babies and
their treatment.
7. Rasayan Tantra (Gerontology): This explains how
to 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 ages
affected them and a number of texts have been de-
stroyed. Under the supervision of Sage Kashyap, treat-
ment of childhood diseases reached new heights. Sage
Shushrut was a scholar in surgical treatment. His
‘Sushruta Samhita’ is still available today. Surgery was
at a very high level in those days. There can be found
details of births through caesarian operations, skin graft-
ing and plastic surgery. Sushrut is also known as the
father 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 the
treatment badly and gradually this diminished. This was
because it was felt that cutting up of the body lead to
violence and this in turn affected the other streams as
well and they also became less practiced. Nowadays,
only ‘Kaya Chikitsa’, Rasayan Chikitsa’, and
‘Vajikarana Tantra’ are still seen. The streams are more
or less lost.

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; YOG SANDESH-ENGLISH ; 35

A yurveda is an Indian text for good of mankind.
According to the classification of Indian literature,
Ayurveda falls within the Upanishads. The mantras and
the 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 but
written by humans. The properties of medicinal herbs,
effect of season and time, vat-pitta-kapha etc. of man
are not within the capabilities of human writing. Even
though written by human hands, the instructions per-
taining to treatment methods in Ayurvedic treatment
texts cannot be changed and can be ascertained to a
high degree. Keeping the main theory intact, getting
desired results with its resources is an art, expertise or
practise. The coexistence of art, expertise and practise
with the Divine is what makes Ayurveda an Upanishad.
Making normal changes in natural substances with the
means of hypothesis, intellect and methods in use is the
contribution of human wisdom. This is not possible in
Vedic sacrifices, etc. This is why Rig, Yajur, Som and
Atharva are Vedas and Ayurveda, Dhanurveda,
Gandharvaveda, Arthaveda are Upvedas; because these
are capable of being used and changed for internal de-
velopment and capabilities of human beings. Even then
it has to be admitted that the natural and inherent prop-
erties of substances are not part of human writing. It is
for this part that the word ‘Veda’ has been used with its
name in the ancient texts.
On the subject of the four Vedas, Manu, the first
instructor of human behaviour has said:
fir`nsoeuq";k.kka osn"p{kq% lukrue~A
v'kD;a pkizes;a p osn'kkL=kfefr fLFkfr%AA
foHkfrZ 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
; YOG SANDESH-ENGLISH ; 36
- Prof. Dr. Gopalchandra Mishra
man or any other being. The root of Ayurveda is Veda.
Prayers to be disease-free are the main prayers in the
Vedas. There are signs in the Vedas that point towards
getting rid of diseases and ill-health by sacrificial tasks
and 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 Atharva
Veda, diseases and their treatment methods are very
clear. 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 signs
shown in Vedic texts that have been developed by our
learned Acharyas into the form of Ayurveda.
Even today Ayurveda is alive. The instructions and
methods given in Ayurvedic texts are successful. The
only thing necessary is the vision of the recipient. This
vision 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 blessings
of great men in the previous birth. External vision is
gained through study of the shastras, good company
and experience. Research is possible through the rule-
based vision. The significance of this vision is that it
can determine, with the union of the soul and mind, more
or less the true significance of those Vedic and Ayurvedic
texts where the use of the processes is hidden. This
vision is research-based or inquiry-based. The meaning
of the root mantras, etc. of the Vedas are hidden or not
clear.
It is necessary today to hunt for relentless research
scholars and with their support, use this research-based
vision to understand the available and rarely-available
Vedic texts. This will help in reviving the Vedic clarity
and lost tradition, so that light falls on the lost method-
ologies of the highest level of health-care.

T he writing of Ayurveda was complete before the
creation of man. The creator of the world wrote a
‘trisutria’ Ayurvedic text called ‘Brahmasahita’. This
text was made up of one thousand chapters and one
lakh verses. In the passage of time, after seeing that
the life span of the living beings is very short and their
intelligence is also limited, he shortened this huge text
and divided it into eight parts. He then imparted knowl-
edge of Ayurveda to his students amongst who were
included Maheswar, Bhaskar and Prajapati. Prajapati
in turn gave this knowledge to the Ashwini twins and
the Ashwini twins imparted it to Indra. This is the divine
Vedic genealogy.
After this, Maharshi Bhardwaj went to Indra on the
request of fellow sages, and gained this knowledge. He
then returned to Bharat and imparted this knowledge of
Ayurveda to other sages in the forests of the Himalayas.
All this was done with compassion for the welfare of
mankind, knowing their sorrowful state. Maharshi
Bharadwaj gave the knowledge of all eights parts, in-
cluding the theories of Shalya and Shalakya, to the
present 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 body
have been explained.
4. Bhoot vidya: In this, treatment of ailments with
the help of Shantikarm has been explained.
5. Kumarbhritya: Here treatment methodologies
related to childhood diseases have been described.
6. Agad Tantra: This describes treatment of poi-
son.
7. Rasayan Tantra: This gives descriptions of herbs
that improve state, life span, intellect and strength.
8. Vajikaran Tantra: This describes aphrodisiacs
or herbs that increase virility.
; YOG SANDESH-ENGLISH ; 37
-Dr. Kamalprakash Agrawal
According to Acharya Charak, the places where
Ayurveda can be studied have been classified as fol-
lows under eight divisions with the suffix of ‘sthan’:
sutra, nidan, biman, sharira, indriya, chikitsit, kalp and
siddhi. These are introduced briefly below:
1. Sutrasthan: This describes the responsibilities
of 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 the
responsibilities of the students of Ayurveda.
4. Sharirasthan: This gives knowledge about shalya
treatment and gynaecology.
5. Indriyasthan: This describes the cures for fatal
ailments.
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 as
that of a child and disease-free.
8. Siddhisthan: This describes normal treatment
methods such as Panchkarm through vomiting, excre-
tion, etc.
Shushrutsahita was written by Shushrut. This is an
important Ayurvedic text. This gives importance to treat-
ment and instruments of surgery have been described
here. The theories of Sarp-Chikitsa, Tri-Dosha-Chikitsa
prove that Ayurveda hasn’t copied anyone and rather it
has been copied by Unani treatment processes.
Ayurvedic treatment methods have been used by people
of Arabia and Persia in developing Unani treatments.
Gemology and astrology, palmistry, tantrashastra,
kamshastra are also part of Ayurveda. Ayurveda also
have book son plant and animal treatment.
Maharaj Debodas Dhanwantari also gained the
knowledge of Ayurveda. After gaining expertise in
Shalya-Shalakya, he taught this knowledge to educated
great sages. As a consequence, just as in the modern
age, two groups of specialists—Kaya practitioners (skin
specialists) 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. Shalakya
surgeons specialized in ailments of the eyes, nose, ears,
teeth, mouth, palate, shoulders, neck, forehead, head,
etc.
Lord Indra was the root of Shalakya treatment and
on earth it was sage Bharadwaj and Dhanwantari.
Kankayan, Videh, Nimi, Gargya, Galab, Bhadra,
Shounak, Krishnattreya, Karal, Satyaki, etc. took this
tradition forward. All these sages wrote their own texts
on this subject. They are not available in their original
form 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 have
been described in detail. The diseases of the part of the
body above the necklineare followed by the diseases of
the parts above the main trunk of the body, i.e. the line
where the shoulders join the breasts. Today, Shalakya-
tantra is found in a condensed form in Charak and in
some detail in Shusrut. In Shusrut’s Uttar-tantra, de-
scriptions and treatment methods of eye diseases have
been given in chapters 1-19, ear ailments in chapters
20-21, nasal ailments in chapters 22-24, head ailments
in chapters 25-26. Similarly, in chapter 22 of
Chikitsasthan and chapter 16 of Nidansthan, and in chap-
ter 26 of Charak Chikitsasthan, diseases of the upper
parts of the body have been described along with their
treatment methods.
A brief description of surgical tools
A major portion of surgical treatises were on surgi-
cal tools and equipment. Shusrut and Bagbhatt were
two people who were completely familiar with the use
of these tools. According to Bagbhatt, surgical tools were
of various forms and were used in many different kinds
of processes. Their length and thickness depended on
the use.
The number of surgical tools described by Shusrut
for use in surgery is so large that more than 125 kinds
of 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 similar
to the mouths (mukh) of kites (Kank), lions (Singh), owls
; YOG SANDESH-ENGLISH ; 38
(uluk), and crow (Kak), etc. Hence their names were
also Kankmukh, Singhasay, Kakmukh, etc. A few of
these tools gave rise to surgical tools of today.
An extremely thin and sharp tool called
‘Bridhipatra’, which was half the thickness of a human
hair-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 out
unwanted substances from them. ‘Sangdansh’ was used
to take out thorns, etc. trapped in the flesh. ‘Tal-yantra’
was used for cleaning ear, nose, etc. ‘Dant-shanku’ was
used to extract teeth. ‘Karpattram’ was used to cut
bones. ‘Aishani’ was used to find out the location of
pus in the body. ‘Mudrika-shastra’ was a special kind
of knife shaped like fingers. ‘Uttaravastri’ was used to
take out collected urine from the body in both men and
women. There were 24 kinds of only tongs.
Shusrut had divided them into two classes—sharp
or blunt. He had thoroughly studied and tested their
structure, appearance, uses, their plating, disinfection,
methods of bringing them into use, and their care. Un-
der blunt instruments, there were 106 types of surgical
equipments. Made of iron, these equipments were made
under 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 on
the basis of appearance: (a) Swastik yantra, (b)
Sangdansh yantra, (c) Tal yantra, (d) Nadi yantra, (e)
Shalaka yantra, (f) Upyantra. The differences between
these 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. This
is used to find out the location of navel ulcers or tumours.
2. Masurdal-mukh Shalaka-yantra: Even this is
of two types. With its help fatal darts, etc. are taken out
from 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. Two
out of these are shaped liked the hood of a snake. These
are 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 are
of 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.
 is 10-12 fingers long. This is used to clean ulcers of the
5. Vadishmukh yantra: This is of two kinds. It is
anal cavity. It is also used in cleaning ulcers of the fe-
used to stretch any part of the body. It is 10-12 fingers
male genitals. There is also a different tool for cleaning
in length.
the urinary tract.
6. Garbhakush Shalaka-yantra: This is of only one
(d) Karn-shodhan yantra: It is like a spoon in the
kind and shaped like a pin. It is 8 fingers long but slightly
upper part and a probe in the later half.
bent. It is used for pulling out dead foetuses.
(e) Angjnarth Shalaka yantra: This probe is made
7. Sharphan Shalaka-yantra: It is of only kind and
of different metals according to the ailment and is used
shaped like the hood of a snake. It is used in pulling out
to apply ointment on the eyes.
stones.
(f) Other Shalaka yantras: There are various
8. Dantanirdhatan yantra: This is of one kind and
tools used for alkali treatment, fire treatment, etc. There
is 8 fingers long. It is used to extract teeth.
are of various shapes, long and short, thin and fat. The
9. Pramarjani Shalaka yantra: This is of the fol-
probe used in Tantra-briddhi is shaped like a crescent
lowing six types:-
moon.
(a) Ish Pramarjani Shalaka: cotton is wrapped
The knowledge of these tools were given by Acharya
around the upper part of the tool during pramarjan. It is
Charak, Shusrut and Bagbhatt thousands of years ago.
used in cleaning the moisture of many kinds of ulcers.
The trouble is that knowledge of Ayurvedic Shalya-
It is also used to clean ointments that have been applied
Shalakya methods is not the same today. However, the
on piles. It has a two-nosed probe, which are 6-7 fin-
importance is the same.
gers long. It is also used in cleaning the nostrils.
It is noteworthy that ‘Patanjali Yogpeeth’ in
(b) Karn Shalaka yantra: It is of two kinds. They
Haridwar has started a ‘Shalya Kriya’ department and
are 6-9 fingers long and are used for cleaning the ears.
is reviving the Ayurvedic surgical methods.
(c) Vayu Shalaka yantra: This is of two kinds. It

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 Special notes on the skyrocketing cost of medicines
W hen you go to buy medicines, it is possible that
you 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 has
written on the prescription. In reality, this fact decides
the direction of the Rs 55,000 crore Indian pharmaceu-
tical industry. According to the law, advertisement can
be done of only ‘over-the-counter’ drugs or those which
can be sold without a prescription. To sell all the other
drugs in various categories, the pharmaceutical compa-
nies are dependent on how well they are able to reach
their brand to the doctor. It is from here that the drama
begins, the price of which is paid by you and me. Medi-
cine companies are prepared to do anything to ensure
that doctors write their brand on the prescriptions. Ac-
cording to industry reports, medicine companies spend
on an average an amount of Rs 1.25 lakh annually on a
doctor. A few days back, a pharmaceutical company
took doctors on a trip to Turkey. The conference was
just an excuse because there is no need of saying that
Turkey has no such significance in medical science that
doctors have to go there and see. Similarly, a company
took 300 nephrologists on a tour of Singapore while
another took doctors to Bangkok. Pharmaceutical com-
panies are gifting everything from fridges and ACs to
cars and flats to doctors in order to sell their brand.
Almost all the medical conferences in the country are
sponsored by pharmaceutical companies. In India, there
are many brands of each medicine. Behind the name
that a doctor writes on your prescription are gifts and
the publicity done amongst doctors. The effect of phar-
maceutical companies on Indian doctors is so deep that
they prescribe even those drugs that have been banned
in developed nations. Especially for children, a whole
lot of restricted drugs are easily written down by doc-
tors. Our doctors prescribe a number of such medicine
which have not been researched for their beneficial
effects, and nor do medical companies make any claim
of any disease being cured by them. Cough syrup and
pills are examples of this kind of medicine. People of
India spend almost Rs 1000 crore on cough syrup and
cough and cold tablets. While prescribing these medi-
; YOG SANDESH-ENGLISH ; 40
cines, doctors do not think even once that no one is
getting cured by them. Additionally, food supplements
sold under the name of ‘tonic’ are prescribed in large
numbers by doctors. these are largely unnecessary and
no disease is cured by them.
The responsibility of saving patients from becoming
victims of pharmaceutical companies lies on the gov-
ernment. However, the attitude of the government in
this matter, especially that of the health ministry, is very
disappointing. In many developed countries, doctors
write the chemical name on prescription and it is up to
the patient to buy whichever brand they want to. If the
chemical name is written on the prescription then the
cost of the medicine will depend on the market because
the consumer has the freedom to choose the brand.
However in India the doctor writes the brand name on
the 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 but
here it is difficult to depend on the government for this
matter. When the government was installed, all the con-
stituent parties agreed that people should get medicine
at low costs. This is why this was also included in the
common minimal programme. At the same time, the
Supreme Court also ruled that the prices of a number
of drugs should be controlled. During four years of rule,
the government could not take a single step towards
controlling prices of medicines. The ministry of chemi-
cals and fertilizers has put forward the drug policy to
the 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 expensive
drugs. Even if the government makes it a policy for
doctors working under it to write chemical name son
prescriptions instead of brands, there will be a big relief
on patients. However, the government does not seem
to be in any mood to show any kind of toughness to-
wards these companies in the matter of costs. In such
a scenario, patients and their relatives should not de-
pend too much on the present government.
(The writer is a veteran journalist)
-Credit: Dainik Jagran

A mother is someone who feeds her children while
remaining hungry herself, who dreams of seeing her
children 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 in
her heart for the whole life. We have the purest rela-
tionship of blood, heart and soul with our mother. Only
after our mother gives birth to us our other relationships
start. In other words, the first relationship amongst all
relationships is that with our mother and this relation-
ship does not get over. It is because of our relationship
over a number of births that we get into the womb of
our mother and this relationship is not determined by us
but by God. In other words, this is a divine relationship.
Unfortunately, this relationship of the heart and blood
with our parents is being killed today. Just think, where
are we going or where are we living?
Mother is the image of love, compassion, maternal
love. Mother means dedication and struggle. Mother is
the one who gave birth to sages like Gautam, Kapila,
Kanad, Panini, Patanjali, Swami Vivekananda, Rishi
Dayanand, 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 that
he or she is just a mass of cells waiting to get out into
this world.
During this period of waiting, there develops an un-
derstanding between the mother and child similar to the
one between two strangers who meet and understand
each other’s language. She also starts understanding
each desire of her child. The moment that she decides
to give birth to her child is very special. She is also
deciding at that moment to send out a part of herself
; YOG SANDESH-ENGLISH ; 41
COMPILED FROM RESPECTED
SWAMI RAMDEVJI’S TALKS
out of her body into the outside world. It is for this rea-
son that she does not have to make any extra effort to
connect with her child emotionally and mentally even
after birth. This emotional bonding is existent from birth
and its roots are as much in the conscious mind and in
the sub-conscious. This state of maternal love is the
most natural form in the world, which is the most mys-
terious as well as worldly. If this theory is elaborated
then there is nothing to measure as its limits are beyond
human comprehension and of which quantification is
not possible. It is for this reason that this is the purest
and most stable form of love in human existence. A
mother has the most divine love for the to-be-born child,
which stands true not only when she has him within her
and she is able to understand all his desires but also
then when she holds his hand to make him reach the
topmost position and then is content with the best the
child 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, when
fortune is replaced by misfortune, when friends of good
times leave you and sorrow surrounds you, then only a
mother becomes a ray of encouragement in these
troubled times. Because of her teachings, she becomes
a big support till the black clouds of despair are removed
by consistent effort. It is only a mother’s love that comes
looking for her children in the worst of bad times, be it
even to the top of the highest mountain. If a child drowns
in the deepest of oceans it is only the tears of a mother
that 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 child
is stubborn, ungrateful, irritable and bad. However, a
mother is always aware of the fact that she has given
birth to a human who is, to her eyes, kind hearted,
humble, brave and intelligent. In her heart of hearts she
thinks that be they at two ends of the world but this will
always keep their nearness intact.
Her heart is a like a school for her children where
she gives instructions like a teacher and where one
touch works more wonders than the world of words
and keeps the child in a circle of protection. He starts
realizing his importance in the world. Her touch, words
and love combine to create a shield around him inside
which he finds himself happy, free from worries and
fortunate. This is an instinctive natural capacity of a
mother to be able to give so much. It is for this inborn
maternal instinct that a mother knows immediately if
her child is in any kind of trouble, even while she might
It is often said that it is easier to chew iron than to
attain knowledge. This is the truth.
For attainment of knowledge, students have to work
extremely 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~A
Aha! 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 should
get 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 and
mosquitoes.
Once upon a time, a mosquito went to the law court
and put up a petition that Air gives us a lot of pain.
Judge said I will call Air and ask him. As soon as Air
came, the mosquito flew here and there. He could
not even stand still in front of Air. Even between
knowledge 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 and
cannot sleep as long as he wants to. If he eats a full
; YOG SANDESH-ENGLISH ; 42
not know when she is in danger herself or even if she
might 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.
-Acharya Satyanand ‘Naistik’
stomach, he will be troubled by sleep and he won’t be
able to study. It is for this reason that the student who
wants to gain knowledge always eats less so that his
life power isn’t wasted and he is able to attain wis-
dom.
A student stays away from the various kinds of
toys and entertainment available. He leaves all these
pleasures.
Keep in mind that if a student tries to get pleasure
during the time of knowledge attainment, he will never
gain knowledge and will remain a fool and suffer
throughout his life. If, on the other hand, a student
tries to attain knowledge during his student life de-
spite hardships, he will enjoy happiness throughout
his life.
Moral: This is why students should study with
utmost concentration and should try to develop what-
ever talent they can. Students should always have
the aim of becoming knowledgeable. This kind of
thought will make the life of a student successful, and
this will not only increase his fame but also that of his
parents and country.
SPECIAL ARTICLE ON SWAMI VIVEKANANDA’S DEATH ANNIVERSARY

-Jayshankar Misra ‘Sabyasachi’

Patanjali Yogpeeth, Haridwar
The most powerful Among the Indian leaders who brought about awakening amongst the
message of people in the 19th century, Swami Vivekananda’s position was unique. Histo-
Vivekananda is his own rians have one opinion on the fact that the new turn to the national revolution
life. This young ascetic, in the beginning of the 20th century was mainly due to the deeds and words of
who left this world Swami Vivekananda. In the revolutionary storm that took place after the
partition of Bengal (1905), along with the Gita, books on the speeches of
before his 40th birthday,
Vivekananda were also found with the revolutionaries. Subhash Chandra
had breathed new life was inspired by the writings of Swamiji from teenage days. Before the time
into the entire nation of Gandhi, most leaders got their inspiration from the writings of Vivekananda.
within such a short span Even today, so many days after his death, the importance of his thoughts
of time and founded hasn’t diminished and for the youth of the country, he is still an inspiration.
such a social philosophy The effort of Swami Vivekananda to reawaken India wasn’t just to end
the dependence of the country on the British. He resolved to pull out the roots
that holds true even
of the feeling of slavery that had become an integral part of people’s lives.
today. Vivekananda was a great visionary. He had dreamt of a new society, one in
which people were not divided on the basis of caste and religion. He also
analyzed the theories of Vedanta in this way. Without going into the argument
of spiritualism versus materialism, it can be said that there is probably no
other more intelligent foundation for the rules of equality as that given by
Swamiji. He was of the opinion that only when the condition of the poor
improved, the condition of the country will improve. For this, he wanted to go
from village to village spreading education and awareness.
The most powerful message of Vivekananda is his own life. This young
ascetic, who left this world before his 40th birthday, had breathed new life into
the entire nation within such a short span of time and founded such a social
philosophy 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 the
Indian Hindu society. The confluence of Indian and western philosophies
was only due to him. In reality, he can be called the Father of modern India
because 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’s
independence. It was only due to him that governor General Warren Hastings
got influenced by the Gita. He established the Brahma Samaj in Calcutta in
1828. Keeping the western influence in mind, the scientific interpretation of
the 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 in
1893 and gave such a powerful address that it established the Hindu religion
in the world. All the other people from different religions were speechless in

; YOG SANDESH-ENGLISH ; 43
 front of him. almanac, he kept it in his room. He
It is necessary to look into some The devotee from wanted to fix a date by checking and
aspects of Swamiji’s life. My aim is Bengal, rechecking the almanac. He fixed a
to open the last chapter of this young date for his great journey following
Ramkrishna, estab- the example of his teacher.
ascetic from India.
After knowing that Ramkrishna’s lished the Three days prior to his passing
birth anniversary is near, Swami Ramkrishna Mis- away, he walked around the large
Vivekananda returned to Belur math sion and Hindu grounds of the math and stopped at
from Kashi. His health had improved devotion got a the spot where his memorial stands
a bit in Kashi but as soon as he en- today. Touching the ground, he said,
foundation. Swami
tered the math, he became so sick that “When I die, perform my last rites at
Vivekananda was this spot.”
he had to take to his bed. The shadow
of tragedy showed itself on the mid-
his disciple who The day was Wednesday—
night of Ramkrishna’s birth anniver- went to Chicago Ekadashi. Swamiji kept a fast that
sary. There was big crowd to meet (America) to attend day. 4 July 1902. Leaving his bed at
Swamiji. It was also Swamiji’s wish the Religious Con- dawn, Swamiji did not join others for
to be with the people but because of meditation this day. He started talk-
gress in 1893 and ing about the past. The next day was
excessive tiredness, he could not come gave such a power-
out. Amavasya and a Saturday. Punctu-
ful address that it ally, as soon as the bell rang, Swamiji
Swamiji’s constitution was weak-
ening and his sickness was increas- established the went to have his food with the oth-
Hindu religion in ers in the verandah outside the
ing. The student sitting nearby became
‘Thakur Ghar’. After food, Swamiji
extremely sorrowful. Understanding the world.
taught the Brahmacharis for 3 hours.
the thoughts of the student, Swamiji
At the time of evening prayers,
asked, “What are you thinking? Just
Swamiji went to his room on the sec-
as a body is born, it will also die.”
ond floor. He instructed a Brahmachari to open the doors
Swamiji got frustrated with the continuous control
and windows of his room. It was pitch dark outside and
and endless medicines. A number of people came to the reflections of lamps were quivering in the Bhagirathi.
meet him daily but returned disappointed. One day he The sky was without a sound—Immersed in himself,
called his guru brothers and said, “Look, what will be Swamiji slowly came to the window and looked towards
gained by keeping this body any further? It will be nice Dakhineswar. Who knows what his divine vision was
if it dies in goodwill. Sri Ramkrishna, bearing numerous seeing through that deep darkness? After a long time,
diseases and pain, worked for the benefit of others till he suddenly became conscious and returned to stand.
the last day. Isn’t it right that I too should do the same He instructed the Brahmachari to sit outside the door
thing? I do not care whether this insignificant body re- chant on his beads, and he himself took his beads in his
mains or goes. The happiness I get from discoursing hands and sat himself in Padmasan. After an hour,
with truth searching people cannot be imagined by you. Swamiji stood up and went to lie down on his bed and
I will take countless births to ignite the limitless power asked the Brahmachari to swing the fan slowly.
in the hearts of my countrymen.” It was 9pm at night—His hand trembled slightly and
Swamiji was against ostentatious behaviour. He used like a small child, he started weeping a little. With two
to get up at 3am in the morning and lose himself in medi- serious long breaths, his head got slightly displaced from
tation. From the beginning of June, Swamiji started dis- the pillow. The Brahmachari got scared by this state of
playing hopelessness about things related to Ramkrishna Swamiji. He went down and told the elder ascetics about
Mission and the math. During these days, he was im- this news. People came and saw that Swamiji was in
mersed in meditation most of the time. Everyone knew eternal sleep. Whatever was in front of their eyes got
that Swamiji was about to leave his body but no one blurred by tears. Whatever is there today—won’t be
understood it. there tomorrow—keeps flowing—only eternal time
A week before he left his body, he asked Swami exists—from time to time it roars and big waves rise up
Sudhanand to get an almanac for him. After taking the and then immerse itself in it.

; YOG SANDESH-ENGLISH ; 44
 B ased on the differ-
ence between ‘Niskam
-Dr. Shantiprakash Attreya Karma’ and ‘Sakam
Karma’, there are two kinds
of actions. ‘Niskam Karma’ is
without emotion or desire. Attachments
are not formed through these deeds. In other
words, 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 three
are 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 a
Those deeds through tool for enjoyment. The truth is that because of our actions, we attain a new
which no harm is done— body, and at the same time through the body we perform actions. The world
to yourself or to others, itself is a net of actions. Its procreation is also dependent on the actions of all
the living beings. To enjoy action or karma, the body is required. Without the
no pain is caused to any
body, both action and enjoyment do not exist. Four kinds of actions are per-
living being, and rather formed by the body:
brings happiness to 1. Shuklaa (charitable or religious)
others, such deeds are 2. Krishna (vices or non-religious)
called ‘Shukla karma’ or 3. Shukla-Krishna (a mix of good and bad)
4. Ashukla-Akrishna (neither good nor bad)
charitable deeds. From Those deeds through which no harm is done—to yourself or to others, no
these deeds, the pain is caused to any living being, and rather brings happiness to others, such
‘dharmrup karmasaya’ deeds are called ‘Shukla karma’ or charitable deeds. From these deeds, the
is evolved. The doer of dharmrup karmasaya is evolved. (Karmasaya means the receptacle for
these ‘dharmrup karma.) The doer of these dharmrup karmasaya attains happiness. Accord-
ing to the consequences of these actions, desires are evolved. This is why to
karmasaya’ attains experience the fruits of their actions, such people also have to undergo re-
happiness. According to birth. These are also deeds that keep bringing us back to this worldly cycle.
the consequences of The deeds which are harmful for society or unsocial, in other words social
these actions, desires are deeds that cause harm to others and pain to living beings are called ‘Krishna
Karma’. The doer of such deeds is called a sinner. These are deeds that
evolved. This is why to separate the adharmrup karmasaya, and to experience the fruits of his mis-
experience the fruits of deeds, the doer has to undergo rebirth. As a consequence of adharmrup
their actions, such karmasaya, the doer has to experience sorrow and suffering. These sinful
people also have to acts are also affected by the mindset of the person, and give the person
undergo rebirth. appropriate results and keep him immersed in this cycle of life.
Generally, the actions of a normal person are a mix of sins and charitable
acts. Through such a person, harm is caused to some people for which he
gets sorrow, and benefit is brought to others for which he gets happiness. In
this way, according to the fruits of his deeds, subconscious desires are evolved
and the person gets birth-group, lifespan and pleasure accordingly and expe-
rience happiness and sorrow s fruits of his actions. There is modification in
karma due to these desires and again because of karma, desires evolve. In
; YOG SANDESH-ENGLISH ; 45
 this way, people performing deeds that are a mix of
good and bad deeds keep experiencing happiness and
sorrow according to their mental outlook.
It is because of the desire-linked or emotion-linked
actions that human beings keep coming back into this
endless cycle of life and death. The truth is that the
world is nothing but actions with desires. With these,
the cycle of the world will end. Karma does not have
the power to give results by itself. It is the doer’s
thoughts 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. Because
these actions are not inspired by any desires, dharm-
adharm karmasaya does not evolve and thus, fruits are
also not got for the actions. Yogis perform this kind of
actions. Attachment is the cause of ties. Desire-less
actions are not religious or non-religious. A living being’s
body cannot exist without doing some action. The five
elements 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-content
person, 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 and
remain 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 does
not even touch his soul because that is only the reward
of a tri-gunatmak person, who because of his ignorance
ties down the silent, pure conscious soul to this tri-
gunatmak body. Because of this reason, the soul begins
to 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 then
pride on performance karma also gets destroyed. From
this it is clear that Shukla, Krishna, Shukla-Krishnamisrit
karma 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 karmic
binds.
A normal person of the world says that all his sor-
rows and happiness are bestowed by fate. These poor
people do not know that in reality, their fate is deter-
mined by their past karma. Present karma is the maker
of future fate. Because of karma, man determines his
own fate. The fruit of past deeds is called fate. By do-
ing good deeds, the bad effects of the past bad deeds
can be mitigated. But despite all this, both bad and good
karma run this cycle of life and make living beings ex-
; YOG SANDESH-ENGLISH ; 46
perience sorrow and happiness. The dilemma of the
human body is that it experiences the fruits of its past
deeds while at the same time, it has the freedom to
perform new deeds. It can also get freedom from the
ties of the world. In other words, with the help of good
karma, people should attain salvation and get out of this
never-ending cycle. The karma that binds man to this
world is known as karma based on ignorance
(avidyamulak karma). The three kinds of karmas—
Shukla, Krishna and Shukla-Krishna—are avidyamulak
karmas. Opposed to these, Ashukla-Akrishna karma is
the non-afflicted karma or ‘aklista’ karma with which
one can escape from the trap of birth and death.
There is the stamp of karma from many, many past
lives on us. It remains hidden in us in the form of
sanskara. Sanskara, in Sanskrit, means the imprint left
on our subconscious by experience in this or previous
lives. The stamp of karma on the consciousness is called
sanskara. Sanskara is of three kinds—gyanatmak (re-
lated to knowledge), bhavanatmak (related to emotions),
and kriyatmak (related to work). Apart from these we
also bring along sanskaras from past lives and the womb,
which give rise to our desires and these determine our
interests and characteristic nature. With the help of yoga,
it is possible to get become aware of all the sanskaras
existing in our consciousness, and by gaining this knowl-
edge we can also become free of them. Just as it has
been 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 been
trapped in this cycle for infinite ages and has traveled
through infinite lives. As long as all the hidden samskaras
are not cancelled by soothing sanskara, we will not be
able to get out of the cycle of life and death, because all
these live in our consciousness in the form of desires.
Karmasayas are also of many kinds. Some karmasayas
give results in this world itself, while others in future
lives. Ugra or intense karma gets immediate results.
Intense charitable deeds or intense sinful deeds (teas-
ing of sorrowful beings, betrayal, or giving pain to people
undergoing penance) both get immediate results in this
world itself.
People who want well-being should do or stop doing
certain karma according to what is advised in the reli-
gious texts, because karma is always present because
karma is always present, be it in a small way. Because
sanskara stays in the consciousness, thus it cannot ex-
ist without undergoing experience all the time. This
karmasaya sanskara is like a photographic negative or
a tape recorder. That is till the time sanskara exists in
our consciousness, it cannot help but take birth to keep
experiencing. 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 to
exist the world too stops to exist. This web of sanskara
and sanskaras is very strange. During the infinite karma
of the infinite lives of the consciousness, some sanskaras
wake up in a strong way and some in a medium way.
The sanskaras that arise in a strong way are called
primary or ‘pradhan’ and the other is called secondary
or ‘upasarjan’. At the time of death, the primary
sanskaras get awake and wake up all other equal
sanskaras of past lives. Thus to experience the fruits of
these karmasayas, another birth or age is a certainty.
All the sanskaras of all its previous lives associated with
that birth-group in which he or she is born, evolve, and
it 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 seed
but it doesn’t know about it, all the karma of past lives
also remain inside us in the form of sanskaras in our
consciousness in such a negligible manner that we can-
not remember them. However, according to place and
time, they give us suitable and just fruits.
Karma is of three kinds according to the difference
of sanchit, prarabdh and kriyaman. The karma that sim-
ply lies within the consciousness in the form of sanskaras
and the time has not come to enjoy its fruits, such karma
of infinite lives are called ‘sanchit’ karma or accumu-
lated karma. Among the entire basket of karma, the
karma for the experience of the fruits of which we have
been given this present birth-group and lifespan, are
called ‘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 sanskaras
and sanskaras are evolved and there is increase in the
previous karmasayas. Among the kriyaman karma, there
are some that become mixed with the sanchit karma
and remain dormant in the to give fruits according to
time while some others in the intense form become part
of 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 only
after he experiences all the fruits of his prarabdh karma.
The present birth-group, lifespan and experiences are
only because of these karma. This is why they are known
as ‘Niyat Vipak Karma’. In yoga these are known as
‘drisht janmavedaniya’. Just experiencing the fruit of
these karma doesn’t end the story for the concerned
person. He then has to continue experiencing the fruit
of those karma that become prarabh karma from
; YOG SANDESH-ENGLISH ; 47
amongst the sanchit karma. Because the kriyaman
karma constantly keep adding to the karmasayas, they
keep 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’. Because
the fruits of these karma are not ascertained, they are
called ‘Aniyat Vipak Karma.’ A normal person cannot
escape from experiencing the fruits of these karma but
as the fruit of such karma has not been ascertained,
they are called ‘adrist janmavedaniya’. Yogis can erase
sanchit karma and it is only then rebirth doesn’t take
place and they become permanently free from the cycle
of the world. This is because yogis do not have any
kriyaman karma. They have to only experience the fruit
of 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 yogi
reaches this stage, it is known as ‘Jivanmukt’ stage.
For him, nothing is worthy or worthless. Even while
doing all the tasks of a normal person, he remains free
from desires. His entire behaviour happens in a desire-
less manner. For him, experience and sacrifice is the
same thing, and this ‘jivanmukt’ person who always
remains in equilibrium performs all his earthly tasks as
everyone else, but without any desires. Arrogance never
evolves in him. Even while involved in all his tasks, he is
also tired of them. Criticism and praise does not have
any effect on him. He is free from love and hate. He is
always 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 the
owner 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’s
friend. Even though he looks extremely busy, he is com-
pletely calm from within. He is in complete control over
his 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 leaves
his body and from ‘jivanmukt’ stage, he now becomes
‘videhamukt’ and becomes free from the worldly cycle
for ever. In the videha state, no trace remains of the
sanskaras of any karma (sanchit, prarabh and
kriyaman). This is the goal of life, for which various
paths have been described in the shastras and the com-
plete path of yogshastra is only for attainment of this
goal.
 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.
; YOG SANDESH-ENGLISH ; 48
 Swami Ramdev

Query: What happens when mansa-vacha- is removal of anger and hatred, and the person attains
karmana shouch is observed? happiness of the mind, concentration, control over
'kkSpkr~ LokaxtqxqIlk ijSjlaxZ% AA40AA senses, and capability of self-knowledge.
Word meaning: Shouchat: Observation of purifi- Summary: If internal and external purification is
cation will bring about detachment from physical body; made a part of life, then along with the achievements
Pareh: with other people; Asangsarg: there will be lack described in the previous sutra, the feelings of anger
of desire for physical contact and hatred in our consciousness will lose its intensity
Verse meaning: If mansa, vacha and karmana pu- and also reduce in number. The combined result of the
rification is done, there arises a detachment with the observation of all parts of yoga is that the conscious-
physical body and reduced desire for physical contact ness becomes free of all feelings of anger and hatred.
with other people. The freedom from this anger and hatred leads to happi-
Summary: Every person has some kind of attach- ness of the mind, which in turn brings about a kind of
ment for his body, be it ugly or beautiful, be it healthy or very high level concentration. This concentration makes
unhealthy. The more the attachment, the more the per- the person aware of the control he has over his senses,
son spends time in decorating and making the body beau- which in turn makes him capable of knowing himself.
tiful. It is a different matter to eat good food and dress
well for the wellbeing of the body. But this is totally Query: what happens when mansa-vacha-
different from that. It is less of wellbeing and more of karmana ‘santosh’ is observed?
exhibition. When the person observes mansa-vacha- lUrks"kknuqÙkelq[kykHk% AA42AA
karmana purification, there arises in him an awareness Word meaning: Santosat: with contentment;
of this bodily attachment and he realizes that he is ex- Anuttamsukhlabh: attainment of supreme happiness
tremely eager to clean and beautify his body and even Verse meaning: With the feeling of contentment,
after cleaning the body so much the body does not be- supreme happiness is attained.
come totally clean, from every pore of the body impuri- Summary: After using all our available resources
ties keep coming out every moment, and if it is not to the utmost level from our end, accepting whatever
cleaned for some days then how disgusting the body result is obtained without any complaints is called con-
becomes, etc. If all principles of yoga and internal puri- tentment or ‘santosh’. Hopes and aspirations are such
fication methods including Satsang-Swaadhyay- things that are as bad as they are good. Before doing a
Satyachar, etc. is adopted, there arise a kind of trans- task, aspiration is nectar as it instills life into our efforts
formation or characteristic change inside the person but after the completion of our task, it becomes a tre-
which breaks his attachment for the physical body and mendous poison as if the results are not according to
also removes his desire for physical relationships with our aspiration, then it takes us into the depths of de-
other men and women. spair. It is for this reason that contentment has been
lÙo'kqf¼lkSeuL;SdkxzÔfs Unz;t;kRen'kZu;ksX;Rokfu p AA41AA kept as a rule for the devotee. As soon as work begins,
Word meaning: Satyasuddhi-saumansya-ekagray- the devotee lets go of his aspiration so that whatever
indriyajay-atmadarshanyogyatvani cha: Purification of result is obtained, he accepts it without any complaints.
the consciousness, cleanliness of the mind, control over In this acceptance frame of mind, he experiences a su-
the senses, and capability for self-knowledge is also preme happiness inside him which is of the highest level.
attained. …to be continued
Verse meaning: If purification is observed, there
; YOG SANDESH-ENGLISH ; 49
Sixth Question
The sixteen parts of Brahma
vFk gSua lqds'kk Hkkj}kt% iizPNA HkxofUgj.;ukHk% dkSlY;ks
jktiq=kks ekeeqisR;Sra iz'uei`PNrA "kksM'kdya Hkkj}kt iq#"ka
osRFk] rega dqekjeczqoa ukgfeea osnA ;|gfeeeosfn"ka dFka rs
uko{;fefrA lewyks ok ,"k ifj'kq";fr ;ks¿u`refHkonfr
rLekÂgfE;u`ra oDrqeA~ l rw".kha jFkek#á izoozktA ra Rok i`PNkfe
DoklkS iq#"k bfr AA1AA
After hearing that meditation of the Aumkar will win
over the three worlds of Sun, Moon and Earth, Sukesha,
born in the Gotra of Bharadwaj, asked: “Lord! Once,
Hiranyanabh, the prince of Kaushaldesh, asked me
whether I knew the person with sixteen parts. I told the
prince that I do not know him and if I did wouldn’t I
have told you? The person who speaks falsehoods dries
up completely so I cannot tell a lie. Upon hearing my
words, the prince quietly got up on his chariot and went
away. Hey Lord! I ask the same question to you. Where
is the person with sixteen parts?”
rLeS l gksokpA bgSokUr%'kjhjs lksE; l
iq#"kks ;fLeÂsrk% "kksM'kdyk% izHkoUrhfrAA2AA
Pippalad Rishi said, “Hey Somya! The unusual per-
son in whom sixteen parts is seen is here, within this
body itself.”
(The God with sixteen divisions is nowhere else but
within us. The Upanishads repeatedly reiterate the fact
that God does not live outside but inside—inside us.
‘Angustamatra purusho madhye atmani nistati’)
l bZ{kkapØsA dfLeÂgeqRØkars mRØkUrks
Hkfo";kfe] dfLeUok izfrf"Brs izfr"BkL;kehfrAA3AA
Brahma has multifaceted. He has sixteen powers.
If Brahma is imagined in human form then the human
body is formed by those sixteen divisions. The soul pon-
dered what is the substance that determines whether I
stay in the body or leave? On whose leaving the body, I
too leave, and on whose presence in the body, I too am
in the body? He understood that it is the sixteen parts of
the human-form Brahma on whose departure from the
body, I too will cease to live. Thus, just as our soul lives
in this body, the human-Brahma also lives in this body.
l izk.kel`tr izk.kkPNª¼ka [ka ok;qT;ksfZ rjki% i`fFkohfUnz;a
euks¿ÂeÂk}h;Za riks eU=kk% deZ yksdk yksd"s kq p uke pAA4AA
What are these sixteen parts? Purush first created
life. 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 were
used to create the entire cosmos as well as the body.
(Because these sixteen parts create the cosmos and
the body, it has been imagined that these sixteen parts
are the body of that Lord or Brahma. The Lord with
; YOG SANDESH-ENGLISH ; 50
these sixteen parts lives nowhere else but inside us. It
is inside this human body that he lives with his sixteen
parts. So why hunt for him outside?)
(The human-form Brahma who stays inside the hu-
man body has the abovementioned sixteen parts. If we
imagine Brahma in the form of a human, then he has
sixteen parts. They have not been described according
to the work they do but according to their number. If
these are there, then the Brahma in human form exists
and if not there, then he doesn’t. Brahma is someone
who enjoys experiencing (Bhokta), and this is why he
created life at the beginning. After this, he created all
that which has to be enjoyed or experienced by the body.
All this creation would not be possible without devotion
or 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 or
penance, 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 part
which is a part of Brahma’s body is Shraddha. Shraddha
means the faith that the direction of flow of the world is
towards truth and not towards falsehood. After the cre-
ation of life, penance and faith, he created the five main
elements 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 senses
were created. The life of the sense is dependent on the
mind from the mental point of view and on food from
the physical point of view. In other words, mind and
food were created next. The essence of food is food is
sperm, virility or ‘Virya’ because a lot of the proportion
of food that we eat is thrown away in the form of bow-
els and urine. In other words, the main essence of food
that is made by food itself is sperm, which is also one of
the sixteen parts of Purush. After the creation of the
body, 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 also
name and form in creation. Sages call form by the name
of ‘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 and
name.] This Brahma is nowhere else but inside this
human body. It is not necessary to wander here and
there to find him.)
To be continued...

History is science and science
is truth. The truth is an invincible
weapon against tyranny, injustice and
violence. The history of our country
has not been written entirely cor-
rectly. The history of our national
movement has also not been writ-
ten currectly. Indians and foreign-
ers have been tampering with the
truth and presenting and promoting
falsehood as truth. The saga contin-
ues even today.
On the occasion of the Jayanti
of Chandrashekhar Azad, I am not
able to contain the temptation to
share an incident related to him with
you and want to write about it
here—the incident is of those days
when revolutionary young
Chandrashekhar Azad was a fugi-
tive. The British government had
announced a reward of Rs 5,000 on
his capture.
Despite this reward, Azad was
out of the hands of the British gov-
ernment. One day, he somehow
managed to stealthily approach a
house at night and knocked on the
door. In that house, an old lady lived
with her daughter. Azad said, “I am
Chandrashekhar Azad. To night, I
want to stay hidden in your house.”
As soon as she heard
ON AZAD JAYANTI
-Jayshankar Misra ‘Sabyasacchi’
Chandrashekhar’s name, the old
lady became very happy. She
hugged him tightly, patted him like
her own son and blessed him. She
asked her daughter to serve food.
When the girl brought in the food,
Chandrashekhar asked, “Mother! In
which village does my brother-in-law
stay? If I get time someday I will
also meet him.”
The old lady smiled but her face
became pale the next moment. She
said, “Son, only God helps the poor.
I am collecting the amount required
for her dowry. Only when the
amount is collected I will be able to
marry off your sister. Yes, if I re-
main alive I will certainly introduce
you 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 my
arrest. Tomorrow you pass on the
amount I have with me to a trust-
worthy friend of mine and take me
to the police. With the reward you
can marry off my sister with great
aplomb. The burden on your head
will get lightened and a brother will
also get happiness.”
The old lady said, “Son, what is
Rs 5,000? Even for Rs 5,00,000 I
will not commit such a crime, and I
have embraced you to my breast as
a son. God listens to everyone and
one day he will hear us too.” Saying
; YOG SANDESH-ENGLISH ; 51
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’.
 V edas have addressed various aspects of life and
it won’t be wrong to call them treasuries of science,
arts and religion. In the Vedas, sages have kept in mind
the whole world and mankind, special powers and knowl-
edge. Medical science (Ayurveda) is an important part
of it. Sages have presented the knowledge of life-span
or ‘Ayu’ according to time and necessity. In such a
holy land, Vedic surgical science has to be looked at
from the modern point of view. In the whole rigmarole
of progress of medical science we are forgetting our
age-old Vedic tradition. After the Vedic texts, Shushrut
Samhita is the only avaliable manuscript on surgical
expertise. There are some other examples in Ayurvedic
texts. These examples have been presented in the form
of stories in many Puranas. Bagbhatt Samhita is an
important volume in this matter. Our Vedic treatment
skills are limited due to the lack of knowledge about our
Vedic texts. In this regard it is necessary to discuss our
Vedic literature. The surgical skill and expertise of those
days is exemplified in various texts. Shushrut showed
the way by addressing various surgical techniques. From
simple operations such as removal of boils to taking out
elements from the body, Shushrut went very far. He
had unparalleled skill in all surgical techniques. ‘Shalya’
and ‘pra-shalya’ techniques have been described in
detail 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 Indian
surgical theories are scientific and have developed af-
ter thousands of years of hard labour. Today, when
medical science is at the pinnacle, apart from normal
surgical operations, all other operations such as organ
transplant, brain and heart surgeries are only performed
at specialized centres in India and abroad. Because of
ultra modern equipment and techniques, operations
thought impossible earlier are being commonly done
today. Transplants of heart, kidney and liver are run
like a mill today. Modern surgical treatment is develop-
ing day by day but everything has a limit. Today after
the discovery of Laser and Endoscope, surgery today
; YOG SANDESH-ENGLISH ; 52
has become very easy and successful. The governments
of different countries, World Health Organization
(WHO) and pharmaceutical houses have provided pro-
tection to these techniques. In front of such a big force
and 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 be
answered keeping all this in mind. In reply to this ques-
tion it can be said that Ayurvedic surgical science has
contributed a lot to the operation of wounds. The use of
leeches in the treatment of fistula in anus, ulcers, and
urinary infections, and the healing of wounds were spe-
cialties of Ayurvedic surgical science.
In India, surgical treatment starts from the time of
the Vedas, in which head transplant, cutting of limbs
and replacing with iron legs have been performed by
the divine Ashwini twins. Shushrut Samhita is the old-
est book on surgical techniques in the world. Actually, if
the Shushrut Samhita had not been preserved we would
have known nothing about the surgical techniques that
were used in Ancient India. This book does not just
present the knowledge of surgical operations performed
in the past but also have also described the use of sur-
gical techniques and detailed descriptions of which we
feel the need of today. It is important to know that in
Cambodia, study of Indian philosophy, tales of valour
and Ayurveda was common. The stone tablets of
Yashovardhan say that the King makes his subjects dis-
ease-free and his speech is said to be ‘Susrodita’ (that
which comes from Shusrot). It is important to know
that apart from Ayurvedic texts, Shushrut is also known
in a common way too.
The ‘Kshar-sutra’ treatment of and fistula
(Bhagandar) and piles (Arsh)
‘Bhagandar’ is a disease that has also been described
in ancient scriptures. It is known as a dangerous dis-
ease from the point of view of treatment. Fistula in anus
is a disease that erupts at the opening of the anus. Fis-
tula occurs after anal fissures. Anal fistula has always
been a complicated problem for the patient as well as
the doctor. A number of writers have put forward dif
 ferent methods of treatment but these methods are
not always successful. Everyone is of the opinion that
anal fistula is surgical disease. Hence a number of sur-
gical methods have also been described for it. Despite
the fact that this disease occurs again and again, keep-
ing gin mind the problem of controlling the fistula and
the post-operative problems, Ayurvedic practitioners used
the technique of ‘Kshar-Sutra’ or a technique using a
thread spread with medicine. ‘Kshar-sutra’ technique
is an established and successful method of treatment,
which is acknowledged by the medical world. Every
Ayurvedic practitioner knows that this treatment method
is 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 and
when operation cannot be decided. There is detailed
description of ‘Kshar-sutra’ in vascular tumours, which
is also used in treatment of bhagandar. It is important to
repeat 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’ again
and again. It is thus important to use this treatment ac-
cording to necessity. Shusrut Samhita describes the first
application of ‘Kshar-sutra’ differently from that of sub-
sequent applications.
Pra-shalya rules
A 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 on
the extent of injury or harm to the skin or the soft tis-
sues. Normally, abscesses heal naturally without any
external 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 number
of selected illnesses and other situations. Severe wounds
caused by beating, wounds of veins pose a problem to
the surgeon. In Ayurveda, there are descriptions of seven
methods to cure wounds and abscess. With the help of
these seven techniques, the treatment of abscess can
take place without any problems.
Blood letting and Leech technique:
In Shushrut Samhita, bloodletting is described as a
; YOG SANDESH-ENGLISH ; 53
cure for many ailments. For bloodletting, there are three
main ways, i.e. Shrang (deer antlers), Alabu (pot made
of small gourd) and leeches are required. The use of
leeches is very important in removing impurities of the
blood and stabilizing the doshas. After the increase of
plastic and cosmetic surgery, there has been a rise in
leech treatment. Blood clotting is a major problem in
skin grafting and other operations, which hampers blood
circulation between the graft and the recipient site. To
continue the blood circulation in the grafted tissues,
leeches are used. This use of leeches is known as
‘Jaloka Upcharan Chikitsa Paddhati’. Leeches are used
in 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 yoga
and pranayam to keep their bodies fit and healthy. Such
people can get the same result through Marm Chikitsa.
Marm Chikitsa helps them to attain mental peace and
happiness, physical health, self-realization and spiritual-
ism. On one hand, it is possible to get physical health
and inner peace through Marm Chikitsa, but on the other,
Marm knowledge can also be fatal. A new process can
cause problems or have an opposite effect on the skin,
and death might also occur. It is for this reason that
Marm knowledge has been lost for thousands of years.
In ancient times, only specialists spoke about it to kings
and warriors, etc. This was the reason why Marm Vidya
got 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 method
in the case of ailments of bones, ligaments and non-
surgical wounds. This treatment method can be used in
wounds related to injured bones, soft tissue wounds,
ligaments, etc.
The results of Marm Chikitsa are amazing and in-
spiring. Practitioners of this miraculous method should
think about scientific presentation and the many aspects
of Marm treatment.
Today yoga has gained importance in both the WHO
and among the common people. In the same way, this
hidden Vedic surgical expertise, Marm therapy, herbs
and surgery should also make a place for themselves.
In the surgical department of ‘Patanjali Yogpeeth’,
Haridwar, surgery and related research has been
started successfully.’
 Established in a very small way with the aspirations
of disease-free body, damage-free mind and a peaceful
life, the services started by ‘Divya Yog Mandir (Trust)
and Patanjali Yogpeeth have become centres of dis-
ease curing, patriotism and hope for crores of people
today.
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 centres
of the Ashram in the country are involved in this holy
task. In these centres, expert Vaids associated with the
Ashram impart free treatment and diagnosis of both
curable and non-curable diseases. In these centres, apart
from medicines of the Ashram (single price), you will
also find all literature of the Ashram, CDs, VCDs, and
Yog Sandesh magazine. Here we are listing the contact
details of the Patanjali Chikitshalays so that people can
easily 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,
; YOG SANDESH-ENGLISH ; 54
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.: 0172-6535156
6. Daman and Diu: Daman, mob.: 09228757365
7. 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, New
Delhi-30, ph: 011-6806693, (12) Dwarka, New
Delhi, 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) Laksmibai
Nagar, 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) Gita
Mandir Road, Ahmedabad, mob.: 09427856148, (4)
Paladi, ahmedabad, mob.: 09898225311, (5) Shahi
Bagh, Ahmedabad, mob.: 09825549661, (6) Satyam
Mall, Ahmedabad, mob.: 09825396900, (7)
Banskantha, mob.: 09925047338, (8) Baroda, Sri
G, 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) ambala
Cantt., 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 Samaj
Mandir, 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
; YOG SANDESH-ENGLISH ; 55
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) Marine
Lines, 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.:
; YOG SANDESH-ENGLISH ; 56
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 Talab
Mandir Charitable Hospital, Jallandhar, mob.:
09417006231, (10) Kapurthala, ph.: 01822-325438,
(11) Khanna, mob.: 09878992927, (12) C.N. Tower,
Link Road, Ludhiana mob.: 09878992927, (13) Civil
Lines, Ludhiana, mob.: 09878506023, (14) Near
Shrangar 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) Tej
Mandi, Alwar, mob.: 09414017756, (3) Bus-stand
Road, 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) Near
Sindhi 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-
28361604
24. Tripura: (1) Agartala, mob.: 09436126559, (2)
Sarasima, Belonia, ph.: 03823-222427
25. Uttarkhand: (1) Dehradun, ph.: 0135-6456898, (2)
Haldani, Nainital, mob.: 09837023498, (3)
Pithoragarh, mob.: 09897089882, (4) Rourkee,
mob.: 09897046386, (5) Rudrapur, Udhamsingh
Nagar, mob.: 09412120763.
26. Uttar Pradesh: (1) Barakhamba Road, Agra,
27. West Bengal: (1) Asansol, mob.: 09474122128,
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 Bagh
colony, Allahabad, mob.: 09335137703, (7) Ram
Bagh, 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, Raj
Nagr, 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.:
; YOG SANDESH-ENGLISH ; 57
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
(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, 24
Parganas, mob.: 9331022220, (16) East Midnapur,
mob..: 09932208029, (17) Murshidabad, mob.:
09932488979, (18) Raniganj, Vardhman, mob.:
09434002234.
 Himachal government has agreed to
give an appropriate piece of land for
the centre. In the discussion with the
team, Swami Ramdevji said that we
will not allow farmers to commit
suicide because of hunger. They will
be encouraged to go in for herb cul-
The Minister of State for Health, tivation by Patanjali Yogpeeth, sup-
Srimati Panabaka Rajlaksmi, be- ported by the state government.
came emotional after coming to Motivating the Himachal govern-
Patanjali Yogpeeth. She said that ment, he said that the government
Yogrishi “Swami Ramdevji is doing has done a praiseworthy task by giv-
can become the answer to treat-
an incomparable task of making In- ing permission for the Ayurveda
ment.
dian treatment methods known Centre. The ‘Chief Minister’ of
Swamiji is increasing India’s dig-
across the globe”. The government Patanjali Yogpeeth, Acharya
nity at the global level. This is also
will give a lot of support to this or- Balkrishna said that Ayurvedic herbs
helping in global friendship and in
ganization in different areas. and medicines have the power to
publicizing/spreading the tradition of
She also praised a number of projects cure even the most critical illness.
our sages: ‘Sarva Bhavantu
run by Patanjali Yogpeeth. She said Patanjali Yogpeeth is the only herbal
Sukhinah’.
that under the able
The teach-
guidance of Ramdevji
ers of
and Balkrishnaji, ex- • Swami Ramdev is doing the excellent work of spreading
Patanjali
cellent programmes Indian medical techniques across the world - Minister of
Yog Samiti
are being run for so- State for Health. are improv-
cial welfare and • Patanjali Yogpeeth will help Himachal in Ayurveda!
ing the
health. The work be- • ‘Special Yoga Camp’ organised in Rashtrapati Bhavan
health of
ing done through premises. people by
Ayurveda and Yoga is
going from
exemplary. The rate at
village to vil-
which awareness on Indian treat- drug centre that has GMP, GRP and
lage giving free demonstration and
ment methods is spreading, it is clear ISO certification. On this occasion,
training of Yoga.
that soon knowledge on Indian tra- the health minister, Bindal, said that
The President Srimati Pramita
dition will be known across the apart from being the land of the gods,
Patil gave the abovementioned mes-
world. Patanjali Yogpeeth is on the it is also full of medicinal herbs. The
sage during the Special Yoga Treat-
quest for rare herbs. On one hand government will take necessary
ment Camp held at the Rashtrapati
there is a rush for use of chemicals steps to see that people who recog-
Bhavan premises. The workers of
to increase production and, on the nize and grow them get necessary
the Rashtrapati Bhavan and their
other, Patanjali Yogpeeth is involved encouragement and monetary help.
families took part in the camp. In this
in organic cultivation. Organic fer- Economically, India is not a prosper-
occasion, along with Swami
tilizers are the complete opposite of ous country. Here every person can-
Ramdevji, there was the Samiti’s
chemical fertilizers. not afford expensive medicine for
chief central-in-charge Sri Jaideep
Patanjali Yogpeeth in an effort to health. But, Swami Ramdevji has
Arya, central in-charge Dr. Thakur
expand its programmes will now taken the vow of making not only
Das Ranjan, Raghuvir Saini,
establish an Ayurveda Centre in India but the entire world disease-
Bhupendra Shah, Sanjay Agrawal,
Himachal Pradesh. In this regard, a free. This is a big thing. Pranayam
Subroto Mukherjee, special support-
high level team led by the Himachal is free and people who got their
ers of Patanjali Yogpeeth Ajay Arya
health minister, Rajiv Bindal, came health back with the help of
(Swamiji Maharaj’s personal secre-
to Patanjali Yogpeeth for discussions Pranayam did not have to bear a
tary), S.K. Nizarawala, Sudhir
with the office bearers of the heavy financial burden. What can be
Dahiya, Anuj Agrawal, Vipul Bhatt
Yogpeeth. an easier way to help lessen the eco-
and Rajesh Pal.
The delegation said that the nomic burden of our country? Yoga
; YOG SANDESH-ENGLISH ; 58
; YOG SANDESH-ENGLISH ; 59
; YOG SANDESH-ENGLISH ; 60