Therapeutic Yoga

Therapeutic Yoga

Therapeutic yoga is basically a system of self treatment . According to yogic view , diseases , disorders and ailments are the result of some faulty ways of living , bad habits, lack of proper knowledge of things related to individual's life and improper food. The disease are thus the resultant state of a short or prolonged malfunctioning of the body system. This malfunctioning of the body system . This malfunctioning is caused by an imbalanced internal condition , created due to certain errors of the individuals.

Since the root cause of a disease lies in the mistakes of the individuals , its cure also lies in correcting those mistakes by the same individual . Thus, it is the individual himself  who is held responsible in both the cases , that is , for causing as well as curing the disease. This being the  basic assumption in the system  about the nature of the trouble and its remedy , there is total  reliance on the effort of the patient himself . The yoga expert shows only path and works no more than as a counsellor to the patient .

The yogic process of treatment comprises of three steps
(i) Proper diet
(ii)Proper yoga practice
(iii) Proper knowledge of thing which concern life of an individual.

By following these steps , a disease is cured.

DR.SURESH'S HOLISTIC HEALTH CARE

Brahma vidya

It must be taken form GURU only. It is said that Lord Subramania swamy the son of Lord Shiva had first given it to Agastya muni. Inturn Agastya muni had given to eighteen Sidha's. The 18 Sidha's Formed the Guru parampara to teach Brama vidya.

Then who is qualified to take brahma viyda?
The minimum requirements to take brahma vidya are

one must be a non smoker and drunker.

He must eat foods with swathik qualities only and a vegetrian.

He must not use this vidya other than is aim.
Any person of any religion, race can take the Brahma vidya(kriya yoga) if had the above qaulities from a Guru.
If any one want to take kriya yoga(brahma vidya) one must consult any one Guru parampara. One like Achutha yoga.
I had taken kriya yoga form Achutha asharam . Achutha Asharam had various branches all over south India.
Achutha Asharam
rishimuk,
veerupagada
Hampi, Karnataka.
India.

DR.SURESH'S HOLISTIC HEALTH CARE

Yoga for Wealth(Artha)

Yoga is useful for your growth in profession and wealth. You get confused by how can yoga useful for wealth but yoga will help you to get wealth. The Muladhara chakra (Basic chakra ) is the main chakra for wealth and success If you activate muladhar and ajna chakra which gives the power and confidence to be successfull in profession .If the Basic ,ajna chakra and your back spleen is working good. You will never get into poverty and naturally you will get prosperous.

So How to get wealth through yoga?
Do any of the Asana to activate Muldhara chakra and ajna. 
Surya Namaskara.
Sarvanga asanam.
Matsyendra asana.
Tratak excercise.
Mula bandha .
Food for wealth
Yes the food you eat will definelty induce the power in you to be rich. The foods that have the qualities to growth of wealth. These foods had the qualities of Vyasa
tomato
potato
bittergaurd
drumstick
lemon
fruits
sapota
bannana
grapes(dark)
elaichi
opium
ghee
rice
cashew
maize
fried ground nut.
raagi
salt
tea
sameyo
Accupressure points to activate Muldhara chakra.
Press the wrist of any hand with the thumb of the other hand just one each below of the palm ring do it for 3 minutes for thrice day will have better results.
To activate ajna chakra press the first line of the tumb of any hand for 2 minutes will yield good results.

Mudra for wealth
surya mudra(prithvi shaamak) mudra .

Indeed these are simple things one can do to become rich. There is also a seperate kriya yoga who want to become rich and get the from Guru directly.

DR.VS.SURESH EMAIL:BKSURESHV@GMAIL.COM

What is yoga?

Yoga is the most ancient system of development of the body and the mind. It was practiced thousands of years ago in this country and is being carried out even today.
Some say Lord Shiva was its innovator. Our ancestors practiced it with remarkable success to maintain good physic and to keep mind tranquil.

Yoga has been an integral part of our Vedantic philosophy. Vedas, Upanishads and Ramayana talk about it. Lord Krishna also explained to Arjuna the secret of yoga in the Gita.

The science of yoga was was coming down to us from one generation to another by the word of mouth. Among the earliest sages who contributed in laying the foundation of yoga system was Kapil who lived in 700 B.C . He authored Samkhya philosophy. He was of the opinion that the answer to human problem lay in acquiring ‘Samyak Gyan’ – proper knowledge. Men face sorrow, according to kapil , because they lack proper knowledge about the spirit9self) and prakriti(nature). Once they ac uire that knowledge, they overcome pain, maintain mental equilibrium and attain peace with in.Teh question ‘who am I’ was always pondered over in India. But kapil’s philosophy was confined only to telling that men should acquire knowledge. He groped in the dark beyond that. He did not show the way to reach the ultimate good- how to realize the self.It was left to sage Patanjali(300 B.C.) show a method for obtaining the goal laid down by kapil. While Kapil laid stress on acquiring ‘gyan’, the Patanjali system deals with both the body and mind.The purusha has to do both the things simultaneously; he must acquire samyak gyan and also practice yoga to achieve an excellent body and a sound mind free from tumult. That way he will have a harmonious relationship between the mind and the body.
Yoga is a psychophysical system of exercises based upon the knowledge of the relation between the body and the mind. According to Sage Patanjali both the body and soul(spirit) play vital role in the transformation of the finite into the infinite. It is in fact a key reveal the mysteries of universal consciousness. It shows the way how men can conquer suffering, disease and death. It teaches how to stretch life span and enjoy a better living. We can also realize the self through asana, rhythmic breathing, concentration and meditation.

The method discovered and the experiences gained by ancient yogis, are eternal. They stand equally significant even today as they were thousands of years ago.
Yoga is not merely a science dealing with various body postures; it is, apart being a source of sound health, gives eternal peace of mind. A regular practice not only adds years to life but leads to a meaningful life.
The medical science, which has developed in leaps and bounds, has also reached the conclusion that without taking into account the mind, it is not possible to cure the body. Thus yoga unites body, mind and spirit.
Why was there the necessity to do yogic exercise? Our ancient sages had realized that life on earth was full of pain and sorrow. The body was a prey to all sorts of diseases and the mind was turbulent and wavering- unsteady. The old age was a curse. So they engaged themselves in finding a way out to get rid off them. And thus they found a way out. What was more desirable than yoga to obtain peace and sound health?
Yoga has been variously defined in our various scriptures. The Kathapanishad says yoga is a ‘stat of steadiness and full control over sense as well as mind and the intellect’. As is well known it is very difficult to fix the mind at one place. It is always wandering around. The man is attracted towards worldly objects and desires to enjoy them. But a yogi’s mind is steady; he is not attracted by mundane objects.

Shevetaashvatara Upanishad tells us that a ‘yogi does not suffer from old age, disease and death. His body is healthy, mind free from old age, disease and death. His body is healthy, mind free from greed and is peaceful. The mind and body both become pure’
In Yogavasesta, yoga is described as an instrument ‘for reaching the other, shore of the stream of sorrow’.
In the Gita, the Lord(Krishna) himself says the state of yoga is a state of equipoise where a yogi is not affected by a pair of opposites. For him day and night, joy and sorrow, hot or cold, criticism or praise, etc are all alike. He does not bear any desire. He has reached the state of happiness per excellence. He has realized that absolute truth after which nothing remains to be realized. Although he continues to act, his actions are directed for the good of others, He does not look for rewards for his virtuous deeds. Thus he frees himself from bondage.

Sage Patanjali in his ‘Yoga Sutra’ has said ‘yoga is a state where one if free from thought and modifications of the mind are complete?’

According to “ Yoga Sutra’, one attains the state of oneness with the Supreme Lord only after mastering eight parts of yoga. And to reach that state one must have at least two conditions; One, practice; two, absence of any desire. Through constant practice one has to make his mind steady by adopting various methods depending upon one’s temperament. There are different types of yoga to do so, each leading to ultimate goal of acquiring ‘mokshya’ – freeing oneself from the cycle o birth and death.
The eight steps of yoga or limbs(Astanga Yoga), according to Patanjali, are: Yama,niyama, asanas, pranayama, pratyahar,dharna, dhyan ana Samadhi. Yoga means control and discipline, niyma means rules, methods and principles, asana relate to make physical postures, pranayama is kriyas with air, prayahar is avoiding undesirable, dharna is concentration, dhyana is meditation and Samadhi is contemplation..

Patanjali did not go into details about the eight types of yoga. Therefore more study of yogas. Therfore more study or research was necessary. The result of further studies were that they were grouped under different categories according to nature.
Bhakti yoga, Karma yoga, Jnana yoga and Hatha yoga.

Bhakti yoga: Very common mong the people, this method of yoga is very easy to follow as it does not require any technical and comp-licated process nor any special intelligence. It creates a feeling of security in man. He develops unflinching faith that there is a superior power, i.e, God, which is all powerful and merciful and will come to his rescue in time of need, protecting him from harm. He on his part has to have abiding faith that attaining him is the ultimate goal of human life. He has to surrender himself, his desires and go on fulfilling his duty without expecting any results from Him. He has to go through scriptures, follow instruction therin, do good deeds and consider every being as fragment of the Supreme Lord.

Karma Yoga: Karma is a Sanskrite word meaning action. There is no one from Brahma down to an insect that does not perform action. One cannot live with out action . Lord himself has said in the Gita that all beings who are controlled by Prakrti have to act. Even after attainment of the goal of yoga(mukti) on does not renounce acts. Gita tells us that those who perform actions with some motive and expect fruits from them get into bondage because of the attitude or intention involved in it. But a karma yogi is indifferent as he bears no desire. He is concerned only with doing his duty without any reservation and without expecting any return for his acts. But this yoga is very difficult to cultivate. Human mind is always wavering; it does not stay at one place. Man by nature is attracted towards worldly pleasures; he wants to enjoy them. He always wants to have more and more of pleasure, wealth, objects or enjoyment, fame and name.
A karma yogi has no such attitude. He utilizes his energy in doing good deeds. He has acquired peace within and without. He does not run after pleasures; it is the pleasures which run after him.

Gyan yoga or Raja yoga: This yoga is followed by intelligent devotees. All other methods also ultimately lead to this yoga. But it is a difficult process and can be achieved by persistent practice of mental discipline. It seems when Patjali spoke of yoga to be made of eight parts in his ‘yoga sutra’, he was referring to this method. He says fove of the method are external and three internal.Yama and Niyama mean one should avoid indulging in speaking lies,stealing,amassing wealth beyond one’s requirement and cultivate the habit of keeping the body and mind clean and remain contented with his position.Asana and Pranayama come under Hatha yoga.Pratyar is described as aversion to mundane desires and non-enjoyment of sense-objects. The other parts are related to the process of concentration.I f these eight parts are faithfully and sincerely practices for a reasonable length of time, impurities of body and mind melt down and one attains knowledge which ultimately liberates him from bondage. This yoga also called ‘dhyan yoga’ or ‘Ashtana yoga’-lays emphasis on concentration of mind. The Gita desribes it in its sixth chapter in detail.

Hatha yoga: The world’s most ancient art to keep fit physically and mentally, being practiced in India (asana,pranayama ,mudra,etc.) to seek health ,happiness and wisdom to attain self-realization, is made up of two words-HA and Tha, the former meaning Surya or the sun and the latter Chandra or moon. Yoga is union of the two, according to some leading yogis. It is a system of psychophysical excerxises.Asanas is carried out to make spine elastic and strengthen the nervous system. They not only give strength to mind, but give an insight to the hidden powers of the spirit, strengthen will-power and ultimately raise a person to the state of self-realization.

Hatha yoga unites the sun and the moon. Sun is prana the life force. It carries out the function of blood circulation and respiration.
The moon –apana- performs the function of removing impurities from the body. The two forces let the life pushed forward. The prana(vital force) regulates the movements of stars, planets and the sun and the moon;it courses trhough wind, manifests in froms of energy like electricity, magnetism, light , heat, radio waves, and is seated in the heart of beings.
The moon is situated in a region above the hard palate and perhaps exudes a fluid which percolates down and si swallowed by the sun- situated near the navel. It is due to the swallowing up of this elixir by the sun that old age and death come, Hatha yoga brings about the union of the two asanas.
Hatha yoga is a means to establish universal peace and harmony as well. As is well known peace in the world depends upon the peace of individuals and unless anger, hatred, greed, desire for worldly pleasures are done away with through the observance of yoga, there will be no desire to establish peace in the world,.

Swatmarama says in his Hathayoga Pradipika;” hatha yoga is a stepping stone to Raja yoga (Gyan yoga)’.


What yoga really stands for and who is a real yogi?
Most of the people do not really understand their meaning. Many persons acquire some powers or siddhis and try to impress people with demonstrations like stopping moving cars, walking on fire or water, etc. Yoga sutra is very clear that such misuse of power through display is actually distraction in the path of samadhi.

A yogi biologically is like any other person. He feels hunger, thirst, sleepy and needs rest like others to keep the body going. But the difference lies on the psychological plane. He is not allured by the worldly objects. He goes on working for the good of humanity. He uses his sense-organs but is not swayed away by sensations.

We would do well here t quote jnaneshwara, a master of yoga, from his Anubhavamrita:
“The yogi may respond to life experiences but he is unaffected or undisturbed within. He yogi reacts passively to what ever confronts him in life. His passivity and peace are not disturbed by whatever he does and while his sense organs are used, his Samadhi remains undisturbed with in.
Adi shankaracharya, who had, we are told, reached the state of jivanmukti, describes a yogi thus:’ He is sinless, unsmitten by desires, peaceful like fire that has consumed its fuel, and being himself in a state beyond death and sorrow, helps others mercifully and compassionately’.

“For a yogi”, says Yoga vasishta. “Who has found the treasure of eternal happiness and whose intellect has stopped running after the objects of enjoyment; even the greatest empire on the earth is nothing more valuable than a dry leaf that is to be shed. Such a person, even with a single coin in his possession, still gets the pleasure that can hardly ever be obtained by an emperor”.

The yogi of al yogis-lord Krishna –has himself described in the Gita who a yogi is. He says a yogi’s mind is not engaged in craving and he is peaceful with himself and the world. He is not affected by external factors, is like an ocean which is undisturbed when rivers pour water in it. A yogi treats every being as alike, is above the felling of attachment and takes all opposites-hot and cold, joy and sorrow, etc in his stride.

But can such a state be attained by anybody?

Brahmacharya

Brahmacharya (the actions to attain Brahman(divine))

Bramacharya is not only sexual continence but it is actually actions to attain Brahman(divine).
"To live and move in Brahman (God) is the real brahmacharya. Continence is very helpful to achieve that end. But so long as you identify yourself with the body you can never escape sex-thought and distinction. It is only when you realizethat you are the formless, Pure Consciousness that sex-distinctiondisappears for good and there is brahmacharya - effortless, spontaneous.
One of the Main path to attain Brahman(divine) is kriya yoga. Kriya yoga has direct connection wiht the sadhana of Raja yoga which is concentration and meditation just as Karma yoga has with the yoga of spiritualising all actons. Every activity becomes directed towards the divine and every activity, instead standing on the way as obstacle towads God, actually becomes a means of linking a devotee with God and becomes a process of worship. This is Karma yoga, the yoga of spiritualising activities.
Power of enquiry
Jnana yoga is the yoga which makes use of the rational power through intellect to cleave through the illusion of appearances which takes one to the reality which is hidden beyond appearances. thus it at a way of utilising the power of investigation, observance, enquiry and analysis.
Here reasoning becomes the means of liberating oneself from illusion which is the result of non-discrimination and making proper enquiry regarding the nature of things we perceive. We blindly take them for granted and get ourselves involved in them.
This evokes in the seeker the active power of enquiry and out of this philosophical enquiry, right discrimination dawns. Suddenly, one begines to see that things are not just things. Some thing is eternal and others are non-eternal. So one begins to discriminate, between the permanent and the impermanent, appearance and the reality, eternal and the non-eternal, the self and non self.
Right enquiry leads to right discrmination and from discrimination comes out right knowlege. Then , one begins to realize that some are just appearance and changeeable. It is a folly to run after shadows. Thus discrimination leads to dispassion which tends to being towards the quest after reality, quest after the eternal . This is Jnana yoga.

Discipling mind(controling mind)
Similarly, Raja yoga makes use of the powers of the mind and the will. They purposedfully overcome the basic tendency of the mind to go outward and then control and overcome it fully and divert the flow of thoughts within. They make it turn inward, arrest the restless mind and direct comcentrated mind towards the ideal that is to be realised.
Then the mind is directed towards the ideal through continous practise, is made to flow in an unbroken steam of concentrated thought upon a single idea. When it reaches the state, it is characterised by the state of meditation and the meditation becomes deep and intense.

Thus last trace of non-discriminating knowledge of oneself gets erased and one attains the state o pure discriminating knowledge when one knows of oneself as being truly distinct and different and apart from all the objects of perception, all that is prakriti, all that is non-self.
We do have knowledge but it is not precise. When one reaches the state of highest concentration and meditation knowlege becomes clear. And then one develops discrimination-discrimination between the supreme seer and all that is seen including one's own body, senses, thughts and all intellectual process. One becomes sure of oneself by discriminating oneself as apart from those that go to make the prakriti, in one's own personality. This is the ultimate result of Raja yogic practice.
It is the path of concentration and mediation. But the prerequisite for concentraion and mediation is changing the flow of the mind inward.As long as it is outgoing, it is not possible to concentrate at all. There fore , absorbtion, withdrawing the mind within, is an essential aspect of yoga and with this absorptiion of the mid commences of the inner yoga and it is called pratyahara.

Withdrawal
Pratyahara is withdrawal. We have already seen how Raja yoga helps in concentration and control of the mind. Tapas aids in concentration, by eliminating rajas and tapas.Tapas aids in concentration, by eliminating rajas and tapas.Tapas forcefully restrains the senses.As long as the mind is a slave of senses and is bound up with them, tendency is to flow alng with them.Senses are always active as that is their dharma. It is the natural tendency of the eye to open and see.IF there is some sound, it immediately wants to see what is happening there. Similarly, it is the invertrate tendency of the ear to hear. All the senses follow their dharma. Each one follows its tendency, and the mind also flows along wiht the senses.It does not want to remain without chage. It does like monotony.
One has tow options here: Either he has to stop the outer movemnt of the senses by forcibly restraining them, or he has to talk to the mind and make it understand that its close connection and realtionship with the senses is not good for it, that it is not going to bring it happiness and that it will only take it into more trouble.
Two options
Tapas does the first thing. It forcefully curbs the senses; depriving the senses from fulfilling their urges. Svadhyaya does the second thing it goes on talking to the mind. It puts wisdom innto the mind and the attracts it to the higher ideal. It places before it in glowing and thrillig terms the inspiring examples of lives of saints, the lives of spiritula seekers, those who have gone before on the path and the wonderful result of such turning away from the senses and moving towars the spiritual. So, in glowing terms, the beauty, the grandeur and the glory of the attainment are put before the mind and thus within the mind is created a new desire for higher things.
Thus a strong aspiration is created in the mind by putting before it the grandeur and the glory of the supreme attainment before which all sense experience pales into insignificance, so much so that the mind feels to give them up as of no consequnce. In this way, the mind is presented with tremendous attraction of the glorious goal and is made to turn away from its alliance with the senses. This is done through svadhyaya.
Constant conflict
Tapas puts the axe to the senses and svadhyaya does the work of persuading the mind, holding before it the grandeur, glory and beauty of the attainment, putting wisdom into it. These are higher processes. Gradually the senses can be discplined to give up their inverterate habit of going towards ojects and follow this new nature that the mind has developed.At this tage there is a constant conflict going on. The mind has desire for the goal but the senses continue to have their old inverterate tendencies and habits.
It would be advisable for devotees to make the senses their friend. Make the senses also take on to new habits. And this training and discipline take upon themselves a new habit following the awakened mind.The mind which has now acquired discrimination and accepted to turn its direction from the world of objects to the world of God, and if the senses also begin to follow the mind, then one is rewarded .
This state is brought about by the discipline of Pratipakshabhavan. A happy analogy is given by the commentator of the sutras to bring home this new relationship between the mind and the senses. So far the senses were dragging the mind out but here we have a new situation when the mind drags the senses in. Mind now begins to put its influence upon the senses. And the senses are prepared, readily and willingly to follow the mind.
Controlling Rajas
Asan is a technique. You sit and try to train the body into a state of perfect stillness, motionlessness and this is powerful method of gaining complete control over the rajas in your system. Because, already by yama and niyama, the tamas has been well-controlled.It has been overcome and the entire nature of the aspirant has become purified. He follows strictly the path of good conduct and noble character and his daily life is spiritualises by saucha, santosha, tapas and isvarapranidhana.
Rajas is the next formidable 'foe' to overcome. Asana and Pranayama effectively overcome rajas.Asan, especially, is made to overcome rajas and then facilitate and taking up of steading and arresting of the prana. Hatha yoga is also a valauble means to support the practice of Raja yoga. Because it has orecisely this effect of eliminating tamas, controlling rajas and increasing sattva. But in Raja yoga, the asana is intended to maintain single meditative pose steadily and the same time fully relaxed and easy. It should not be a strain upon the one who is sitting. There should be not tension. It should not impose any type of strain.
Steadiness and comfort are brought into the aphorism that refers to asana-sthiram-sukham-asanam. Sthiram mean steady and sukham means easy and comfortable. The main thing is to observe to keep the spinal column straight, head, trunk and the neck in a straight line. If this is done properly, then the asana becomes very light and easy. Ther comes a perfect balancing of the centre of gravity of the whole body and the spinal column rests upon its base. Also by sitting straight your ches is expanded. If you bend forward the ches becomes contracted. So by sitting straight, the ches expansion takes away your mind from breath. Other wise there is difficulty in breathing.
There is and interesting relation between pose and mental condition. In different mental conditions, unconsciously the body assumes different poses. A condition of positive emotion and joy is always expressed with a particular pose, whereas the negative expression of sorrow is always expressed in contracting the body and bending down of the body.
Prana and Mind
There are several kinds of Pranayama in Hatha yoga, where as in Raja yoga, pranyama is mainly concerned with the retention of breath. This , ofcourse happens to have an option of the three different modes. You can inhale and retain breaht; you can exhale and retain; and you can suddenly retain the breath without any reference to inhalation and exhalation. These are the three modes. Patanjali has written briefly on all the three essential points in the retention of brath. Prana and mind have a direct connection and all mental activity is supported by cetain pranic activity. If the mind is very active , Prana also vibrates intensely and if Prana vibrates very intensely, mind is put into a state of excitement. Therefore, the bringing Into the prana a certain harmony and balance and stability as also the same effect upon the mind, can be done through Pranayama. (Special pranayama of Kriya yoga taught in achutha yoga).

prana is subtle and inward. It pervades the body from the top of the head to the tip of your toe. The regulation control and checking of the breath of the nostril is called
Svasa that has been mentioned in pranyama.
The mind affects the body and therfore, it is the mental state they try to treat the mind except in certain cases of extreme impact of the mind upon the body, whre through hysteria vaious physical symptoms are brought about. Then they put the patient in the hands of psychologist or psychiatrist. Otherwise, they take recourse either to sedatives or tranquillisers which for the time being make the mind go into a state of inactivity. Then there is a temporary relief of the physical symptom. But once again when the mind starts activity, it goes back again into the state.
Whatever the doctors say all the physical and mental conditions have the corresponding pranic pattern. Every physical and mental condition is generated and suppoerted by specific pranic state in one or other are. This is hwat is responsible for communicating a mental state of the physical level and for translating it into a praticular manifestation there. Even so, physical state also in some case , have been trasmitted to the mind and it has affected the mind.

Yama and Niyama
If one becomes absolutely established in ahimsa or noninjury, he acquires the power to overcome all enmity. To that person, no one can come wiht anger or hatred.No one can raise the hand of violence. Before him all enmity ceases. If a Person who has become perfectly established in ahimsa goes into the jungle, the moment wild animals come to him, they will become docile. They can not manifest their violent propensity. That is the result or the effect of acquirng perfection of ahimsa.
Perfection in truth is Satya. It Gives one Vak-Siddhi. If one is absolutely established in truthfulness, then after a period of 12 years of such perfect adherence to truth, whatever the person utters will come true. And to explain it, Patanjali gives a very interesting form to the sutras, He says such a one acquires the power of acheiving the fruits of action with out acting. If he curses, the curse turns out true.
Bramacharya brings about super human power in the individual, mental as well as physical. If one completely gives up the desire for anything, that thing follows him, as a shadow follows a person. The yogi who has established himself in the total renunciation of greed, acquires the knowledge of past, present and future. When he is established in absolute cleanliness, both outer and inner, he becomes fit to attain God-vision. Now he is fully qualifiled and confidently carry on his struggle on concentration and meditation.
Supreme Happiness
Indescribable joy and supreme happiness come through the practice of contentment. The above mentioned are all actions to attain Brahman(divine).Through the power of austerity, one's senses become keen and intellect becomes sharp. Through absorbing study of spiritual scriptures, the yogi can have a vision of his aspect of his personal God. When he carries on his studies, deeply and regularly, he can have a vision of god. If Yogi practices asan and pranayama then he becomes fit to enter into the inner aspect of yoga, the withdrawl of the mind from the outer objects which is a dispcipline to be cultivated throughout the walking hours

DR.SURESH'S HOLISTIC HEALTH CARE

Functions of Food.

Functions of Food.
The food, we eat everyday, contains the following dietary essentials:
        I.            Proteins
      II.            Fats
    III.            Carbohydrates
    IV.            Minerals  salts and
      V.            Vitamins
Food nourishes the body in the following ways:
1.       It provides the body with fuel ,such as fats and carbohydrates, which are oxidized and supply the energy required for  various activities.
2.       It provides proteins for the building and upkeep of the body tissues.
3.       It furnishes vitamins and minerals by means of which the life process in the body are regulated, thereby protecting against ill health.
Functionally, foods are classified as:
1.       Energy yielding foods: Foods rich in carbohydrates and fats are called energy yielding foods. Cereals, roots and tubers, dried fruits, sugars and fats are included in this group.  Cereals contain, in addition, fair amounts of protein , minerals and certain vitamins and form the important sources of the above nutrients particularly in poor dietaries.
2.       Body building foods: Foods rich in proteins are called  body building foods. Milk, meat, fish, eggs, pulses, oilseeds, nuts and low-fat oilseed flours are included in the group of body building foods.
3.       Protective foods: Foods rich in proteins are called body building foods. Milk, eggs, liver, green leafy vegetables and fruits are included in this groups. Protective foods are broadly classified into two group:(a)Foods rich in vitamins , minerals and proteins  of high biological value e.g. milk , eggs, meat,, fish and liver and (b) foods rich in certain vitamins  and minerals only e.g. green leafy vegetables and fresh fruits.

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Food groups and their description and nutritional importance in diet.

Nutritive value of different groups of foods.

The nutritive value of different groups of foods:

Foods may be broadly classified into ten groups based on their nutritive value

1.        cereals and millets,

2.       Pulses

3.       Nuts and oil seeds,

4.       Vegetables

5.       Green leafy vegetables

6.       Non-leafy

7.       Roots and tubers

8.       Fruits

9.       Milk and milk products

10.   Animal foods—meat ,fish,liver, egg, etc.,

11.   Carbohydrate foods,

12.   Condiments and spices

The nutritional significance of the different groups of foods is briefly described below.

Cereals and millets are the most important of foodstuffs, consumed throughout the world. They are rich sources of carbohydrates and fair sources of proteins (6-12 percent). In India cereals and millets contribute 70-80 percent of the calories, proteins and certain B-vitamins and minerals in the diets of the people. All cereals except ragi are poor to moderate sources of calcium.

Rice is the poorest of all in calcium content. Ragi is a rich source of calcium.

Pulses are rich in proteins containing about 18-25 per cent. They are also good sources of B-vitamins and minerals. Germinated pulses and tender pulses like green peas, green Bengal gram and green field beans are good sources of vitamin C.

Nuts and oil seeds are in general (except coconut) rich sources of protein containing about 18-28 percent. They are also rich sources of fat and good sources of minerals and B-vitamins . Gingely (sesame , til) seesd is particularly rich in calcium. Groundnut and soyabean can be use for the preparation of vegetable milks and curds.

Vegetables: Green leafy vegetables are rich sources of carotene, which is a precursor of vitamin A. They are also good sources of calcium, riboflavin, folic acid and vitamin C. They are the cheapest among the protective foods.

Non-leafy includes all vegetables other those included in the above category. Some of them are fair sources of vitamin C and minerals.

Roots and tubers are good sources of carbohydrates and can be used as partial substitutes for cereals in the diet .Some of them are also good sources of vitamin C. Carrots and yellow flesh variety of sweet potato are rich sources of carotene also.

Fruits in general are good sources of vitamin C. some of them (mango and papaya) are also moderately rich sources of carotene.

Indian gooseberry (amla) and guava are very rich sources of carotene. Indian gooseberry (amla) and guava are very rich sources of vitamin C. Other good sources of vitamin C are tomato, Citrus fruits, papaya, Mango and pineapple.

Milk and milk Products:

Milk is universally regarded as an ideal food for nourishing infants and young children. It is also a good supplementary food in the diet of adults. Milk is the most complete of all foods, containing the different

Nutrients in the proper proportions. It is, however, deficient in iron and contains only small amounts of vitamins C and D.    

Whole milk powder is about 8 times as rich as fresh milk in all nutrients except vitamin C. When reconstituted with 7 times its weight of water, the reconstituted milk has almost the same composition as that of fresh milk.

Skimmed milk powder is rich in proteins, calcium and B vitamins but is deficient in fat and vitamin A and D and hence it is not suitable for feeding infants. It can, however, be used as supplement to the diets of children and adults.

Sweetened condensed milk is about two and half times as rich as fresh milk and contains, in addition, about 45 percent cane sugar. .It is not suitable for feeding infants as it contains too much of sugar . It may, however, be given as a supplement to the diets of children and adults.

Animal foods: Liver is rich in proteins (18-20 percent) of high nutritive value and vitamin A and B-complex. It is the richest natural source of vitamin B12 the ant pernicious anaemia factor.

Meat is rich in proteins of biological value. It is also a fair source of B-vitamins.

Fish is also rich in proteins of high nutritive value. It is fair source of B-vitamins .Large fish are rich in phosphorous but are deficient in calcium. Small fish, eaten with bones, are good sources of calcium.

Hen’s egg is a highly nutritious food containing about 13 percent protein of high nutritive and 13 percent fat (rich in lecithin). It is also a rich source of vitamin A and B-vitamins. It is a fair source of vitamin D but does not contain vitamin C. Egg white contains only protein and B-vitamins while egg yolk contains proteins, fat and vitamins A, B-complex and D.

Fats and oils serve mainly as sources of energy. Ghee, butter and vanaspathi contain about 750 I.U of vitamin A per ounce. All the vegetable oils and fats used for edible purposes do not contain vitamin A but are good sources of Vitamin E.

Carbohydrate foods: commonly used are cane sugar, jiggery, glucose, honey, syrup, arrow-root flour, sago ,etc . They serve mainly as sources of energy. Honey contains, in addition to sugar,

Small quantities of minerals and vitamins.

Condiments and spices are commonly used to enhance the palatability of foods. The essential oils present in them have, carminative properties and aid in the digestion of food by stimulating the  appetite and the secretion of digestive juices.

Food group	Foodstuffs	Nutritional importance
1.cereals and millets	Rice, wheat, bajra, jowra, ragi, maize, etc.	Rich sources of carbohydrates, air sources of proteins(6-12%) and B-vitamins and certain minerals.
2. Pulses	Bengalgram,blackgram,greengram,red gram, peas, beans masur dhal, etc.	Rich sources of proteins (18-28%) fat(20-60%) certain B-vitamins and minerals.
3.Nuts and oilseeds	Groundout, sesameseeds, cashewnutss, almonds, walnuts, soybean etc.	Rich sources of proteins(18-28%) ,fat(20-60%) certain B-vitamins and minerals.
4.vegetables a. green lefay b. Non-leafy C) Roots and tubers	Amaranth,cabbage,coriander,drumstick,radish,spinach,etc Brinjal, beans,cauliflower lady’s finger, pumpkin ,snake gourd ,ash gourd ,plantin ,etc.. Potato ,tapioca,sweet potato,carrot,radish, colcasia,yam, etc.	Rich sources of carotene (pro-vitamin A) , vitamin C, calcium and iron. Fair sources of vitamin C and minerals.  Good sources of carbohydrates which can be used as partial substitutes for cereals .
5. Fruit s	Amla,guava,papaya,lemon, orange ,banana ,mango and tomato .	Good sources of carbohydrates which can be used as partial  substitutes for cereals
6. Milk and milk products 7. Animal foods Eggs	Milk and curds Mutton,liver,kidney,fowl,fish,etc Hen’s and duck’s	Good sources of nutrients and the most complete of all foods. Rich sources of protein(18-22%) , B-vitamins and phosphorous. Rich source of protein(18-22%), B-vitamins and phosphorous.
8.carbohydrates	White and brown sugars,jiggery,honey,sago,arrow-root flour and corn flour(custard powder)	These serve mainly as source of energy
9.fats  and oils	Ground out oil, coconut oil,gingely oil ,butter,ghee vanaspathi etc.	Concentrated sources of energy ,sources of fat soluble vitamins especially vitamin E. some (butter,ghee and vanaspathi) also contain vitamin A.
10.condiments and spices	Chilles,tarmind, etc.	They have carminative properties and increase the palatability of foods