Ayurved, however, explicitly states that true ayurvedic beauty care should scratch deeper into the surface and address all levels of beauty, whether physical or spiritual, mental or emotional, or sensorial.
Articles
Vaidya R.K. Mishra shares his insight of Ayurveda in a series of articles and cutting edge white papers.
Vaidya Rama Kant Mishra on
“The Glow of Total Beauty”
By Melina L. Takvorian (PhD)*
Is beauty only “in the eye of the beholder?” And then again
only “skin deep” as we’ve so often been told? In the
ancient pages of Ayurved – the thousands-of- years old medical knowledge
of India, we read that being beautiful, being “sundar,” is
a function of the invisible rather than the visible; that it is a matter
of being rather than of appearing. Furthermore, we are told that it is
a state that is generated from the inside out. How, you ask?
When speaking of beauty, the Ayurvedic texts do so in the context of the concept of “auspiciousness.” Rama Kant Mishra – an eminent Vaidya as well as ayurvedic dermatologist and educational consultant from a long line of ayurvedic healers – says that beauty is: “subhang karanama.”
He explains that “subh” refers to the term auspicious; “anga” to body part; and “karanam” to transformation. According to the ayurvedic sutra, beauty results from the “auspicious transformation(s) within the human physiology.” Lest we think that such transformation(s) concern only the material physical dimension, he adds that for Ayurved there are five distinct yet parallel aspects of beauty: a) spiritual; b) emotional; c) mental; d) sensorial; e) physical.
Nowadays modern technology is quite well equipped for addressing skin-deep beauty with highly sophisticated and effective dermal applications; Ayurved, however, explicitly states that true ayurvedic beauty care should scratch deeper into the surface and address all levels of beauty, whether physical or spiritual, mental or emotional, or sensorial. For Ayurved, the ultimate objective is to experience total beauty, and total beauty only results from the harmonious and integrated functioning of all of the five distinct possible levels of beauty mentioned above. Therefore, physical external beauty - which is what we primarily tend to seek – is just an aspect of total beauty, and it depends on the balance and integration of all the remaining levels.
However, there is more! Aside from the harmonious interaction of the different dimensions amongst themselves, each dimension has to display an integral harmonious activity within itself as well. Vaidya Mishra explains how each aspect or dimension of beauty needs to display a level of harmonious transformative integration with itself and then in relation to the other dimensions. “Beauty” then is the result of such optimal transformative activity taking place locally and overall. These micro- and macro- transformations are auspicious in the sense that they generate total harmony within and without the sheaths, they re-align the proper harmonious functioning on the local and expanded levels. Beauty is the result of such auspiciousness found in and out; it is “enlivened” and then maintained on every level independently, in concordance with the other levels, totally.
But what specifically does it mean to enliven beauty on each level; and how is it done? Vaidya Mishra takes us to every level, explaining what beauty literally means on each level, and how each can be enlivened.
“Spiritual beauty” is the first level he addresses, since according to the ayurvedic texts, this level being the subtlest in terms of material expression, it constitutes the remaining layers or sheaths from within. He explains that in the ayurvedic compendium of Carak, the Carak Samhita , spiritual beauty is referred to as “prabha.” What is “prabha?”
Carak states that “prabha” is the “aura of the light that emanates from the gem sitting in the heart.” While the metaphor is poetic, the image does not remain an abstraction! The Upanishads, the philosophical commentaries on the ancient Vedic texts, speak of the human soul invoking the image of a precious gem that emanates – rather than reflects – light. The light of this gem is referred to as “satwa.” The subtle aura of this “satwa” is called “prabha.” The Upanishads explain how this precious brilliant gem is seated in the chest area in a vibrational lotus known as the “heart lotus.” This lotus is said to be visible only to the spiritually discerning eye. When the lotus is in full bloom, the light emanating from its gem is said to travel through specific vibrational channels to access the mind (manas). The mind is then said to be “in sync” with or on the same wavelength as the heart. When heart and mind are thus connected, through this light, then the aura or of this light, its prabha is said to become visible to the naked viewing eye. The prabha is said to radiate through the individual’s entire physiology, but particularly in the face, lending it a glow.
Thus “spiritual beauty,” according to ayurved, is a very concrete quality. Even though rooted in the satwa or “spiritual awakening” of the heart, it displays a concrete presence. We might tend to think that “spiritual beauty” would pertain only to proper moral and ethical behavior, however Ayurved shows us that it does not merely amount to ethical or psychological qualities of the heart and mind, that it finds expression in material reality.
Activities that strengthen the satwa of the heart and strengthen the lotus, such as meditation, yoga, devotional chanting, or prayer, also strengthen the prabha and enhance the glow, because when such activities are practiced with devotion and discipline, they activate the auspicious transformation of the physiology on its most primary levels – mind and heart become (re-) aligned through the pronunciation of specific sounds, specific postures, etc.
However, what happens if the petals of the heart lotus close in, shutting in the gem? When the heart lotus closes in on itself sheltering the gem, chayya or shadow results. In the absence of the light emanating from it, a gray expression, a lack of luster appears on the face. Heart and mind are then “out of sync,” and hostile to each other, each attempting to lead the individual into its own path at the expense of the other. Division of opinion can lead to emotional instability and anxiety.
Vaidya Mishra recommends that a daily regular routine that enlivens the satwa be kept with discipline. Satsangs or listening to and chanting devotional songs and prayers in a group vibrationally awaken the heart lotus, restoring radiance and glow to the expression; a meditation technique that allows the mind to delve into the deeper silent layers of Being is a sure way to enliven the satwa. On a more concrete level, a diet consisting of satwic food, that is, fresh food recently prepared in a settled loving environment and consumed properly will also nourish the heart lotus and strengthen the heart and mind connection. In contrast, keeping a rajasic or tamasic diet or routine will interfere with the vibrations of the heart lotus, shedding a shadow, a chayya on the heart lotus, through the introduction of altering rajasic and tamasic vibrational frequencies into its range.
“Emotional beauty” is an altogether different story. Emotional beauty results from emotional peace. According to Ayurved, emotional beauty depends on a balanced sadhak pitta dosha. The sadhak pitta dosha is a sub-category within the human physiology in charge of processing the metabolic activities governing the emotional heart as well as emotional thoughts. Vaidya Mishra uses the following analogy to clarify this abstract category. He says that sadhak pitta is like the fuel that feeds a flame, the flame is the sadhak agni. Sadhak pitta is in charge of the bio-chemical system of the physiology that responds to emotional thoughts and experiences. Sadhak pitta’s properties of governance ensures that one’s daily emotional life experiences are processed, then collected and stored in “meaning-bytes” in the heart. A proper diet full of soma enhancing foods (such as rose water, milk, etc), a balanced daily routine that keeps the pitta dosha in check all help maintain the sadhak pitta in check. If an individual tends to be emotionally fragile in general, it is necessary to maintain a satwic diet in order to keep the heart lotus open. In addition, it is crucial never to skip or delay meals, as this tends to aggravate the pitta dosha immediately affecting the sadhak pitta. Starting the day with a stewed apple or pear is recommended. The intake of proper protein is also recommended. While the above are a necessary aspect of ensuring the minimum of balance, Vaidya Mishra explains that the proper alignment of sadhak pitta and sadhak agni with the satwa is a must.
The soul’s light, the satwa of the gem, is said to register and carry the memory traces of present and past life experiences within it. The satwa of the gem stores memories. The “flame” residing in the heart, also known as the sadhak agni is the function that processes thoughts and emotions. According to Vaidya Mishra, if this flame is too high, then no matter what the registered situation or experience is, it will burn it up, and the individual will respond to it in an overly emotional or angry way. If the flame, or the sadhak agni is too low, then the individual will be unable to process the incoming thoughts and experiences properly, and will tend to feel emotionally overwhelmed, exhibiting signs of sadness, depression, displaying a lack of enthusiasm. Ayurveda suggests the use of specific herbs such as Arjuna (Terminalia Arjuna) or Ashoka (Saraca Indica) to help restore and maintain the sadhak pitta in balance. Being a formulator, Vaidya Mishra explains that he incorporates these herbs into his creams for optimal support using a secret tradition of herb processing passed down through his family lineage. Arjuna and ashoka are “pranically encapsulated” in beauty care products, with the particular aromas of jasmine and rose that further balance the emotions.
“Mental beauty” is considered to be the third layer or sheath of beauty. According to Vaidya Mishra, “mental beauty” depends on the optimal functioning of the three aspects of the intellect buddhi. These three aspects are called dhi, dritti and smritti.
Dhi is the intellectual function that allows an individual to acquire new knowledge; dritti is the function that enables the storage and hence retention of knowledge; smritti is the function that allows to re-collect, to remember the acquired and stored knowledge. These three functions of the intellect have to be strong, in other terms they have to maintain constant communication amongst themselves in order for an individual to have good mental powers. A strong intellect ensures that the mind (manas), the host of the intellect (buddhi), is stable enough to be able to receive the light of the satwa. When the light of the satwa imbues the mind, the intellect is able to adopt the proper stance in the face of hardships and unexpected stressful conditions. Otherwise, in the absence of the light connection between heart and mind, the difficulties that assail the individual will show up on physiology in the form of wrinkles on the face, dullness of expression, and associated emotional turbulence.
It is in this sense that Vaidya Mishra stresses that authentic ayurvedic products must contain medhya rasayana herbs. By definition, medhya rasayana herbs enhance the coordination between dhi, dritti, and smritti. The best medhya rasayana are Shanka Pushpi and both types of Brahmi – manduka parni and andri brahmi (Brahmi is also known as bacopa moniera). He extracts these herbs through his time-tested familial traditional method that preserves the prana, to use them in his skin formulations. In addition to these medhya rasayanas however, ashwaganda (Withania Somnifera) is another powerful herb whose adaptogenic qualities help enhance the mind’s ability to handle stress. Its effects have been scientifically validated.
Beyond “mental beauty” lies a yet more concrete layer, that of the senses. The five human senses establish our connection to the world around, supplying our minds and hearts with all types of information – wanted and unwanted! With Ayurveda, the beauty of the senses takes on different proportions. For example, beautiful eyes are not measured by the size and shape of the eyes, the color of the iris or the thickness of the eyelashes! It is rather the quality of clarity and depth that the eye can behold…
Ayurved explains that the beauty of the eye depends on healthy vision, and vision, in its turn, can only result from good levels of shukra dhatu. Carak explains that the individual who has the right quantities of the right quality of shukra dhatu will have the most beautiful eyes… Ayurved has a wide array of herbal rasayanas that help heal and maintain the balance of the senses, bringing about beauty. For example, a melodious voice is a beautiful voice, and Ayurved recommends the use of Greater Galangal root to support to vibrational activities of the vocal chords. Or the skin. Ayurved has a myriad of formulations that help balance, nourish, lubricate the skin. One particular herbal rasayana is queen amongst all: Sensitive Plant is a powerful herb that helps nourish the tactile nerve endings and help maintain sensorial balance. The sense of touch thrives on healthy skin and proper tactile sensitivity depends on healthy nerve endings that carry the messages from the dermal surface to the processing centers of the nervous system.
Maintaining the health of the five senses is essential. Sensuality is an essential aspect of human existence. It cannot be in balance if any of the senses are experiencing hardships. Vaidya Mishra explains that one particular herb, Mucuna, also known as kapikacchu, supports the sensual dimension. Nutmeg is another powerful spice that supplies strength and stamina to sensual activities. Both of these lend themselves to transdermal absorption. This makes them ideal for targeted local dermal applications.
Last but not least, Vaidya Mishra talks about “physical beauty” which is the aspect of beauty we tend to focus on exclusively nowadays. He explains that while “spiritual beauty” may be the “source” of beauty, the physical body is its foundation. A beautiful physique can be maintained through the proper care of the physical body – regular exercise, good diet, balanced sleep/rest and work routine.
One of the most essential aspects of physical beauty is the skin. While stature and overall dimensions are more or less permanent givens, it is possible to enhance the quality of skin with the proper herbal rasayanas. There is a long list of herbs that Vaidya Mishra highly prizes and uses in his formulations as an expert ayurvedic dermatologist. He explains how important it is for these herbs to be present in a skin care beauty product for that product to be effective and ayurvedically authentic.
These herbs are classified according to their karma, or action. The following
are the different possible categories of herbal karma or action:
• Varnya : enhances the complexion
• Vayasthapana : slows down aging
• Sandhaniya : homogenizes
• Bhanu Sahishu : increases tolerance to sun-rays
• Twag visha hara : detoxifies
• Twag Santarpana : nurtures the skin
• Indravajraabhijanya visha hara : neutralizes and protects from electromagnetic
damage
• Branshotagni : acts as an anti-inflammatory
• Twag Medha Vardhini : enhances skin intelligence
• Twag Rohini : Heales and regenerates
Herbs that have the varnya karma bring out the complexion of the skin by allowing the prabha to shine through. Saffron and Manjistha are two herbs that have very strong varnya action on the skin.
Manduka Parni (also known as Gotu Kola) is a vayasthapana herb whose name literally means “that which defies cellular aging.” In addition, Gotu Kola displays collagen synthesis properties.
The plant that best displays a Sandhaniya unifying effect, i.e. enhances and strengthens the inter-relationship between the seven layers of the skin is Jasmine. As the body ages, the relationship between the skin layers tends to loosen up and break apart, resulting in dull and flaky skin. A cream that would contain pranically encapsulated jasmine extract would help slow down and counteract that effect.
Bhanu sahishu, are plants or herbs that would literally enhance tolerance (sahishu) against the sun’s (bhanu) rays. Flame of Forest, Devil’s Apple, Saffron, are some of the best photo-protective herbs. They enhance the skin’s “intelligent” response to the sunrays, delaying the photo-ageing process.
For detoxifying the skin, the twag visha hara action of herbs is needed. Often times, instead of releasing and evacuating toxic waste, the skin will tend to contain them. Such toxic accumulation will result in skin inflammation and irritation. Toxic accumulation can happen in the sweat glands or merely under the epidermal layer in the form of amavisha or garavisha. Amavisha is toxic accumulation that has become virulent due to not having been discharged immediately. When toxic waste created from a heavy meal or a bad diet is allowed to sit in the physiology, it undergoes a chemical reaction and becomes highly acidic and poisonous. Garavisha, on the other hand, is toxic accumulation gathered from the environment in the form of synthetic chemical fumes emanating from harsh cleaning products, lead paints, or any other such toxic materials. They are very slow to react and they tend to flourish in the physiology at a very slow pace, taking years to generate symptoms.
When such toxic waste is allowed to sit in the physiology, it accelerates the skin’s aging process by interfering with proper oxygenation and alkalinity levels. Shirish bark and Indian Sarsaparilla are considered the best twag visha hara action herbs. In addition, they are very easily transdermally absorbed, making them ideal for detoxifying amavisha and garavisha through the skin.
For nurturing and nourishing the skin, the twag santarpana effect is required. The best skin nurturing agents are lime, grapefruit, and wild amla. These nourish the rasa dhatu, the first layer of tissues in the human physiology. The first layer of the skin called udhakdhara, meaning “water-holding” is in direct contact with the rasa dhatu. It is directly affected by the quality and quantity of the rasa dhatu. Whatever material the rasa dhatu circulates is immediately delivered to the first layer of the skin.
The appropriate balance between the santarpana effect of nurturing and the twag visha hara action of detoxification is the key to proper ayurvedic skin care. An authentic ayurvedic skin-care product must have the right balance between these two actions, the proper measure between nurturing and detoxifying the skin.
An added factor in today’s age is nevertheless covered by the ayurvedic texts: the indravajraabhijanya visha hara effect. We are exposed to inordinately high levels of electromagnetic toxicity emanating from electrical devices such as televisions, cellular phones, computers, etc. Without herbs to counter the effect of these devices, no beauty product can stand a chance. In addition to creams, an all-natural clay application processed with Sensitive Plant helps to absorb accumulated electromagnetic vibrations. The absorbing quality of the clay is enhanced by the Sensitive Plant’s repairing action of the tactile nerves. Modern research confirms that Sensitive Plant aids in nerve ending regeneration by 30-40%.
In addition to internal inflammation that can occur due to toxic build-up, our skin is prone to inflammation due to harmful agents thriving in our environment. Turmeric has been shown to have the best anti-inflammatory, branshotagni, effect. It is also highly transdermally absorbed and serves as an ideal ingredient for authentic ayurvedic skin care products.
The twag medha vardini effect of specific herbs enhances the intelligence of the skin to fight against environmental hazards. It does so by enhancing the coordination between the mind manas and the skin. It supports the skin so that it can adapt itself quickly and efficiently to changes occurring in the environment. For example, in the winter-time, the skin needs to be able to adapt itself to dramatic weather conditions frequently and with rapidity – against the external cold air as well as the dry air generated within buildings with heating devices. This constant dramatic change damages the skin. In the ayurvedic pharmacopia, Brahmi and Shankhapushpi are known for enhancing the skin’s intelligence to handle the extremes of climactic conditions.
Last but not least, the twag rohini action of specific herbs helps enliven the overall healing and regenerative powers of the skin. This is best accomplished by a combination of Jasmine and Manjistha.
Vaidya Mishra explains how it is necessary for any authentic ayurvedic skin care product to contain herbs that display the above actions. However, he is quick to add that even if a formulation is authentic in the above-mentioned sense, it will lose its value if it contains preservatives. Artificial ingredients and harsh chemical that help maintain a formulation’s balance long after it’s bottled will also tend to take away from t he herbal extracts’ life-force that supply the needed healing qualities. Nature’s vibration is nullified in the presence of artificial ingredients. While synthetic additives help preserve a product through their anti-microbial effect, they also take away the action of the herbs. In addition, such chemicals tend to get absorbed just as readily as the herbal extracts, destroying the “friendly bacteria” within the physiology.
These artificial chemically generated products get absorbed through the skin as well as the sense of smell. They then intrude upon the vibrational channels between the mind and the heart, adversely affecting the subtle sheaths: the spiritual, emotional, and mental layers. Synthetic aromas act as harsh chemical preservatives do and are to be avoided.
While all five levels of beauty must be addressed individually in order
to result in total beauty, it is important to give particular attention
to the source that generates the possibility of beauty by generating the
impulse of life itself. Taking care of the physical body is necessary as
this is the foundation upon which all else rests. There can be no total
beauty without the physical body, and total beauty glows when we are spiritually
disciplined, and physically, emotionally and mentally balanced.
Back to top