Herbs have different effects relative to the different times at which we take them. To get the best results for a particular condition, herbs should be taken at the appropriate time. In Ayurveda herbs are taken at different times according to factors like daily variations of the doshas, organ reflexes; the state of Agni (the digestive fire), and the stages of digestion:
ON AN EMPTY STOMACH (Abhakta) – The potency of the herb exerts the strongest action during this time. For strong persons and acute disorders, medicines should be given at this time.
BEFORE MEALS (Pragbhakta) – For treating obesity, problems of the lower abdomen (Apana Vayu), and toning up the intestinal muscles, medicines should be given at this time.
DURING THE MEAL (Madhyabhakta) – For disorders of the midabdomen (Samana Vayu) , or the digestive nerves, this is the best time.
AFTER MEALS (Adhobhakta) – For treating the upper abdomen and chest (Vyana and Udana), medicines should be given after meals. This time is also used to treat the diseases above the neck region which are due to excess Kapha.
MIXED WITH FOOD (Samabhakta) – To suppress the bad taste of medicines and for children and delicate persons, this is the best way to administer herbs. This time is used for persons having an aversion to medicines, or anorexia, and for treating diseases which have spread throughout the entire body.
BETWEEN LUNCH AND DINNER (Antarabhakta) – This time is best for treating disorders of Vyana Vayu, the outward moving air that governs the circulatory system.
BOTH BEFORE AND AFTER EATING (Samudga) – For treating diseases like hiccups, trembling, convulsions, and disorders of the lower part of the body, medicines should be given both immediately before and after meals.
REPEATEDLY (Muhurmuhu) – For treating disorders like cough, hiccup, dyspnea, vomiting and poisoning, medicines should be given repeatedly as long as required.
WITH EACH MORSEL OF FOOD (Sagrasa) – For stimulating digestion and for taking aphrodisiacs, medicines should be mixed while eating each bite of food.
BETWEEN BITES OF FOOD (Grasantara) – For treating disorders of the respiratory system (Prana Vayu) this is useful.
AT NIGHT (Nisha) – For treating diseases of the head, neck, eye, ear, nose and throat, medicines should be given at night.
Dosage of Ayurveda Medicines
The right effect of herbs depends on correct dosage. Excess doses can cause side effects, while doses too small will not be powerful enough to accomplish their aim. Dosage of medicines varies according to constitution, digestive power, strength of the individual, age, disease power, potency of the medicine and condition of the gastrointestinal tract.
The Ayurvedic physician Sharangdhaia has suggested that for a one- month old child the dose should be 125 mg. (one Ratti). This amount should be increased at the rate .of one Ratti per month, up to one year, when the total will be twelve Rattis or about 1.5 grams. The following approximate doses should be used according to different preparations:
For Rasayana or rejuvenation therapy, a special type of dosage method is suggested. The dosage of the medicine is gradually increased and then gradually decreased in the same manner, as explained in the section on Vardhamana Rasayana.
Herbal Preparation
Dosage
Expressed juice of herbs (Swarasa), Herbal wines (Asava or Arishtha)
200 ml. (1/2 Pala)
Decoction (Hima, Phanta)
40 ml. (1 pala)
Powder (Churna)
1-4 gms. (1/2 karsha)
Medicated Oils, Ghees and Herbal Jellies (Tailla, Ghrita, Avaleha)
Vata governs all movement in the mind and body. It controls blood flow, elimination of wastes, breathing and the movement of thoughts across the mind. Since Pitta and Kapha cannot move without it, Vata is considered the leader of the three Ayurvedic Principles in the body. It’s very important to keep Vata in good balance.
Formation of Vata
The action of swallowing enables us to take in food from the external world. This movement is ongoing and depends upon previously digested food, which creates the need for more food to sustain the processes already set in motion by previous eating. This results in a continual process of eating, digesting and elimination. A direct relationship exists between energy and food absorption. The more energy that we require to function, the greater the need for the proper food to sustain it, for example, needing to eat more when we are doing hard physical work.
Vata dosha is described as the by-product of the digestion of food, which includes the energy produced by digestion as well as the waste gases of the digestive process. Anna Mala, the eject able portion from food, equals Vata dosha or the portion of Vata that is produced. This absorbed energy .is then utilized by the body for essential movements like breathing, heartbeat, digestion, and excretion of waste products, which are the main actions of Vata. These movements cannot be measured or weighed. Thus, Vata is perceived by the totality of its functions. However, if Vat a is produced in excess it becomes a negative factor, drying or disturbing the various tissues and organs.
Functions of Vata Dosha
As the principle of propulsion, Vata carries out diverse functions in the body and mind. It controls cell arrangement and division, the formation of different tissue layers, and the differentiation of organs and systems. It conducts impulses from the sense organs to the brain and from the brain to the motor organs. Vata controls the expulsion of feces, urine, sweat, menstrual fluid, semen, and the fetus. It regulates respiratory, cardiac and gastrointestinal movements, as well as all higher functions in the brain and spinal cord. Vat a governs the movement of the mind and its transmission of information and provides the energy to perform all mental activities of thought and perception.
Five Types of Vata Dosha
The five types or subdoshas of Vata, also. called Vayus, are: Prana, Udana, Vyana, Samana and Apana. All these farms are responsible far various movements.
Prana – Udana : –These two. farms of Vata, having opposite movements, operate together. Prana Vayu moves from the outside to. the inside. Prana is responsible far receiving air, water, food, and impressions from the outside world. Whenever a sound, touch, taste, or smell is attended with concentration, it has an effect on respiration (Prana).Prana Vayu moves downward from the head into the body. In the process, it brings in various external farms of nourishment and energy from food and breath to impressions. Udana Vayu moves from the inside to the outside, mainly through exhalation and speech but also. through various farms of exertion. Food and water received by the stomach, rendered fine during digestion, are eliminated to. same degree through expiration. Speech, which accurs through exhaling air through the vocal cards, is due to. Udana. Memory, which is the bringing out of the knowledge that has been previously received by Prana, is also. a function of Udana. Thus, Prana is responsible for intake and Udana far output. Udana governs will, enthusiasm and motivation. Udana moves upward from the center of the body up to. the head and is centered in the throat.
Vyana – Samana : –These two. types of Vata also. have opposite movements. Vyana Vayu is responsible far propulsion from the center to. the periphery of the body. The movement of the heart in pushing nutritive substances to. the periphery is a function of Vyana. It governs circulation to the limbs and the flaw of blood and sweat. Vyana carries efferent impulses from the sense organs to. the brain. Vyana pervades the entire body from its center in the heart. Physical exercise and extension of the limbs accurs mainly through Vyana. Samana Vayu, an the other hand, is the propulsive farce from the periphery to the center. Afferent impulses in the nerves, bringing the fluid pushed out by Vyana back to the center and promoting the process of digestion, are functions of Samana. Thus, the action of Samana is the central pull action opposite the outward push of Vyana. We could say that Samana Vyana. We could say that Samana Vyana. We could say that Samana Vyana. We could say that Samana is centripetal force, while Vyana is centrifugal force. Samana is centered in the navel and is responsible for the churning action in the intestines through which we digest our food.
Apana :- In contrast to the above two pairs, Apana controls all downward discharges of urine, feces, flatus, menstrual fluid, semen, and the fetus. All these are controlled for a particular period of time before being discharged from the body. The overall control of these substances for a particular period is beneficial for building or maintaining the tissues. Since this control is beneficial to the other types of Vata, it is said that Apana controls all the different forms of Vata. Apana also sustains the immune function that rests upon proper elimination. Apana moves downward from the navel. It is often regarded as opposite Prana as eating is opposite elimination, or as opposite Udana (upward movement) as downward movement.
Causes of High Vata
Vata becomes disturbed owing to cold weather, exposure to wind, or air-conditioning. Dietary factors are drinking cold substances like ice water, refrigerated foods or foods cold in energy like green salads, food that is dry, rough or light in properties like barley, millet or corn, or irregular eating habits. Excessive physical exercise, particularly of a strongly aerobic nature, as well as improper movements of the body aggravate Vata. Lack of proper nutrition and lack of proper rest are additional factors. Psychological factors that increase Vata include mental and emotional stress and anything that disturbs the peace or security of a person.
Symptoms of High Vata
High Vata is indicated by a desire for warm food, warm environment, and warm clothing. Physical symptoms are constipation, lack of energy, loss of sleep fatigue, emaciation, abdominal distention with flatulence, blackish discoloration of feces and urine, and defective sensory functioning. Psychological symptoms arise like fear, anxiety, insecurity, confusion, and aimless talking.
Management of Vata
Vata requires patience and consistency over a long period of time in its treatment. Treatment of Vata is divided into two types based on whether the cause is tissue-deficiency (Dhatukshaya) or obstruction in the channels (Srotorodha). The former is indicated by low body weight, while the latter is indicated by pain.
For tissue-deficiency, the best therapy is tonification or tissue-building. Anti-Vata diet should be given after making certain that the digestive fire has sufficient power to handle the heavy food required. If the digestive fire is weak, digestion-promoting herbs should be given like dry ginger, cayenne or black pepper. Then light oil massage should be given with warm oils like sesame or Mahanarayan oil, and a mild steam therapy. Herbal wines, like Draksha, can be taken before food to increase appetite, or after food as a tonic. Tonic herbs should be taken such as ashwagandha and bala. Seated yoga postures with silent meditation are helpful.
For obstruction in the channels, detoxifying and stimulating herbs such as dry ginger or fennel should be taken. Oil massage is recommended, emphasizing herbs like nirgundi or Vishagarbha oil. Special alkali medicines may be taken internally to open the channels. Mild laxatives and decoction enemas should be taken. Herbal wines prepared with jaggery and herbs like Dashamula are indicated. When the system is clean, then anti-Vata diet and tonifying methods can proceed.
Pitta is made up of the two elements fire and water. The most revered ayurvedic text, the Charaka Samhita, defines the characteristics of Pitta dosha: hot and a little unctuous (sahasnehamushnam); sharp, burning (tikshnam); liquid and acidic (dravamlam); always flowing in an unbounded manner (saram); pungent and sharp (katuhu). Pitta contains fire, but it also contains water. It is the source of the flame, but not the flame itself. It governs the digestion or proper assimilation of physical, mental and emotional elements of a biological entity. Hence, Pitta is responsible for metabolism in the organ and tissue systems, as well as cellular metabolism.
Functions of Vata Dosha
Pitta is responsible for the formation of tissues, waste products, and energy from the food, water, and air that we take in from the outside world. It controls metabolic activities and governs all secretions that occur in the gastrointestinal tract and the enzymes and hormones that flow from ductless glands into the blood stream. Pitta regulates body temperature, hunger, thirst, fear, anxiety, anger, and sexual desire, which are’ all stimulated by heat. Psychologically, Pitta is responsible for courage and will power, and assimilation of knowledge from the outside world (mental digestion).
Five Types of Pitta Dosha
The five types or subdoshas of Pitta are: Pachaka, Ranjaka, Alochaka, Sadhaka and Bhrajaka. All these are responsible for some type of digestion, which process occurs on various levels throughout the body and mind.
Pachaka Pitta :- Pachaka Pitta is responsible for the primary conversion process in the body, the digestion of food. It makes up the stomach acids, bile salts and other digestive juices. Because of its hot and penetrating quality, it disintegrates and di8ests food in the gastrointestinal tract.
Ranjaka Pitta :- Ranjaka Pitta aids in the secondary digestion of food for the formation of tissues. The formation of blood (Rakta) and other tissues in the liver is the chief function of Ranjaka Pitta, which colors the blood and other secretions.
Alochaka Pitta :- Alochaka Pitta is responsible for the assimilation and conversion of visual stimuli that take place when an object is sensed by the eyes. Sensations of sound, touch, taste, and smell also require the proper digestion. The factor responsible for this digestion of impressions is Alochaka Pitta.
Sadhaka Pitta :- Sadhaka Pitta is located in the brain and works through the nervous system. After sensing any object, its recognition is dependent upon a specific sequence of conversions in the brain cells governed by Sadhaka Pitta. The capacity to appreciate art is another function of it. Sadhaka Pitta works to digest ideas and experiences in the brain, particularly in the cerebrum.
Bhrajaka Pitta :- Bhrajaka Pitta maintains the temperature and complexion of the skin, and helps in the absorption of sunlight, oils and ointments through the skin. Its condition is reflected by the lustre of the skin.
Causes of High Pitta
Pitta is aggravated by food that is hot in temperature, by spicy food like chili, black pepper, and mustard, by fried food, and by too salty or sour food. Working night shifts, in hot environments or in excessive exposure to the sun and heat increases Pitta. Prime psychological factors are anger, irritability, short temper, argument and conflict.
Symptoms of High Pitta
High Pitta brings about a desire for cooling foods, cool environment and cool clothing. Physical symptoms are excessive hunger and thirst, and burning sensations in the skin, eyes, or hands. Hypersensitivity may develop in the form of allergic rashes, fevers or giddiness. There is yellowish discoloration of the skin, eyes, urine and feces. Psychological factors of anger, rage, hatred and jealousy increase. Many inflammatory and infectious diseases can occur or problems with the blood and the liver.
Management of Pitta
Anti-Pitta diet should be taken’ emphasizing sweet, bitter and astringent tastes. This includes dairy products like milk, butter and ghee, mung beans, basmati rice, wheat, sweet fruit, and cool spices like coriander, turmeric and cloves. Bathing or swimming in cool water should be done, followed by light massage with cool oils like coconut or sunflower oil. Sweet aromas can be used like rose or sandalwood, or rose water can be applied to the head and nose. Purgation can be carried out in serious conditions. When Pitta has caused tissue depletion, tonic herbs like shatavari or amalaki (Chyavanprash) should be resorted to.
Kapha is made up of the two elements water and earth. Kapha is responsible for body form and structure (fluids, fats, bones and muscles). The most revered ayurvedic text, the Charaka Samhita, defines the characteristics of Kapha dosha: heavy–both water and earth are heavy elements (guru); cold (sheetoha); soft (mridu); unctuous, offering lubrication (snigdha); sweet (madhura); stability, offering immunity (sthira); and slippery (tikshila).
Functions of Kapha Dosha
Kapha increases the deposits in the cell mass and is essential far the inter-linking of cells, tissues, and organs. It is responsible far the growth and sustenance of the body. Kapha prevents the destruction of tissues from wear and tear due to. friction and movement by Vata, maintaining the flexibility, strength and immunity of the body. Capacities far reproduction, happiness, emotional calm, and the correct retention of knowledge depend upon the proper functioning of Kapha, which has a stabilizing and nurturing action an bath body and mind.
The proper interrelationship of the three doshas is necessary far health. They are mutually interactive, increasing and decreasing in a proportional manner relative to. each other. Generally, Vata and Kapha are opposite each other as light and heavy, function and substance, while Pitta mediates between the two as the power of converting one into. the other. Although these farces are in a constant state of flux awing to. the impact of internal and external factors,’ their equilibrium is usually maintained. When this equilibrium gets disturbed, the disease process starts. According to. Ayurveda, all diseases are caused by disturbed doshas. Even traumatic diseases that are not initially the result of dashic imbalances soon became accompanied by them, usually first by aggravating Vata which is the mast sensitive of the doshas.
Five Types of Kapha Dosha
The five types or subdoshas of Kapha are: Avalambaka, Kledaka, Bodhaka, Tarpaka and Sleshaka. All these protect various organs from wear and tear due to the dryness of Vata and the hot and penetrating effects of Pitt? Similarly, they help maintain the cohesion and inter-linking of tissues.
Avalambaka Kapha :- Avalambaka Kapha protects the lungs, heart, and upper portion of the intestines. Due to repeated contraction and relaxation of these organs, they are subject to friction and wear. But the fine, slimy and smooth secretions inside these organs protects them and preserves their integrity.
Kledaka Kapha :- Kledaka Kapha protects the upper and middle abdomen from hot, irritant or cold food as well as from the secretions of Pachaka Pitta. It exists in the form of alkaline digestive secretions..
Bodhaka Kapha :- Bodhaka Kapha protects the mouth from pungent, hot, cold or irritating food and drinks. It also helps us taste food properly. Potentially harmful substances are initially rejected by this taste screen. It also helps the other sense organs in the head that require their fluid lining for protection.
Sleshaka Kapha : – Sleshaka Kapha lubricates all the bony ends of the joints and prevents their friction during movement of the limbs. It reduces wear and tear during physical movement. When it is reduced joint pain and arthritis occur.
Tarpaka Kapha : –Tarpaka Kapha provides various nutrients to the brain cells and gives lubrication and protection to the brain and spinal cord. It cushions the nerves from stress and harm. It allows us to feel emotional ease and contentment.
Causes of High Kapha
Kapha is aggravated by dietary factors such -as cold, oily and heavy foods like yogurt, cheese, butter, milk and meat, as well as by watery fruit and vegetables like cucumber, melons, or anges, and grapes. Sweet grains like wheat and rice, particularly wheat flour, also greatly increase Kapha. Cold and damp environments or work situations are additional factors, such as working. on or near water. Psychological factors are greed and attachment and unwillingness to let go of the past.
Symptoms of High Kapha
High Kapha causes digestive disorders like loss of appetite, nausea and possible vomiting, along with heaviness in the stomach. There will be heaviness in the body as a whole along with pallor of the skin, cold hands and feet, and possible swollen joints. Mucus will increase along with cough, congestion and swollen glands. One will suffer from excessive sleep, lethargy, and lack of concentration. Mentally, one feels dull, emotionally heavy and depressed, and sensory acuity gets reduced.
Management of Kapha
To reduce Kapha, one should carry out strong exercise according to one’s capacity. Deep massage should be done with light and dry oils like mustard or herbal powders. Saunas should be taken or other strong means of promoting sweating. Anti Kapha diet should be taken with dry and hot food, dominating in pungent, bitter, and astringent tastes, along with light eating and possible fasting. For increasing digestion, hot spices like ginger, black pepper, and turmeric should be used. Therapeutic vomiting can be implemented in severe cases.
Ashwagandha is a shrub native to India. However, it does also grow in North America. It has been used for thousands of years by ayurvedic medicine men and women.
Research Reports
Many scientists, scholars, and medical doctors have observed usage and benefits of this plant. One of the most significant research advancements made pertaining to this plant were originally conducted at Banarus Hindu University.
This institution is located in Varanasi, India. One of the major discoveries of it was the amount of antioxidants present in it.
The effects of these antioxidants were tested on animals. The result was in fact elevated levels of superoxide dismutase, catalase and glutathione peroxidase present in these test subjects.
This research discovery confirms what ancient medicine men and women have known all along-basically that it works. A list of benefits of this plant resource is provided in the next section, and please refer to the “Ancient Usage” section to see more information that was derived from recent studies.
Benefits Of Ashwagandha
They numerous benefits of Ashwagandha are being explored even further. Some of the most well-known findings pertain to the following outcomes of experiments and clinical trials:
Reduction in stress
Healing of inflammatory symptoms
Elimination or reduction of wrinkles
Ancient Usage
This substance had long been used as a treatment for varieties of disorders affected the brain, especially those that afflict elderly people. Another test conducted recently at the University of Leipzig confirms this. Signs of the following were evident in small animals that were tested in labs:
Increased receptor activity
Improvement in cognitive functioning
Enhancement of memory
Anti-anxiety and anti-depressant reduction
The effects of this condition are being further explored. It is up to you to learn as much as possible about how to use this herbal substance. This will prevent unnecessary complications.
If you are considering the use of Ashwagandha for the treatment of any conditions mentioned in this article, you are advices to seek a doctor’s opinion first. Furthermore, you should also make sure you make any necessary diet and lifestyle chances.
The reason why is the use of any herb will not provide you with any benefit if you continue to abuse your body. For instance, if you smoke cigarettes, consume excess alcohol, or drink too much caffeine this herb may not be of any use to you.
Furthermore, you should participate in a variety of stretching, toning, and aerobics classes in addition to making diet and lifestyle changes. This is necessary, as becoming more mentally and emotionally balanced requires a complete mind, body, and spirit treatment.
This mind, body, and treatment solution often comes in the self care, which you partake in at home. This is just as important as would be the trip to the doctor or clinic. You should always take good care of yourself and use herbs sparingly.
Ayurveda, “the science of life”, is the traditional natural medicine of India dating back over five thousand years. It is a science, or way of knowledge about life, its powers and its resources. Yet Ayurveda is not a science artificially imposed upon living beings. Its basis is not found in mere chemistry, or in a mechanistic and materialistic view of the human body. Ayurveda is based upon a deep communion with the spirit of life itself, upon a profound understanding of the movement of the vital force and its manifestations within our entire psychophysical system.
As such, Ayurveda presents a striking alternative to the biochemical model of modern medicine, the limitations of which are becoming increasingly evident through time. We are not simply an accident or a design of chemistry but an expression of a living consciousness that is universal in nature which is inherently wise and which has the power to balance and transform itself once its nature is understood. Reclaiming that connection with life as ‘a whole is the real basis of healing, not manipulating the life force with drugs, however useful they may be.
Ayurveda is a truly holistic medicine whose great wealth we have just begun to explore in the Western world. It is not merely a kind of antiquated folk medicine as it is sometimes considered to be. It is a science in its own right, with its own, rationality and way of experimentation that is extraordinarily intricate and complete. Ayurveda is based upon the observation of living beings and their actual reactions to their environment, not on mere laboratory experiments that seldom address the living being.
Ayurveda classifies all the factors of our lives in an organic and energetic language. That reflects the entire living biosphere around us. It shows how our individual constitution and disease tendencies reflect the forces of nature. It shows how foods, herbs, emotions, climates and lifestyles impact the dynamics of our own physiology and psychology that may be different for each person. This enables us to interact with life in an optimal manner both for our own benefit and that of the greater world in a symbiotic manner.
Ayurveda possesses probably the longest clinical experience of any medical system in the world, with a history of Ayurvedic hospitals and colleges going back well over three thousand years. It has carefully examined every sort of disease and life condition and their impact on health and well being. It contains an intricate and sophisticated system of anatomy and physiology that follows a vitalistic model of the biological humors or doshas that shows us how our life-energies work and how to balance them.
Ayurveda reflects a deep study not only of the body but also the mind and the spirit beyond the mind and body. It reflects an in-depth system of psychology that understands the dynamics of karma and consciousness and how the physical world connects with those more subtle.
For treatment purposes, Ayurveda has created an extensive herbal and mineral industry, offering what is probably the greatest variety of herbal and pharmaceutical preparations available in the world. These include herbal wines, herbal jellies, confections, resins, balsams, various pills and powders, and an extensive system of mineral and a1chemicalpreparations that are unique in the entire world.
Ayurveda possesses a wealth of special clinical procedures, including the use of steam therapy, oil massage, and its own Pancha Karma methods of purification that include everything from enemas to nasal medications. It has special rejuvenation techniques for body and mind that strengthen immunity and retard aging, employing natural methods of diet, herbs, exercise, yoga and meditation.
Perhaps most significantly, Ayurveda uses all these approaches in the context of a greater science of self-care, including an entire methodology of right living for optimum health and the promotion of greater awareness and creativity tailored to the needs of each person. All of this follows a constitutional model that considers the unique nature of the individual as the primary factor in health, not disease as an entity in itself. Ayurveda is a humanistic and person-centered medicine that shows us how to find our own natural health and unfold our deeper energy potentials for the fullness of life, in which drugs and hospitals can become peripheral not primary.
While Western medicine focuses on identifying external pathogens and controlling disease from the outside, Ayurveda concentrates on the living individual and controlling disease through balancing the life-force within the person. As the limitations of antibiotic medicines are now evident today, with weakening immune systems and the return of contagious diseases once thought to be eradicated, such regimens for strengthening our internal energy and immune system are crucial for our health as a species and its .survival through future decades. We can no longer simply try to change our environment for health or happiness, as if manipulating the outer will make us feel better on an inner level. We must learn how to develop and improve ourselves and our own internal resources, including not only how we eat and exercise, but also how we breathe and how we think. Ayurveda shows us how to do this and provides us with the knowledge and methods to facilitate the process.
As the traditional medicine of the subcontinent of India, Ayurveda reflects the profound spiritual culture of the region. It is an integral part of Vedic sciences that includes Yoga, Vedanta and Vedic Astrology. It brings us the entire cultural, spiritual and natural wisdom of the Himalayan region with knowledge of how the great yogis and seers cultivated their bodies and minds, and interacted with their natural environment, thus reaching the very source of creation in the cosmic mind.
This ancient and oriental Ayurveda is now. spreading worldwide as one of the most important and innovative systems of mind-body medicine available today. As part of the global age, it has left its protective shell in India and is now entering the global arena for the benefit of all peoples. Soon Ayurveda will become an integral part of a new and more humane approach to health care everywhere.
The current crisis in health care, brought about by over reliance on chemical, mechanical and artificial treatment modalities, now demands the return of the natural, life and soul affirmative systems such as Ayurveda, with their lifestyle regimens for self-healing. Western medicine has become so expensive that it is draining both our personal and national resources. Unless we re-learn the art of self-healing, we will be drowned in drugs, medical testing and chronic diseases that. leave us not only unhealthy but also financially insecure. This new move to self-healing is bound to be one of the most important developments in culture and in health care for the coming century.
Ayurveda is ushering in a health care revolution in which lifestyle, diet, exercise and meditation ate more important than drugs and surgery, not only for health but also for improving vitality. It is helping us to reclaim our health and our vitality so that we can live the lives that we really want to’ live and have the creativity and consciousness to make our sojourn on this planet both beautiful and beneficial, not only for ourselves but for all creatures. It is returning medicine to life and to our daily behavior, rather than reducing it to difficult hospital procedures with numerous side effects.
