Ayurvedic medicine is the oldest medical institution in the world. It began in India and dates back thousands of years. This article explores the origin and history of Ayurvedic medicine.
It is believed that the ancient rishis or seers of India received the gift of Ayurveda from their Hindu gods about 5,000 years ago. Essential information for how to achieve a balanced and healthy life was recorded in their sacred texts, the Vedas, specifically the Atharva Veda.
It is said that the Hindu god Brahma, one of the chief triumvirate gods of Hinduism, created Ayurveda. He then transmitted this knowledge to his son, Daksha Prajapati. Daksha passed it down to the twin Vedic gods Ashwini Kumaras. The twin gods became the physicians of the gods, and the Devas of Ayurveda. The twin gods presented Ayurveda to Indra, the king of gods. Indra had three physicians as his disciples, namely Acharya Bharadwaj, Acharya Kashyapa and Aacharya Divodas Dhanvantari. From Bharadwaj’s teaching, his student Agnivesha developed the fundamental Ayurvedic text of internal medicine. Agnivesha’s disciple, Acharya Charak then revised this body of work. This started the tradition of passing down the knowledge of Ayurveda from gods to sages.
The Mahabharata, India’s epic narrative, also tells of the incarnation of Vishnu in the being of Dhanvantari. During the great cosmic churning of the ocean for the celestial nectar of immortality, Dhanvantari emerged, and Vishnu commissioned him to help humanity cure diseases.
The rishis and munis of Indian society dedicated their entire lives to understanding the truth about the universe. They passed down their knowledge and practices to their students, with which the oral tradition continued on for thousands of years. They recorded their discoveries in the holy book of Vedas. One of the most prominent rishis was Bharadwaja who lived around the time of 700 BCE.
What are the Vedas?
The Vedas are the world’s oldest form of literature. They are written in Sanskrit, India’s ancient language. They hold Hinduism’s sacred scriptures, which are said to be records of revelations discovered by ancient seers and sages.
There are four different bodies of the Veda. These are the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. These books detail practices in rituals, worship, hymns, mantras, and ways of life.
Atharva Veda, the latest book to be added to the four Vedas, was compiled in approximately 900 BCE. It is in this body of knowledge that India’s ancient medical practice is comprehensively and systematically outlined.
Ayurveda established its own identity as a distinct science after the Vedic period. The Ayurvedic texts are composed of two halves, the Great Three Classics Of Ayurveda and the Lesser Three Classics Of Ayurveda.
The Great Three Classics of Ayurveda consist of Charaka Samhita, Sushruta Samhita, and Ashtanga Hridayam Sangraha. The Charaka Samhita is believed to have thrived between the second century BCE and the second century CE. The original texts of this book were thought to be written by Agnivesha. He was one of the disciples of Punarvasu Atreya, an Ayurvedic scholar. Agnivesha and his co-disciples created the Samhitas, drawing from the knowledge they received from Atreya and adding their comprehension on the subject. Agnivesha’s Samhita was of particular interest because of its unique and detailed content. Charaka later annotated Agnivesha's work, and focused more on the diagnosis of a disease and channeled Ayurveda as a means of preventing and curing illnesses. Charaka also detailed the medicinal value and qualities of over 10,000 herbal plants.
Sushruta Samhita explains the concept and practice of surgery in Ayurveda. Modern scholars and researchers suggest that the Sushruta Samhita was created approximately in the middle of the first millennium BCE. It is believed to be authored by Sushruta, one of the students of Divodasa. Sushruta Samhita is composed of 184 chapters and presents 1,120 health conditions, 300 types of operations that require 42 different surgical procedures, 121 various kinds of instruments, and 650 kinds of medicine derived from animals, plants, and minerals.
Ashtanga Hridayam Sangraha was formed by Vagbhata some years after the Charaka Samhita and Sushruta Samhita were written. It mainly focuses on Kayachikitsa, the branch of Ayurveda that specializes in internal medicine. It was in this body of knowledge that the dosha and their sub-parts were presented in detail.
The Lesser Three Classics of Ayurveda consist of the Sharngadhara Samhita, Bhava Prakasha, and Madhava Nidanam. Sharngadhara Samhita was written by Sharngadhara and is valued for how it specified and explained pharmacological formulations utilized in Panchakarma. It is also in this book that the diagnosis of a person’s health status is made through their pulse. Bhava Prakasha was created around the 16th century, which is one of the later Ayurvedic texts. It also deals with Kayachikitsa, and explains the qualities of various food, plants, and animals in respect of their medicinal and health benefits. Madhava Nidanam emerged around 700 CE and is valued for discussing diseases that involve women and children, toxicology, and conditions of the throat, nose, and ears.
Threats to Ayurveda
The practice of Ayurveda became a tremendously influential force for both the eastern and western world. In fact, Ayurvedic texts were translated into Chinese in 400 CE, and Chinese scholars extensively studied Ayurvedic medical principles in 700 CE. Ayurveda also reached the shores of Greece where it influenced the evolution of medicine in the country.
The great age of Ayurveda dwindled when waves of foreign invasion arrived in India. At around 1200 CE, Islamic forces near Turkey and Afghanistan occupied India. During this period, Muslim culture and traditions infiltrated India’s way of life, which also caused the decline of Ayurveda. These Islamic invaders waged anti-Buddhist and anti-Hindu crusades and destroyed most of Indian culture and literature. A combination of Arabic medicine and Ayurveda emerged, which became known as Unani.
The conquest of the British Empire over India in the 15th century further threatened the principles and practice of Ayurveda. During this time, the British rulers prohibited Ayurveda and promoted the practice of Western medicine. Lord McCauley decreed that English methods of medicine were required to be performed in all territories governed by the East India Company.
During the 19th century, a shift in the Indian political landscape and a nationalist movement reawakened people’s interest in Ayurveda. By the dawn of the 20th century, when India achieved independence, India strived to restore Ayurvedic practices. During this time, Ayurveda was acknowledged as medicine, and the government promoted its growth. Numerous colleges, hospitals, and dispensaries were built. Legislation and government policies were also formed to assess Ayurvedic practice and education. Production and sale of Ayurvedic medicine became regulated under the law. Ayurveda continues to thrive in modern society as a means of alternative medicine.
The Concept of Ayurveda
The word Ayurveda is comprised of two Sanskrit terms. Ayur means life, while Veda translates into science or knowledge. Ayurveda has extensively explored natural methods for improving the wellness of the body and mind for millennia. Ayurveda continues to evolve as it responds to the discovery of new diseases.
The main principle of Ayurveda states that the mind and body are connected and the mind has the power to heal and transform a person’s whole being.
In Ayurvedic practices, treatment is specifically created for each person and will largely depend on the state of his or her dosha. In particular, an Ayurvedic practitioner will assess the composition of a person’s dosha and the illnesses he or she is experiencing. It is only then that the Ayurvedic practitioner will recommend a specific treatment for the illness or imbalance. Practitioners of Ayurveda believe that the manifestation of illness is not the same for all people, and that sickness will vary based on how their bodies manifest the symptoms.
Three forces are fundamental to the concept of Ayurveda. These are the vata, pitta, and the kapha. They are also known as dosha. They are thought to circulate through the body and control a person’s physiological operations.
Vata is said to be connected to the wind, always mobile and dynamic, and regulates the central nervous system. Pitta is viewed similarly to the sun, which is the source of energy, and governs the digestive system and other biochemical processes. Lastly, kapha controls the balance of the body’s tissue fluids, the growth of cells, and the body’s muscular tone.
These dosha can also affect an individual’s temperament and personality. The concept of prakruti explains an individual’s dosha composition and suggests each person has a combination of the three dosha. These energies actively change in response to a person’s thoughts, actions, food, and environmental factors such as the seasons. Identifying a person’s dosha composition will enable him or her to take measures that will bring their state to balance.
There are three states in which the dosha can manifest. The ideal state is balanced or having achieved equilibrium. This happens when all three dosha are in natural proportion with each other. Another condition is the increased state where one of the dosha are greater or excess in proportion relative to the others. Lastly, the decreased state happens one of the dosha is depleted, reduced, and lesser than the other dosha.
When the dosha become imbalanced, a person's state becomes what is known as vikruti. It can manifest in physiological and behavioral symptoms. For example, a person who has a dominant vata dosha may exhibit the imbalance through dehydration, low energy, feelings of dizziness, anxiety, confusion, and excessive movement and speech.
Ayurveda seeks to maintain the balance of the dosha. Optimum health is claimed to be achieved when these dosha are in perfect harmony with each other. In contrast, negative health status is said to be a result of an imbalance among the dosha. An Ayurvedic practitioner can customize remedies and therapies to heal a person according to his or her needs and bring the dosha into balance.
The vaidya is a person who practices Ayurveda. In Sanskrit, the word translates into physician. A senior practitioner of Ayurveda is known as vaidyaraja (physician king). Royal families had their own vaidya and were called raja vaidya.
To be a reputable vaidya, one would have to study the principles of Ayurvedic medicine for 12 years. Schools and universities offer formal education in Ayurvedic medicine. A person who desires to become a vaidya can enroll for short-term approved training programs or a formal bachelor’s degree. One does not need to be a licensed medical professional to become an Ayurvedic practitioner. However, Ayurvedic practitioners who want to pursue formal medical training must finish an undergraduate degree. Part of Ayurvedic education includes the study of the principles of dosha, yoga techniques, herbal treatments, and healthy dietary practices.
Branches of Ayurveda
There are eight different components in Ayurvedic medicine that encompass the body’s holistic health. These branches further explain various bodily functions, and how to prevent and cure diseases in these areas:
Kayachikitsa (internal medicine): this branch is concerned with the overall treatment of the entire body. It also focuses on the body’s digestive system and metabolism. Procedures can be executed internally and externally, and may include orally taking medicine as prescribed by the Ayurvedic practitioner and applying oils, lotions, and creams.
Baala Chikitsa (treatment for children): this branch is also called Kaumara Bhritya. It focuses on diseases and sickness that manifest in children. It is also concerned with pre and postnatal care. Ayurvedic practitioners keep in mind that children cannot fully explain the problems they are feeling, that each treatment will be different for each child, and that the medicine prescribed should be pleasant to the taste.
Graha Chikitsa (psychiatry): also known as Bhoot Vidya, this branch deals with problems and diseases of the mind. Some of the treatments used under Graha Chikitsa include herbs, recommended diet, yoga, deep breathing, and Mantra Chikitsa which involves chanting mantras.
Urdhyaanga Chikitsa: also known as Shalakaya Tantra, this branch is primarily concerned with health and issues in the upper part of the body, particularly the eyes, ears, nose, and throat.
Shalyaroga Chikitsa (surgery): this branch is mainly concerned with surgical procedures. It describes the use of surgical devices such as scalpels and scissors.
Damstra Chikitsa (toxicology): this branch deals with the study and remedy of toxins and poisons in the body, food, and environment.
Jara Chikitsa (geriatric): this branch is concerned with the care of the elderly. It focuses on the treatment of sickness and diseases brought about by old age. Therapies focus on rejuvenation, longevity, memory, and strength.
Vajjikaran Chikitsa (reproductive health): this involves sexual health and treatment of reproductive problems such as infertility and the insufficiency of essential fluids.
Components of Ayurvedic Treatment
Treatment in Ayurveda involves four components. These are the Bhishak, (physician/surgeon), Rogi (patient), Upasthata (nurse or caregiver), and Dravyam (food/medicine). These components are linked with one another and must possess certain qualities in order for the overall treatment to be effective.
The bhishak must possess vast medical knowledge and experience. He or she must be dexterous, disciplined, and clean. The rogi must be able to describe the complaints he or she is feeling, comply and follow the bhishak’s prescription carefully, and must be tolerant of the procedures. The upasthata must have substantial knowledge and experience in nursing, must be dexterous and compassionate towards the patient. Lastly, the dravyam should be abundant and easily accessible and appropriate to cure the particular disease. In addition, the herbs must be transformable into different forms and doses, and must be prepared through a method which ensures that it retains all of its desired therapeutic characteristics.
Treatments and Remedies in Ayurvedic Medicine
Diagnosis in Ayurveda is conducted in two steps. The first step is to identify the state and type of pathology. This can involve health examinations and other investigations to determine the disease, such as asking questions and assessing the patient. The second step is to determine the form of treatment to be prescribed or conducted. The status of the patient's strength and physical state is also evaluated in formulating the appropriate treatment.
There are five types of treatment in Ayurvedic medicine. They are all based on the five primary senses of sight, sound, taste, touch, and smell. All five methods aim to bring balance to the person’s dosha and can be done in any combination as prescribed the practitioner.
Ayurvedic practitioners believe that the colors a person perceives can affect their mood and the balance of their dosha. Balancing the dosha can be performed through color therapy or chromotherapy. This is best done together with other forms of remedy such as aromatherapy and hydrotherapy. Exposing a person to a particular color can trigger the effects that are needed to balance their dosha.
Some colors that are believed to have healing effects are:
- red (stimulates circulation and aids those with anemia, fatigue, and exhaustion)
- yellow (assists in digestion and liver processes and can also work as a decongestant and antibacterial agent)
- blue (exudes a calming atmosphere and is used to treat inflammation, burns, etc.)
A study was conducted to explore the effects of color therapy on recovering stroke patients and their caregivers. The researchers noted that stroke patients had a level of depression and at the same time their caretakers also suffered from psychological distress. The results showed remarkable difference after color therapy was conducted. The study concluded that the method could be a useful after-treatment therapy to help improve a patient’s psychological state.
Treatment by sound can be carried out through music, mantras, chanting, toning, and the use of bells, gongs, and bowls. It is believed that vibrations and frequencies can create harmony that are needed to bring balance to the body and the universe. If a cacophony ensues, it will bring disturbance, disease, and discomfort. In practice, one way a person can bring balance and eliminate impurities through sound is to practice Nada Yoga. This can be done externally by focusing on musical notes, the sounds that nature emits, and other non-vocal tones. Internal Nada Yoga involves listening to one’s inner sound. Toning is another method of sound therapy where one can bring balance to a specific region of their body by creating vibrations that resonate with the particular area.
One study proposes that a particular compound is responsible for the physiological and psychological calming effects of sound therapy. Nitric oxide is necessary for the development and function of the auditory system. The researchers explored how nitric oxide mediates the impact of music on the emotion centers of the nervous system. Other research also investigated the effects of vibroacoustic therapy in pain management and the possibility of using it in the nursing environment to help improve patients’ well-being.
Drawing from the sense of taste, Ayurvedic practitioners can prescribe a diet or a combination of medicinal plants that can balance the patient’s dosha. This composition of food and herbs is tailor-made for the person seeking to bring balance and healing to his or her body and mind.
In Ayurveda, there are six facets of taste. These are sweet, sour, salty, bitter, pungent, and astringent. Each flavor has a specific function, such as calming the nerves, increasing the absorption of minerals, and stimulating digestion. Ayurveda believes that all six facets must be incorporated into a meal to achieve optimum health. It also makes sense that all six facets constitute complete dietary nutrition that the body needs.
Treatment through touch can be administered through massages and oils. Various strokes and pressures can affect the dosha and help bring them into balance. One type of Ayurvedic massage therapy is Marna, which focuses on stimulating the flow of life energy (prana) by kneading different points and channels of the body.
One study examined past evidence of massage therapy for the treatment of back pain. The researchers concluded that massage therapy was indeed effective in alleviating persistent backache. Another study was also conducted to see how massage therapy relieved the symptoms of cancer patients. The research spanned three years and involved over 1,000 patients. The subjects were asked to rate the level of pain they experienced before and after the massage therapy. Results showed that 50% of the symptom scores were reduced. The study indicates that massage therapy is linked to significant improvement in cancer patients’ symptoms.
Remedy through smell is practiced through the inhalation of different scents and aroma from essential oils and plants. The oil molecules reach the limbic system in the way of nerve impulses and send signals to the nervous system. This stimulating of the limbic system can help improve one's memory.
One of the primary forms of treatment is aromatherapy, and varying types of scents are identified as suitable to bring balance to the dosha. Essential oils are mainly used to stimulate the olfactory system and enhance the mood. A relaxing aromatic bath can also release tension in the body. It can also be executed in conjunction with massage therapy using essential oils.
Several studies have been conducted to explore the effects of aromatherapy. One such study examined the effects of aromatherapy on a person’s mood and alertness in relation to math problems. Results of the study showed that subjects were more relaxed, had lower levels of depressed mood and finished the math problems faster.
Another research study investigated the effects of aromatherapy in managing agitation levels in patients with severe dementia. The research used lemon balm and applied it to the patients’ faces and arms. The study revealed a 35% overall improvement in the patients’ agitation level. It also concluded that the quality of life improved for the patients who received the essential oil treatment.
Panchkarma focuses on detoxification. The purificatory effects aim to improve bodily functions, known as Samshodhana and Samshamana. Panchkarma treatment can be a combination of five processes - Vamana (Emesis), Virechana (Purgation), Niroohavasti (Decoction enema), Nasya (inhalation of medicine through nostrils), and Anuvasanavasti (oil enema).
Studies have been conducted to determine how Panchkarma affects the health. One study observed the application of Panchkarma to 20 female participants pre-treatment, immediately after the treatment, and three months post-treatment, and assessed their quality of life and psychosocial and behavioral states. Results showed significant improvement in the participants’ health and well-being.
Another study also explored how Panchkarma can be applied in geriatrics. Researchers have noted the increase in life expectancy in India and overseas, and how Panchkarma can respond to geriatric diseases.
It is vital to note that Ayurveda can be harmful if it is applied without the direction and guidance of an expert practitioner. A person who has insufficient knowledge of Ayurveda can wrongly prescribe a particular formula of herbs. Some medicines can also be potentially toxic if too much is prescribed.
Ayurvedic Medicine in Modern Times
The emergence of Western medicine and modern science has threatened Ayurveda’s integrity. However, scientific studies and research that aim to objectively investigate Ayurveda have been conducted in an effort to connect current medicine and Ayurveda and to validate Ayurveda’s healing principles.
One researcher produced an article review aiming to connect Ayurveda with evidence-based scientific approaches in Western medicine. The article describes a practical evaluation of the quality, methodology, and extent of scientific research in Ayurvedic medicine. The article concludes that Ayurveda and experimental evidence-based medicine should be combined, and encourages researchers to work together with innovative initiatives that explore predictive, preventive, and personalized medicine.
There has also been an increase in demand for Ayurvedic herbal medicine due to its phyto-pharmaceutical properties. Western countries have started to acknowledge Ayurveda as a safer alternative compared to synthetic drugs. However, industrialized production of Ayurvedic medicine is facing the challenge of complying with the fundamental principle that treatment should be crafted and customized for each unique patient.
The SRS Clinic, headed by Dr. Raj Sidhu, makes a distinction between modern medicine and Ayurveda. The clinic states that Ayurveda should not be viewed in competition with Western medicine. There are situations where Western medicine is most suitable, and then there are cases where Ayurveda works best. However, the researchers distinguished Ayurveda from modern medicine on the basis of its healthy holistic lifestyle which addresses the causes of illness and not only the symptoms. Ayurveda also does not trigger side effects like those of modern medicine. It nourishes and rejuvenates the body’s tissues instead of weakening and killing them, which is typically the side-effect of pharmacuetical drugs.
In an interview of Dr. Jayarajan Kodikannath, Director of Kerala Ayurveda Academy, he notes that Ayurveda can work in harmony with other medical processes. Each health system, whether ancient or modern, Eastern or Western, has its strengths and limitations. The essential takeaway to consider is how to combine Ayurveda with modern medicine without any contradiction.
Modern Research of Ayurvedic Principles and Application to Illnesses
A study was conducted to identify the parameters of a person’s dosha objectively. The researchers sought to determine that the phenotype of an individual is similar to the determinants to his or her dosha-prakriti. A similar study was also conducted to explore the concept of ayurgenomics. The researchers also explored how the gene EGLN1 could be the molecular counterpart of the tridosha which regulates different phenotypic outcomes. Ayurgenomics can also be used to identify and discover therapeutic approaches for a specific individual.
Another review explores the causes of cancer from the perspective of Ayurveda. The researchers noted that despite the large sum of money invested in cancer research, there have not been any significant breakthroughs in the past 50 years. Cancer also occurs more commonly in Western countries compared to Eastern nations. The researchers aimed to discover how Ayurveda could be integrated with modern medicine for the treatment of cancer.
Further scientific research was conducted to determine the use of Ayurvedic medicine for the treatment of neurodegenerative disorders. The study looked into a particular Ayurvedic herb known as the ashwagandha. In Ayurveda, herbs are classified as brain tonics or rejuvenators, with ashwagandha ranking first as one of the plants commonly used for this treatment.
Another Ayurvedic herbal treatment was a subject of a scientific study. The rejuvenating properties of Rasayana herbs are worth exploring for antioxidant treatment and disease management. The researchers noted that Rasayana herbs encourage significant antioxidant activity, but only a few have been closely examined.
A recent study also aims to explore the development of modern medicine derived from Ayurvedic ingredients. The researchers acknowledge that Ayurvedic medicines cause fewer side effects and suggest that these herbal treatments be incorporated into the production of contemporary medicine. The herbs used in Ayurveda contain many active components, many of which have not yet been extensively studied scientifically.
Other research examined an Ayurvedic approach to maintaining a healthier liver. The researcher noted a variety of Ayurvedic herbs, such as Andrographis Aerial Parts (Andrographis paniculata), Hellebore Root (Picrorhiza kurroa), Ginger Rhizome (Zingiber officinale), and Embelia Fruit (Embelia ribes). These herbs have been traditionally used to cure liver diseases, promote digestion, and enhance metabolism and circulation.
Ayurveda’s Relevance to Modern Society
Ayurveda has long been acknowledged as an integral part of India’s health system and as an important part of its national heritage. Medical systems such as Ayurveda that are rooted in knowledge and availability of medicinal plants and herbs are a significant component of modern alternative medicine, and play an increasingly crucial role in modern cultures. This understanding of medical processes has been passed down from generation to generation and has been modified along the way with the emergence of scientific research.
The emergence of modern medical practices and remedies has also come with a very significant price point. Ayurveda provides an excellent alternative for people who cannot afford the cost demanded by modern medical treatment due to socio-economic factors.
Finding a cure for severe diseases such as AIDS, cancer, and alzheimer’s disease has been a challenge for medical researchers. Not only are treatments costly, but they also pose the risk of side effects caused by medications. Medical researchers are increasingly turning their attention to Ayurveda.
Since Ayurveda is deeply rooted in spirituality and prescribes a holistically healthy lifestyle, there has been an increase in people practicing its principles around the world. Yoga and meditation have become widely popular globally. Ayurveda-based massages are offered in spas and many people benefit from such services. Ayurveda's influence is steadily seeping into societies internationally. Not only does Ayurveda provide health benefits but it also offers a positive economic impact.
The World Health Organization (WHO) recognized Ayurveda’s relevance and importance to the modern medical field within the context of India during the International Conference on Primary Health Care (also known as the Alma-Ata Declaration of 1978). The WHO acknowledged the role of traditional, alternative and complementary systems of medicine in health sectors for both developed and developing countries. With the slogan “Health For All”, WHO outlined the Traditional Medicine Program, which is defined as “the knowledge, skills, and practices of holistic healthcare, recognized and accepted for its role in the maintenance of health and the treatment of diseases. It is based on indigenous theories, beliefs, and experiences that are passed on from generation to generation.” WHO continues to encourage the preservation and promotion of the traditional medicine of each country.
One of the challenges that Ayurveda faces in its development is the standardization of its medicine. For Ayurveda to be fully launched on a global scale, standardization and quality control are essential. Uniformization must begin from the first phase of harvesting raw resources. Ayurvedic manufacturing must also adhere to internationally acceptable standards. However, these standards are mostly relevant to modern pharmaceutical conventions.
This increased interest in Ayurveda has also caused a wave of anxiety for natives in India. Some people think that Ayurveda must not be reproduced on such a global scale as it will become a target of exploitation by multinational companies at the cost of India’s economy and national interest. This fear has also heightened due to new laws affecting patents and other intellectual property. A supply crisis is also threatening various medicinal plants, many species of which are considered rare and vulnerable to extinction.
Medicinal plants and herbs used in Ayurveda are also threatening the conservation of India’s flora. A study was conducted to explore how Ayurveda can support India’s sustainability management practices. Around 1,200 species of herbs and plants are used in Ayurvedic medicine and about 500 are commercially traded. Despite the importance of these medicinal plants, the trade for them remains unorganized, unregulated, and complicated. Entities in India’s central government have intervened to handle issues with medicinal plants, such as the Department of Indian Systems of Medicine (working under the Ministry of Health), the Department of Science and Technology, and the Department of Biotechnology, among others. Part of their operations for conservation include developing bio and agricultural technologies, identifying threatened species, and regulating the export of medicinal herbs.
How to Implement Ayurvedic Practices at Home
An ancient Ayurvedic practice that is easy to begin yourself at home is drinking copper infused water. Water stored in a copper vessel (which is known as tamra jal in Ayurvedic medicine) balances the three dosha in your body (vata, kapha and pitta) by gently infusing the water with the positive health properties of copper. Water stored in a copper vessel will also become natural alkaline water, which helps balance your body’s pH levels. A copper water bottle is a great investment to create your own tamra jal at home and on the go!
Things to Consider Before Subscribing to Ayurveda
Ayurveda’s existence for thousands of years can be viewed as evidence of its efficacy and usefulness. If you are considering Ayurvedic treatments, you should always consult with your healthcare provider. You should ask their advice on how Ayurveda can be used in conjunction with the treatments they prescribe. You should also be careful not to use Ayurveda as a complete replacement for conventional care or to postpone seeking professional medical attention in favor of Ayurvedic treatments. This precaution is especially vital for pregnant women and children. Lastly, you should disclose all of your health practices, both in respect of conventional medicine and Ayurvedic procedures, to allow your healthcare provider to provide safe, coordinated care.