Spiritual Ayurveda | Ayurveda from spiritual angle

We all are well known that Ayurveda, the “science of life” as the original world medicine. Yet Ayurveda is more than this; it is a spiritual science. This is the most important aspect of Ayurveda.

Around 1500 B.C. the book, the Charak Samhita discussed these spiritual principles. It said that even if Ayurvedic doctors had a complete knowledge of Ayurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Ayurveda, we must know something about the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Ayurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Ayurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine.

When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection. Ayurveda suggests true health is based on the healthy functioning of four areas of life; physical/ mental health, career or life purpose, spiritual relationships, and spirituality. First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a “practical” career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Ayurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything.

Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills. Thus the third dimension of health involves healthy spiritual relationships.

Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships, life develops a state of grace. People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the multi-dimensional definition of health according to Ayurveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are affected. Rather than merely treating a symptom, Ayurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Ayurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job). The deepest root level is spiritual development. Thus, all four areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.

Hyperacidity treatment in Ayurveda

In present days a lot of people have the problem of Hyperacidity. Excessive gastric juice activity results in acidic or sour taste in the mouth.  So here is the Ayurvedic solution for the Hyperacidity problem.


Vata: A variable digestion cannot always digest foods. When food is not digested, ama develops. These undigested food toxins begin to ferment, causing burning sensations.

Pitta: Eating too many hot, spicy, sour, greasy foods and spices (e.g., onions, garlic, red peppers); incompatible foods, alcohol, and overeating. Other causes include eating too many sweets, such as cakes, which ferment and produce acid in the stomach.

Kapha: Weak digestion allows ama to develop when food is not digested. Thus, toxins ferment and cause burning sensations.


Heartburn, belching with sour taste or fluids, nausea, vomiting.


Vata: Hingwastak, rock salt, lashunadi vati, draakshya, along with antacids like sankha bhasma, avipattikar churna , fennel, and praval pishti.

Pitta: Pitta-reducing foods and herbs, antacid foods like milk and ghee. Acidic and sour foods are avoided, including bananas (sour post-digestive taste), pickles, wine, and yogurt. Useful herbs include shatavarí, licorice, aloe gel, chiraayata, and antacids like shankha bhasma (conch shell ash) and avipattikar churna.

Kapha: Hingwastak, rock salt, lashunadi bati, draksha; and antacids like sankha  bhasma (conch shell ash) and avipattikar churna.

Ayurveda and beauty

Everyone has heard the sayings, ‘beauty is only skin deep’, and ‘beauty is in the eyes of the beholder.’ So beauty is such a beautiful word that everybody prefers to describe. Here, let’s approach the beauty from Ayurvedic point of view.

Ayurveda adds a spiritual dimension to the definition of beauty by saying:

“Inner peace brings outer beauty”

It says outer beauty as an integrated by-product of inner beauty and virtue. Inner beauty is developed through meditation, proper diet, ethics, a positive self-image, and various therapies, such as aroma therapy, yoga, and abhyanga (a massage-like therapy). These are the essential ingredients for developing a true and lasting aura of beauty.

Besides the seven doshas (Vata-Air, Pitta-Fire, Kapha-Water, Vata/Pitta, Vata/Kapha, Pitta/ Kapha, Tridoshic (all three dosha)), a special category exists known as changing skin conditions.

Despite one’s dosha, skin conditions change depending upon one’s diet, exercise, and the climate. Sensitivity towards cold, dryness and the sun may exist. It is important to remember that it takes the body between 3 and 5 years to adjust to good or bad eating habits and climate.

This is one reason that Ayurveda suggests gradual changes towards building a healthier lifestyle. It takes time for a toxic body to be cleanses; new cells and tissues built; and a new way of life and health to develop. Below are some Ayurvedic beauty care tips.

Post-Surgery: When the skin becomes scarred from surgery, herbs help heal the tissues. Aloe vera gel and mañjishþhá are the main recommendations.

Acne: Not only do teenagers get acne, but also many adults suffer from this condition. Acne is generally an excess of Pitta (fire). Therefore, Ayurveda approaches acne from both symptomatic and causal levels. To remove symptoms, turmeric cream and sandalwood soap, found in most Indian grocery store, work very quickly.

Simultaneously, one also should reduce the causes—the excess fire and toxins inside the body. If neglected, Pitta and toxins will cause acne to reappear, or manifest as illness in another part of the body (e.g., eyes, liver, spleen, gall bladder, heat, blood, and infections). For causal balancing or healing, persons should follow a fire- (Pitta) reduction diet.

Seasonal Conditions: Each season has a predominance of Vata (air), Pitta (fire), or Kapha (water). Ayurveda recommends that persons protect themselves from these environmental changes.

The epic list post we’ve just released about the 92 Sneaky Causes Of Acne.
Check it out here: https://www.thankyourskin.com/what-causes-acne/.

Treatment of Blocked sub-vatas and Doshas

There are different types of vata as discussed in earlier posts. Here is the tabulation of symptoms and treatments of different types of Vata. Hope this would be helpful.

All sub-types of Vata can and do cover each other, for a total of 20 types of mutual covering.

Treatment of Blocked sub-vatas and Doshas

Covering Sub-type Covered Sub-type Symptoms  Treatment
prana vyana vacantness of all senses, diminution of intellect, memory and strength manage like supraclavicular disorders
vyana prana excessive sweating, horripilation, skin diseases, numbness in body parts unctuous purgatives
samana prana disorders of grahani, sides and heart, and pain in stomach appetizing ghritas
prana samana stunning, stammering, dumbness uncting substances used in 4 ways (intake, massage, snuffing + enema), and also in sustaining enemas.
prana udana stiffness in head, coryza, difficulty in respiration, cardiac disorder, dryness in mouth Treatment as in supraclavicular diseases, consoling at the same time.
udana prana loss of activity, immunity, strength, and complexion or even death. Sprinkled slowly with cold waters, consoled, and given all comforts.
prana apana Vomiting, dyspnoea, etc. Enema, etc. (the 5 karmas?), and carminitive, light diet.
apana prana Mental confusion, diminution of digestive fire, diarrhoea Emesis, appetising and astringent diet.
vyana apana vomiting, tympanitis, usavarta, gulma, distress, cutting pain Unctuous measures
apana vyana excessive discharge of stool, urine and semen Astringent measures
samana vyana fainting, drowsiness, delirium, malaise, loss of agni, immunity, and strength. physical exercise and light food
udana vyana Stiffness, poor digestion, absence of sweating, loss of activity, and closing of eyes. Wholesome, measured and light food.

Mastering the information on the above chart on Vata Sub-types will take great skill. The best place for the novice to start may be to memorize the symptoms associated with the various combinations of sub-type coverings.  By repeated practice in identifying these combinations, one should eventually become proficient at identifying the workings of the V sub-types directly.

General Treatment for The Vata Sub-types: Udana should be led upwards, apana should be directed downwards,   samana should be brought back to the middle [umbilical region] and vyana should be moved in all these three directions. Prana should be protected most carefully, because it’s location in its normal location is essential.  Those Vata sub-types dosha which are covered or moving in the wrong course should be brought back to their normal positions.

Importance of Prompt Treatment of Vata sub-type dosha

The wise, in case of a disease, gets relief by external or internal or surgical measures. The childish, due to confusion or carelessness do not know about the emerging disorder in early stage as fools about the enemy. The disorder, though having a minute start, advances afterwards and gradually becoming deep-rooted takes away the strength and life of the foolish one. The fool does not realize till he is afflicted and only then he decides to control the disease. Then he collects son, wife and kin and requests them to bring some physician even at the cost of his entire possession, but who can save him, the devoid of life, weak, afflicted, emaciated, anxious and with the sense organs waned away. Thus not finding a savior that fool leaves his life like an iguana with her tail bound and dragged by a strong person. Hence one, who wishes happiness, should counteract with medicines before the disorder is produced or when it is newly arisen.

Maatra of Aahaara (Quantity of food to be eaten)

Any padartha which passes through Anna maarga , provides energy for life, nourishes Dhatus, protects and replenishes then stabilize life processes, originate (help) in body organs is called as Aahaara. For any person, Desha, Kaala vaya, etc should be considered before deciding aahaaramaatra and aahaaravidhi.

Along with so many rules and regulations, one more very important direction should be kept in mind i.e. aahaaramaatraaa.

Stomach should be divided into three parts. One part should be filled with solid food, one should be filled with liquid food and one should be kept empty for movements of three dosaah Vaata, pitta and kapha. If this is observed, it fetches good results.

How to recognize food eaten is appropriate in amount?

Manifestations fetched by eating in proper amount are as follows:

After food no pain is felt in flanks.

  1. One doesn’t feel obstruction in cardiac area (kukshi).
  2. One doesn’t feel backache.
  3. One doesn’t feel heaviness in abdomen.
  4. One feels that his special senses are fresh.
  5. One satisfies his hunger and thirst.
  6. One feels ease in sitting posture, sleeping posture, respiration, laughing and talking.
  7. Morning and evening smooth excretion of excretory products takes place.
  8. This adds to strength, good color and well nourishment that one should eat proper amount of food.

Three Doshas- Vata, Pitta and Kapha in Ayurveda

 Ayurveda is mainly focused in the three great terms viz. Vata, Pitta and Kapha; called Tridosha. These are the great physiological terms so to understand this properly is to understand all about Ayurveda. The general meaning of Vata, Pitta and Kapha may be air, bile and sputum respectively but it’s not that. These terms in Ayurveda has a great significance.

Vata may be understood as nerve force, electro-motor, physical activity or that, which is responsible for motion. It is commonly called air. The root, ‘va’ means to spread. In Western terms, it is the electricity setting the organism into motion, maintaining the equilibrium between Pitta and Kapha (inerts). Vata relates to the nerve-force. It is responsible for all movement in the mind and body. The movement of Vata even regulates the balance of Pitta and Kapha. Pitta relates to internal fire, bile, body heat, digestive enzymes, physio-chemical, biological, metabolic and endocrine systems. It is responsible for digesting the chyle into a protoplasmic substance like sperm and ovum.

Kapha fills the intercellular spaces of the body as connective tissue. Examples of these tissues include mucus, synovial fluid, and tendons. Kapha is responsible for the gross structure of the body (solid and liquid/phlegm-plasma). Each person is made up of a combination of these elements.

Together, the doshas are responsible for catabolic and anabolic metabolism. Catabolism breaks down complex internal bodies, and Vata (air energy) sets this energy free into simpler waste. Anabolism takes food and builds it into more complex bodies. The summit of the metabolic process is protoplasm or essential matter [proteins, carbohydrates, lipids, and inorganic salts]. Lifeless food becomes living protoplasm and is set free as useful energy or excess heat or motion that is emitted from the body. Thus, the purpose of the three doshas is to move the lymph chyle (the by-product of digested foods) throughout the body. This nourishes and builds the body tissues. When any or all of the doshas develop imbalance, the body ceases to be nourished, and disease develops.

The three doshas (Vata, Pitta, Kapha) exist throughout the entire body, in every cell, yet are predominant (their sites of origin) in the colon, small intestine, and stomach, respectively. Some authorities say that Vata primarily resides below the navel, Pitta from the navel to the heart, and Kapha, above the heart.

Vata is also found in (governing) the waist, thighs, ear, bones, and skin. Pitta also governs the navel, sweat, lymph, blood, eye, and skin. Kapha additionally controls the chest, throat, head, bone joints, small intestine, plasma, fat, nose, and tongue.

Finally whatever we do to try to understand these three Tridosha; knowledge is still unsatisfactory. Yes of course we can satisfy our knowledge on Ayurveda but wisdom is still lacking. I love this beauty of Ayurveda.

Directions of eating (Aahaara upayoga sanstha )

Some things are originally healthy. But, the upayogasansthaa affects the quality of food. In Ayurveda text it is mentioned that the satmya or healthy food may be unhealthy according to the directions of use. So, they should be religiously observed for appropriate digestion of food resulting better health. Rules of such kind, which should be observed while taking food, are

  • One should eat hot:

Warm food is pleasant to eat i.e. tastes good; it increases appetite and secretion of digestive juices. Such food gets digested fast; it induces flatus and decreases Doshas kapha.

  • Unctuous food should be taken:

It enhances weak Agni. It digests food fast. It helps to pass flatus. It replenishes or nourishes body. It strengthens special senses. It increases body strength.

  • In proper amount suitable for individual eating it:

One should eat calculated amount of food. It shouldn’t be eaten in excess or in fewer amounts. Such food maintains physiological level of dosaah. It passes excreta smoothly. Agni is by no way harassed. Digestion is perfect.

  • One should eat only when previous meal is digested:

If eaten before digestion of previous meal, food to be digested gets mixed with food which is half digested. This leads to instant vitiation of three dosaah. but if eaten when previous food is ingested, all three dosaah remain in physiological limits, agni is enhanced, belching is without any smell, no pressure of heart is realized, excreta is smoothly expelled, all building blocks are well maintained and there by span of life is increased.

  •   Food stuffs with opposite virya should not be eaten together:

Two opposite strong qualities should be avoided to eat together. Such kind of eating generates disease for e.g., to eat hot and cold together.

  • Should eat in pleasant place:

One should not eat where one does not like to eat in bad places or in hideous places. One should not eat in cutlery. Psychological effect of things is emphasized here.

  • One should not eat very fast:

If one eats very fast, he chokes, vomits, insults food and develops disliking towards food.

  • One should not eat very slow:

If one eats very slowly, he doesn’t get satiety hence he eats more. Food gets cold. It for this reason does not digest appropriately.

  • One shouldn’t eat while talking or laugh while eating,

This vitiates dosha,

  • One should eat for himself with appropriate manner:

This is suitable for me – one should think while eating. This make him eats properly.

One who takes food observing the above ten rules gets satiety of food, health and proper digestion. This is also compulsory for proper nutrition accoeding to Ayurveda.

Direction for ingestion of food

According to Ayurveda, the food should be ingested considering – Prakriti, karana, samyoga, raashi, desha, kaala, upayogasamsthaa and upayoktaa. The directions of eating as stated by Caraka are:

  • Prakriti is the original qualities of food and medicines. For e.g. Black gram is heavy to digest whereas green gram is light to digest.
  • Karana is alreration made while cooking of food. These alterations and applications of various methods like – soaking, churning, cooking, roasting, washing, etc-change the quality of food stuff. For e.g. raw rice is heavier than roasted rice. A curd obstructs conveying channels; yet if churned, buttermilk enhances Agni.
  • Samyoga means combination of two or many items together. Single item may be good for health; combination may be harmful. For e.g., fish is good for health. Milk is good for health. Both are good for health if consumed separately. If they both are eaten in combination, it is worst for health, as this combination acts like poison in body and is responsible for generation of many diseases. so the change in quality of food after mixing should be considered while taking food as the healthy food may convert to poison after mixing with other.
  • Raashi is the amount of ingestion of food. This is observed in two ways- one way is to calculate total amount of food eaten and another way is to calculate each entity of food item consumed. If the Maatra or raashi of food is not considered it may give rise to various digestive problems and may cause incurable( asaadhya) aama( digestive) disease including Visuchikaa, alasaka, ajeerna and dandaalasaka
  • Desha denotes place of origin of food stuff whether it is offspring of cool country or warm country; it also denotes body, which consumes it. It means habit of body to eat certain type of food. As the quality of food and nature of consumer changes according to desha or dwelling places.
  • Kaala denotes condition of body, whether the consumer is in healthy condition or he is sick. Also kaala means the time of consuming food.
  • Upayogasamathaa indicate when to eat and not to eat. It is expected that one should eat only when previous diet is digested. Not observing this rule may prove dangerous to Agni efficiency.
  • Upauoktaa is one who eats. He should think of his own constitution, habit and then eat accordingly

If the above stated factors are not considered while taking food, the food may not do good to health because the quality of food varies according to the above which alter their actions in the body. The same food may be healthful for someone whereas it may degrade the health in other.

Ultimate fate of eaten food (Aaharaparinamkara Bhaava)

According to Ayurveda Aharaparinamkara bhava is the ultimate fate of eaten food in living body. If eaten food is as per requisites of body entities, ‘ultimate fate of food’ facilitates health. Otherwise eaten food could be problematic to health.

Ingested food is bio-transformed into body entities. If food bears qualities facilitating body entities, it is able to nourish and replenish these body entities. If food bears qualities opposite to body entities, such food is capable of killing these body entities. Hence ‘ultimate fate of food’ is to either facilitate or opposes body entities. Factors which make food to undergo ‘ultimate fate’ are called ‘Aharaparinamkara bhava’.

In other words we can say that taking food only do not nourish the body, but rather it should be digested properly or biotransformation of food should be appropriate within the body. There are many factors which affect the process of digestion which is called Aharaparinamkara bhava. The factors responsible for bio-transformation of food are:

1.   Ushma:

Ushma is parallel to Agni in word. Just as fire boils rice from raw grains, this ushma digests ingested boiled rice to absorbable products. This is the action of Agni or pacakaagni, as far as digestive system is concerned.

Similar thought is read in modern physiology of digestion. Maintenance of temperature (ushma) in digestive tract is extremely important for digestion. Digestive enzymes need typical temperature and appropriate pH in GI tract, without which digestion becomes impossible. Hence, this factor is directly responsible for digestion.

2.    Vaayu:

Vaayu or movements and stimulation of various kinds is supplementary in digestion

Other factors like vaayu are helpful in biochemical reactions of digestion of food. Vaayu drags food to proper place where Agni actually exists. Not only this but Samaana Vaayu also adds to stimulate Agni. This Agni is another help to digestion of food.

Supplementary functions of vaayu are-to induce secretion of enzymes in GI tract.

Similar thought is read in modern physiology of digestion. Movements of stomach, small intestine are in accordance to presence or absence of food; in presence of food, they are in accordance to facilitate and smoothen sown digestive functions.

3.    Kleda:

Kleda is again necessary supplementary factor as it helps in disintegrating coarse food material into finer particles. Kleda is moisture. In digestion this moisture is provided by ‘Kledaka kapha’ in stomach or aamaasaya. Kledaka kapha soaks all food material whether taken with fluid or dry and makes a fine paste of chewed food in stomach.

Similar thought is read in modern physiology of digestion. Food coming from stomach is already in fine state. This is due to churningt movements of stomach as well as mucus in stomach. Duodenum sphincture does not allow coarse food to enter.

4.    Sneha:

Sneha is in context to softness brought to food.

Similarly mucus in GI tract functions in the same fashion as read in modern physiology.

5.    Kaala:

Kaala is considered in this context as time required for digestion. However efficient enzymes are, however effective movements are, food must get certain period to get digested

Similar thought is read in modern physiology of digestion. Retention of food for the purpose of admixture with enzymes and allied appropriate movements of GI tract are described in modern physiology.

6.    Samyoga:

Samyoga is healthy combination of food items. If food items are mixed in wrong way or in wrong proportion or are cooked in wrong blending; food becomes unhealthy for human GI tract.Similarly, for proper digestion other factors should also be taken into consideration such as; when to eat (time to eat), how much to eat (quantity of food), how to eat (process of eating), etc


How are Patient treated through Ayurveda

Ayurveda has its own procedure for dealing with disease and patient. First of all diagnosis is done by inspection (दर्शन), palpation (स्पर्शन), and interrogation (प्रश्‍न). The specific examination includes the standard eight-point examination: (1) pulse, (2) urine, (3) stool, (4) tongue, (5) eye, (6) skin, (7) speech and voice, and (8) general appearance. These eight examination is done to find out the, particular disease is due to vitiation of which Tridosha.






1. Pulse

Thread­like, feeble, 

snake­like motion 

Moderately heavy, 

and jumps like a frog

Heavy, slow, 

flows like swan

2. Urine 


Drop of sesame oil 

spreads on the surface  

of urine gives:

Black–brown color



Wave­like movement

Dark brown color



Multiple colors, like 


Cloudy appearance



Pearl like droplets

3. Stool


Uniform, dark color

Yellowish color

Bulky foul smell

4. Tongue


Black to brown, dry, 

coarse, furred, pigmented

Red, yellow, or green,

 soft, sharp, moist

Whitish color, pale 

coated, big, soft.

5. Eye


Small, conjunctiva, muddy, 

iris is dark gray or brown

Moderate size, sharp, 

more sensitive to light

Large, moist, oily, 

conjunctiva is white

6. Skin


Dry, coarse, wrinkled,


Wheat color, copper like color, shiny, moist

Soft, off-white, smooth, moist

7. Speech and voice

Coarse and dry



Before this I would like to enter into Charak Samhita (One of the 3 great triads). Here, four component of disease management are described. They are; first, the Physician, the drug, the patient and the attendant. A physician must have proper training, knowledge, and experience. A remedy must be abundantly available, effective, and relatively safe. A patient must provide all information to the physician about the disorder and be compliant. An attendant (a nurse) must have the knowledge of patient care, dexterity, loyalty, and cleanliness.

How actually the patients are cured?

First of all if there is the imbalance of Tridosha, it is balanced by using different herbal formulas, dietary and lifestyle interventions to bring dosas back into balance. Next is to eliminate the serious worry (Chinta), and and nurturing the soul to regain spiritual health (Samana). Ayurveda equally focus on physical health, mental health and spiritual health. This is the beauty of Ayurveda. Further more management of illness primarily consists of four procedures: (1) cleansing (samsodhan), (2) palliation (samsaman), (3) rejuvenation (kaya kalp), and (4) mental and spiritual healing (sattvavajaya, or psychotherapy). The management of an illness starts with cleansing and includes five procedures called panchakarma, all of which are not necessarily done at the same time or to all patients.