TV Channel

Part 1: Yoga, Faith, and the Integration of Āyush Systems My name is Neil Patel. I am from London, UK. I am here to talk not so much about evidence—we have seen wonderful evidence from all the doctors, and well done for your fantastic contributions. My view of yoga is more traditional, in the sense that it is faith-based, not evidence-based. I believe that following the West in the need for scientific evidence for everything goes somewhat against what I feel yoga is about, which is belief. Today, I will speak to you about inspiration. I have been a yoga teacher for 27 years. Eighteen years ago, I was diagnosed with cancer and given one year to live. I had pleomorphic rhabdomyosarcoma, a muscle tumour, measuring 15 centimetres in my left thigh. As I was already a yoga teacher, I decided to take a chance. If I believed in yoga, this was my opportunity to see if it was true. I refused chemotherapy, radiotherapy, and surgery—though I do not advocate that everyone do this; I am a crazy guy. I decided to give it a go. After the first year, the doctor insisted I take chemotherapy or the cancer would kill me, spreading to my lungs and brain. I asked for time. I went away and decided that if I had cancer, it came from my own mind into my body. It did not come from an alien or a virus. I split my mind into 31 sections—everything from friends to humankind to God, all the subjects we ponder in life—and I rewrote the blueprint of my consciousness. I got a 30-page book, wrote a title for everything I normally think about, and changed those thoughts. I read that book every day. I believed those fresh, positive thoughts in my consciousness would bleed down into my nervous system and start to talk to my cells. As the gentleman doctor said, it would go into the DNA and start to rewrite what was happening there. Inside your genes, you have genetic engineering genes that can go into your DNA and rewrite the codes. The RNA produced would then go to the proteins and stem the production of healthy cells, telling the body not to produce cancer cells anymore. And guess what? It stopped. The cancer stopped dead in its tracks. After five years, they said, “Neil, you’re still alive.” After ten years, they said it would kill me and urged surgery to amputate my leg. After 15 years of me walking back, they asked, “What’s going on? What are you doing?” I said, “I’m doing yoga.” The doctor banged his fist on the desk, called all the nurses in, and said, “That’s what we should be doing. We should all be doing yoga.” This was the same professor who had told me it would kill me. He changed his mind completely and called me the miracle man. But it is not a miracle, my friends. It is yoga. I stand as testimony to all the science these esteemed gentlemen and women have presented. The science is there. But I have no presentation; I only have my body to show you. I will show you that after 18 years, 1.5 kg of cancerous liquid in the body cannot kill a yoga practitioner—if you follow your yoga with faith, daily discipline, meditation, and by tuning your consciousness to God. Remember, yoga is not about the āsana. It is about God. If you allow God’s energy to run into your system by removing the ignorance that blocks it, God will provide the miracles. These are not miracles; this is normality. Cancer is not a big thing; it is a tiny dot. We must remember we are God’s children. That is what yoga teaches. With that faith, courage, willpower, purpose, positivity, determination, and yoga on your side, no one has to die of cancer. Thank you. Panel Discussion on Integration for Wellness The panel discussion begins with representatives from Siddha, Homeopathy, Ayurveda, and Yoga. The topic is “Yoga for Wellness” and how to achieve it through an integrated system combining modern medicine with Āyush. The audience is invited to submit questions on integration. Dr. B.T. Rudresh (Homeopathy): Homeopathy is a medical system based on the principle that ‘like cures like’. It treats man as a single entity, not in spare parts. In India, where a significant portion of the population lives in poverty, high-tech hospitals are not feasible for all. Homeopathy is people-friendly, easily available, and meets acute emergencies. It considers man as a unit of mind, body, and intellect, governed by the vital force (prāṇa or bioenergy). It advocates maintaining harmony with family, work, and society. Disease is not solely from bacteria or viruses; 80% of medical textbooks do not specify causes. Homeopathy is ideal for mental health, school programs, adolescent issues, and geriatric care. It is non-invasive, with medicines proven on healthy human beings. Medicine remains an inexact science. Man originates from a single cell and must be treated in his entirety. Homeopathy is economical—we can treat a diabetic patient for 10 rupees per day. It matches the land’s ethos (āgantuka or anivārya ko pūrā karnā hotā hai). It can be introduced in all 33,000 Primary Health Centres with one doctor, two chairs, and 10,000 rupees of medicine. I have treated around 20 lakh patients non-invasively, preventing financial ruin. Dr. Juhi Gupta (Homeopathy): The founder of homeopathy was a super-specialist of the modern system. Homeopathy is a minimal medicine system born from the excesses of conventional treatment. In the Indian context, it is a beautiful amalgamation between no medicine and crude medicine. It is cost-effective, easily available, palatable, and gels with regional traditions. It stimulates the body’s healing power. Born in Germany, its cradle has been India, which now leads the world in homeopathy with the best teachers, researchers, and results. It should be integrated at every grassroots level, especially for complex, incurable conditions and drug-induced diseases (15% of the incurable sector). With over-the-counter drug traditions and weak regulations, systems like homeopathy are advisable. All Āyush systems move in the same direction, with similar ideals of cure and understanding of cosmic elements within the individual. On integrating yoga: Yoga is physiology and anatomy. It should be incorporated as an essential part of the curriculum for every medical discipline from the beginning. Homeopathy believes the mind masters the body. Yoga and homeopathy together—no medicine and minimum medicine—form a good complex for ideal health in a manageable manner that does not generate new disease. Homeopathy works at a subtle, perhaps prāṇic or nano level. The mechanism is not fully known, but it has tackled almost impossible cases effectively. Both yoga and homeopathy address the mind to bring transformation. Yoga teaches that from Ādi comes Vyādi (modern NCDs). Homeopathy is extremely cost-effective for rural health management. Packages for common problems can help thousands. Question on Drug Addiction: When will yoga research address substance abuse in Punjab and metro cities, including smartphone addiction? An integrative Āyush and modern system approach is needed. Sample studies exist; a full research project can be submitted to the Ministry’s EMR scheme for a multi-system project. Yoga Perspective on Addiction: The process is described in the Bhagavad Gītā: Jaya to viṣayān saha, saṅgaha teṣu vajayate, saṅgat sañjayate kāmah, kāmat krodho vajayate. Addiction develops through repeated action and attachment. Yoga offers techniques to break that attachment: prāṇāyāma, special meditations, and emotional culture. The biggest hazard is opiate addiction. At a recent Harvard conference on yoga and Ayurveda for addiction and pain management, the crisis in places like New Hampshire (40% opiate addicts) was discussed. Yoga can reduce addiction by affecting pressure centres in the brain, diminishing the desire for drugs. Exploratory projects are underway in the US and here, using yoga protocols. WHO Perspective (Dr. Shirley): At the WHO, we look at traditional medicines alongside pharmaceuticals. The Morarji Desai Institute of Yoga is the only WHO Collaborating Centre globally for yoga. We are focusing on non-communicable diseases (NCDs) like cancer, obesity, hypertension, and diabetes, which are reaching epidemic proportions. Plans include developing evidence-based yoga training modules for NCD management, organising capacity-building workshops, establishing benchmarks, and promoting scientific research. Integration means utilising Āyush doctors within the same hospitals for service delivery. For example, a patient with hypertension could receive a 10-minute briefing on yoga alongside their prescription. We are studying integrative models with Āyush systems. A WHO team is currently in India to explore this. We are working towards a potential third WHO Collaborating Centre in India for integrative medicine, possibly at Jamia Hamdard University, focusing on research, education, and clinical services. Part 2: Integration of Yoga and Traditional Indian Medical Systems Thank you. That provides a broad outline. Now let us turn to Āyurveda. Dr. Ramakrishna can highlight how Āyurveda is being integrated into the mainstream to create an integrative medical and healthcare delivery system, a need felt the world over. Ramakrishna. Respected dignitaries on the dais and off the dais, let me make it very clear that Āyurveda is as old and as authentic as Yoga. Both Āyurveda and Yoga hail from this country. They are rooted in the Vedas, and they stand on the same principles of nature and natural phenomena. Both systems accept body, mind, intellect, and consciousness. When we try to understand the concept of disease, it is very clear from the purview of Yoga that wherever there is a blockage for prāṇa at the body level, the disease manifests. Even Āyurveda believes the same. The prāṇa term is understood in a broader sense by dividing it into three functional entities, which are the representatives of the cosmic functions of our universe: sun, moon, and wind. Wherever there is a blockage for the flow of prāṇa, the disease manifests. That blockage is due to what is known as endotoxins produced at various levels—at the cellular level, at the tissue level, and at different levels. What we call them are free radicals. Unless this blockage is removed, the disease cannot be reversed. Through Yoga, we have different techniques to revert this blockage. From the perception of Āyurveda, we have detoxification methods, what we call śodhana karma or pañcakarma, inducing vomiting, emissives, giving enema and others. Yoga has ṣaṭ kriyā, the six procedures to cleanse the system at the body level. But in Āyurveda, we have deeper cleansing techniques called pañcakarma. So, if we can integrate these pañcakarma techniques with the Yoga methods of cleansing, probably we can score over. Yoga definitely understands that balancing the triguṇa plays an important role through different methods, and in that, the most important things are our yama and niyama and other methods. But Āyurveda goes still one more step ahead, incorporating a very disciplined daily regimen and seasonal regimen. Once we follow these techniques, it rather scores over the conventional methods. Another most important point is that Āyurveda believes diseases are manifested in the system. The root cause for the disease is suppression of the physical urges, which should not be suppressed, and non-controlling of the mental urges. We say, "rogāḥ jāyante vegā udhīraṇā dhāraṇābhiḥ." If you know the technique of controlling the mental urges and if you do not suppress the physical urges, there can be no disease. So, in addition to whatever we understand and implement through Yoga, the simple procedures of lifestyle management through daily regimens, seasonal regimens, and controlling and non-controlling of the urges will definitely help. The second point is that strength, or immunity, plays an important role in combating or preventing any disease condition. That immunity develops only in a system where the whole body is clean, and that is possible by detoxification and supplementation of rejuvenatives. These rejuvenatives are immunomodulators. In fact, in the case of cancer, the most important aspect is that we have to enhance the killer cells. Unless we enhance the killer cells, the system does not respond and the cancer growth cannot be deterred. So, like that, there are wonderful rejuvenative techniques, and there are non-pharmacological methods to calm down the mind. In Āyurveda we have external therapies like body massage, what we call abhyaṅga, śirodhāra, śiro pichu. These different techniques ultimately take the human system into a state of calmness, which is the main objective of Yoga, to combat the mind. So what I would like to say is, Yoga and Āyurveda are like the two faces of the same coin. If we can integrate both concepts, probably we can render wonderful results. Thank you. The other dimension of Āyurveda, probably Dr. Katoch can mention, because he is the advisor to Āyurveda in the Ministry of Health. From the perspective of policy, I would like to speak about what we are doing. In the context of health, or whether in the context of disease, we always talk about lifestyle. In lifestyle, there are mainly three components: the food part; second is your behavior, your routine, right from getting up and going to sleep, what you do throughout the day; and the third part, which is very, very important and crucial, is the emotional status. The food of the people has become very nutritious these days, or rather, over-nutrition is also there. People are conscious about physical activity, but the mind part is still very, very weak. In Caraka somewhere it is mentioned that the root cause of most diseases, the most precipitating factor, is viṣāda. "Viṣādho rogavardhana nāma." Stress is the root cause of many diseases. "Viṣādho rogavardhana nāma." So, if viṣāda is the predisposing or precipitating factor for diseases, it means the role of the mind is important. There is one book from the 16th century; the people from the Āyurveda side know it. Tiṣaṭ Ācārya has written that book. In the context of the causative factors for Vāta-Prakopa, he has mentioned Kṣobha. Kṣobha means irritation—any kind of irritation. It could be mechanical, chemical, or mental irritation. So stress is mental irritation. When this irritation continues for a long time, initially it disturbs your mind, then it disturbs your body system, and ultimately, right from the beginning, it disturbs the cellular function. When the cellular function is disturbed, there could be erratic multiplication of the cells, and that is all about cancer. The question before this panel was how Yoga can be integrated into healthcare. We have different systems, and India is fortunate to have a pluralistic health system. We have the conventional medical system, the allopathic or modern medical system. We have Āyurveda, Yoga, Yūnānī, Siddha, Homeopathy, Swarūpa. The basic difference between these two systems is one is disease-centric and the other is health-centric—health promotion and health protection to prevent disease. The most significant plus point with Yoga is it is drugless. It means there is the least chance or no chance of drug-drug interaction. So it can be integrated with any system. Being drugless is one point. Secondly, it is related to bringing about solace in the mind. Today, the global problem is mental peace. So Yoga can help in facilitating peace. If you can develop peace, mental peace—and the prerequisite for peace is mindfulness—Yoga is all about mindfulness. Whatever you do, if you study, study mindfully; if you eat, eat with concentration. So mindfulness leads to peacefulness, and peacefulness leads to stable health of the cells. So, Yoga, I think, if it can be—and my suggestion is that this common Yoga protocol which has been developed, if it can be reduced further to 10 minutes or 15 minutes—then every medical practitioner should be given training on that. Wherever he is working, whether in a private clinic or a government hospital, he must teach that particular 15- or 10-minute module to his patients. I think that will make a difference. Thank you. Now, let Siddharth talk about the possibilities of integrating Siddha with the modern medical system to bring integration and develop a healthcare delivery system. Over to Dr. Rāmaswāmī. Respected panelists, members of the audience. Siddha medicine is one of the ancient systems of medicine in India. It originated in Tamil land. All the literature of Siddha is in Tamil only. Now we have translated many of our Siddha literature books into English and Hindi. It is claimed to be 5,000 years old. Ramakrishna, who was seated by myself, failed to indicate that Siddha is also one of the ancient Indian systems of medicine. Regarding integration, the four basic principles of Siddha are Vaadam, Vaithyam, Yogam, and Jñānam. Vādam indicates rasāva, that is alchemy and chemistry. Vaithyam, treatment. Yogam, the yoga part. And jñānam, wisdom in many aspects. Siddhārthirumohar describes medicine. The definition of medicine in Tamil, the verse is in Tamil: "marupadu ini noi vaaradhiruka, marupadu ini saavayum marndhananame." That means the medicine is that which cures physical ailment. The medicine is one that cures psychological ailments. The medicine is one that prevents ailment. And the medicine is one that bestows immortality. So this is how Tirumūlar defines medicine. The same Tirumūlar has described Yoga also. Because Yoga forms an integral part of Siddha Medicine, an important part of Siddha Medicine. Already, there is integration. So, eight steps of Yoga. The basic principle of Siddha Medicine and Yoga is that they always go together. The same Tirumūlar who describes Siddha also describes many aspects of Yoga. He is the authority of Yoga, Siddha Tirumūlar. So already there is integration in our Siddha Medical Colleges. Our doctors take Yoga as a supportive measure in many ailments, especially non-communicable diseases like diabetes, hypertension, and arthritis, neuromusculoskeletal disorders, and respiratory disorders. While describing the benefits of prāṇāyāma, Thirumular very nicely describes, "kaati padikum kanakari valarku kute uraikum kuri adhvami." That is, prāṇāyāma is nothing but a technique which involves changes in the rate and depth of respiration. There are so many techniques. Prāṇāyāma techniques are devised by changing the rate and depth of respiration. One who learns prāṇāyāma properly—those who learn prāṇāyāma properly—the Yama, the Pillat approach, this is the meaning of that verse. And many prāṇāyāma techniques have been described by Siddhārtha Tirumala. Regarding non-communicable diseases, our Siddha fraternity takes up Siddha and Yoga together. In addition to that, Varma and Tokkanam are two important, unique therapy systems in Siddha Medicine. Varma, that is, there are energetic points, analgesic points, and anesthetic points all over the body. The stimulation of a specific point produces a purity effect, and this also forms a very important part of Siddha Medicine. While mainstreaming Ayurvedic systems of medicine, Siddha also plays a very important role, especially in Tamil Nadu. Tamil Nadu claims to be the first in healthcare delivery, one of the foremost states in India. So now, in the management of Dengue fever and Chikungunya, for example, irrespective of the system—whether it is allopathy, ayurveda, homeopathy, or whatever it may be—everybody takes Siddha medicine. That is an own decoction, 11 decoction, as the main drug for prevention and control of dengue fever. So mainstreaming of Ayush, especially Siddha medicine, is already going on in Tamil Nadu, almost in every primary health center. In government hospitals in Tamil Nadu, Kerala, and also in Pondicherry, Siddha forms a very important role. As far as the medical institutions are concerned, they always take up Yoga as a very important aspect, part of Siddha medicine. And we enrich our knowledge by further undergoing training programs in Morārajā’s National Yoga, SOSI University. Our Siddha graduates always integrate Siddha and Yoga in their practice. They do their practice successfully by integrating Siddha and Yoga. There is no difficulty in integrating Siddha and Yoga. And after integration, we can think of integration with modern conventional medicine, especially for prevention and controlling or giving palliative treatment for cancer patients. So now we Siddha people are thinking of integrating Siddha and conventional systems, and also Yoga, in the treatment of cancer. I hope this will lead to success. We will approach proper pathways in attaining success in integrating Siddha, Yoga, and the Convergence system, especially in tackling non-communicable diseases. Thank you very much. Many of you may know that there were great siddhars in Tamil Nadu: Ramalikumar Swamigal, Sadashivaram Mahindra, and others, who were very advanced yoga masters, who had total conquest and control over the entire body, mind, emotions, and intellect. For example, Rāmalikumar Swāmīgāl was able to divinize his body. When people wanted to take photographs of Ramalinga, then they could get only his clothes, because it was so transparent. He had the total capacity of staying here with the anti-gravity thing completely. Such were the great siddhas. And Agastya Mahāmuni, most of you know, he was able to drink the whole ocean, which all appears to be impossible things. But we had such great Siddha Masters in the Tamil Nadu area, and these people developed very nice techniques to deal with ailments, particularly various types of very complicated diseases. There are great secrets. You are talking about Tirumūlar and Tirukkaḷar. Many other things are there in which these secrets are enshrined. What is needed is to see whether such advanced techniques of Siddha can be unraveled to deal with these modern dreaded diseases like cancer and HIV, addiction and others. If only we can take those secrets and bring them to the forefront by first pilot studies, then randomized control trials, and exacting understanding of the mechanisms, then we have the greatest contribution of Siddha, so also of Homeopathy. These are the things which have to be brought forth. Unfortunately, we have not unraveled those mysteries, brought them into the forefront to deal with the challenges of modern life. Therefore, we are hopeful that Ramaswami and his team will be able to bring about the secrets of Siddha to see that it can become a new contribution to the entire world at large, because they all work at the advanced level, post-samādhi things of the Patañjali. And those are the dimensions. Here is the right question: In most of this conference, we talk more about disease, and why do we do that? Should we not discuss more about healthy people also? This is the right thing. That’s why we call this Yoga for Wellness. How to bring about wellness? How to move from our normal level to become great human beings, superb divine human beings, and reach the highest levels of achievement? And in the process, one has to become healthy. That’s the biggest challenge that we have. Therefore, we talk more about the healthy thing. Our Ulaas Saadi and also Jaggi Vasthi have been talking about these dimensions more. I’d probably have the right person to elaborate a little more as to how this wellness can be integrated to bring about a holistic vision for the entire community, for prevention, promotion of positive health, and growth towards healthy living. Over to Ulaas Saadi. Swami Ulaas Saadi. Namaskar to everyone. I’m coming from Isha Foundation, and we’re based in Coimbatore. It’s very wonderful to see how much research is being done on Yoga. I’d like to reiterate what my friend here was sharing when he was talking about his experience of coming out of cancer, how in this tradition it has always been about one’s experience of Yoga and seeing the benefits in one’s own life. It’s through the efficacy that Yoga has spread across the world, and that is what has been stressed always in this tradition. So we see Yoga now being performed and practiced by hundreds of millions of people across the world. By the sheer efficacy, by the sheer experience that people are getting, this is spread. This is not spread because there’s been some big marketing machine. This is not spread because people are propagating this. This is not spread because people have a sword. It’s spread just by the sheer efficacy of Yoga. It’s spread all across the world, and this is the beautiful aspect of it, and this is the aspect that should not be lost: the subjective aspect, the experiential aspect. Unfortunately, today, if I share my experience, okay, very wonderful, but where’s the research? This is how the mind has become today, and it’s something we have to accept. So the fact that so much research is being done is really wonderful, because this is what is needed in the world for people to accept this. But at the end of the day, it is the experience that’s really going to cause the benefits in people’s lives. So for enhancing that experience, this subjective dimension of Yoga is very, very important, that this is nurtured and this is protected. So the quality of what’s being offered is something that’s very, very important. This is something that Satguru at Isha Foundation takes a lot of care in, that the subjective dimensions of Yoga are never cut off. Because in the tradition, with due respect, all the research that’s being done for the health benefits of Yoga, the mental benefits, we still call these the side effects of Yoga. These are the side effects. You practice Yoga; this will anyway happen. But the true benefit of Yoga is about raising consciousness, about exploring the full potential of what it means to be a human being. It means union, union with existence, union with everything, and to raise a human being to its full potential. This is the science and technology that Yoga has to offer. And this is the most important thing in the world today. The person who’s asking this question was asking about why we aren’t studying healthy people. The whole tradition of Yoga has come from studying healthy people only, from the people with the highest consciousness. That is where Yoga has come from. It has come as an outpouring from these people. This is not something that has been created. This is not something that has been thought through, no. As people enhance their consciousness, Yoga was there only. And this is something that came as an outpouring out of the most distilled consciousness that has ever been on this planet. Yoga has been an outpouring from such beings. And it’s this essence that is needed in the world today. If you look at it, as Sadhguru has said many times, this is probably the only time in existence, the only time in the history of humanity, where all the major problems that we’re facing have a solution. Be it health, be it education, be it poverty, we have a solution for it. We have the means to do it. If we do not do what we can do, then there’s no problem. Anyway, we cannot do it. But if we do not do what we can do, that is a tragic way of living. And that’s what’s happening in the world today. We’re not even able to do what we can do. And the only thing that’s stopping people from doing this is just that we’ve not paid sufficient attention to human consciousness. We’ve not seen how to raise human consciousness. This is the only thing that’s missing in the world right now. All the technology, all the science, all the research is there. Just human consciousness is missing, and this is where the true value of Yoga is, in raising human consciousness. So we see Yoga in this tradition not only as something to take care of your health, not only to bring peace. We are talking about raising your level of consciousness to the highest possibility. I’d just like to refer to one of the questions that somebody had brought before about drug addiction. We have to look at what is the source of it. Why are people going into drugs? It’s not just about drugs. It’s so many stimulants that we’re looking for. Somehow, your experience of life is not sufficient enough. So you’re looking for a stimulant. You’re looking for something else to enhance that experience within you. So Yoga is a possibility where you can experience the kind of ecstasies, you can experience the kind of blissfulness that you could not even do if you touch drugs, if you touch alcohol. It’s not that there’s something wrong with alcohol; there’s nothing wrong with it. It’s just that it’s very limited. A yogī is not against drugs, not against all these substances; a yogī is against small pleasures because he is looking for the biggest pleasure. So Yoga is a science, a technology, where you can touch the highest dimensions within a human being. And that is the most important thing that’s needed in the world today, and that is the aspect of Yoga that needs to come about, whether it comes because somebody has a back pain and they do Yoga, somebody has an addiction and they do Yoga, somebody has some other situation. The reason for getting into Yoga, there’s no issues about it. But the beautiful part of Yoga is, it doesn’t matter why you got into it, it’ll anyway take you there. Thank you, thank you. Rightly, the spiritual dimension is the real feature of Yoga, and that spiritual dimension is the one that has been elaborated in the Upaniṣads. Normally, we are all looking outside. "Parāṅkhi khāṇi petranāt, paribhū, svayambhū, tasmāt, paramparsyati nāntarātmā," etc. Our eyes look outside, ears hear outside, and everything is outside, outside, outside—externalized look. This is how we have all been built. Therefore, any problem we have, oh, it is all due to my wife, and my husband is terrible, my children are barren, and pollution is too much. Therefore, everything we attribute to outside things. We never look to see whether there is something inside that we have to correct. Therefore, Yama in the Kaṭhopaniṣad says, "He says, a great brave researcher, start looking inwards." See whether there is something inside that is an imbalance. Once you start looking inwards, as if your eyes are turned inwards, then the real journey to our spiritual dimension starts, and then you start entering into the deeper and deeper layers of our consciousness, our mind. As you go deeper and deeper, your happiness increases, your bliss emerges, your capacities grow, and your knowledge enhances. You gain more and more freedom, and that is the dimension which makes human beings rise to greater and greater heights. Yoga has been used to unravel the totality of the entire universe and to find out the truth behind this entire creation. This is what science wanted, and science also started doing that. For 400 years, it dealt with everything about the physical universe; now it is moving towards understanding the deeper levels. Our ancients have found out everything until we got the totality, that our original source from where the whole creation has come, from where all of us are born, that is called our Self, Paramātmā. So that journey of going inwards is called Adhyātma, called the spiritual dimension. Yoga takes us into this realm of the deeper dimension, which is most helpful to understand our self to the greater depth and holistic vision, and thereby Yoga raises us to higher and higher heights of our consciousness. This is the real purpose of Yoga. But as rightly said by Ulasa, that Yoga for dealing with some diseases and giving some other things, all these things are the side effects, the smaller effects. But that’s also needed in modern times, where people are suffering so much with addictions and with cancers and others, and it is devastating the whole society. That also is needed. So Yoga takes care of that thing. But in the whole country, what should we do? People should become healthy and not stop there. From health, they move towards more and more happiness, more and more bliss, more and more freedom, more and more achievement of the higher levels of consciousness. So that is the right approach that we have to take. So Yoga has a message for all. And we should not emphasize only one aspect, but the totality of the aspects. Because of that, this conference was rightly captioned by Dr. Basverdhi, and assuredly, it should be Yoga for Wellness. Over to Basverdhi for a few comments. Question, sir. There is one question: medical institute hospitals should appoint qualified yoga therapists who have qualification and experience in the field. Currently, yoga teachers who have done one-and-a-half-month foundation courses or one-year diplomas are working as yoga therapists at various places. So in our institute, or in many institutes, there are already many degree courses in yoga therapy, and also yoga and naturopathy, and in the medical system. They are already appointing persons who have a degree in yoga therapy, or in our institute, we appoint those who have a degree in yoga or yoga and naturopathy, or having a diploma working in a medical setup. For six years, they gain some experience. But another part is, there are certain yoga institutions, traditionally, like Krishnamacharya Yoga, Yoga Pandicherry Institutes, so their original modules are therapy-oriented, so they are also trained up very well. Though they are not given by the university, they are also giving very well-designed yoga therapy models, which are very effective. However, it is always desirable to have qualified, competent persons to treat in the medical setup. That will be taken care of. And the biggest impact of Yoga throughout our country and all over the world, all of you know, is by our pūjya Swāmī Rāmdev jī and for...