is not limited by time or space and connects us to the whole universe. It should be part of everything we do, the source of our motivation for everything that has real or permanent value.
In order to heal the body, we need healthy food, herbs, and exercise—not just drugs or the latest medical equipment, but a holistic, balanced lifestyle. For the treatment of the psyche, we need the right impressions, expressions and associations, a complete regimen for psychological happiness, and not just analysis and advice. And as for the soul, we need a suitable spiritual practice to connect us with eternity and infinity, which is beyond our worries and anxieties. All these considerations are part of the vast scope of Ayurveda.
Ayurvedic treatment has two main components that are interrelated. The first consists of specific recommendations for the treatment of a particular disease, which are rather the responsibility of medicine; as you know, these are effective herbal formulas of Ayurveda and Pancha karma techniques. The second and more fundamental component consists of Ayurvedic recommendations for improving overall health and well-being. It includes lifestyle factors such as exercise and meditation, personalized health programs, a holistic system of social health practices, and dedicated care for our natural environment.
Ayurveda makes us aware of our place in the natural world through the passage of time. She teaches us how to harmonize ourselves with the rising and setting of the sun, the seasons, and the stages of life from birth to death. She shows us how to adapt to the effects of cold and heat, dampness and drought, clear and overcast days. Ayurveda rises with the sun, shines beautifully with the moon, and moves freely with the wind. Along with its natural rhythm, Ayurveda includes awareness of our inner nature through our thoughts and emotions, which also follows the organic model. It makes us aware of our own inner landscape, the climate and the seasons of our minds and hearts. In its layered approach, Ayurveda shows the correct diet for the physical body, right breathing for the pranic body, right impressions for the mind, harmonious emotions for the heart, and right thoughts for our higher mind.
Ayurveda is based on the recognition of the life force, called prana in Sanskrit. She looks at the body as a form, a pure shell, created and filled with energy through prana as an intermediary for consciousness. Ayurveda teaches us the powers of prana that govern our lives and show us how to master it for our fuller development. It has its own language of these vital forces, which become doshas (biological bodily fluids) denoting our individual psychophysical type. In our book, we will talk about these types in detail.
According to Ayurveda, we acquire disease due to two factors that usually go hand in hand: from the outside - a wrong relationship with the forces of the external environment, such as food or climate, and from the inside - the wrong movement of internal energies caused by disharmonious thoughts and emotions. The transformation of these two factors is the movement of Ayurvedic healing, which occurs both from the outside and from the inside.

YOGA AND AYURVEDA
Ayurveda, like yoga, originated as part of a variety of Himalayan spiritual teachings. Its traditional deity is Dhanvantari, the Hindu god of medicine, who is a form of God Vishnu, the aspect of cosmic consciousness that preserves and guards the universe. Its traditional founders are Charaka and Sushruta (155 BC). They created the two major classical texts on Ayurveda, the Charaka Samhita and the Sushruta Samhita. The great yoga teacher Patanjali himself wrote a commentary on the work of Charaki, which emphasizes how close yoga and Ayurveda have always been.
Yoga has traditionally been taught using Ayurvedic terminology, especially to explain the physical effects and health benefits of various asanas. Similarly, Ayurveda uses the language of yoga and its understanding of the psyche and delicate body for the psychological and spiritual aspects of its healing practices.
Classical yoga has as its main goal self-realization, which is unification with our higher self or pure awareness that transcends the outer world and its boundaries. Ayurveda has as its main goal an optimal life, the manifestation of our full potential. health and energy at all levels. Both of these teachings go together. Without the full flowering of our life energy, we will not be able to realize our true capacity for higher awareness. Without self-understanding, we will not be able to use our life energy properly or completely, but we will waste it in unconscious strivings. Yoga relies on Ayurvedic medicine for its health implications. Ayurveda rests on yoga for its mental and spiritual dimension.
Both yoga and Ayurveda reflect the Vedic idea that we should live in harmony with our unique nature and its special abilities. According to Ayurveda, we all have different individual constitutional types of mind and body. Food, exercise and lifestyle requirements will be different for each type.
Similarly, yoga must be performed in harmony with the individual constitution both physically and psychologically. The type of asana and meditation that is beneficial for one person may be detrimental to another. Just as we must eat food suitable for a given type, we must choose exercises. Asana regimens will benefit us most if they are planned with individual needs and Ayurvedic constitutional considerations in mind. In this regard, asana practice can be used at three different levels:

Most often, people perform asanas in a lightweight version for health and physical training.
Some people do asanas to treat specific ailments as part of yoga therapy. They treat back pain, heart disease, nervous system disorders, HIV infection, or other conditions. Classical yoga, like yoga in the sutras, interprets asanas as part of sadhana, or spiritual practice, but says little about the health benefits of individual postures that are mentioned in passing.
Ayurvedic treatment includes recommendations for exercise to maintain good health and to treat specific ailments. It emphasizes the practice of asanas as an ideal and complete system of exercises to support the optimal functioning of the body. According to Ayurveda, we should follow the type of exercise that is consistent with our individual constitution, which is defined as Vata, Pitta and Kapha doshas. For this reason, Ayurveda prescribes asanas based on the definition constitutional type of a person (his doshas). Those who want to practice yoga, either exercise or treatment, should turn to Ayurveda to learn how to integrate yoga practice into constitutional measurements and individualized disease management plans.
Ayurveda is a Vedic discipline about the health of the body and mind, while classical yoga is a corresponding system of spiritual practice. This means that just as asana lifestyle regimens fall into the field of Ayurvedic lifestyle corrections and must take into account the Ayurvedic constitution of a person, so therapeutic techniques for the treatment of individual diseases and disorders also fall into the field of Ayurveda and must see the dosha imbalance behind each individual disease.
Yoga therapy has traditionally been in the field of Ayurveda, which has in its range both lifestyle recommendations and prescriptions for the treatment of certain diseases. This is true not only of the Hindu yoga tradition, but also of Tibetan Buddhism, which relies heavily on Ayurveda for the healing part of its tradition.
However, few modern yoga teachers, even in India, are aware of the Ayurvedic implications in yoga practice. If they prescribe asanas, then they can take into account only those physical conditions of a person that are required from him by modern medical standards. They tend to look at asanas outside the context of the yogic language, in which their energy connections with prana and the highest manifestation of the Self are incomprehensible. On the other hand, traditional yoga describes asanas in Ayurvedic terms and energies, which shed a lot of light on their application. Yoga students need to know this Ayurvedic language in order to tailor their asana practice for the best possible results. The Ayurvedic perspective on asana practice complements what yoga has already taught them by providing a medical language that fits well into the holistic field of yogic concepts and techniques.
For those who use the practice of asanas at any level, the Ayurvedic understanding of asanas is very helpful, to say the least. Similarly, those who delve into the spiritual virtues of Ayurvedic medicine should study yoga in a broader sense - as a path to Self-knowledge. In the following chapters, we will explain how to use asanas for both health and healing. energy imbalances as defined by Ayurveda. But first, let's learn the basic concepts of Ayurveda.

3. DOSHI

Ayurveda recognizes three forms of pranic (or vital) energy as the basis for health and disease in all people. These are the three doshas or bodily fluids - Vata (air), Pitta (fire) and Kapha (water). Dosha means "that which causes things to spoil" and refers to the disease potential of fluids. Vata means "wind"; Pitta means "bile" and Kapha is associated with "mucus or phlegm". Wind, bile and mucus are the three main forms of toxins that cause pain and illness when they accumulate in the body. Wind causes dryness, rigidity, nervousness and weakness. Bile, which is a form of fire, causes infection, inflammation, bleeding, and fever. Mucus causes blockage of blood vessels, swelling and obesity.

Vata Dosha
Vata is the driving or energy force responsible for the movement, expression and discharge of all impulses.
Vata acts mainly through the nervous system, it flows through it like an electric current.
The large intestine is the main site of her disease processes, in which waste gases or Vata toxins accumulate, and from there they spread to the blood, bones and other parts