Ayurvedic psychotherapy. "Yoga and Ayurveda as a single perfect system of the art of life." Also read with the book “Ayurvedic Therapy”

Literally translated it means the science of life. This is the original Indian healing system, the roots of which go back to ancient times. Its founders were the same great seers and sages who created original systems yoga and meditation.

Ayurveda arose as part of Vedic knowledge - a comprehensive spiritual science created in order to give people a comprehensive understanding of the Universe, living in accordance with a single law. Vedic knowledge includes yoga, meditation and astrology. Ayurveda is its branch, the focus of which is the physical body. Drawing on Vedic knowledge in all its depth and breadth, she develops and applies principles of herbalism, nutrition, surgery and physiotherapy with mental and spiritual aspects in mind.

Ayurveda is the blessed gift of healing that we received from the enlightened Vedic culture. The astronomical data contained in the Vedic texts indicate that the Vedic system, in which Ayurveda included as an integral part, established itself in India before 4000 BC. e., when the Sun at the moment of the spring equinox was in the constellation Orion or Gemini. Not long ago, archaeologists discovered on the seabed off the coast of the Indian state Gujarat ancient city Dwaraka, in which Krishna lived and which, as his biography says, went under water. Lifetime Krishna dates back to the last period of the Vedic era, and scientific research allows us to date archaeological finds in Dwarka to approximately 1500 BC. e. Thus, already several thousand years ago Ayurveda was considered an ancient system in India and occupied a dominant position.

Ayurveda- this is knowledge about suitable and unsuitable, favorable and unfavorable living conditions, factors that promote and hinder longevity, as well as the standard by which one should approach life in general. Charaka Samhita

Over its long history Ayurveda went through several stages of development. Together with the Vedic culture, it spread east to Indonesia, and west to Greece, where a similar medical system developed under its influence. Later Ayurveda widely used by Buddhists, who made many additions to it. Together with this religion, it penetrated into other countries, forming the basis of healing traditions in Tibet, Sri Lanka, Burma and influencing Chinese medicine. Many of the great Buddhist sages (notably Nagarjuna- the second most important figure after the Buddha in the Mahayana tradition) were at the same time healers who followed the principles of Ayurveda, and authors of commentaries on classical Ayurvedic texts. Thus, Ayurveda is a tradition that can be fruitfully used in a wide variety of cultures, eras and climatic zones.

Today Ayurveda, which is at the next stage of its development, is adapting to the conditions of the modern Western world. This book is a contribution to this process, in which the author seeks to show the application of fundamental and universal principles Ayurveda to our lives.

In the process of creating global medicine, which will unite the best achievements of the medical traditions of all countries, Ayurveda plays an important role. Now a new worldwide naturopathic system is being formed, the basis of which is Western medicine of the past and traditional healing systems of the peoples of the world, revised from the standpoint of modern science. Among these systems Ayurveda, perhaps, is most capable of becoming a starting point for such a synthesis. She has an unusually wide range of healing methods, including those related to alchemy - a special medical and spiritual tradition. Indian medicine has much in common with both Chinese and European medicine and therefore often provides the basis on which their principles can be combined. We may find that much of what is needed to heal the planet and usher in a new era of world unity is already contained in this system, probably the oldest of all healing systems.

Ayurvedic therapy is a sequel to the book Herbs and Spices, which I co-authored with Dr. Vasant Lad. The book Herbs and Spices briefly outlines the theoretical basis of the Ayurvedic system of herbal medicine and presents descriptions of plants common in the West, which allows them to be used in accordance with the principles of Ayurveda. Book Ayurvedic therapy significantly complements this information. Here are classic Ayurvedic herbal preparations, as well as modern recipes designed for use in European culture.

It should be noted that this book describes only a part of Ayurvedic medicinal herbs and preparations. I have focused only on those plants that are available in the West now or may become available in the near future. Along with them, there are many others that are no less effective.

This book is mainly devoted to herbal medicine and focuses on practical methods of treating diseases, making it suitable as a reference book on Ayurvedic therapy for beginners. After the release of Herbs and Spices, many came to me asking for additional information about this or that disease, and the writing of the second book, to a certain extent, was a response to these wishes. It adds recommendations on ways to increase the effectiveness of herbal medicine - diet, lifestyle, yogic methods, as well as color therapy, the use of oils, aromatics, gemstones and mantras.

Book Ayurvedic therapy has two levels: one is intended for a wide range of readers seeking to improve their own health, the other is for healers who use natural methods in their practice. The first level provides a general description of treatment, with an emphasis on optimal lifestyle choices to promote health and prevent disease. Widely used, including home remedies, for treating various diseases are listed here. It is very important to recognize the fact that many of our diseases can best be cured by ourselves. Often, it is enough to include a few simple therapeutic measures into your daily routine. Only in cases where our lifestyle is so disharmonious that it entails serious illnesses does the need for more specialized and complex methods of restoring health arise.

Frawley David. Ayurvedic therapy.
In methods of therapy for many diseases. The emphasis is on herbal therapy, diet and lifestyle. Mental disorders, including those associated with drugs and yoga practice, are considered separately. There is a chapter dedicated to caring for the health of children and the elderly. Descriptions of Ayurvedic herbal and mineral preparations, methods of using oils, incense, and precious stones in therapy are provided.

DEDICATION

In each of us there is an archetype of the divine healer: he, and only he, actually heals not only an individual person, but all living beings. To heal ourselves or others, we must give it free reign within ourselves.

In the Ayurvedic tradition, this truth is personified by Dhanvantari - the embodiment of the god Vishnu, the eternal Divine Consciousness. Most Ayurvedic schools and clinics are decorated with his statues. He reminds us that no matter how extensive the knowledge and skills we possess, ultimately success depends on the favor of the spiritual forces of the Universe towards us.

This book is dedicated to the divine healer who lives within each of us.

PREFACE 3

INTRODUCTION 4

The process of disease occurrence from the point of view of Ayurveda. Religion, spirituality and healing

Part I. PRINCIPLES AND THERAPEUTIC METHODS OF AYURVEDA 6

1. DOSHA. DYNAMICS OF LIFE FORCE 6

Three great cosmic forces. Three biological elements (doshas). Properties of doshas Functions dosh. States of excitation doshas. Locations of doshas. Five types of Vata. Five types of Pitta. Five types of Kapha. Fabrics. Body systems (meals). The Concept of Biological Elements in the History of Western Medicine.

2. SIX FLAVORS. ENERGY OF MEDICINAL SUBSTANCES 9

Warming and cooling effect. Heaviness and lightness. Humidity and dryness. Tastes and doshas. The effect of tastes. Need for six tastes. Comparative assessment of the nutritional and medicinal properties of tastes. The influence of tastes on the doshas. Excess. A lack of. Tastes and organs. Tastes and emotions. Interaction of tastes. Tablets in six flavors.

3. CONSTITUTION. HOW TO DETERMINE YOUR INDIVIDUAL PSYCHOPHYSICAL NATURE 11

Physical characteristics. More about mental constitution. Mental constitution of Vata. Mental constitution of Pitta. Mental constitution of Kapha. Relationships between physical and mental types. Psychic nature and astrology. Mental and spiritual characteristics. Gunas and doshas. Mental types and predisposition to diseases. Mental types and doshas.

4. DISEASE. UNBALANCE 15

Disease and doshas. Doshas and localization of diseases. Excess of dosh. Failure. Signs of excited doshas.

COURSE OF THE DISEASE. OJAS IS THE ENERGY QUINTESSENCE OF THE IMMUNE SYSTEM.

Three doshas and the course of the disease. 1. Accumulation. 2. Excitement. 3. Outpouring. 4. Moving. 5. Manifestation. 6. Differentiation.

Six stages and treatment. Three ways the disease spreads. Promotion of doshas along the paths of disease spread.

5.AYURVEDIC REGIMES. BALANCED DOSHA 19

Ayurveda and taking care of your health. Ayurvedic lifestyle. Managing your own karma. Ayurvedic regimens and treatment of diseases. Boundaries of naturopathy. Life regimens and other treatment methods. Calming the doshas and eliminating their excess. The danger of excessive treatment. Sattvic lifestyle. Diet and herbs. Oils and massage. Colors and gems. Yoga and meditation. Classical treatments for the three doshas.

OVERVIEW OF TREATMENT METHODS

Therapy to reduce Vata. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Cleansing practices. Panchakarma.

Therapy that reduces Pitta. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Cleansing practices. Panchakarma.

Therapy that reduces Kapha. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Panchakarma cleansing practices.

Balancing the doshas in the modern world.

6. AYURVEDIC DIET. INDIVIDUAL CHOICE OF FOOD MODE 24

Diet therapy. Nutrition and the mind. Principles of Ayurvedic dietetics. Seasons. Climate. Age and gender. Properties of food.

DIETS FOR THE THREE DOSHAS

Diet that reduces Vata. Diet that reduces Pitta. Diet that reduces Kapha.

SATTVIC DIET. Sattvic (yogic) diet. Sattvic diet and six tastes. Sattvic diet for vata. Sattvic diet for pitta. Sattvic diet for kapha.

Rajasic and tamasic nutrition.

7. AYURVEDIC METHODS OF THERAPY. REINTEGRATION METHODS 33

Toning and relieving treatment. Comparison of the principles of Chinese and Ayurvedic medicine. Relieving and tonic therapy: mental aspect. Indications.

RELIEF THERAPY

Palliative care. Cleansing therapy. Ayurvedic cleansing therapy. Panchakarma. Preliminary practices (Purvakarma) Preparation. Methods of oil and diaphoretic therapy. Basic practices (Pradhana karma). Cleansing enemas. Cleansing through the nose. Cleansing with laxatives. Therapeutic vomiting. Therapeutic bloodletting. Subsequent procedures (Uttara karma). Rejuvenation (Rasayana).

DETOXIFICATION THERAPY AND DIET

Levels of purification. Pre-detoxification. States of Ama. By-products of improper digestion. Detoxifying herbs. Abstinence from food. Intestinal Irrigations, laxatives and enemas. Triphala. Aloe juice.

DETOXIFYING DIET (Ama REDUCING DIET). Fruits, Vegetables, Grains, Legumes, Nuts and seeds, Dairy products, Animal products, Oils, Sugars, Spices, Drinks, Dietetics

TONIC THERAPY.

Principles of tonic treatment. External use of oils. Internal use of oils. Tonic enemas. Taking tonics through the nose. Nutrition during tonic therapy. Dairy, Oils, Nuts and Seeds, Grains, Legumes, Fortifying Fruits and Vegetables, Fortifying Spices. Curry, Raw Sugar, Salt. Toning and rejuvenating herbs. Preparations from tonic herbs. Dairy infusions, Herbal jams, Herbal wines, Medicinal oils, Medicinal ghee oils

8. RESTORATION OF ENERGY BALANCE 41

Low energy level. Soul power. Increased energy. Blocking energy. Excess energy. Hyperactivity. Aura. Balancing energy and spiritual development.

1. DISORDERS OF THE DIGESTIVE SYSTEM 43

Digestive fire. State of the digestive fire. Herbs that affect the digestive fire. Stages of digestion. Six tastes and the digestive process. Indigestion. Treatment of conditions caused by Ama. About the need for regular examination of the digestive system. Digestive system and medications.

COLON DISORDERS

DIARRHEA AND DYSENTERY. Types of diarrhea. General principles of treatment of diarrhea. Pitta type diarrhea. Vata type diarrhea. Kapha type diarrhea. Amoebic dysentery. Bacterial dysentery. Children's diarrhea.

Constipation. General principles for the treatment of constipation. Types of constipation. Vata type constipation. Treatment of Vata constipation. Treatment with enemas. Pitta type constipation. Treatment of Pitta type constipation. Cleansing with laxatives. Kapha type constipation. Treatment of Kapha-type constipation.

Flatulence. General principles of treatment of flatulence. Vata type flatulence. Pitta type flatulence. Kapha type flatulence.

Haemorrhoids. General principles of treatment of hemorrhoids. Vata type hemorrhoids. Pitta type hemorrhoids. Kapha type hemorrhoids.

STOMACH DISEASES

Vomit. Nausea. Types of vomiting. General principles of treatment of vomiting. Differentiated treatment. Increased acidity. Treatment of high acidity. Peptic ulcer disease. General principles of treatment of peptic ulcer. Pitta type peptic ulcer. Vata type peptic ulcer. Kapha-type peptic ulcer.

LIVER AND GALL BLADDER DISEASES

How to take care of your liver. Hepatitis. Jaundice. Treatment of hepatitis. Cholelithiasis. Cholecystitis. Treatment.

DISEASES OF THE SMALL INTESTINE

Malabsorption. Features of manifestation (types) of malabsorption. General principles of treatment of malabsorption. Differentiated treatment of malabsorption.

METABOLISM DISORDERS

Obesity. General principles of obesity treatment. Kapha type obesity. Vata obesity. Obesity Pitta type. Reduced body weight. Treatment for low body weight. Features of treatment for weight loss with Pitta constitution. Anorexia. Treatment of anorexia.

2. DISORDERS OF THE RESPIRATORY SYSTEM 59

Emetic therapy. Pranayama. Colds. Flu. General principles of treatment of colds. Features of manifestations (types) of colds. Cough. Features of manifestations (types) and treatment of cough. Other antitussive herbs. Sore throat (pharyngitis). Inflammation of the larynx (laryngitis). Bronchitis. Pneumonia. Asthma. Features of manifestations (types) of asthma. General principles of asthma treatment. Differentiated treatment of asthma. Hay fever. Allergic rhinitis. Treatment of hay fever.

3. DISORDERS OF THE CIRCULAR SYSTEM 63

Heart diseases. General principles of treatment of heart disease. Features of manifestations (types) of heart diseases. Treatment of Vata-type heart diseases. Treatment of Pitta-type heart diseases. Treatment of Kapha-type heart diseases. Hypertension. Features of manifestations (types) of hypertension and their treatment. Arteriosclerosis. Hypotension. Bleeding. Features of the manifestation (types) of bleeding. General principles for the treatment of bleeding. Treatment of Pitta type bleeding. Treatment of Vata-type bleeding. Treatment of Kapha-type bleeding. Nosebleeds. Anemia. Features of manifestation (types) of anemia. General principles of anemia treatment. Differentiated treatment of anemia.

4. DISORDERS OF THE URINARY SYSTEM AND WATER METABOLISM DISORDERS 67

Kidney cleansing. Urinary disorders (dysuria). Principles of treatment of urinary disorders. Differentiated treatment of urinary disorders. Edema. Treatment of edema. Urinary tract infections. General principles of treatment. Differentiated treatment. Kidney stone disease. Features of manifestation (types). Differentiated treatment. Diabetes. Features of manifestations (types) of diabetes. Principles of diabetes treatment. Differentiated treatment.

5. DISORDERS OF THE REPRODUCTIVE SYSTEM 70

Sex life from the point of view of Ayurveda. Sexual abstinence (Brahmacharya chikitsa).

REPRODUCTIVE SYSTEM DISORDERS IN MEN. Sexual impotence. Treatment of sexual impotence. Male infertility. Prostate enlargement.

VENEREAL DISEASES. Genital herpes. Treatment of genital herpes Pitta type. Treatment of genital herpes of Vata type. Treatment of Kapha-type genital herpes. Other sexually transmitted diseases.

AIDS. Treatment of AIDS.

GYNECOLOGICAL DISEASES. Menstruation and the constitution. Treatment of menstrual disorders. Tonics for women. Premenstrual syndrome (PMS). Types of PMS. Differentiated treatment of PMS. Amenorrhea. Treatment of amenorrhea. Dysmenorrhea. Treatment of dysmenorrhea. Menorrhagia. Treatment of menorrhagia. Leukorrhea (leucorrhoea). Treatment of leukorrhea. Menopause. Uterus removal. Cysts and tumors of the uterus and breast. Treatment of cysts and tumors. Pelvic inflammatory disease, endometritis and endometriosis. Pregnancy. Postpartum period. Miscarriage (spontaneous abortion). Infertility. Infertility treatment.

6. FEVERY AND INFECTIOUS DISEASES 77

Feverish conditions. Types of fevers. General principles of treatment of febrile conditions. Differentiated treatment of fevers. Infections. Boils and carbuncles. Features of the manifestation (types) of boils. General principles of treatment of boils. Differentiated treatment of boils. Skin diseases. Principles of treatment of skin diseases. Features of the manifestation (types) of skin diseases. Differentiated treatment of skin diseases.

7. OTHER DISORDERS 80

Traumatic injuries. Postoperative period. Arthritis. General principles of arthritis treatment. Medicinal sesame oils for arthritis. Features of manifestations (types) of arthritis. Differentiated treatment of arthritis. Gout. Cancer. Impact on the spiritual sphere in cancer treatment. Features of the manifestation (types) of cancer. Herbal medicine and diet for cancer. Bleeding gums. Dental diseases.

8. CARE FOR THE HEALTH OF CHILDREN AND ELDERLY PEOPLE 84

CHILDHOOD. Childhood. Principles of baby nutrition. Dairy products for children. Sugar for children. Oils for children. Spices for children. Herbs for children. Influence on the spiritual sphere of the child.

SENILE AGE. Premature hair loss, gray hair.

9. NERVOUS SYSTEM DISORDERS 87

Principles of treatment of nervous disorders. Impact on the spiritual sphere. Insomnia. General principles of treatment of sleep disorders. Pitta type insomnia. Kapha type insomnia. Headache. Migraine. Features of the manifestation (types) of headaches. Treatment of headaches. Epilepsy. Eye diseases.

10. MENTAL DISORDERS. 90

MENTAL DISORDERS. Physical and mental aspects of treatment. The role of the astral body. Causes of mental disorders. Purity of mind. The role of Sattva. Mental disorders and doshas. Vata type mental disorders. Pitta type mental disorders. Mental disorders of Kapha type. Treatment of neurotic disorders. Insanity. Features of the manifestation (types) of insanity. Treatment of insanity. Obsession. Principles of treating obsession. Features of manifestation (types) of obsession. Possession by deities. Possession by spirits. Possession by demons (asuras). Using mantras for obsession. Side effects of spiritualism.

DISORDERS ASSOCIATED WITH THE PRACTICE OF MEDITATION. Disorders associated with the practice of pranayama. Treatment of disorders arising from impaired pranayama practice. Disturbances associated with Kundalini. Treatment of disorders associated with Kundalini.

DRUG ADDICTION. Principles of drug addiction treatment. Tobacco smoking. Treatment of tobacco smoking. Alcoholism. Drug use disorders. Treatment of drug addiction.

1. CLASSICAL AYURVEDIC PREPARATIONS 97

Powders. Pills. Composition of "Asafetida 8". Hingashtak churna. Composition "Ashwagandha" in powder. Ashwagandhadi churna. Avipattikar churna. Composition "Vilva" in powder. Vilvadi churna. Ingredients: Cardamom. Eladi churna. Composition of "Chitrak" in tablets. Chitrakadi vati. Composition "Carnation". Lavangadi churna. Tissue strengthening powder. Dhatupaushtik churna. Composition "Garlic" in tablets. Lashunadi vati. Composition of "Brahmi" in tablets. Brahmi vati. Guduchi extract. Guduchi sattva. Kutajgan vati. Lavanbaskar churna. Composition “Five Salts” in powder. Licorice powder. Yashtimadhu churna. Mahasudarshan powder. Ingredients: Nutmeg. Jatiphaladi churna. Anti-aging powder. Rasayana churna. Saraswat powder. Candy composition in powder. Sitopaladi churna. Composition "Sandalwood" in powder. Chandranadi churna. Composition "Sarsaparilla" in powder. Chopchinyadi churna. Composition of "Shatavari". Shatavaryadi churna. Sudarshan churna. Talishadi churna. Trikatu powder. Triphala churna. Powder "Three Flavors". Trisugandhi churna. Dashamula. Ten Roots. Tikta. Bitterness.

Gugguls. Gokshuradi guggul. Mahayogaraj guggul. Triphala guggul. Yogaraj guggul.

Herbal wines. Aloe wine. Kumaryasava. Arjuna wine. Arjunarishta. Ashoka wine. Ashokarishta. Ashwagandha wine. Ashwagandarishta. Wine from bala. Balarishta. Grape wine. Draksha. Wine from coutage. Kutajarishta. Herbal wine "Saraswat". Sarasvatarishta.

Herbal jams. Brahmi jam. Brahma rasayan. Chyawanprash. Musali pack. Herbal jam from wasa. Vasavaleha.

Medicinal oils. Bhringaraj oil. Bhringaraj taila. Brahmi oil. Brahmi taila. Sandalwood oil composition. Chandanadi taila. Chandanbalalakshadi taila. Mahamasha taila. Mahanarayan taila. Narayan taila. Pinda taila. Vishagarbha taila.

Gi. Ashwagandha ghee. Ashwagandha grita. Guy with "Brahmi" composition. Brahmi grita. Mahatikta grita. Phala grita. Old gi. Purana grita. Shatodhara grita. Gi with Triphala composition. Triphala grita.

Preparations from minerals and animal products. Gypsum ash. Godanti basma. Iron tablets. Navayas loha guti. Ash of strombid shells. Shankha Basma. Composition of "Mumiyo". Deer antler ash. Shringa Basma. Makaradhvaj.

2. MODERN AYURVEDIC PREPARATIONS 102

Digestive stimulant. Trikatu Plus. Tonic for strengthening energy. Pulmonary tonic. Tonic for women. Composition of "Shatavari". Colon tonic. Triphala Plus. Brain tonic. Composition of "Brahmi". Herbal antipyretic composition. Blood purifier. Liver tonic. Herbal composition to improve food absorption. Kidney tonic. Heart Tonic. Composition of "Arjuna". Antacid composition. Antirheumatic drug. Composition of "Guggul". Herbal sedative composition. Weight loss drug. Composition of Chyawan. A drug to increase male sexual energy.

3. OILS AND INCENSE 104

Oils for various constitutions. Oils for Vata. Oils for Pitta. Oils for Kapha. Incense. Incense for Vata. Incense for Pitta. Incense for Kapha.

4. METHODS OF USING HERBS 105

Dosage. Recipe development. Empowering herbs. How to prepare a drug that has power. Using herbs that have special powers. Using specially grown herbs. Use of wild herbs. Special combinations of herbs. Special extraction. Strengthening additives. Form of drugs. Trituration. Alchemical preparations. Precious stones and metals. The timing is right. Psychoenergetic methods, mantras. Other factors.

5. APPLICATION OF ASTROLOGY, PRECIOUS STONES, COLOR THERAPY AND MANTRAS IN AYURVEDA 107

Application of astrology and gemstones. Ruby. Pearl. Red coral. Emerald. Yellow sapphire. Diamond. Blue sapphire. Hessonite. Cat's eye. Quartz crystals. Astrology and herbs. Precious stones and herbs. Color therapy. Colors of the planets. Mantras. Mantras and elements.

6. VEDIC KNOWLEDGE AND YOGA 110

Principles of a holistic treatment system based on Vedic knowledge. Five sheaths and methods of healing them. Yoga and Ayurveda.

Dictionary of medical terms. 111

Dictionary of Sanskrit words. 112

Herbs traditionally used in Western medicine. 113

Herbs used in Ayurveda. 117

Herbs used in Chinese medicine. 119

Chinese drugs. 120

PREFACE

I started reading the manuscript of the book "Ayurvedic Therapy" out of simple curiosity, wanting to see how Ayurveda was interpreted by a Westerner who practices and teaches it. As I finished reading, I felt great admiration for the author's ability to penetrate to the very depths of this ancient Indian science of life and clearly understand its basic principles.

I was amazed at the extreme ease with which the Western mind enters the realm of intuitive knowledge of the East. This book is a magnificent attempt to build a bridge of understanding between the Eastern and Western minds and between two opposing worldviews. The author has successfully completed the task of interpreting the ancient wisdom of India in a way that would meet the needs of the modern world. He rightly notes that “Ayurveda today is one of the directions of the new movement to create universal medicine, which includes the best achievements of all countries of the world.” The efforts made by the author in this and his other books will undoubtedly help to create a climate favorable to such a synthesis.

As an interpreter of Ayurveda, Dr. Frawley has a number of unique advantages. First of all, he is an expert in the Vedas. Ayurveda is part of the Vedas - the oldest written collection of the highest knowledge and experience of mankind, the essence of which lies in the idea of ​​​​human harmony with nature and his unity with the Universe. Therefore, it would be natural to consider Ayurveda from this broad perspective. That's exactly what Dr. Frawley does. He is well acquainted with Sanskrit, the language in which Ayurvedic primary sources are written. This allowed him to reveal the depth of the concepts mentioned in these texts. When literally translating Sanskrit concepts into English, the meaning of the original is violated.

Along with this, he studies yoga and is a recognized expert in the field of Vedic astrology. He studied and taught Chinese medicine. With this combination of unique knowledge, he can be considered the best candidate to introduce Ayurveda to the modern Western world. His attempt symbolizes the world's view of the health problem.

The information provided in this book covers almost all the main sections of the Ayurvedic system, as well as yoga, including data on body types, diet, health maintenance, herbal medicine, special methods of medical care, treatment and recovery (such as oil massage, Panchakarma, mantra therapy, meditation and the use of gemstones). The focus, of course, is on diet and herbs, highlighting a variety of home remedies.

Due to their special properties, many Ayurvedic herbs have already received recognition from modern scientists. It is appropriate here to quote from the latest scientific research on the Ayurvedic concept of rejuvenation (Rasayana), carried out by a group of Indian pharmacologists. They selected five plants for the experimental work: ashwagandha (Withania somnifera), shatavari (Asparagus racemosus), haritaki (Terminalia chebula), pippali (Piper longum) and guduchi (Tinosporia cordifolia). The scientists came to the following conclusion: “Based on experimental data, we hypothesize that Rasayana preparations (rejuvenating substances) of Ayurvedic medicine harmonize the body’s activities, affecting neuroendocrine and immune functions. As a result of stimulation of the immune system, the overall resistance of the body is enhanced. It is well known that stress and emotional shock can lead to impaired immunity and, as a result, to the development of many diseases. Conversely, it can be expected that increased immunity will be accompanied by qualitative improvement in tissues that become more resistant to the effects of external and internal stresses" (Dr. Sharadini A. Dahanukar and Dr. Urmila M. Thatte, "Ayurveda Revisited." Bombay, India).

Perhaps Rasayana and yoga therapy will be the most effective integral method for diseases associated with the immune system and emotional problems. Dr. Frawley is breaking new ground in this area by combining the wisdom of intuition with scientific knowledge in his approach.

Finally, Dr. Frawley considers the spiritual aspect of life, without which an analysis of the problem of health and disease cannot be complete. Indian religious tradition is based on belief in the capabilities of the individual and encourages freedom and spontaneity. This approach transforms human emotions into divine bliss and restores the integrity of human existence, in the sense expressed in the Yoga Sutras of Patanjali with the words: “And then the sage returns to his own nature” (Yoga Sutras I, 3).

Ayurveda insists on the need for spiritual and ethical discipline to achieve mental health and normal personal development. Dr. R.D. Lily (R.D. Lele), an eminent physician, the founder of Indian radiology, gives high praise to this aspect of Ayurveda in his book “Ayurveda and Modern Medicine”. He says, “The wisdom of Ayurveda is that it includes a code of conduct as a means to achieve mental health and happiness.” It is this aspect that Dr. Frawley examines in great detail.

In conclusion, as an Indian, I must express my joy at Dr. Frawley's entry into the community of eminent commentators on Ayurveda and Yoga. He has long deserved a place of honor in it.

Dr. B.L. Vashta February 1989 Bombay, India.

INTRODUCTION

Ayurveda- is the knowledge of suitable and unsuitable,

favorable and unfavorable living conditions, about

factors facilitating and hindering

longevity, as well as the measure by which

approach life in general.

Charaka Samhita I, 41.

Ayurveda arose as part of Vedic knowledge - a comprehensive spiritual science created to give people a comprehensive understanding of the Universe, living in accordance with a single law. Vedic knowledge includes yoga, meditation and astrology; Ayurveda is a branch of it that focuses on the physical body. Drawing on Vedic knowledge in all its depth and breadth, she develops and applies principles of herbalism, nutrition, surgery and physiotherapy with mental and spiritual aspects in mind.

Ayurveda is the blessed gift of healing that we received from the enlightened Vedic culture. Astronomical data contained in Vedic texts indicate that the Vedic system, of which Ayurveda is an integral part, was established in India before 4000 BC. e., when the Sun at the moment of the spring equinox was in the constellation Orion or Gemini. Not long ago, archaeologists discovered on the seabed off the coast of the Indian state of Gujarat the ancient city of Dwarka, in which Krishna lived and which, as his biography says, went under water. Krishna's life dates back to the last period of the Vedic era, and scientific research allows us to date archaeological finds in Dwarka to approximately 1500 BC. e. Thus, already several thousand years ago, Ayurveda was considered an ancient system in India and occupied a dominant position.

Over its long history, Ayurveda has gone through several stages of development. Together with the Vedic culture, it spread east to Indonesia, and west to Greece, where a similar medical system developed under its influence. Later, Ayurveda was widely used by Buddhists, who made many additions to it. Together with this religion, it penetrated into other countries, forming the basis of healing traditions in Tibet, Sri Lanka, Burma and influencing Chinese medicine. Many of the great Buddhist sages (in particular Nagarjuna, the second most important figure after the Buddha in the Mahayana tradition) were both healers who followed the principles of Ayurveda in their practice and authors of commentaries on classical Ayurvedic texts. Thus, Ayurveda is a tradition that can be used fruitfully in a wide variety of cultures, eras and climatic zones.

Today Ayurveda, which is at the next stage of its development, is adapting to the conditions of the modern Western world. This book is a contribution to this process, in which the author seeks to show the application of the fundamental and universal principles of Ayurveda to our lives.

In the process of creating global medicine, which will unite the best achievements of the medical traditions of all countries, Ayurveda plays an important role. Now a new worldwide naturopathic system is being formed, the basis of which is Western medicine of the past and traditional healing systems of the peoples of the world, revised from the standpoint of modern science. Among these systems, Ayurveda is perhaps best placed to provide a starting point for such a synthesis. She has an unusually wide range of healing methods, including those related to alchemy - a special medical and spiritual tradition. Indian medicine has much in common with both Chinese and European medicine and therefore often provides the basis on which their principles can be combined. We may find that much of what is needed to heal the planet and usher in a new era of world unity is already contained in this system, probably the oldest of all healing systems.

Ayurvedic Therapy is a sequel to the book Herbs and Spices, which I co-authored with Dr. Vasant Lad. The book “Herbs and Spices” briefly outlines the theoretical basis of the Ayurvedic system of herbal medicine and presents descriptions of plants common in the West, which allows them to be used in accordance with the principles of Ayurveda. The book “Ayurvedic Therapy” significantly complements this information. Here are classic Ayurvedic herbal preparations, as well as modern recipes designed for use in European culture.

It should be noted that this book describes only a part of Ayurvedic medicinal herbs and preparations. I have focused only on those plants that are available in the West now or may become available in the near future. Along with them, there are many others that are no less effective.

This book is mainly devoted to herbal medicine and focuses on practical methods of treating diseases, making it suitable as a reference book on Ayurvedic therapy for beginners. After the release of Herbs and Spices, many came to me asking for additional information about this or that disease, and the writing of the second book was, to a certain extent, a response to these wishes. It adds recommendations on ways to increase the effectiveness of herbal medicine - diet, lifestyle, yogic methods, as well as color therapy, the use of oils, aromatics, gemstones and mantras.

The book “Ayurvedic Therapy” has two levels: one is intended for a wide range of readers seeking to improve their own health, the other is for healers who use natural methods in their practice. The first level provides a general description of treatment, with an emphasis on optimal lifestyle choices to promote health and prevent disease. Widely used, including home remedies, for treating various diseases are listed here. It is very important to recognize the fact that many of our diseases can best be cured by ourselves. Often, it is enough to include a few simple therapeutic measures into your daily routine. Only in cases where our lifestyle is so disharmonious that it entails serious illnesses does the need for more specialized and complex methods of restoring health arise.

The second level is addressed mainly to medical professionals. It contains special Ayurvedic information and methods that are more technically complex. It should be borne in mind that diseases and their treatment are described here only in general terms, since the treatment of severe and acute diseases requires special knowledge and practical experience.

For reference, the book includes relevant Western and Chinese medicine. I did not try to present these systems in detail, but only wanted to show their points of contact with the Ayurvedic approach. Chinese medicine and Ayurveda have much in common and often complement each other.

According to Indian spiritual tradition, the causes of diseases are divided into two categories. The first category includes physical (biological) reasons: this is an imbalance of biological elements and primary energies of the physical body. Treatment in this case mainly consists of influencing the body - herbs, diet, physiotherapy and yogic poses. In more complex cases, mineral and potent herbal preparations, as well as surgical intervention, may be required.

The second category is karmic reasons: illness can be the result of our wrong actions, that is, mental or spiritual factors. This may be a mistake in choosing a profession, emotional problems and difficulties in relationships with other people, and then treatment may require a change in lifestyle and attitude towards the world in general. Such reasons include the deviation of the life line from its optimal predetermined trajectory, called “dharma” in Sanskrit. The cause of the disease can be actions committed in a past life, for example, associated with causing harm to other beings or with the abuse of one’s power and material capabilities. Curing such karmic illnesses may require some kind of atonement or sacrifice to cleanse oneself internally. For the same purpose, Ayurveda uses yoga and spiritual therapy (Daiva Chikitsa), which uses gemstones, mantras, prayers, rituals and meditations. Their use is not based on superstition, but on understanding the deep mechanisms of the mind.

According to Ayurveda, a person consists of three bodies: physical, astral and causal, or in the language of Western concepts - body, mind and soul. Although the focus of the Ayurvedic system is on the physical aspect, it takes into account both others. Many of her methods are aimed at correcting disturbances in the astral body, which is behind the processes occurring in the physical body, and at correcting disturbances in the causal body, which determines the processes of the astral body.

Most diseases are caused by both factors at once - physical and spiritual and therefore require treatment at both levels.
Religion, spirituality and healing

The word “God” evokes ambiguous associations among many in Western culture, mainly due to the fact that spiritual truth has often been subject to distortion and misinterpretation within fundamentalist religions. This is more true of Western religions - Judaism, Christianity and Islam - with their tendency towards religious exclusivity, than of Eastern teachings, which emphasize openness of mind. And yet, in the development of many diseases, it is excessive materialism that plays a significant role, which is often tantamount to insufficient faith in life. As a rule, illness is a lack of love, in particular, caring for yourself and your physical body.

It follows that in many cases the first step towards healing must be to open oneself to the divine (cosmic) will and accept the flow of its grace. To do this, you need to realize what the purpose and meaning of human life is and its connection with the process of development of the soul and the spiritual evolution of all humanity. This presupposes a search for truth, the paths and methods of which everyone chooses according to the dictates of their own heart. We must follow the spiritual path that best suits our nature, while always respecting the right of others to follow their own path. This is the meaning of the words “first heal the soul,” where the word “soul” refers to our inner consciousness.

Modern Western medicine sought to eliminate the religious aspect from treatment. This step was important and necessary for the evolution of the mind. The dogmas of organized religion, authoritarianism and the desire to suppress dissent should not intrude into the sphere of knowledge, where freedom and objectivity in the assessment of empirical data is required. Thanks to the “liberation of medicine from the shackles of religion,” much was gained, but by excluding the spiritual aspect from consideration, Western medicine lost something more essential.

The essence of healing is unification. Faith, love, devotion, a sense of the unity and divine nature of humanity, of life in general - this is what modern medicine lacks. These concepts are not dogma and do not impose any guiding idea, will or discipline on others. They provide freedom and space for growth and perception, the flow of cosmic life force necessary for healing to occur. Without them, we are internally broken and exhausted, and our life has little meaning, there is no place in it for charm, surprise, beauty and purpose. Most diseases in the modern world are caused by the lack of spiritual meaning in our lives. We fall into the web of boredom, looking for external stimuli, and there is practically nothing that would nourish our hearts.

Ayurveda cannot accept medicine outside of religion. From the point of view of her ancient, time-honored tradition, this would be tantamount to treatment without love. However, this does not mean that Ayurveda seeks to impose its form of religiosity on anyone. Together with naturopathic methods and remedies, it gives us methods of yoga that can be adapted to any form of religious or spiritual life, as well as to the absence of such a form. Ayurveda imparts to us the grace of the Divine Mother, who is the mother of healing.

The religious tradition of India is beautiful. It is not so much an organized religion as a spiritual source that reveals a wide variety of approaches to truth so that any person can find what is necessary and especially meaningful to him. She does not reject anything and does not insist on anything, respecting the divine nature and freedom of every person. Its original and true name is “Sanatana Dharma”, that is, the eternal universal religion, the religion of life itself. It was from this religious tradition that the practice of Ayurveda arose.

Illness is, if not a sign of spiritual crisis or change, then at least a kind of spiritual opportunity. According to the Upanishads, illness is the highest form of asceticism (tapas), with the help of which you can touch the truth of life and your own “I”. Illness may indicate an incorrect course of action during life, but it may also indicate that the energy of the soul is directed inward. In any case, the disease, especially a serious one, requires a review of our entire life from a spiritual point of view. Therefore, self-analysis is the first step and the basis for recognizing the cause of the disease and finding ways to eliminate it.

Our whole life is a process of learning and self-discovery. To understand the causes of the disease, you need to look at it from this point of view. Therefore, one should not only treat the disease, but also use it as a tool for learning about oneself, both on a superficial and on a deep level. When inner consciousness opens, we find inner harmony and joy, which help us overcome any external difficulties. It is the development of awareness that is the basis for the application of the healing methods and remedies proposed in this book.

In Ayurveda, there are no rigid and unchangeable methods for diagnosing and treating diseases. She offers effective principles, but their application is always individual. The descriptions of some diseases in this book do not coincide with their interpretation in classical Ayurvedic texts. This is dictated by the need to adapt Ayurvedic principles to the needs of our time. Every student and practitioner of Ayurveda has the right to adhere to a different point of view on the nature or treatment of a particular disease: this does not indicate any inconsistencies within this system, but only its breadth.

May this book serve for the benefit of all living beings! May it awaken the creative spirit in all readers.

Namaste! Reverence to the Divine Spirit abiding in you!

David Frawley February 1989 Santa Fe, New Mexico

Dr David Frawley is one of the few Westerners recognized in India as a Vedacharya - a teacher of Vedic wisdom. In 1991, under the patronage of the Indian teacher Avadhut Shastri, he received the spiritual name Vamadeva Shastri, in honor of the Vedic sage, (rishi) Vamadeva. In 1995 in Mumbai he was awarded the title of Pandit (scholar) and the Brahmachari Vishvanathya award for his knowledge of Vedic teachings.

In India, Vamadeva is recognized not only as a Vedacharya (teacher of the Vedas), but also as a Vaidya (Ayurvedic doctor), Joytishi (Vedic astrologer), Puranik (Vedic historian) and Yogi. He has been approved as a visiting teacher of Yoga and Vedic Sciences at Bangalore's Vivekananda Yoga Kendra University in India, and as a teacher at Sringeri Shankaracharya Math - mainly traditional Vedic centers in India. His written and oral translations have received wide recognition in both the spiritual and scientific circles of India. In America, he is better known as a teacher, practitioner and author of the first works in the West in the field of Ayurvedic medicine and Vedic astrology (Joytish).

From 1983 to 1986 Dr. Frawley taught regular classes with Dr. Lad as an official employee of his school. Since then, he has remained a guest teacher on the staff of the educational institution. He collaborates with Dr. Deepak Chopra and Dr. David Simon and serves as a faculty member of the Deepak Chopra American Institute of Vedic Sciences of Health and Wellness, which has been headquartered in San Diego since its founding. He also works closely with the California Ayurvedic College, founded by his former student and colleague Dr. Mark Halpern.

Although Vamadeva worked in several different directions, he made every effort to reveal the specifics of each of them as accurately as possible. His latest book, Yoga and the Sacred Fire: Self-Healing and Transforming the Universe (2005), is the best source for getting an overview of his work and education.

Books (7)

Ayurvedic therapy

The book describes in detail the causes and methods of treatment of many diseases. The emphasis is on herbal therapy, diet and lifestyle. Mental disorders, including those associated with drugs and yoga practice, are considered separately.

There is a chapter dedicated to caring for the health of children and the elderly. Descriptions of Ayurvedic herbal and mineral preparations, methods of using oils, incense, and precious stones in therapy are provided. The book is equipped with tables, appendices and an alphabetical index of plants.

Yoga from A to Z

Yoga is an ancient Indian culture whose roots can be traced back to about six thousand years ago.

In terms of its holistic and effective effect on the human body, it has no equal, because it is not without reason that experts call yoga a body sculptor and an architect of a new life. It is like a great mountain, on which there are beautiful animals, plants, minerals and wide open spaces, and which you need to look at for a long time from different angles. Professionals call yoga asanas, or, in other words, its “outer face,” a medicine, a panacea for many diseases. After the first few workouts, they make you feel stronger, slimmer and, most importantly, calmer, which is important in our stressful times.

The book describes in detail the causes and methods of treatment of many diseases. The emphasis is on herbal therapy, diet and lifestyle. Mental disorders, including those associated with drugs and yoga practice, are considered separately.

There is a chapter dedicated to caring for the health of children and the elderly. Descriptions of Ayurvedic herbal and mineral preparations, methods of using oils, incense, and precious stones in therapy are provided. The book is equipped with tables, appendices and an alphabetical index of plants.

Source of the book - http://www.natahaus.ru/

Also read with the book “Ayurvedic Therapy”:

Preview of the book “Ayurvedic Therapy”

Frawley David. Ayurvedic therapy.

The book describes in detail the causes and methods of treatment of many diseases. The emphasis is on herbal therapy, diet and lifestyle. Mental disorders, including those associated with drugs and yoga practice, are considered separately. There is a chapter dedicated to caring for the health of children and the elderly. Descriptions of Ayurvedic herbal and mineral preparations, methods of using oils, incense, and precious stones in therapy are provided.

DEDICATION
In each of us there is an archetype of the divine healer: he, and only he, actually heals not only an individual person, but all living beings. To heal ourselves or others, we must give it free reign within ourselves.
In the Ayurvedic tradition, this truth is personified by Dhanvantari - the embodiment of the god Vishnu, the eternal Divine Consciousness. Most Ayurvedic schools and clinics are decorated with his statues. He reminds us that no matter how extensive the knowledge and skills we possess, ultimately success depends on the favor of the spiritual forces of the Universe towards us.
This book is dedicated to the divine healer who lives within each of us.

CONTENT:
PREFACE 3
INTRODUCTION 4
The process of disease occurrence from the point of view of Ayurveda. Religion, spirituality and healing
Part I. PRINCIPLES AND THERAPEUTIC METHODS OF AYURVEDA 6
1. DOSHA. DYNAMICS OF LIFE FORCE 6
Three great cosmic forces. Three biological elements (doshas). Properties of doshas Functions dosh. States of excitation doshas. Locations of doshas. Five types of Vata. Five types of Pitta. Five types of Kapha. Fabrics. Body systems (meals). The concept of biological elements in the history of Western medicine.
2. SIX FLAVORS. ENERGY OF MEDICINAL SUBSTANCES 9
Warming and cooling effect. Heaviness and lightness. Humidity and dryness. Tastes and doshas. The effect of tastes. Need for six tastes. Comparative assessment of the nutritional and medicinal properties of tastes. The influence of tastes on the doshas. Excess. A lack of. Tastes and organs. Tastes and emotions. Interaction of tastes. Tablets in six flavors.
3. CONSTITUTION. HOW TO DETERMINE YOUR INDIVIDUAL PSYCHOPHYSICAL NATURE 11
Physical characteristics. More about mental constitution. Mental constitution of Vata. Mental constitution of Pitta. Mental constitution of Kapha. Relationships between physical and mental types. Psychic nature and astrology. Mental and spiritual characteristics. Gunas and doshas. Mental types and predisposition to diseases. Mental types and doshas.
4. DISEASE. UNBALANCE 15
Disease and doshas. Doshas and localization of diseases. Excess of dosh. Failure. Signs of excited doshas.
COURSE OF THE DISEASE. OJAS IS THE ENERGY QUINTESSENCE OF THE IMMUNE SYSTEM.
Three doshas and the course of the disease. 1. Accumulation. 2. Excitement. 3. Outpouring. 4. Moving. 5. Manifestation. 6. Differentiation.
Six stages and treatment. Three ways the disease spreads. Promotion of doshas along the paths of disease spread.
5.AYURVEDIC REGIMES. BALANCED DOSHA 19
Ayurveda and taking care of your health. Ayurvedic lifestyle. Managing your own karma. Ayurvedic regimens and treatment of diseases. Boundaries of naturopathy. Life regimens and other treatment methods. Calming the doshas and eliminating their excess. The danger of excessive treatment. Sattvic lifestyle. Diet and herbs. Oils and massage. Colors and gems. Yoga and meditation. Classical treatments for the three doshas.
OVERVIEW OF TREATMENT METHODS
Therapy to reduce Vata. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Cleansing practices. Panchakarma.
Therapy that reduces Pitta. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Cleansing practices. Panchakarma.
Therapy that reduces Kapha. Diet. Herbs. Oils and massage. Colors and gems. Yoga. Meditation. Lifestyle. Panchakarma cleansing practices.
Balancing the doshas in the modern world.
6. AYURVEDIC DIET. INDIVIDUAL CHOICE OF FOOD MODE 24
Diet therapy. Nutrition and the mind. Principles of Ayurvedic dietetics. Seasons. Climate. Age and gender. Properties of food.
DIETS FOR THE THREE DOSHAS
Diet that reduces Vata. Diet that reduces Pitta. Diet that reduces Kapha.
SATTVIC DIET. Sattvic (yogic) diet. Sattvic diet and six tastes. Sattvic diet for vata. Sattvic diet for pitta. Sattvic diet for kapha.
Rajasic and tamasic nutrition.
7. AYURVEDIC METHODS OF THERAPY. REINTEGRATION METHODS 33
Toning and relieving treatment. Comparison of the principles of Chinese and Ayurvedic medicine. Relieving and tonic therapy: mental aspect. Indications.
RELIEF THERAPY
Palliative care. Cleansing therapy. Ayurvedic cleansing therapy. Panchakarma. Preliminary practices (Purvakarma) Preparation. Methods of oil and diaphoretic therapy. Basic practices (Pradhana karma). Cleansing enemas. Cleansing through the nose. Cleansing with laxatives. Therapeutic vomiting. Therapeutic bloodletting. Subsequent procedures (Uttara karma). Rejuvenation (Rasayana).
DETOXIFICATION THERAPY AND DIET
Levels of purification. Pre-detoxification. States of Ama. By-products of improper digestion. Detoxifying herbs. Abstinence from food. Intestinal Irrigations, laxatives and enemas. Triphala. Aloe juice.
DETOXIFYING DIET (Ama REDUCING DIET). Fruits, Vegetables, Grains, Legumes, Nuts and seeds, Dairy products, Animal products, Oils, Sugars, Spices, Drinks, Dietetics
TONIC THERAPY.
Principles of tonic treatment. External use of oils. Internal use of oils. Tonic enemas. Taking tonics through the nose. Nutrition during tonic therapy. Dairy, Oils, Nuts and Seeds, Grains, Legumes, Fortifying Fruits and Vegetables, Fortifying Spices. Curry, Raw Sugar, Salt. Toning and rejuvenating herbs. Herbal tonic preparations. Dairy infusions, Herbal jams, Herbal wines, Medicinal oils, Medicinal ghee oils
8. RESTORATION OF ENERGY BALANCE 41
Low energy level. Soul power. Increased energy. Blocking energy. Excess energy. Hyperactivity. Aura. Balancing energy and spiritual development.

Part III. THERAPEUTIC METHODS AND DRUGS 97
1. CLASSICAL AYURVEDIC PREPARATIONS 97
Powders. Pills. Composition of "Asafetida 8". Hingashtak churna. Composition "Ashwagandha" in powder. Ashwagandhadi churna. Avipattikar churna. Composition "Vilva" in powder. Vilvadi churna. Ingredients: Cardamom. Eladi churna. Composition of "Chitrak" in tablets. Chitrakadi vati. Composition "Carnation". Lavangadi churna. Tissue strengthening powder. Dhatupaushtik churna. Composition "Garlic" in tablets. Lashunadi vati. Composition of "Brahmi" in tablets. Brahmi vati. Guduchi extract. Guduchi sattva. Kutajgan vati. Lavanbaskar churna. Composition “Five Salts” in powder. Licorice powder. Yashtimadhu churna. Mahasudarshan powder. Ingredients: Nutmeg. Jatiphaladi churna. Anti-aging powder. Rasayana churna. Saraswat powder. Candy composition in powder. Sitopaladi churna. Composition "Sandalwood" in powder. Chandranadi churna. Composition "Sarsaparilla" in powder. Chopchinyadi churna. Composition of "Shatavari". Shatavaryadi churna. Sudarshan churna. Talishadi churna. Trikatu powder. Triphala churna. Powder "Three Flavors". Trisugandhi churna. Dashamula. Ten Roots. Tikta. Bitterness.
Gugguls. Gokshuradi guggul. Mahayogaraj guggul. Triphala guggul. Yogaraj guggul.
Herbal wines. Aloe wine. Kumaryasava. Arjuna wine. Arjunarishta. Ashoka wine. Ashokarishta. Ashwagandha wine. Ashwagandarishta. Wine from bala. Balarishta. Grape wine. Draksha. Wine from coutage. Kutajarishta. Herbal wine "Saraswat". Sarasvatarishta.
Herbal jams. Brahmi jam. Brahma rasayan. Chyawanprash. Musali pack. Herbal jam from wasa. Vasavaleha.
Medicinal oils. Bhringaraj oil. Bhringaraj taila. Brahmi oil. Brahmi taila. Sandalwood oil composition. Chandanadi taila. Chandanbalalakshadi taila. Mahamasha taila. Mahanarayan taila. Narayan taila. Pinda taila. Vishagarbha taila.
Gi. Ashwagandha ghee. Ashwagandha grita. Guy with "Brahmi" composition. Brahmi grita. Mahatikta grita. Phala grita. Old gi. Purana grita. Shatodhara grita. Gi with Triphala composition. Triphala grita.
Preparations from minerals and animal products. Gypsum ash. Godanti basma. Iron tablets. Navayas loha guti. Ash of strombid shells. Shankha Basma. Composition of "Mumiyo". Deer antler ash. Shringa Basma. Makaradhvaj.
2. MODERN AYURVEDIC PREPARATIONS 102
Digestive stimulant. Trikatu Plus. Tonic for strengthening energy. Pulmonary tonic. Tonic for women. Composition of "Shatavari". Colon tonic. Triphala Plus. Brain tonic. Composition of "Brahmi". Herbal antipyretic composition. Blood purifier. Liver tonic. Herbal composition to improve food absorption. Kidney tonic. Heart Tonic. Composition of "Arjuna". Antacid composition. Antirheumatic drug. Composition of "Guggul". Herbal sedative composition. Weight loss drug. Composition of Chyawan. A drug to increase male sexual energy.
3. OILS AND INCENSE 104
Oils for various constitutions. Oils for Vata. Oils for Pitta. Oils for Kapha. Incense. Incense for Vata. Incense for Pitta. Incense for Kapha.
4. METHODS OF USING HERBS 105
Dosage. Recipe development. Empowering herbs. How to prepare a drug that has power. Using herbs that have special powers. Using specially grown herbs. Use of wild herbs. Special combinations of herbs. Special extraction. Strengthening additives. Form of drugs. Trituration. Alchemical preparations. Precious stones and metals. The timing is right. Psychoenergetic methods, mantras. Other factors.
5. APPLICATION OF ASTROLOGY, PRECIOUS STONES, COLOR THERAPY AND MANTRAS IN AYURVEDA 107
Application of astrology and gemstones. Ruby. Pearl. Red coral. Emerald. Yellow sapphire. Diamond. Blue sapphire. Hessonite. Cat's eye. Quartz crystals. Astrology and herbs. Precious stones and herbs. Color therapy. Colors of the planets. Mantras. Mantras and elements.
6. VEDIC KNOWLEDGE AND YOGA 110
Principles of a holistic treatment system based on Vedic knowledge. Five sheaths and methods of healing them. Yoga and Ayurveda.
Dictionary of medical terms. 111
Dictionary of Sanskrit words. 112
Herbs traditionally used in Western medicine. 113
Herbs used in Ayurveda. 117
Herbs used in Chinese medicine. 119
Chinese drugs. 120

PREFACE
I began reading the manuscript of the book “Ayurvedic Therapy” out of simple curiosity, wanting to see how Ayurveda was interpreted by a Westerner who practices and teaches it. As I finished reading, I felt great admiration for the author's ability to penetrate to the very depths of this ancient Indian science of life and clearly understand its basic principles.
I was amazed at the extreme ease with which the Western mind enters the realm of intuitive knowledge of the East. This book is a magnificent attempt to build a bridge of understanding between the Eastern and Western minds and between two opposing worldviews. The author has successfully completed the task of interpreting the ancient wisdom of India in a way that would meet the needs of the modern world. He rightly notes that “Ayurveda today is one of the directions of the new movement to create universal medicine, which includes the best achievements of all countries of the world.” The efforts made by the author in this and his other books will undoubtedly help to create a climate favorable to such a synthesis.
As an interpreter of Ayurveda, Dr. Frawley has a number of unique advantages. First of all, he is an expert in the Vedas. Ayurveda is part of the Vedas - the oldest written collection of the highest knowledge and experience of mankind, the essence of which lies in the idea of ​​​​human harmony with nature and his unity with the Universe. Therefore, it would be natural to consider Ayurveda from this broad perspective. That's exactly what Dr. Frawley does. He is well acquainted with Sanskrit, the language in which Ayurvedic primary sources are written. This allowed him to reveal the depth of the concepts mentioned in these texts. When literally translating Sanskrit concepts into English, the meaning of the original is violated.
Along with this, he studies yoga and is a recognized expert in the field of Vedic astrology. He studied and taught Chinese medicine. With this combination of unique knowledge, he can be considered the best candidate to introduce Ayurveda to the modern Western world. His attempt symbolizes the world's view of the health problem.
The information provided in this book covers almost all the main sections of the Ayurvedic system, as well as yoga, including data on body types, diet, health maintenance, herbal medicine, special methods of medical care, treatment and recovery (such as oil massage, Panchakarma, mantra therapy, meditation and the use of gemstones). The focus, of course, is on diet and herbs, highlighting a variety of home remedies.
Due to their special properties, many Ayurvedic herbs have already received recognition from modern scientists. It is appropriate here to quote from the latest scientific research on the Ayurvedic concept of rejuvenation (Rasayana), carried out by a group of Indian pharmacologists. They selected five plants for the experimental work: ashwagandha (Withania somnifera), shatavari (Asparagus racemosus), haritaki (Terminaia chebua), pippali (Piper ongum) and guduchi (Tinosporia cordifoia). The scientists came to the following conclusion: “Based on experimental data, we hypothesize that Rasayana preparations (rejuvenating substances) of Ayurvedic medicine harmonize the body’s activities, affecting neuroendocrine and immune functions. As a result of stimulation of the immune system, the overall resistance of the body is enhanced. It is well known that stress and emotional shock can lead to impaired immunity and, as a result, to the development of many diseases. Conversely, it can be expected that increased immunity will be accompanied by qualitative improvement in tissues that become more resistant to the effects of external and internal stresses" (Dr. Sharadini A. Dahanukar and Dr. Urmila M. Thatte, "Ayurveda Revisited." Bombay, India).
Perhaps Rasayana and yoga therapy will be the most effective integral method for diseases associated with the immune system and emotional problems. Dr. Frawley is breaking new ground in this area by combining the wisdom of intuition with scientific knowledge in his approach.
Finally, Dr. Frawley considers the spiritual aspect of life, without which an analysis of the problem of health and disease cannot be complete. Indian religious tradition is based on belief in the capabilities of the individual and encourages freedom and spontaneity. This approach transforms human emotions into divine bliss and restores the integrity of human existence, in the sense expressed in the Yoga Sutras of Patanjali with the words: “And then the sage returns to his own nature” (Yoga Sutras I, 3).
Ayurveda insists on the need for spiritual and ethical discipline to achieve mental health and normal personal development. Dr. R.D. Lily (R.D. Lee), an eminent physician, the founder of Indian radiology, gives high praise to this aspect of Ayurveda in his book “Ayurveda and Modern Medicine”. He says, “The wisdom of Ayurveda is that it includes a code of conduct as a means to achieve mental health and happiness.” It is this aspect that Dr. Frawley examines in great detail.
In conclusion, as an Indian, I must express my joy at Dr. Frawley's entry into the community of eminent commentators on Ayurveda and Yoga. He has long deserved a place of honor in it.
Dr. B.L. Vashta February 1989 Bombay, India.

Dr. B.L. Vashta (b. 1920) received the diploma of “Ayurvedic Visharad” (expert in Ayurveda) in 1945. He served as a professor for several years, has written many books, and is currently a regular contributor to health columns in leading Indian magazines. An eminent researcher in the fields of Ayurveda, Yoga and Naturopathy, he also consults for major Ayurvedic firms in India. Currently serving as an advisor at the Institute of Yoga and Ayurveda (Panvel-Bombay, India), he participates in international seminars and conferences, making efforts to disseminate Ayurvedic knowledge in India and abroad.

INTRODUCTION
Ayurveda is the knowledge of suitable and unsuitable,
favorable and unfavorable living conditions, about
factors facilitating and hindering
longevity, as well as the measure by which
approach life in general.
- Charaka Samhita I, 41.

The word “Ayurveda” literally means “science of life”. This is the original Indian healing system, the roots of which go back to ancient times. Its founders were the same great seers and sages who created original systems of yoga and meditation.
Ayurveda arose as part of Vedic knowledge - a comprehensive spiritual science created to give people a comprehensive understanding of the Universe, living in accordance with a single law. Vedic knowledge includes yoga, meditation and astrology; Ayurveda is a branch of it that focuses on the physical body. Drawing on Vedic knowledge in all its depth and breadth, she develops and applies principles of herbalism, nutrition, surgery and physiotherapy with mental and spiritual aspects in mind.
Ayurveda is the blessed gift of healing that we received from the enlightened Vedic culture. Astronomical data contained in Vedic texts indicate that the Vedic system, of which Ayurveda is an integral part, was established in India before 4000 BC. e., when the Sun at the moment of the spring equinox was in the constellation Orion or Gemini. Not long ago, archaeologists discovered on the seabed off the coast of the Indian state of Gujarat the ancient city of Dwarka, in which Krishna lived and which, as his biography says, went under water. Krishna's life dates back to the last period of the Vedic era, and scientific research allows us to date archaeological finds in Dwarka to approximately 1500 BC. e. Thus, already several thousand years ago, Ayurveda was considered an ancient system in India and occupied a dominant position.
Over its long history, Ayurveda has gone through several stages of development. Together with the Vedic culture, it spread east to Indonesia, and west to Greece, where a similar medical system developed under its influence. Later, Ayurveda was widely used by Buddhists, who made many additions to it. Together with this religion, it penetrated into other countries, forming the basis of healing traditions in Tibet, Sri Lanka, Burma and influencing Chinese medicine. Many of the great Buddhist sages (notably Nagarjuna, the second most important figure after the Buddha in the Mahayana tradition) were both healers who followed the principles of Ayurveda in their practice and authors of commentaries on classical Ayurvedic texts. Thus, Ayurveda is a tradition that can be used fruitfully in a wide variety of cultures, eras and climatic zones.
Today Ayurveda, which is at the next stage of its development, is adapting to the conditions of the modern Western world. This book is a contribution to this process, in which the author seeks to show the application of the fundamental and universal principles of Ayurveda to our lives.
In the process of creating global medicine, which will unite the best achievements of the medical traditions of all countries, Ayurveda plays an important role. Now a new worldwide naturopathic system is being formed, the basis of which is Western medicine of the past and traditional healing systems of the peoples of the world, revised from the standpoint of modern science. Among these systems, Ayurveda is perhaps best placed to provide a starting point for such a synthesis. She has an unusually wide range of healing methods, including those related to alchemy - a special medical and spiritual tradition. Indian medicine has much in common with both Chinese and European medicine and therefore often provides the basis on which their principles can be combined. We may find that much of what is needed to heal the planet and usher in a new era of world unity is already contained in this system, probably the oldest of all healing systems.
Ayurvedic Therapy is a sequel to the book Herbs and Spices, which I co-authored with Dr. Vasant Lad. The book “Herbs and Spices” briefly outlines the theoretical basis of the Ayurvedic system of herbal medicine and presents descriptions of plants common in the West, which allows them to be used in accordance with the principles of Ayurveda. The book “Ayurvedic Therapy” significantly complements this information. Here are classic Ayurvedic herbal preparations, as well as modern recipes designed for use in European culture.
It should be noted that this book describes only a part of Ayurvedic medicinal herbs and preparations. I have focused only on those plants that are available in the West now or may become available in the near future. Along with them, there are many others that are no less effective.
This book is mainly devoted to herbal medicine and focuses on practical methods of treating diseases, making it suitable as a reference book on Ayurvedic therapy for beginners. After the release of Herbs and Spices, many came to me asking for additional information about this or that disease, and the writing of the second book was, to a certain extent, a response to these wishes. It adds recommendations on ways to increase the effectiveness of herbal medicine - diet, lifestyle, yogic methods, as well as color therapy, the use of oils, aromatics, gemstones and mantras.
The book “Ayurvedic Therapy” has two levels: one is intended for a wide range of readers seeking to improve their own health, the other is for healers who use natural methods in their practice. The first level provides a general description of treatment, with an emphasis on optimal lifestyle choices to promote health and prevent disease. Widely used, including home remedies, for treating various diseases are listed here. It is very important to recognize the fact that many of our diseases can best be cured by ourselves. Often, it is enough to include a few simple therapeutic measures into your daily routine. Only in cases where our lifestyle is so disharmonious that it entails serious illnesses does the need for more specialized and complex methods of restoring health arise.
The second level is addressed mainly to medical professionals. It contains special Ayurvedic information and methods that are more technically complex. It should be borne in mind that diseases and their treatment are described here only in general terms, since the treatment of severe and acute diseases requires special knowledge and practical experience.
For reference, the book includes relevant Western and Chinese medicine. I did not try to present these systems in detail, but only wanted to show their points of contact with the Ayurvedic approach. Chinese medicine and Ayurveda have much in common and often complement each other.

The process of disease occurrence from the point of view of Ayurveda
According to Indian spiritual tradition, the causes of diseases are divided into two categories. The first category includes physical (biological) reasons: this is an imbalance of biological elements and primary energies of the physical body. Treatment in this case mainly consists of influencing the body - herbs, diet, physiotherapy and yogic poses. In more complex cases, mineral and potent herbal preparations, as well as surgical intervention, may be required.
The second category is karmic reasons: illness can be the result of our wrong actions, that is, mental or spiritual factors. This may be a mistake in choosing a profession, emotional problems and difficulties in relationships with other people, and then treatment may require a change in lifestyle and attitude towards the world in general. Such reasons include the deviation of the life line from its optimal predetermined trajectory, called “dharma” in Sanskrit. The cause of the disease can be actions committed in a past life, for example, associated with causing harm to other beings or with the abuse of one’s power and material capabilities. Curing such karmic illnesses may require some kind of atonement or sacrifice to cleanse oneself internally. For the same purpose, Ayurveda uses yoga and spiritual therapy (Daiva Chikitsa), which uses gemstones, mantras, prayers, rituals and meditations. Their use is not based on superstition, but on understanding the deep mechanisms of the mind.
According to Ayurveda, a person consists of three bodies: physical, astral and causal, or in the language of Western concepts - body, mind and soul. Although the focus of the Ayurvedic system is on the physical aspect, it takes into account both others. Many of her methods are aimed at correcting disturbances in the astral body, which is behind the processes occurring in the physical body, and at correcting disturbances in the causal body, which determines the processes of the astral body.
Most diseases are caused by both factors at once - physical and spiritual and therefore require treatment at both levels.

Religion, spirituality and healing
The word “God” evokes ambiguous associations among many in Western culture, mainly due to the fact that spiritual truth has often been subject to distortion and misinterpretation within fundamentalist religions. This is more true of Western religions - Judaism, Christianity and Islam - with their tendency towards religious exclusivity, than of Eastern teachings, which emphasize openness of mind. And yet, in the development of many diseases, it is excessive materialism that plays a significant role, which is often tantamount to insufficient faith in life. As a rule, illness is a lack of love, in particular, caring for yourself and your physical body.
It follows that in many cases the first step towards healing must be to open oneself to the divine (cosmic) will and accept the flow of its grace. To do this, you need to realize what the purpose and meaning of human life is and its connection with the process of development of the soul and the spiritual evolution of all humanity. This presupposes a search for truth, the paths and methods of which everyone chooses according to the dictates of their own heart. We must follow the spiritual path that best suits our nature, while always respecting the right of others to follow their own path. This is the meaning of the words “first heal the soul,” where the word “soul” refers to our inner consciousness.
Modern Western medicine sought to eliminate the religious aspect from treatment. This step was important and necessary for the evolution of the mind. The dogmas of organized religion, authoritarianism and the desire to suppress dissent should not intrude into the sphere of knowledge, where freedom and objectivity in the assessment of empirical data is required. Thanks to the “liberation of medicine from the shackles of religion,” much was gained, but by excluding the spiritual aspect from consideration, Western medicine lost something more essential.
The essence of healing is unification. Faith, love, devotion, a sense of the unity and divine nature of humanity, of life in general - this is what modern medicine lacks. These concepts are not dogma and do not impose any guiding idea, will or discipline on others. They provide freedom and space for growth and perception, the flow of cosmic life force necessary for healing to occur. Without them, we are internally broken and exhausted, and our life has little meaning, there is no place in it for charm, surprise, beauty and purpose. Most diseases in the modern world are caused by the lack of spiritual meaning in our lives. We fall into the web of boredom, looking for external stimuli, and there is practically nothing that would nourish our hearts.
Ayurveda cannot accept medicine outside of religion. From the point of view of her ancient, time-honored tradition, this would be tantamount to treatment without love. However, this does not mean that Ayurveda seeks to impose its form of religiosity on anyone. Together with naturopathic methods and remedies, it gives us methods of yoga that can be adapted to any form of religious or spiritual life, as well as to the absence of such a form. Ayurveda imparts to us the grace of the Divine Mother, who is the mother of healing.
The religious tradition of India is beautiful. It is not so much an organized religion as a spiritual source that reveals a wide variety of approaches to truth so that any person can find what is necessary and especially meaningful to him. She does not reject anything and does not insist on anything, respecting the divine nature and freedom of every person. Its original and true name is “Sanatana Dharma”, that is, the eternal universal religion, the religion of life itself. It was from this religious tradition that the practice of Ayurveda arose.
Illness is, if not a sign of spiritual crisis or change, then at least a kind of spiritual opportunity. According to the Upanishads, illness is the highest form of asceticism (tapas), with the help of which you can touch the truth of life and your own “I”. Illness may indicate an incorrect course of action during life, but it may also indicate that the energy of the soul is directed inward. In any case, an illness, especially a serious one, requires a review of our entire life from a spiritual point of view. Therefore, self-analysis is the first step and the basis for recognizing the cause of the disease and finding ways to eliminate it.
Our whole life is a process of learning and self-discovery. To understand the causes of the disease, you need to look at it from this point of view. Therefore, one should not only treat the disease, but also use it as a tool for learning about oneself, both on a superficial and on a deep level. When inner consciousness opens, we find inner harmony and joy, which help us overcome any external difficulties. It is the development of awareness that is the basis for the application of the healing methods and remedies proposed in this book.
In Ayurveda, there are no rigid and unchangeable methods for diagnosing and treating diseases. She offers effective principles, but their application is always individual. The descriptions of some diseases in this book do not coincide with their interpretation in classical Ayurvedic texts. This is dictated by the need to adapt Ayurvedic principles to the needs of our time. Every student and practitioner of Ayurveda has the right to adhere to a different point of view on the nature or treatment of a particular disease: this does not indicate any inconsistencies within this system, but only its breadth.
May this book serve for the benefit of all living beings! May it awaken the creative spirit in all readers.
Namaste! Reverence to the Divine Spirit abiding in you!
David Frawley February 1989 Santa Fe, New Mexico

Part I. PRINCIPLES AND THERAPEUTIC METHODS OF AYURVEDA

Vata, Pitta and Kapha in their natural and disturbed states give life to the body and destroy it.
- Ashtanga Hridaya I, 6.

1. DOSHA. DYNAMICS OF LIFE FORCE

Three Great Cosmic Forces
The ancient Indian seers found that there are three main forces in nature. This discovery was recorded in the mantras of the Rig Veda1.
The first of these forces is the principle of energy, which gives strength, speed, direction, inspiration, motivation. Life is nothing but a play of ever-changing forces. As modern science confirms, matter is energy: what we see as dense and static is actually a collection of countless subtle forces in constant motion.
This life energy has been called Prana, which means "primordial breath" or "life force", because its movement at all levels is cyclical and similar to breathing. Matter evolves from this pure life energy, and the ancient sages perceived the entire Universe as a manifestation of a life force that is always striving for a higher life, for awareness, freedom and creative unfolding.
Within all energy lies conscious will. Essentially, energy is will acting in the external world. Behind the will there is sensitivity, that is, consciousness as the ability of recognition. Therefore, Prana has another name - Purusha (Primordial Spirit). Life is being, the principle of consciousness. In nature, it manifests itself as the action of the mind, directing the movement of energy. This natural intelligence plans and carries out its actions consciously and confidently, but it is not a rational choice, but an intuitive and spontaneous movement of pure beauty and harmony. His greatness is revealed throughout nature, from flowers to stars.
The second force of this triad was perceived by the ancient seers as the principle of light or radiation. Energy is light because as it moves, it undergoes transformation and in the process emits light and heat. All living things have heat, and all energy has light. This light of life penetrates, refracts and reflects, which manifests as intelligence and consciousness. This, in particular, can be observed in all chemical reactions. In the smallest spark lies the light of higher awareness.
The third force is the principle of connection. Everything manifested is an indissoluble unity. There is an interpenetration and affinity between all forces, so that in reality they form one whole, connected by a single rhythm. This connection was perceived by the seers not only as a certain chemical quality: it also revealed a conscious purpose and was experienced by them as love. Love is the real force that holds all things together.
These three forces are essentially one whole: life is light, light is love, because life emits light, and light generates love. We must always strive for a higher life, for light and love, for this is the nature of the Universe itself.
In the Vedas, the personification of life was the great god Indra, the dragon slayer and thunderer (in Sanskrit - “vajra”). Light was personified by Agni, the god of fire, sacrifice and clairvoyance. Love was worshiped in the form of Soma - the nectar of immortality. The secret mantras of the Vedas contain the original code of the entire cosmic law, the key to all levels of action of universal power. With the help of mantras, you can bring balance and control those elements that they control. This not only gives health, but also creates the basis for rejuvenation of the mind and transformation of consciousness. Ayurveda and other branches of Vedic knowledge, in particular yoga, emerged as a result of the development in specific directions of the original insights of the Vedas.
Deities personifying life, light and love are also present in European mythology. For example, the Greeks worshiped Zeus, Apollo and Dionysus, although this was more poetic than mystical in nature.
The symbols of these three forces - life, light and love - are three elements: air, fire and water. According to ancient mythology, in the beginning the earth and the sky were one. There was no space between them in which life could arise. Then, by the will of the Creator, the gods appeared and separated heaven and earth from each other, and in the resulting space they set the life force in motion.
This vital force became the environment in which the elements of air, fire and water (in the form of wind, sun and rain) ensured the development of life.
1 Rigveda is the oldest of the sacred books of India.

Three biological elements (doshas)
According to Ayurveda, the three primary vital forces are present in the human body in the form of three biological elements. They are called "Vata", "Pitta" and "Kapha" in Sanskrit and are associated with air, fire and water. Their activity and mobility predetermine the processes of growth and decay.
In Ayurveda, these biological elements are called doshas. The word dosha means something that obscures, corrupts or causes decay. When the balance of the doshas is disturbed, they become the forces that cause painful processes.
The air dosha is called Vata. Sometimes the word "Vata" is also translated as "wind" or "that which moves things." It is the driving force that moves the other two doshas, ​​which are incapable of movement in its absence. It also controls the movements of the senses and mind, and ensures mental adaptation and the ability to understand.
The fire dosha is called Pitta; the word is sometimes translated as "bile" or "that which digests things." Pitta is responsible for all chemical and metabolic processes in the body. It also controls our mental “digestion” - our ability to perceive reality and comprehend the essence of things.
The dosha of water is called Kapha. The word is sometimes translated as "slime" or "that which holds things together." Kapha creates and maintains the substances of the body, forming the bulk of tissues. It also provides us with emotional support in life and governs positive emotions such as love, compassion, humility, patience and forgiveness.
Each of the three doshas resides in a specific element: it is its container and the environment in which it manifests itself.
Vata (air) is contained in ether, so ether is said to be its component. It fills body cavities and thin channels.
Pitta (fire) is present in the body in water or oil, so it is said to contain water. Fire cannot be present directly in the body without destroying it, so it combines with water to form Pitta. The main form of Pitta is acid.
The container of Kapha (water) is the earth, so Kapha is said to contain the earth. Our body consists mainly of water, trapped within the skin and other sheaths formed by the earth element.

Properties of doshas
Each of the doshas has characteristic properties. Vagbhatta, the great commentator on Ayurveda, writes: “Vata is dry, light, cold, rough, thin and agitated. Pitta is slightly oily, pungent, hot, light, with an unpleasant odor, mobile and liquid. Kapha is damp, cold, heavy, viscous, cloudy, soft and dense." (Ashtanga Hridaya I, 11 - 12).
Vata is mostly dry, cold and light. Pitta is basically hot, moist and light. Kapha is generally heavy, cold and wet. Thus, each dosha has one common property and two opposite properties with any other dosha.
We recognize doshas by their properties. An excess or deficiency of certain properties indicates an excess or deficiency of the corresponding dosha, which, in turn, is fraught with various pathological changes in the body.

Functions of the doshas
The effect of doshas on the body and mind in Ashtanga Hridaya (XI, 1 - 3) is described as follows: “The root of the doshas, ​​tissues and waste products is Vata (air). In its natural state it supports effort, exhalation, inhalation, movement and implementation of impulses, balance of tissues and coordination of the senses.” Vata is the primary and most important among the three doshas. She controls the other two and is generally responsible for all processes in the body. Therefore, violations of Vata usually have more severe consequences than violations of other doshas, ​​and often affect the psyche and the entire body. We can say that the main factor in both health and illness is the quality of our life, which is determined by our concern for our own vitality.
“Pitta (fire) governs digestion, body heat, visual perception, hunger, thirst, radiance of the skin, complexion, understanding, intelligence, courage and gentleness of the body.” Pitta is responsible for all aspects of light and warmth in the body and mind.
“Kapha (water) provides stability, lubrication and strength to joints and qualities such as patience.” Kapha is the material substrate that supports the other two doshas. It gives stability to the emotional sphere.

CONDITIONS OF EXCITATION OF THE DOSHAS
When excited, the doshas cause symptoms of various diseases. “Excess Vata causes exhaustion, loss of strength, desire for warmth, trembling, bloating and constipation, as well as insomnia, disorientation of the senses, incoherent speech, dizziness, confusion and depression” (Ashtanga Hridaya XI, 6-8). High levels of Vata cause the life force and mind to lose their connection with the body, causing loss of coordination and breakdown of the body. Hyperactivity leads to waste of vital body fluids and exhaustion.
“Excess Pitta gives a yellow tint to stool, urine, eyes and skin, and also causes hunger, thirst, burning sensation and difficulty sleeping.” High Pitta leads to the accumulation of internal heat, fever, inflammation and infections. We literally start to burn ourselves out.
“Excess Kapha causes suppression of the digestive fire, nausea, lethargy, heaviness, pallor, chills, weakness of the limbs, cough, panting and drowsiness.” High Kapha leads to weight gain and accumulation of heaviness in the body, which inhibits the normal functioning of the body.

Locations of doshas
Each dosha corresponds to a specific place in the body. “Vata is located in the colon, thighs, ears, bones and sense of touch. Its main place is the large intestine. Pitta is located in the small intestine, stomach, sweat and sebaceous glands, blood, lymph and the organ of vision. Its main place is the small intestine. Kapha is located in the chest, throat, head, pancreas, sides, stomach, lymph, fat, nose and tongue. Its main place is the stomach.” (Ashtanga Hridaya XII, 1-3).
In these main places of their localization, doshas accumulate, causing diseases. If you influence them here with appropriate methods, you can nip the disease in the bud.
The organ in which the dosha is located has a tendency towards the disorder that is characteristic of that dosha. Violate