7/28/2019 Ayurvedic Yoga tr liu

1/15

Ayurvedic Yoga tr liuA Beautiful hin i Biu hin caHai Khoa hc Sister c*Cc hc gi v gio vin bao gm Tin s Vasant Lad, Tin sRobert Svoboda, Tin s David Frawley, v Mukunda Stiles.

29nh sng trn Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 2m hnh. Trong m hnh ny, thc ca v tr,th gii vt cht c quy nh ti cc iu khon ca nm yu t tuyt vi,pa ca mahbhta s. Cckhi nim ca pancha mahbhtas bn thn n vn l mt

phi vt cht mt trong trong ngha l mi phn tc xem l mt hnh thc ngy cng dy c hn ca thc. Nl vt liu trong ngha nh l mt ngi bnc i ph vi cc cht hoc cc i tng vt cht.

Ngay c t hin i, vt liu, cp nSA khya cosmovision ca v tr ca chng ta trong cht vt liu c sinh ra t t cung ca

mater (tc l m)Prak ti(hoc akti Mata). Ccpancha mahbhtas trong nhim k ca h khng bao gic coi l tnh, nhng trong mt dng chy lin tc trongcuc sng ni chung v trong dng chy lin tc c thtrong c th ca chng ti nh mt biu hin vt cht nhiu hn thc.Trong c th ca chng ti, nhng chycc cht c gi ldhtus, substrata ca thc, trong cung cp cho chng ta s n nh cachng ti sinh vt c th tn ti mt lng ng kthi gian v khng sp .Nhng dhtus khng chm nh thut ng ny thng c dch.Trong thc t, hang chy vt cht c th, tm tr phc hptrong cc sinh vt sng ca chng ti. l m thanh

phc tp, nhng theo Ayurveda v yogacuc sng ca chng ti thc s l a chiu!Mt trong cc nh ngha ca i sngAyurveda l trang web thn mt v phc tp ca linh hn,

tm tr, gic quan, v c th (Caraka: arirendriya3satvtm sa yogo. . . ). iu ny mang li cho chng ta c invn bn,Hatha Yoga Pradpik, trong nhng li chyoga l tho lun v tc dng ca chng trn vtc ng i vi cc dhtus.Trong nhiu cun sch chng ti tm thythut ng ny c dch l m, l ch mt phnchnh xc. Trong tr liu Yoga hin i, rt nhiu cng thngt trn hiu qu ca yoga trn c bp v xngm nh mt li gii thch c hc.Kt qu lch khng phi khng y s hiu bit ca bn gcvn bn v hng dn, c giao dch vidhtus nh chy substrata ca thc

biu hin c th v dy c hn, chng hn nhm ldhtu vasthidhtu (c bp v xngm). Khi yoga c cho l tng cng ccdhtus, n cng c ngha l cc kha cnh b sung nh

Balaca nhn cch, dhra,hoc pht huykha cnh ca mt ai trn mt mc tm thn-cm xc. Trongcng Satra, nh ngha tip theo ca cuc sng(yua )dhari, hoc h tr, nm gi, v duy trtrn tt c cc cp (c th, cc gic quan, tm tr v tm hn).iu nyt, dhari, l phc tp kt ni vi dhtus. Chng tic th thy y nh th no ngha su sc hn i cch vt ra ngoi bn dch n gin ca cc m.Haha Yoga PradpikMc d vn bn Yoga c in,Haha Yoga

Pradpik, nhm mc ch hng dn hnh gi cao cplm vic theo hng kch hot y ca cc suum

7/28/2019 Ayurvedic Yoga tr liu

2/15

thng qua cc k thut tin tin vk lut, n cng cha mt lng ng knhng bi th kinh doanh tng qut hncc khuyn ngh, hng dn tc l dinh dng.Nhnghng dn c ngha hn mt khi bn bitnguyn tc c bn ca Ayurveda.H i ph vi cccht lng nhn vt ca thc phm, cc nh lngnhn vt ca thc phm, v kh nng tiu ha hoc Agni,

nhng h cng cp n cc sinh vt ca con ngi vc s dng trong Ayurveda m t c th ca chng titm phc tp.Mt v d in hnh l:La m, go, la mch,aika(mt loi nhanh chngtrng la), sa, b, mt miamt ng, b ti, ko ng, mt ong, khgng v cc loi rau l, xanh u, v nc tinh th r rng rt thch hp cho

yogndra s. Yoga nn dng thc phm lnui dng, ngt ngo, d chu, kt hp visa, vv, h tr dhtus, mong mun trong4

tim, v ph hp vi yoga. Ch 1, cu 62-63Cc ti liu tham kho cc dhtus trongHahaYogaPradpik :

Jalavasti ny , khi hp l] thc hnh, trau chutc th hin php (dhtus), cc c quan cm gic

( indriya) v c quan ni b ( antakaraa );lm cho [c th] sng v lm tngtiu ha nng lng, n ph hy tt c cc ri lon tronghinphp. Ch 2, v. 28

N t du chm ht cho cc bnhNadi s vdhtus, cng nh c chng.i b hoc ng,[Ny] kumbhakagi lujjaynn c5

thc hnh. Ch 2, v. 53Mt ti liu tham kho dhtus trongYoga-Bhya :30 Pht hin Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 3Bnh c nh ngha l s mt cn bng cathnh phn (dhtus) hoc hot ng ca cc6

tit (rasa ). I: 30y l v d cui cng ny t Truyn Thng YogaGeorg Feuerstein, ni chng ta c th nhn thy nhng gc mt trongdch nu chng ta khng bit ngha y nhng t nh dhtu v rasa, m c hai c ngha v

bao hm nhiu hn ch cc thnh phn v7

tit.N c trnh by li y m tc gi l cp n cc dhtus v khng ch mt s vt lm. Dhtus c nhiu lp hn lhon ton vt l.H l nhng tm phc hp c th.Do , dinh dng nn khng ch ph hp,nhng cng c th lm hi lng nh c tham gia nhiu hn hnch l mt gii phu hc c hc v sinh l hc mcn phi c cho n nh cc khi xy dng ch.Vn y cng l nhn vt sttvic thc phm(V hiu qu lm hi lnghaynghip m n to ra )a vo ti khon nh yoga xem xt kha cnh nyrt quan trng, nhiu hn so vi trong Ayurveda, nic nhiu khng gian cho thc phm rjasic mt hoc thm chtmasic thin nhin.Chng ta phi nh rngAyurveda c a ra bi cc v thn nhn loichm sc ca mi v mi mt v khng ch lnhm ca nhng ngi chn bc i trn caox l k lut v con ng kh hnh ca yoga. Ayurveda l,v, c cho tt c cc h gia nh, ngi kinh doanh;

7/28/2019 Ayurvedic Yoga tr liu

3/15

sinh vin v hc gi; v nam gii, ph n vtr em sng trong gia nh v c hng ngy ca hlm vic nh.Yoga c in nhm mc ch tu kh hnh,ni chung l nhng ngi c tinh khit,th cht v nu khng, v, trong Ayurvediciu khon c ca hdoas, Agni (la tiu ha),dhtus, vmala(cht thi) trong s cn bng vsc khe tt.Mc d c s khc bit ny, c hai

k lut suy ngh dc theo cng mt ng vlinh hn, tr tu, gic quan, v c th, tc l nh mt cht lng c thtm phc tp chi phi v hng dn bipra(Hi th, nng lng), l mt ph qut, c th l c nhn,tr thng minh.Nu chng ti di chuyn theo cch ca chng ti suy ngh cngcc dng tng t, chng ti n mt kt lun tng tkhi chng ti p dng tr liu Yoga mt cch Ayurvedic:thc hnh yoga h tr dhtus ca chng ti nh vy c ngha lnhiu hn ch l tng cng v mnh kho hn ca chng tic, hoc lm cho xng ca chng ti dy c hn.Liu php Yoga Ayurvedic nhn mnh tm quan trng casuy ngh v nhng li ch ca yoga trong mt cht lngv cch a chiu.iu ng rngthc hnh yoga l mt hin tng cht lngmahbhtas pancha, doas, dhtus, Agni, v malan vi nhau mt cch thn mt v phc tp,khng bao gi c tch ra ttm , sattva, v indriya,

hoc t dng chy ca pra, bn cht ca cuc sng.iu ny nghe c v kh phc tp v tru tng, nhng nc ngha rt c th thcLiuphp Ayurvedic Yoga. T quan im ny,Liu php Yoga Ayurvedic phng php yoga

phng thc theo cch nh vy ph hp viv hin php ca tt c mi ngi, hoc Prak ti. Ccp dng phng thc cn bng:

pa ca mahbhtascc doascc dhtusAgnicc malatrong khi su sc p ng cc gic quan, tm tr, vlinh hn.31nh sng trn Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 4Danh sch trn dn n mt tp hp ton b s la chnc thc hin bi mt ngi lm vic vi AyurvedicYoga tr liu.N cng i hi mt s tin hp lkin thc v cc nguyn tc c bn ca Ayurveda,cng nh mt s tin nht nh ca kinh nghim ca cc nng ng ca nhng nguyn tc ny trong mt c th sng.Trc khi chng ti di chuyn trnmt s v d thc t cany, chng ta c th kt lun rng n lm cho nhiu hn natinh thn nhn vo bn dch ca mt yoga c in vn bn t mt gc Ayurvedic ch khng phi tmt gin phng php tip cn c kh phng Ty nhthng xy ra ph bin trong cc phin bn phng Ty ca Yogaiu tr (cn n , bng cch ny). Chng ti cng c th nirng tr liu Yoga Ayurvedic l mi v khng phi l mi. Nkt hp cc nguyn tc c bn ca hai ch em c ikhoa hc trong mt cch l hu ch cho thc tmc ch iu tr trong mt khung cnh lm sng hin i.Mc ch ca tr liu Yoga Ayurvedic l gip nhng ngi sng trong th gii ca ngy hm nay, nh tri ngc

7/28/2019 Ayurvedic Yoga tr liu

4/15

Yoga h c mc tiu trong cc caoyoga vn bn tin tin ca truyn thuyt.Thay vo chng ti s

phn loi hin i nht ngy Yoga l bnh thngchnh ngi m v trcung cp Ayurveda t c sc khe tt hn,trc khi xem xt cuc sng khc kh ca mt tp yoga thc

bt c iu g m c th c ngha.Logic thc hnh tr liu Yoga Ayurvedic

Chng nmPradpik Hatha Yoga, trongphin bn bi Raghunatha Shastri Kokaje v SwamiDigambaraji, cp n yoga nh mt liu php vnhiu ln cp n khi nim Ayurvedic nh

ba doas.iu ny c vt liu cn c tc gi hin i trong lnh vc Yoga Ayurvedic8

iu tr.Mt v d in hnh sau:Mt ngi thc hnh (yoga) sai lm, hp ng(Bnh tt) vta, vv i vi iu tr nh vy

bnh kha hc (thch hp)vyuc9

gii thch (di y). Ch 5, v. 1T tng v khoa hc V cho s ch ti caoMt trng, ba CN, v Gi (Srya,Candra, v Vyu).Cc ph qut v mnguyn tc c s phn nh ca h trong knh hin vi

con ngi sinh vt trong cc hnh thc ba doas:pitta, Kapha, v vta.H cng ng gp vo sba nh ngha ca c hai Ayurveda v yogakhoa hc ca chuyn i, nc tri cy s sng, v dng chy.Tt ciu ny cho php mt phm vi cc quan im hin tng tlm vic vi mt khch hng, khng ch chodoshic bn cht ca hin php hoc cc khiu ni ca mtkhch hng, m cn lin quan n quan im c la chn trongAyurveda v yoga c nhiu chuyn i-nh hng, nc tri cy nhiu hn theo nh hng, hoc nhiu dng chytheo nh hng.iu ny c th ph thuc c vo tnh cht cakhch hng (hin php cng nh khiu ni), bn chtca bc s chuyn khoa (khuynh hng, phng thc a thch,vv), bn cht ca cc trng hp (kh hu, x hihoc mi trng lm vic, cc mi quan h), v

bn cht ca tnh hung chim tinh hoc pht trin.i vi phm vi ca bi vit ny, chng ti s gii hn bn thn

ch yu n cc khu vc ca khch hng.Ayurveda cung cp mt phm vi rng ca cc yu tng mt vai tr quan trng trong vic xc nh cc tham s cho iu trkhc nhau, t li sng ni chung v dinh dng,cc bin php khc phc hu qu c th hn trong cc hnh thc ca thc phm hoc cc loi tho mclm vic trn doas, v sau trndhtus, v da trn phm cht vn c ca h vnghipl nhng phm cht ny bao hm s .Chng ti c th lm theodng ny ca t tng trong khi p dng mt cch tng tsuy ngh cc phng thc c tm thy trong yoga.nh sng thc phms to ra nh nhng hn trong tm tr, c th

phc tp.nh sng tp th dc cho v d vi tr lncc phong tro cng c th thc hin nh nhng trongcng mt c th, tm tr phc tp.Chm thc phm nh: thc phmto ra s chm tr trong c th (sa, pho mt, ngt) s thc hin chm i nhiu trong chng ta.Chm

phong tro, hay lm chm chuyn ng, c th dnmt tc dng tng t.Ayurveda thc s l mt khoa hcnguyn nhn v c hiu lc, hay nghip, hnh thc c bn nht ca n.iu ny cng tnh cho cc ng dng ca di bt k hnh thc no,

phng php, phng thc t cc lnh vc ca yoga: n vn cnmt cu chuyn v nhn qu. Trong Yoga Ayurvediciu tr, n i xung n iu tr lmla chn cng nhng dng ny!Ti sao khng ngh mt.n gin s dng mt bao ct nng (v d nh t n trongca ai lng hoc tng t), thc hnnng n trong mt phc tp tm c th b quy ry bi qunhiu nh nhng gy ra bi s mt cn bng vta doa, hocgy ra bi qu nhiu tr ln di chuyn phn t ca khng kh?

7/28/2019 Ayurvedic Yoga tr liu

5/15

y chc chn l mt cch tip cn khc nhau hn so vi suy ngh32 Pht hin Ayurveda Journal, Vol.IX, S 3, ma xun 2011

Trang 5v ko di c bp, tng cngxng, v lm gim cc m m.Cc kt ni c th-Tm

Ayurveda v yoga u cho rng c thkhng c g nhng nng lng dy c c iu chnh bi nhiut di hnh thc vt cht ca nng lng nh hoc

pra.Pra b chn, hoc tm tr khng tiu ha dy c m hnh, c th thc s hin l trong c thsoma b nh.C hai Ayurveda v yoga nhm mc ch

pht hnh nh nhng k nim soma. Trong khi , Ayurvedano t mt loi vt liu m c hn vquan im ca c th, yoga khng, ni chungni t gc tinh t v tinh ch.Thc hnh yoga nng cao gi nh mt qu trnhthanh lc trn cp hn tng.Mt khctay, cc phng thc ca yoga ln lt ca h c th c s dng mt mc nht nh gip trong vic thanh lc ny ca tng mc, v n l mt trong nhng mc tiu thc t caAyurveda. Do , s pha trn hon ho ca c hai c tm thy

Liu php Yoga Ayurvedic!Mt cch bn phi casuy ngh, mt ng dng chnh xc ca logic, vthch hp la chn cc phng thc c th gip v con ng gii phng soma nhng k nim, thit lp chng ti min phv qu kh ca chng ti do min ph t nhng lo ngi vcc k vng v tnglai ca chng ta. Ni cch khc:chun b chng ta phi hin din y y v by gi;hay chnh xc hn, gip chng ti xc nhns tht rng c duy nht y v by gi.Dng chy, thay i,v hnh phc mt dng khc ca hnh tam gic lin quan

pra-Tejas-ojasVyu-Srya-Candra hoc MarutaAgni-Soma l chnh xc ni chng ta v nhng ngi chng taang c.iu ny kt ni tm c th, v su hnkha cnh ca n, c phn nh trong Ayurveda v yogatrong thi quen n gin v thit thc, nhdinacaryv rasyana trong Ayurveda vyama v niyama

yoga.N cng c phn nh trong cc hnh thc c th hn, nhsrya-namaskra , candra-bhedana, hocujjaypryma . Dng nh tru tng nghi l (nhng theo mt cchi khi vn cn kh c th) nh mt ngin pjdpaka(n), mt ni nc, v mt shng sng cng phn nh kt ni ny.Tt ccc thc hnh ny l cch hng dn chng ta cht ch hn vic y v by gi.Cng ging nhmahbhtas pancha xut hin tn ti ngy th y v by gi, trong khi trn thc t h cung cpcui cng b mt ang n ngay bn trong ca chng tac quan, ch i c cng nhn y ca nc bn s tht.iu ny cng c th l mt trong nhngl do chnh l do ti sao Ayurveda gi tr c thmt ci g su sc hn nhiu so vi mt b su tp cavn , cng nh l do ti sao yoga gi tr cho c th nh l mtTh tng va tnh ha v neo tm tr.Lm th no hin AyurvedicYoga tr liu trong th gii Yoga?Hu ht mi ngi nghe ni v yoga v li ch ca n.H c th tham d mt lp yoga hoc thm ch i ncc lp hc yoga mt cch thng xuyn.Cc trung tm Yoga cung cpcc lp hc nhm 5, 10, 15, hoc nhiu sinh vin, vnhiu ngi trong s h s ng rng hu ht cc hnh thc yogac li cho th cht v tinh thn ca h.

Nu bn yu cu hc sinh, thng h s cho bn bit lm th noau lng ca h c thuyn gim, tiu ha

bnh c ci thin, hoc vt l khc a

7/28/2019 Ayurvedic Yoga tr liu

6/15

mt lp hc yoga gim st hoc thm chbin mt.iu ny cho chng ta bit rng yoga l rth thng mang li li ch, v ca chnh n, ci thin ca chng tisc khe v cng c th c xem nh l mt phng nga

phng thc gi cho c th chng ta khe mnh v trong tnh trngs cn bng.Chng ta c th tng tng rng trong mt mi trng lp hc thng khng c nhiu thi gian xem xtkhiu ni c th ca tng hc sinh.

Hu ht cc lp hc cui cng gia mt na v hai33nh sng trn Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 6gi v tt c mi ngi sau ca Asanachuic a ra bi gio vin.Kt qu l rt thng xuyn ccnhiu s ch ca c nhn cn thit cho mi hc sinhl khng c.iu ny l chnh xc nhng g l khc nhau trongLiu php Ayurvedic Yoga. Mi c nhn c mtAyurvedic hin php khc nhau (vta, pitta, Kapha,hoc nhiu kh nng mt hn hp ca hai) v l mc tiu caYoga tr liu Ayurvedic iu chnh yogachng trnh gip khch hng trong vic duy trHoc ly lis cn bng doshic, v do

sc khe ca h.Hoc mang li c th v tm tr tr litnh trng ban u ca n v do b sung khcphng thc iu tr Ayurvedic nhm mc ch ti mt cch nhanh chngv c hiu qu ly li sc khe. Trong Yoga Ayurvediciu tr, cc bc s chuyn khoa c bnhin php (Prak ti) cng nh cc doshics mt cn bng (Vik ti) ca khch hng vo c nhn xut chng trnh.Sau khi mt lng ban u nh gi Prak tiv Vik ti, cc tr liu Yoga Ayurvedic to ra mtchng trnh yoga s gip khch hng trong vic ahin c s mt cn bng doshic tr li cn bng.C thloi, trng thi tinh thn, v vt l khiu ni thngtit l doa l ch yu v / hoc c kh nngc ra khi s cn bng cho thy s gia tng hocgim V, P, K. asana khc nhau, prymas,v khc yoga hoc cc k thut thin nh c la chn

gip cn bng li bt k th t dis c.y l mtnh ngha ca mc tiu v mc ch r rng v chnh xcLiu php Yoga Ayurvedic, v lm th no ngi ta c thy hin n m khng cn phi i volch s v trit hc su xa hn ngun gc,nh c tho lun trn.Mt s v d v cc mt cn bng Doshicv cc Bin php khc phc hu qu AYTVTA DOA s mt cn bng

Nhng ngi c vta cao him khi vn c xu hng cnhn mnh, v c kh khn trong vic gi tp trung ca h. Ether yu t v khng kh to nn vta.Cht lngvta c xu hng b kh v th.Vt lkhiu ni c th bao gm au khp, au lng di,cng nh vn tiu ha. Di y l quan trngquy nh mt thi quen tp yoga thng xuyn thc hin trong mt th gincch thc m chuyn ng v hi th c thc hin trong

phi hp gi tm tr ca h lang thang. Ccthi quen c th n gin l di chuyn thng qua mtton b hng lot ca cc khp quay khuyn khchdng chy ca cht lng hot dch do loi b kh ca h

phm cht.Mt chng trnh ngn c thc hin hng ngy l tt hn so vimt chng trnh di m h c th b qua mt vi ngy trong mthng. Tnh trng khng yn c th c thngn nh ca khu vc xng chu, gh vta.T th vi mt tp trung vo neo u xng chu smang li kt qu ng ch .K t khi khng kh l mt trong hai yu t ca vta,rt quan trng cung cp cho rt nhiu s ch .

7/28/2019 Ayurvedic Yoga tr liu

7/15

hi ha gia v trong asana hi th.Kim sot hi th c th prymacc bi tp s h tr s cn bng vta. Ujjayhi th l ngh trong sut cc thi quenv thay th l mi hi th s gip mang lis cn bng gia pha bn phi v bntri ca no.PITTA DOA s mt cn bngKhch hng khiu ni do s mt cn bng

pitta doa c th nhn c mt s asana tng t nhnhng ngi thn ca s mt cn bng vta, nhng cch m h cn c thc hnh s rt khc nhau.Pitta yu tl la v nc.Xu hng ca s gin d,cu ton, v cnh tranh c mt trong cccc yu t.Di y tr liu Ayurvedic Yoga c th

phi hun luyn cho khch hng hng ti lm vic vi cng thngCc yu t trong cc m ri nng lng mt tri (d dy v ganch yu), v tng mu c hi trong gan,thn v l lch.u tin khch hng cn phi tm hiu lm bt k chng trnh Asana no mt cch thoi mi, m khngxm lc v vi mt n ci trn khun mt ca h di chuynvi nim vui vo t th v khng tm kim cct th hon ho hoc tp th dc th.Hy vui tiv c mt m!K t khi la l mt trong cc yu t, mt ngi pittac th c xu hng c qu nng.T quan im ca

Liu php Ayurvedic Yoga, ngi ta c th gii thiuasana m s c tc dng lm mt ton bh thng.V d s c un cong v pha trc v Mt trng li cho c a thch ni tingCN li cho.i vi cc m ri nng lng mt tri, li un congc ngh, cho php sc nng d tha ca ganv rut non s c pht hnh.Ngi hoc34 sng ngy Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 7xon ng s rt c li cho c mu c vt ra ca cc c quan lin quan n pitta.Lun lun thc hnh cc chng trnh vi s du dng vs mm mi nh tn hng nhng g bn ang lm.Prymas thch hp s gip lm mt

ca h thng ton b c th, chng hn nh l mi bn trith.Kapha DOA s mt cn bngi vi mt khch hng vi nhiu khiu ni lin quan n Kapha,chng ta mt ln na ci nhn u tin vo cc yu t ca nc vtri t ch chm chp, nng n, tr tr,v lnh lo.Nu khch hng c th di chuyn d dng, mt thi quenvi mt tc nhanh hn l tt hn mt chtasana thch thc s c khuyn khch.iu ny smang li nhiu nhit hn vo h thng c th v do khuyn khch s trao i cht.Thng vt th vi s ch cho phong tro tr lns gip khch hng di chuyn t nngc th v tm tr.L tng nht, t th ng c t chctrong mt thi gian di hn, nng cao tay trn u. khuyn khch phong tro ca tr trnng lng trong khu vc d dy, hu ht cc xon s gipkhuyn khch pht hnh cc ngun nng lng b chn.i vikhiu ni trong khu vc ngc, phi, vd dy (gh chnh ca Kapha), bt k t thkhuyn khch vic m ca ca lng ngc s cc li.Asana n gin nh ni di vi bc sct sng trn mt tm chn cun li s t ng lmiu .Lan rng cnh tay sang mt bn vtp trung vo vic m rng ca phikch thch s hp th oxy v pra vo

phi v do vo ton b c th. S nng lnprymas nh ujjay th vkaplabhtis kch thch Agni (la) tiu ha v qu trnh trao i cht,

7/28/2019 Ayurvedic Yoga tr liu

8/15

v do chng li xu hng lm mt ca mtKapha ngi.Kt luni vi c ba loi doshic, mt quy tc ny luntnh: n khng phi l t th mt mnh l ca tm quan trng, nhng cch m trong cc t th cthc hin s mang li s cn bng doshic tr lic th v tm tr!

Cc v d trn trnh by mt s chunggi cho cc khiu ni khc nhau thch hp choc tnh cht vta, pitta, hoc Kapha.Trong mt phin iu tr,trng tm l to ra mt chng trnh duy nht cho mic nhn khch hng. Lm th no nhiu ln mi tun c th

bn lm theo cc chng trnh?Trong s nhng ln , bao nhiuthi gian l c sn cho mi phin?Mt s khch hngc th lm mt chng trnh hng ngy, nhng ngi khc ch hai ln mt tun. Bt k chng trnh bt u t 10 pht c ththm ch 2 gi (thin nh) l c thmin l khch hng dnh vo thi quen v cm thycm thy thoi mi vi cc chng trnh c nhn to ra.Tt nht l kim tra vi khch hng sau 2-3 tunv xem cch h cm thy vi thi quen ca h v iu chnhn nh l cn thit.Khng c nghi ng rng hu ht cc hnh thcyoga s mang li li ch cho c th v tm tr.Trong mtYoga tr liu Ayurvedic phin, tuy nhin,

c hi c lm vic vi khch hng cht ch,gip h a ba doas tr lis cn bng v do khuyn khch t phc hilc lng ca c th ca mnh.

Nu chng ta kt ni kha cnh ny thc t tr li.confluences ban u ca mt s chuyn tu ca t tngyoga c i v c in Ayurveda, chng ta c th thytrn cp ny c cc khoa hc ny h tr lnkhc ln nhau mt cch p.i viyoga c in, tuy nhin, chng ta khng nn qun rng nc thit k cho Yoga c v th chtv tinh thn rt pht trin, trong khi Ayurveda c a ra bi cc v thn h tr ngi n ng chungv ngi ph n trong nhim v ca h trong cuc sng.N l yYoga phng php tr liu Ayurvedic lm cho rt nhiu ngha h tr tt c chng ta trong cuc sng hin i ca chng ti.Nuchng ta thnh tht, hu ht chng ta thuc

phn loi ca ngi n ng thng thng ngi ph n, bng cch ny l mt iu kin p c.Ghi ch1. G. Feuerstein, truyn thng Yoga: Lch s ca n, Vn hc, Trit hc v thc hnh , New Delhi:Bhavana Sch & In, 2002:107.2. D. Frawley,Ayurveda v Tm, H Twin:Lotus Press, 1996, p. 5.3.Caraka Samhita, Strasthna, chng 1 cu 42: arirendriya satvtm sa yogodhr jivtam nityagas cnubandha ca paryanair yur ucyate .35nh sng trn Ayurveda Journal, Vol. IX, S 3, ma xun 2011

Trang 84.

Haha Pradpik Yoga, Sng tc bi SvatmaramaYogi,Nhng vn th ca nhm theo Swami Kripalu, ed.Yoganand Michael Carroll. Tc gi lm bn c nh xut bn, a im v ngy?5.

Haha Yoga Pradpik Svatmarama,dch thut cacc vn bn ban u vi bi bnh lun Jyotsna Brahmananda t ting Phn bng ting Anh Srinivasa Iyengar / Tookaram Tatya (1893)thay mt cho Nh xut bn Thng Thin Hc BombayQu.Sa cha bi Gio s AA Ramanathan, PanditSV Subrahmanya Sastri v Radha Burnier (1972)

7/28/2019 Ayurvedic Yoga tr liu

9/15

Th vin Adyar v Trung tm nghin cu, Hi Thng Thin Hc, Adyar, 20 Madras, n . Giithch v kin ca Philippe AjitaBarbier (1993) ca Vin Yoga Raja, Aalduikerweg 1, 1452 XJ Ilpendam, H Lan.Dch gii thch v kin tH Lan sang ting Anh bi Ben Meier (1995).6. Feuerstein, op cit: 107.7. Trn ngha mun hnh mun v cadhtu trasa, hy xem: R. Svoboda, Prakriti: Ayurvedic ca bn

Hin php , Lotus, Twin Lakes 1988.8. M. Stiles,Ayurvedic Yoga tr liu , Lotus Press, TwinH, nm 2008.9.

Haha Yoga PradpikSvatmarama (vn bn gc,Phin m, Trans. v Notes), SwamiDigambaraji, Pt. Raghunatha Shastri Kokaje,Kaivalyadhama, SMYM Samiti, Pune, nm 1998.Ti liu tham khoFrawley, D., Yoga v Ayurveda: T cha bnh v tThc hin , Twin Lakes, WI: Lotus Press, 2000.Lad, V.,sch gio khoa ca Ayurveda I-II, Albuquerque, NM:Bo ch Ayurvedic, 2002/2006.Mohan, AG, Yoga tr liu: Hng dn s dng iu t r caYoga v Ayurveda Y t v Th hnh , Boston,MA: Shambhala, 2004.Muktibodhananda, S.,Hatha Yoga Pradipika , Munger: Yogan phm Trust, nm 1998.

Ninivaggi, FJ,Ayurveda: Hng dn ton din cho truyn thngY hc n cho phng Ty , Westport, CT: PraegerNh xut bn, nm 2008.Prana, Mt cuc phng vn thng vi Yoga c chng nhn Hng dn, Chitra Giauque,Insight AyurvedicVn # 12, thng 9nm 2002, http:/ /Www.banyanbotanicals.com/nl/209.html

A Beautiful Modern Expression ofTwo Ancient Sister Sciences*Scholars and teachers include Dr. Vasant Lad, Dr.Robert Svoboda, Dr. David Frawley, and MukundaStiles.29Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 2model. In this consciousness model of the universe,the materialized world was defined in t erms of thefive great elements, thepaca mahbhtas. Theconcept of pancha mahbhtas was in itself still animmaterial one in the sense that each element wasconsidered an ever-denser form of consciousness. Itwas material in the sense that as a human being youhave to deal with material substances or objects.Even the modern word, material, refers to theSkhya cosmovision of our universe in whichmaterial substances are born from the womb ofmater (i.e. mother)Prak ti (or akti Mt). Thepancha mahbhtas in their term are neverconsidered to be static, but in a continuous flow inlife in general and in specific continuous flowswithin our body as a more material expression ofconsciousness. In our body, these flowingsubstances are referred to as dhtus, substrata ofconsciousness, which give us stability so that ourorganisms can exist for a considerable amount oftime and not fall apart. These dhtus are not just tissues as the term is usually translated. In fact, theyare flowing materialized body-mind complexeswithin our living organisms. That sounds

complicated, but according to Ayurveda and yogaour life is indeed that multidimensional!One of the definitions of life a ccording toAyurveda is the intimate and intricate web of soul,mind, senses, and body (Caraka: arirendriya 3

satvtm sayogo . . .). This brings us to the classictext, theHatha Yoga Pradpik, in which the benefitsof yoga are discussed in terms of their effects on andimplications for the dhtus. In many books we find this term translated as tissues, which is only partlycorrect. In modern Yoga Therapy, a lot of stress isplaced on the effect of yoga on muscle and skeletaltissue as a mechanical explanation. This results in arather incomplete understanding of the originaltext and instructions, which were dealing withdhtus as flowing substrata of consciousness inspecific and more dense manifestations, such as

http://www.banyanbotanicals.com/nl/209.htmlhttp://www.banyanbotanicals.com/nl/209.htmlhttp://www.banyanbotanicals.com/nl/209.htmlhttp://www.banyanbotanicals.com/nl/209.html

7/28/2019 Ayurvedic Yoga tr liu

10/15

msadhtu andasthi dhtu (muscle and bonetissues). When yoga is said to st rengthen thesedhtus, it also implies additional aspects such as thebala of the personality, or the dhra, or upholdingaspect of someone on a mental-emotional level. Inthe samestra, the next definition of life (yua) isdhari, or that which supports, holds, and maintainson all levels (body, senses, mind, a nd soul). Thisword, dhari, is intricately connected to dhtus. Wecan see here how the deeper meaning goes waybeyond the simple translation of tissues.Haha Yoga Pradpik

Even though the Classical Yoga text, Haha YogaPradpik, aims at instructing the advanced yogiworking towards full activation of thesuumthrough various advanced techniques anddisciplines; it also contains a considerable amountof verses dealing with more generalrecommendations, i.e. nutritional guidelines. Theseguidelines make more sense once you know thebasic principles of Ayurveda. They deal with thequalitative character of food, the quantitativecharacter of food, and the digestive capacity or agni,but they also refer to the human organism in termsthat are used in Ayurveda to describe our body-mind complex. A good example is:Wheat, rice, barley, aika(a kind of quickgrowing rice), milk, clarified butter, treaclemolasses, fresh butter, sugar candy, honey, dryginger and the five leafy vegetables, mungbeans, and crystal clear water are suitable foryogndras. The yog should take food which isnourishing, sweet, agreeable, combined withmilk, etc., supporting the dhtus, desired in the 4

heart, and fit for yoga. Ch 1, v. 62-63Additional references to the dhtus in theHaha

Yoga Pradpik:Thisjalavasti, when [duly] practiced, refines thebodily constitution (dhtus), sense organs(indriyas) and the internal organ (antakaraa); itmakes [the body] bright and increases thedigestive power; it destroys all the disorders inthe constitution. Ch 2, v. 28It puts an end to the diseases of the ndis and thedhtus, as also dropsy. Walking or standing, [this] kumbhaka called ujjay should be5

practiced. Ch 2, v. 53A reference to dhtus inYoga-Bhya:30 Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 3Illness is defined as an imbalance of theconstituents (dhtus) or the activity of the6

secretions (rasa). I:30It is in this last example from The Yoga TraditionbyGeorg Feuerstein where we can see what gets lost intranslation if we do not know the full implicationsof words like dhtu and rasa, which both mean andimply much more than just constituents and7

secretions.It has to be restated here that the author isreferring to the dhtus and not just to some physicaltissues. The dhtus have more layers than arepurely physical. They are body-mind complexes.Thus the nourishment should not only be suitable,but also be pleasing as there is more involved thanjust a mechanical anatomy and physiology thatneeds to be fed like mere building blocks.Inherently here also the sttvic character of food (and the pleasing effect orkarma that it produces) istaken into account as yoga considers this aspecthighly important; more so than in Ayurveda, wherethere is more space for foods of a rjasic or eventmasic nature. We have to remember that Ayurveda was given by the gods to humanity totake care of each and every one and not just thegroup of people who have chosen to walk the highlydisciplined and ascetic path of yoga. Ayurveda was,and is, there for all householders; business people;students and scholars; and men, women andchildren who live in families and have t heir dailychores. Classical yoga was aimed at ascetics,generally people who have purified themselves,physically and otherwise, and who, in ayurvedicterms, already had theirdoas, agni (digestive fire),dhtus, andmala (waste products) in balance andgood health. Notwithstanding this difference, bothdisciplines were thinking along the same line aboutsoul, mind, senses, and body, i.e. as a fluid body-mind complex governed and guided bypra(breath, energy), as a universal, be it individualized,intelligence. If we move our way of t hinking alongthe same lines, we arrive at a similar conclusionwhen we apply Yoga Therapy in an ayurvedic way:practicing yoga to support our dhtus thus meansmuch more than just strengthening and toning our

7/28/2019 Ayurvedic Yoga tr liu

11/15

muscles, or making our bones more dense.Ayurvedic Yoga Therapy stresses the importance ofthinking about the benefits of yoga in a more fluidand multidimensional way. It implies thatpracticing yoga is a fluid phenomenon wherepancha mahbhtas, doas, dhtus, agni, and malacome together in an intimate and intricate way,never to be separated from tm, sattva, and indriya,or from the flow of pra, the very essence of life. This may sound fairly complex and abstract, but ithas very concrete implications for practicalAyurvedic Yoga Therapy. From this perspective,

Ayurvedic Yoga Therapy approaches yogamodalities in such a way that are appropriate toeach and everyone's constitution, or prak ti. Theapplied modalities balance:the paca mahbhtasthe doasthe dhtusagnithe malawhile deeply satisfy the senses, mind, a ndsoul.31Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 4The above list leads to a whole set of choices tobe made by someone who works with AyurvedicYoga Therapy. It also requires a fair a mount ofknowledge of the basic principles of Ayurveda, aswell as a certain amount of experience of thedynamics of these principles in a living organism.Before we move on to some practical examples ofthis, we can conclude that it makes much moresense to look at the translation of a classical yogatext from an ayurvedic perspective rather than froma Western reductionist mechanical approach asoften happens in popular Western versions of YogaTherapy (also in India, by the way!). We can also saythat Ayurvedic Yoga Therapy is new and not new. Itcombines the basic principles of two ancient sist ersciences in a way that is useful for practicaltherapeutic purposes in a modern clinical setting.The aim of Ayurvedic Yoga Therapy is to helppeople who live in the world of today, as opposed tothe yogs they were aiming at in the highlyadvanced yoga texts of lore. Rather we wouldclassify most modern-day yogs as the normalmainstream people for whom the universeprovided Ayurveda in order to gain better health,before considering the austere life of a real yog whatever that may mean.The Practical Logic of Ayurvedic Yoga TherapyChapter five of theHatha Yoga Pradpik,in theedition by Raghunatha Shastri Kokaje and SwamiDigambaraji, refers to yoga as a therapy andrepeatedly mentions ayurvedic concepts such as thethree doas. This has been ground material formodern authors in the field of Ayurvedic Yoga8

Therapy. A good example follows:One who practices (yoga) err oneously, contracts(diseases of) vta, etc. For the treatment of suchdiseases the (proper) course ofvyuis being9

explained (below). Ch 5, v. 1Vedic thought and science gives supreme attentionto the threefold Sun, Moon, and Wind (Srya,Candra, and Vyu). These macroscopic universalprinciples have their reflection in the microscopichuman organism in the form of the three doas:pitta, kapha, and vta. They also contribute to thethreefold definition of both Ayurveda and yoga assciences of transformation, life juice, and flow. Allthis gives a phenomenal scope of perspectives fromwhich to work with a client, not only given thedoshic nature of constitution or complaints of aclient, but also in regard to the chosen perspective inAyurveda and yoga be it more transformation-oriented, more juice-oriented, or more flow-oriented. This can depend both on the nature of t heclient (constitution as well as complaint), the natureof the therapist (inclination, preferred modalities,etc.), the nature of the circumstances (climate, socialor work environment, relationships), and thenature of astrological situations or developments.For the scope of this article, we will limit ourselvesmainly to the area of the client.Ayurveda offers a wide scope of factors thatplay a role in defining the parameters for treatmentranging from general lifestyle and nutrition, tomore specific remedies in the form of foods or herbsworking on the doas, and subsequently on the

7/28/2019 Ayurvedic Yoga tr liu

12/15

dhtus, and based on their inherent qualities andthe karmas that these qualities imply. We can followthis line of thought while applying a similar way ofthinking to the modalities found in yoga. Light foodwill create more lightness in the body-mindcomplex. Light exercise for example with upwardmovements may also effectuate lightness in thesame body-mind complex. Slow food such as foodsthat create slowness in the body (dairy, cheese,sweets) will effectuate more slowness in us. Slowmovement, or slowing down movement, may leadto a similar effect. Ayurveda really is a science of

cause and effect, or karma, in its most basic form.This also counts for the application of a ny form,method, or modality from the field of yoga: it is stilla story of cause and effect. In Ayurvedic YogaTherapy, it comes down to therapeutically makingchoices along these lines! Why not resort to thesimple use of a heavy sandbag (e.g. placing it insomebody's lap or similar), to effectuate moreheaviness in a body-mind complex plagued by toomuch lightness caused by imbalanced vta doa, orcaused by too much upward moving element of air?This is definitely a different approach than thinking32 Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 5in terms of lengthening muscles, strengtheningbones, and decreasing fat tissue.The Body-Mind ConnectionAyurveda and yoga both assume that the body isnothing but dense energy that is governed by muchless material forms of energy such as the mind or

pra. Blocked pra, or dense undigested mindpatterns, can actually manifest within the body assomatic memory. Both Ayurveda and yoga aim torelease such somatic memories. Whereas Ayurvedadoes that from a more dense and materialperspective of the body, yoga does that generallyspeaking from a subtle and refined perspective.Advanced yoga practice assumes a process ofpurification on the more gross levels. On the otherhand, modalities of yoga can in their turn be used toa certain extent to help in this purification of themore gross levels, as it is one of the practical aims ofAyurveda. Thus the perfect blend of both is foundin Ayurvedic Yoga Therapy! A right way ofthinking, a correct application of the logic, and theappropriate choice of modalities can all help on thepath of releasing somatic memories; setting us freefrom our past and thus free from fears about orexpectations regarding our future. In other words:preparing us to be fully present in the here and now;or more precisely, helping us to acknowledge thetruth that there is only here and now. Flow, change,and bliss another form of the relat ed trianglepra-tejas-ojas orVyu-Srya-Candra or Maruta-

Agni-Soma is exactly where we are and who weare.This mind-body connection, and the deeperaspects of it, is reflected both in Ayurveda and yogain simple and practical routines, such as dinacaryand rasyanain Ayurveda andyama and niyama inyoga. It also is reflected in more specific forms, suchassrya-namaskra, candra-bhedana , orujjaypryma. Seemingly abstract rituals (but in a waysometimes still quite concrete) such as a simplepjwith a dpaka (lamp), a pot of water, and someincense to wave also reflect this connection. All ofthese practices are ways to guide us more closelytowards being in the here and now. Just a s thepancha mahbhtas appear to exist innocently inthe here and now, while in realit y they provide theultimate secret that is hiding right inside our ownbodies, waiting to be acknowledged for its fullunderlying truth. This might well be one of themain reasons why Ayurveda values the body assomething much deeper than just a collection ofmatter, as well as why yoga values the body as aprime medium to purify and anchor the mind.How to Present AyurvedicYoga Therapy in the Yoga World?Most people have heard of yoga and its benefits.They may have attended a yoga class or even go toyoga classes on a regular basis. Yoga centers offerclasses to groups of 5, 10, 15, or more students, andmany of them will agree that most forms of yoga arebeneficial for their physical and mental well-being.If you ask students, very often they will t ell you howtheir back pain has been relieved, t heir digestionimproved, or other physical ailments that broughtthem to a yoga class have diminished or evendisappeared. This tells us that yoga is a verybeneficial system, in and of itself, for improving ourhealth and also can be seen as a preventativemodality to keep our bodies healthy and in a state ofbalance. We can imagine that in a class environmentthere is often not much time available to look intothe specific complaints of the i ndividual student.

7/28/2019 Ayurvedic Yoga tr liu

13/15

Most classes last between one and a half to two33Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 6hours and everyone follows the sanasequencegiven by the teacher. The result is that very often themuch-needed individual attention for each studentis not given. This is exactly what is different in

Ayurvedic Yoga Therapy. Each individual has adifferent ayurvedic constitution (vta, pitta, kapha, or more likely a mixture of two) and it is the goal ofthe Ayurvedic Yoga Therapist to adjust the yogaprogram in order to assist the client in maintaining(or regaining) their doshic balance, and thereforetheir health. Or to bring the body and mind back toits original state and t hus supplementing otherayurvedic treatment modalities aimed at quicklyand effectively regaining health. In Ayurvedic YogaTherapy, the therapist is taking the basicconstitution (prak ti) as well as the doshicimbalances (vik ti) of the client into the individuallysuggested program.After an initial intake in order to assess prak tiand vik ti, the Ayurvedic Yoga Therapist creates ayoga program that will assist t he client in bringingexisting doshic imbalances back into balance. Bodytype, mental state, a nd physical complaints usuallyreveal which doa ispredominant and/or likely tobe out of balance indicating an increase or adecrease of V, P, or K. Different sanas, prymas,and other yoga or meditation techniques are chosento help rebalance any existing dis-order. This is a

clear and precise definition of the ai m and purposeof Ayurvedic Yoga Therapy, and how one couldadequately present it without having to go into thedeeper historical and philosophical backgrounds,as discussed above.Some Examples of Doshic Imbalancesand their AYT RemediesVTA DOA IMBALANCEPeople with high vta are rarely still, tend to bestressed, and have difficulties keeping their focus.The elements ether and air make up vta. Qualities of vta tend to be dry and rough. Physicalcomplaints can include joint pain, lower back pain,as well as digestive problems. Here it is important toprescribe a regular yoga routine done in a relaxedway in which movement and breath are done incoordination to hold their wandering mind. Theroutines can be as simple as moving through awhole series of rotating the joints t o encourage theflow of synovial fluid thus removing their dryqualities. A short program done daily is better thana long program they might skip several days in arow. Restlessness can be counteracted withstabilization of the pelvic region, the seat of vta.Postures with a focus on anchoring the pelvis willbring noticeable results.Since air is one of the two elements of vta, it isvery important to give plenty of attention to t heharmony between and during sanas to the breath.Controlling the breath with specific pryma exercises will support the balance of vta. Ujjaybreathing is recommended throughout the routinesand alternate nostril breathing will help to bringbalance between the right and left side of the brain.PITTA DOA IMBALANCEClients with complaints due to an imbalance ofpitta doa could receive some sanas similar to theones of a vta imbalance, but the way they need tobe practiced will be very different. Pitta elementsare fire and water. T endencies of anger,perfectionism, and competition are present in theseelements. Here the Ayurvedic Yoga Therapist mighthave to coach the client towards working with stressfactors in the solar plexus (stomach and livermainly), and an increase of toxic blood in liver,kidneys, and spleen. First the client needs to learn todo any sana program in a relaxed manner, without aggression and with a smile on their face movingwith joy into the posture and not l ooking for the

perfect posture or breathing exercise. Be playfuland be cool!Since fire is one of the elements, a pitta personmay tend to be overheated. From the viewpoint ofAyurvedic Yoga Therapy, one might recommendsanas that will have a cooling effect on the entire system. Examples would be forward bends and theMoon salutation being preferred to the well-knownSun salutation. For the solar plexus, back bends willbe recommended, allowing the excess heat of liverand small intestine to be released. Seated or34 Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 7

7/28/2019 Ayurvedic Yoga tr liu

14/15

standing twists will be very beneficial for toxicblood to be squeezed out of pitta-related organs.Always practice the program with gentleness andsoftness remembering to enjoy what you are doing.Appropriate prymas would assist the coolingof the entire body system, such as left nostrilbreathing.KAPHA DOA IMBALANCEFor a client with more kapha-related complaints,we again look first into the elements of water andearth indicating slowness, heaviness, stagnation,and coldness. If the client can move easily, a routine

with a faster pace as well as slightly morechallenging sanas will be encouraged. This will bring more heat into the body systems andtherefore encourage metabolism. Standingpostures with attention given to upward movementwill help the client move away from the heaviness ofbody and mind. Ideally, standing postures are heldfor a longer time raising the arms over the head.To encourage the movement of stagnatedenergy in the stomach area, most twists will help toencourage release of blocked energies. Forcomplaints in the upper chest region, the lungs, andthe stomach (the main seat of kapha), any posturesthat encourage the opening of the ribcage would bebeneficial. Simple sanas such as lying with yourspine on a rolled-up blanket will automatically dojust that. Spreading the arms to the side andfocusing on the expansion of the lungs willstimulate the intake of oxygen and pra into the lungs and therefore into the entire body. Warmingprymas such as ujjay breathing and kaplabhti will stimulate agni (digestive fire) a nd metabolism,and therefore counteract the cooling tendencies of akapha person.ConclusionFor all three doshic types, this one rule alwayscounts: it is not the posture alone that is ofimportance, but the way in which these postures areperformed that will bring doshic balance back tobody and mind!The examples above present some generalsuggestions for various complaints appropriate fora vta, pitta, or kapha nature. In a therapy session,the focus is to creat e a unique program for eachindividual client. How many times per week canyou follow the program? Of those times, how muchtime is there available for each session? Some clientscan do a daily program, others only twice a week.Any program starting from 10 minutes up to maybeeven 2 hours (if meditation is i ncluded) is possibleas long as the client sticks to the routine and feelscomfortable with the individually created program.It is best to check in with the client after 2-3 weeksand see how they feel with their routine and adjustit as necessary. There is no doubt that most forms ofyoga will bring benefits to body and mind. In anAyurvedic Yoga Therapy session, however, theopportunity is given to work with the client closely,helping them to bring the three doas back intobalance and therefore encouraging the self-healingforces of their own body.If we connect this practical aspect back to theoriginal confluences of some trains of thought inancient yoga and in classical Ayurveda, we can seethat on this level both these sciences support eachother mutually in a beautiful way. With respect toclassical yoga, however, we should not forget that itwas designed for yogs who were both physicallyand mentally highly evolved, whereas Ayurvedawas given by the gods to support the common manand woman in their quests in life. It is here wherethe Ayurvedic Yoga Therapy approach makes a lotof sense to support all of us in our modern lives. Ifwe are honest, most of us fall under theclassification of common man or woman, which by the way is a beautiful condition to be in.Endnotes1. G. Feuerstein, The Yoga Tradition: Its History,

Literature, Philosophy and Practice, New Delhi:Bhavana Books & Prints, 2002:107.2. D. Frawley,Ayurveda and the Mind, Twin Lakes:Lotus Press, 1996, p. 5.3.Caraka Samhit, Strasthna, Chapter 1 verse 42:

arirendriya satvtm sayogodhr jivtam nityagascnubandhaca paryanair yur ucyate.35Light on Ayurveda Journal, Vol. IX, Issue 3, Spring 2011

Page 84.

Haha Yoga Pradpik, Composed by SvatmaramaYogi, Verses grouped by Swami Kripalu, ed.Yoganand Michael Carroll. Author do you havepublisher, location and date?5.

Haha Yoga Pradpik of Svatmarama, Translation ofthe original text with the Jyotsna commentary ofBrahmananda from Sanskrit in English bySrinivasa Iyengar/Tookaram Tatya (1893) onbehalf of the Bombay Theosophical Publishing

7/28/2019 Ayurvedic Yoga tr liu

15/15

Fund. Corrected by Prof. A.A. Ramanathan, PanditS.V. Subrahmanya Sastri and Radha Burnier (1972)of the Adyar Library and Research Center, TheTheosophical Society, Adyar, Madras 20, India.Interpretation and comments by Philippe AjitaBarbier (1993) of The Raja Yoga Institute,Aalduikerweg 1, 1452 XJ Ilpendam, Holland.Translation of interpretation and comments fromDutch to English by Ben Meier (1995).6. Feuerstein, op cit: 107.7. On the multifold meanings of the words dhtu and rasa, see: R. Svoboda,Prakriti: Your AyurvedicConstitution, Lotus Press, Twin Lakes 1988.8. M. Stiles,Ayurvedic Yoga Therapy, Lotus Press, TwinLakes, 2008.

9.Haha Yoga Pradpikof Svatmarama (Original Text,Transliteration, Trans. and Notes), SwamiDigambaraji, Pt. Raghunatha Shastri Kokaje,Kaivalyadhama, S.M.Y.M. Samiti, Pune, 1998.ReferencesFrawley, D., Yoga and Ayurveda: Self-Healing and Self-

Realization, Twin Lakes, WI: Lotus Press, 2000.Lad, V., Textbook of Ayurveda I-II, Albuquerque, NM: TheAyurvedic Press, 2002/2006.Mohan, A.G., Yoga Therapy: A Guide to the Therapeutic Use ofYoga and Ayurveda for Health and Fitness , Boston,MA: Shambhala, 2004.Muktibodhananda, S.,Hatha Yoga Pradipika, Munger: YogaPublications Trust, 1998.Ninivaggi, F.J.,Ayurveda: A Comprehensive Guide to TraditionalIndian Medicine for the West, Westport, CT: PraegerPublishers, 2008.Prana, A Monthly Interview With Certified YogaInstructor, Chitra Giauque,Ayurvedic InsightIssue #12, September 2002, http://www.banyanbotanicals.com/nl/209.html