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Integrating Yoga and Ayurveda for Therapeutic Purposes An Overview and a Case Study Arun Deva This article covers three separate subjects and the with one of its aôga’s, Àsana. connections between them: Yoga, Ayurveda and Yoga Even if we assume that our (as) Therapy. practice includes prÀõÀyÀma and Yoga is an ancient tradition. It is also contextual. meditation, our focus is on what In the Bhagavad-GÁtÀ it is “skill in action.”1 This is of prime importance to us statement when meditated upon reveals that action today: the health and wellness is one of the three inherent and indivisible qualities paradigm. Yoga has become a 7 of nature known as rajas. Skill in action would be an form of health care. Is there any action that sustains or brings about a state of clarity: precedence to this? And if so, sattva. In addition, skill in action would include the where does it fit in? management and appropriate use of the third inherent If we look at the aÈÇÀôga model first referred to in quality: tamas. For instance, the proper use of sleep. the Yoga-SÂtras and later in the Yoga-YÀjðavalkya, there In the Yoga-SÂtras, a later text, yoga is what occurs are five outer limbs to the practice of yoga referred to 8 when the mind stops acting and becomes still.2 But in its SÀdhana PÀda. And they are preceded first by upon reflection, the mind being still is also of two the three kriyÀs (purifying procedures). We cleanse types: still with clarity/sattva and still as in the mind. By restraining the senses (tapaÍ), unconscious/tamas. Either can be the goal of rajas. appropriate study (svÀdhyÀya), and surrender to a Thus, still skill in action. higher source (±œvara prÀõa dhanÀni) or, as I like to call it, trusting that there is a higher intelligence than the Yoga is also contextual in terms of functionality. rational mind.9 This is obviously of some importance The Yoga-YÀjðavalkya describes the practices and because it not only precedes the upcoming eight-limb functionality of yoga in a similar manner to the path but is also repeated within it.10 Once we are in preceding Yoga-SÂtras.3 In fact, one could say that the the aÈÇÀôga, we still are required to go through the Yoga-SÂtras itself is informed by all previous yama–niyama limbs before we attempt Àsana. authoritative texts. The truth is we do not pay that much attention to Characteristically, Pataðjali makes the case that this today. There is no purification (tapas) or protocol he is clearing the air (even then!) about what yoga (krama) to our Àsana practice. We have assumed that is, by relating it to its authoritative tradition Àsana is in itself a complete healing tool. And in a (anuœÀsanam).4 Only then does he explain what it is, sense it can be if we understand it as skill in action: why we should do it, what results we should expect, that which reduces rajas and increases sattva. and what our condition is sans yoga.5 This too would be skill in action. Of course, the context of Àsana has itself undergone many changes from the original 84 of Lord Context in yoga would also relate to the time and Œiva11 and even prior, to the eight specific Àsana’s place of its practice. In our current time and place, mentioned in the Yoga-YÀjðavalkya.12 Let us not, yoga is a multi-billion dollar industry.6 If we talk about however, think that we have expanded upon context, yoga is a forest of ideas, views, and styles of something that did not exist. It is said that Lord Œiva practice. And for the most part, yoga is synonymous LIGHT ON AYURVEDA JOURNAL, VOL. XII, ISSUE 1, FALL 2013 | 45 Light on Ayurveda.p65 45 11/10/2013, 1:50 PM told of 8.4 million Àsana possibilities!13 Thus, all we tenets. And in the process we are learning to slow down can truthfully say is that our need for more than eight and make changes that give us very measurable Àsana’s (most of them seated) is because we cannot do improvements in the quality of our lives.21 them without discomfort! We are creating a new paradigm. But are we also To counter this, we have had to seek access to a reinventing the wheel? variety of postures: standing, seated, prone, supine, There is no doubt in my mind that this new field of asymmetrical, symmetrical, upside down, and then yoga therapy is a forward motion that will yield good combinations of forward, backward, balancing, results. Does it, however, have the ability to access the sideways, and twisting versions in all of these. deeper secrets of yoga; the deeper healing abilities of Perhaps all just to get us back to the ability to stay yoga that arise from the wisdom of its roots, the Vedic comfortable in our bodies. Because of this knowledge tradition? These are the shared roots between yoga and we have been able to scientifically relate the value of the original science of medicine that it based its these postures to our anatomy. And in the process therapeutic language upon. A science of medicine so we have created a new field of yoga therapy by rooted in spiritual healing that among the Upa-Vedas22 14 marrying yoga and contemporary medicine. it was conferred the title of Science of Life? Ayurveda There are those who might say that this is literally translates as the Science of Life. redundant, yoga is therapy. There is ample literature There is a logical, seamless interface to yoga and on the therapeutic values of yoga both in traditional Ayurveda because they arise from the same yoga texts as well as Ayurvedic texts, specifically by philosophical, theoretical, and practical language of 15 Caraka and VÀgabhaÇÇa. However, there is indeed a the Vedas. Any mixing of yoga and contemporary 16 difference between yoga and yoga therapy. There is medicine is done despite there being no traditional no therapy without diagnosis. In no traditional texts interface. In a sense we do not even know if they are 17 that I am aware of is there a chapter on diagnosis. compatible although studies are showing that there Yoga was a monastic practice and was done under is compatibility,23 but it is too soon to tell how effective the guidance of a guru. It was up to the guru to design and how lasting. On the other hand, all traditional the yoga practice for the individual. There are texts refer to values of yogÀsana and prÀõÀyÀma in the numerous references in all the ancient texts for the language of Ayurveda including doÈa, dhÀtu, mala, need of a guru in yoga.18 Today we are churning out agni, manas, indriya, Àtman, etc.24 yoga teachers in vast amounts and we are picking and There are numerous references in older yogic texts choosing styles, times of practice, levels of practice, to the therapeutic effects of certain yogic practices but and different teachers almost without any thought to no related references to diagnosis. Where there is a the trust we are putting in these novice teachers and/ reference to diagnosis it is simply to refer to either an 19 or random classes. And we are getting hurt. Ayurvedic doctor (vaidya) or to an imbalance in doÈa, Indeed, yoga therapy is a new field that is dedicated dhÀtu, vÀyu, etc. All Ayurvedic terminology could be not just to yoga students but also to any and all who as easily understood back then as basic medical may be suffering a variety of difficulties from terminology is today; a language by which a medical anatomical to other medical conditions such as heart professional can communicate with his/her patient. disease, hypertension, stress, emotional, psycho- The healing potentiality of yoga was also 20 somatic, digestive, and even old age. And yes, we are recognized by Ayurveda and referred to even in the responsibly creating yoga therapists who are being very first texts such as the Caraka SaÚhitÀ and the schooled in receiving a diagnosis and crafting a practice AÈÇÀôga-H¦dayam, as mentioned above. By integrating based on the interpretations of the medical community the principles of Ayurveda into yoga therapy we are and the yogÀcÀryas that are pioneering this shift by their not just acknowledging the traditions, but we are prescience into the changing needs of our busy world. learning that there is no need to reinvent the wheel. We are being taught to trust our yoga cikitsÀ in dealing Yoga done Ayurvedically is therapeutic yoga. with our daily lives that are so contradictory to its Let us look once again at yogÀsana but now from 46 | LIGHT ON AYURVEDA JOURNAL, VOL. XII, ISSUE 1, FALL 2013 Light on Ayurveda.p65 46 11/10/2013, 1:50 PM the eyes of Ayurveda. In Ayurveda, the practice of and Brian’s posture had yoga (yogÀbhyÀsa) would fall under the category of improved and his energy and self-care (svasthav¦tta) as part of the daily regimen confidence were high. We known as dinacaryÀ. The AÈÇÀôga-H¦dayam describes were now doing a yoga this schedule as that which encourages appropriate practice together twice a diet, activity, behavior, and those daily chores most week and working in some compatible with one’s own well-being/satmya.25 This prÀõÀyÀma and meditation. would be the general application of yogic practices Then Brian, who is a film especially Àsana as exercise (vyÀyÀma). The purpose editor, disappeared.

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