Integrating 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. , 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. He had is threefold: physical strength, tolerance, and lightness gone overseas to work on a film and upon his return of body. Because Ayurvedic terminology includes had not contacted me, as he felt much better. In time, complete system integration of body, mind, and spirit, some of his concerns returned including the pain. well-being is personal to the individual’s constitution When sufficient time had passed and knowing and condition. Thus one is admonished to: something of Brian’s nature, I felt it appropriate to a. Exert the body in such a manner as to cause one contact him again. He was most grateful I had called. to become tired, with the specific requirement Once he was back into the practice (a new that we exercise at half our strength when therapeutic take-home practice first and then twice healthy and less when not. weekly with me) he swiftly regained his health and b. Mold the body into different shapes, which was most enthusiastic about our practice. At this time means development of self-control in the form I suggested paðcakarma. With two weeks of of Àsanas.26 preparation and two weeks of rejuvenation practices for after, we did a 5-day paðcakarma. This was in Simple guidelines to follow indeed. And when September 2008. Ten days after the paðcakarma, these coupled with other Ayurvedic modalities, the result is are my notes: often striking. I would like to present one such example. Brian came to see me in 2006 on the advice of his Review of paðcakarma. Feels light and good. chiropractor.27 He had been diagnosed with a slight Waking up lighter and sleep is better. Appetite is better and he is not craving any meat. Has been bulge at L4/L5. Brian had received a cortisone steroid eating vegetables and taking trikaÇu before meals shot for the excruciating pain and now they wanted and triphalÀ at night. Tongue looks so clean. to give him an epidural. He did not want to do this. We did a full Ayurvedic consult and determined his Brian and I continued his yoga practice twice a week. prak¦ti to be predominantly vÀta. However, due to It was much stronger. His lower back pain was poor living, his job condition, poor eating habits, and completely gone. In 2011, Brian had met someone in lack of exercise, he had built up some toxicity (Àma) Spain and told me he was going to get married. He in his system that was reflected in high cholesterol, asked if I would officiate. In the end I did not but I unhealthy pallor, weight gain (especially around the did do a short Vedic wedding prayer at the ceremony. middle), coated tongue, and exhaustion. And of They practice yoga, eat healthy, and are very course there was the pain. happily married. Brian and I worked together from We created a simple yoga practice for him to do 2006 to 2011. When I called him to ask if I could use at home and I would give him a yoga-based massage him as a case study in this article, we reminisced about twice weekly. We also spent some time talking about the healing that had taken place. But we also knew his lifestyle and eating habits. Gradually as the pain that that chapter had ended. If we did practice began to lessen, he became more interested in working together again, it would be just that. A practice. I asked with his diet. As he started to eat healthier, at first I Brian if he had had any tests done to check on the had suggested a simple cleansing diet, he began to bulging discs. He said he had no desire to. He had no lose weight and gain energy. pain. His life was good. After about a year, the pain was gone completely I believe that it was the combination of Ayurveda

LIGHT ON AYURVEDA JOURNAL, VOL. XII, ISSUE 1, FALL 2013 | 47

Light on Ayurveda.p65 47 11/10/2013, 1:50 PM and yoga that worked. I suggest it highly. Although about/mission.aspx in much of my practice there is not this degree of 15 K.K. Srikantha Murthy (tr.), AÈÇÀôga-H¦dayam, SÂtrasthÀna, 2.10-12, Chowkambha Krishnadas intermingling, I have found that in every case where Academy Publisher. I include some yoga for my Ayurvedic clients or some 16 There are many articles and writings on the differences Ayurveda for my yoga clients, the results are between the two. A simple definition: Going to the pose multiplied exponentially. (no compromising) vs. bringing the pose to you (compromising). For example, trying to do a standing It is from this place of experience that I have built forward bend to touch the floor and not bending your a strong conviction that the time for Ayurveda and knees vs. trying to do a standing forward bend to touch yoga to join forces for the sake of relieving human the floor and bending your knees. 17 suffering has come. And perhaps we are only From conversations with Pandit Vamadeva Ji (), who has numerous books on the subject. rediscovering the connection. I do not know for how www.vedanet.com. long we have thought of them as separate. But it has 18 HaÇha-Yoga PradÁpikÀ is best known. There are many not always been so, this I do know deeply. versions available. 19 http://www.nytimes.com/2012/01/08/magazine/ References how-yoga-can-wreck-your-body.html?pagewanted= 1 yoga karmasukauœalam: skill of action lies in the practice all&_r=0 Draws very biased opinions based on good of yoga – Bhagavad-GÁtÀ: 2:50 Any edition. facts. Good rebuttal: http://drmccall.com/yoga/ manbitesdowndog.pdf 2 yogaœcittav¦ttinirodhaÍ: Yoga is the complete stoppage 20 of the mind/brain’s activities — Pataðjali’s Yoga-SÂtras. Many studies: Here is one: http:// Based on the teachings of Srivatsa Ramaswami by online.liebertpub.com/doi/abs/10.1089/ Pamela Hoxsey: Printed by Pam Hoxsey-1503 Seward acm.2005.11.267. As also look on IAYT.org under St, Evanston, IL 60202. publications for research studies. 21 3 A.G. Mohan, and Ganesh Mohan, Yoga-YÀjðavalkya, A lovely article on IAYT.org: http://www.iayt.org/ Svastha Publications. site_Vx2/publications/articles/Healing Yoga Comes To America.pdf. 4 Pataðjali’s Yoga-SÂtras 1.1. Based on the Teachings of 22 Srivatsa Ramaswami by Pamela Hoxsey, printed by https://en.wikipedia.org/wiki/Vedas#Upaveda Pam Hoxsey-1503 Seward St, Evanston, IL 60202. 23 www.IAYT.org They publish two research-based 5 Ibid., 1:2-4. journals: YTT and International Journal of Yoga Therapy. 24 6 http://www.examiner.com/article/from-rooms-to- Satyendra Prasad Mehra, Yoga and Ayurveda,Varanasi: retreats-yoga-becomes-multi-billion-dollar-industry 21 Chowkambha Sanskrit Sansthana, and Manohar May 2013. Laxman Gharote, Encyclopaedia of Traditional , editor-in-chief, Lonavla: The Lonavla Yoga Inst., 7 NIH: http://nccam.nih.gov/health/yoga/intro- Numerous citations and references in both texts. duction.htm Quote: Ask a trusted source (such as a 25 health-care provider or local hospital) to recommend a K.K. Srikantha Murthy (tr.), AÈÇÀôga-H¦dayam: yoga practitioner. Contact professional organizations for SÂtrasthÀna 2: dinacaryÀ, Chowkambha Krishnadas the names of practitioners who have completed an Academy Publisher. acceptable training program. 26 Ibid. 8 Second chapter, Pataðjali’s Yoga-SÂtras 1.1. Based on the 27 Although there were a number of similar clients, this teachings of Srivatsa Ramaswami by Pamela Hoxsey, has been the single most satisfying one for me in printed by Pam Hoxsey-1503 Seward St, Evanston, IL combining yoga and Ayurveda for two connected 60202. reasons: by working with me for over five years, Brian 9 Ibid., 2.1. gave me an opportunity to mature my abilities and skills. For this and for letting me mention him with his 10 Ibid., 2.32. real name in this article, I am most grateful to him. 11 Goruksha Padhathi, tr. Khemaraja Shrikrishnadasa, 1.9: http://relaxeagora.weebly.com/uploads/3/9/3/8/ Arun Deva, DASc, AYT, E-RYT500, YTRx is a yogin 3938575/goraksha_paddhati.pdf and practitioner of Ayurvedic medicine who likes 12 A.G.Mohan, and Ganesh Mohan, Yoga-YÀjðavalkya, 3.1, to roam the world teaching. Born in he Svastha Publications. moved to Los Angeles in 1975 and got stuck there. 13 Goruksha Padhathi as also Gheraõça SaÚhitÀ, 2.1-2, tr. Rai Travel allows him to bring yoga and Ayurveda Bahadur Srisa Chandra Vasu, Delhi: Sri Satguru with him but now he is looking to settle down and Publications. let yoga and Ayurveda come fully to him. 14 IAYT: Our mission is to establish yoga as a recognized www.yogarasayana.com and respected therapy, http://www.iayt.org/site_Vx2/

48 | LIGHT ON AYURVEDA JOURNAL, VOL. XII, ISSUE 1, FALL 2013

Light on Ayurveda.p65 48 11/10/2013, 1:50 PM