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Ayurveda and Yoga Two Paths Intertwined
By
Mark Halpern
Have you ever wondered why some yoga poses seem to leave you calm,
centered, and balanced, while others make you agitated, sore, and
off center? Or why your best friend flourishes in a rousing
'Power
Yoga' workout, while you do
best on a regimen of slow, gentle, stretching?
The ancient Indian healing system known as Ayurveda can help you
answer such questions. According to Ayurveda, different people
require very different yoga practices. As a yoga teacher and doctor
practicing Ayurvedic medicine,
I've experienced firsthand how Ayurveda, in addition to the dietary
and lifestyle advice that it is best known for—can shed light on the
practice of yoga.
Take the case of the 31-year-old woman who came to me complaining of
nervousness and chronic neck pain. She had been practicing yoga for
six years and still could not understand why she was still
experiencing these difficulties. Our work with Ayurveda helped this
women understand how the asanas she had been practicing had
aggravated the subtle energies of her body.
She also learned new asanas that were more in harmony with her
unique energetic balance. With this new knowledge, she was able to
modify her practice and eliminate her neck pain and nervousness,
bringing greater well-being to her
body and mind."
Sister Symptoms
Yoga and Ayurveda are two paths intertwined in such a close
relationship that it is hard to imagine traveling down one of these
paths without knowledge of the other. Ayurveda, which means
"knowledge of life", is the ancient art and science of keeping the
body and mind balanced and healthy.
Yoga is the ancient art and science of preparing the body and mind
for the eventual liberation and enlightenment of the soul. Like
Hatha Yoga, Ayurveda teaches how to keep the physical body healthy,
and how this health relates to our
spiritual journey. Both yoga and Ayurveda spring from the ancient Sanskrit texts called the
Vedas.
According to Vedic scholar David Frawley, "Yoga is the practical
side of the Vedic teachings, while Ayurveda is the healing side." In
practice, both paths overlap.
In fact, Ayurveda and yoga are so closely related that some people
argue that Patanjali, the first codifier of yoga, and
Caraka, the first codifier of Ayurveda, may have in fact been one
and the same person. Philosophically, both yoga and Ayurveda are
rooted in Samkhya, one of six schools of classical Indian thought.
The foundation of this philosophy can be described as follows:
1. There exists a fundamental state of pure being that is beyond
intellectual understanding and which all life consciously strives
for. This is the state of enlightenment or self-liberation.
2. Suffering is a part of our lives because of our attachment to our
ego or self-identity (ahamkara).
3. The path toward ending suffering is the path of dissolving or
transcending the ego. In doing so, all fear, anger, and attachment
are eradicated.
4. To achieve this goal, we must live a purely ethical life.
(Ethical guidelines are listed as the yamas and niyamas in the Yoga
Sutra of Patanjali.)
5. Any disturbance within the mind or body interferes with this
path. Ayurveda is the science of keeping the biological forces in
balance so that the mind and body may be healthy.
Fundamentals of Ayurveda
According to Ayurveda, the universal life force manifests as three
different energies, or doshas, known as vata, pitta, and kapha. We
are all made up of a unique combination of these three forces. This
unique combination, determined at the moment of conception, is our
constitution, or prakruti.
The three doshas constantly fluctuate according to our environment,
which includes our diet, the seasons, the climate, our age, and many
more factors. The current state of these three doshas most commonly
defines our imbalance, or vikruti. Since we all have a unique
constitution and unique imbalances, each person's path toward health
will be unique. In addition, what will keep each of us healthy is
also unique. Understanding our prakruti and vikruti offers each of
us the potential to make correct choices.
The three doshas are generally described in terms of the
five
elements: earth, air, fire, water, and ether (the subtle energy that
connects all things). Vata is said to be made up of air and ether.
Likened to the wind, it is said to be light,
drying, cooling, and capable of movement. Pitta is said to be made
up of fire and water. Considered to be mostly fire, it is hot,
light, and neither too dry nor too moist; it does not move on its
own, but it can be easily moved by the wind (vata). Kapha is said to
be made up of water and earth, which combine like mud. Kapha is
heavy, moist, cool, and stable.
The three doshas fluctuate constantly. As they move out of balance,
they affect particular areas of our bodies in characteristic ways.
When vata is out of balance—typically in excess—we are prone to
diseases of the large
intestines, like constipation and gas, along with diseases of the
nervous system, immune system, and joints. When pitta is in excess,
we are prone to diseases of the small intestines, like diarrhea,
along with diseases of the liver, spleen, thyroid, blood, skin, and
eyes. When kapha is in excess, we are prone to diseases of the
stomach and lungs, most notably mucous
conditions, along with diseases of water metabolism, such as
swelling.
When working with the doshas, remember these basic principles: Like
increases like, and opposites balance each other. In other words,
foods, weather, and situations that have similar characteristics as
the doshas will increase them; those that have opposite
characteristics will decrease them. Knowing this, you can adjust
your yoga practice, diet, and other
environmental factors to affect these forces in ways that create
greater balance and harmony. (For example, vata types—who are dry,
light, and airy—should avoid foods with similar qualities, like
popcorn, and consume foods with opposite qualities, like warm milk).
The Three Gunas
Another fundamental Ayurvedic principle is the idea of the three
gunas, or qualities of nature. The three gunas—sattva, rajas, and
tamas—are used to describe emotional and spiritual characteristics.
That which is sattvic is light, clear, and stable. Sattva is the
state of being which comes from purity of mind, and leads to an
awareness of our connectedness to God, a state in which we manifest
our most virtuous qualities.
That which is rajasic is active, agitated, or turbulent. Rajas
arises when we are distracted from our truest essence, and manifests
emotions such as fear, worry, anger, jealously, attachment, and
depression. That which is tamasic is heavy, dull, dark, and inert.
Tamasic actions include violent or vindictive behavior, along with
self-destructive behaviors such as addiction, depression, and
suicide.
All movement or activity is by nature rajasic (agitating) and
heating to the body. Yet some movements are more agitating and
others less so. Generally speaking, the slower the movement, the
less rajasic and the less agitating to the body and mind. The faster
the movement, the more rajasic and the more heating it will be. Any
movement practiced with great awareness becomes more sattvic.
Movements done with distraction or less attentiveness are more
rajasic. Thus, one way to enhance our experience of yoga is to
practice slowly and with awareness.
No movement can be purely sattvic. The inherent nature of movement
is rajasic, as rajas is the principal of energy, and movement
requires energy. Hence our sattvic qualities are most nurtured in
meditation and in the stillness of holding a pose, where we can find
pure awareness. The rajasic nature of movement does not necessarily
make it bad for us.
Rajas serves the useful purpose of stimulating our bodies and minds.
We could not function in our world without a part of us being
rajasic.
What Sort of Yoga is Right for You?
When determining the kind of yoga practice that is right for you,
the most important factor is your vikruti, or imbalance. Your
vikruti is, in fact, the single most important determinant of your
entire regime. Once you have corrected your imbalance, you can stay
in good health by choosing a yoga practice that balances your
constitution, or prakruti. (It's sometimes hard for the lay person
to distinguish between characteristics that are inborn, or
constitutional, and those that result from an imbalance. For best
results, consult a trained Ayurvedic physician.)
People of vata constitution or imbalance are most supported by a
yoga practice that is calming, quieting, and yet warming. People of
pitta nature or imbalance are most supported by a yoga practice that
is calming, quieting, and cooling. And people of kapha nature or
imbalance are most supported by a yoga practice that is stimulating
and warming. Each
individual has different needs. To practice in a way that does not
support you is to invite greater imbalance.
Asanas for Vata
The asanas which are most suitable for balancing vata are those that
are calming and grounding by nature. They will counter the tendency
for those with a vata imbalance to be "spacey, agitated, or
nervous". These asanas will help allay fear, worry, and anxiety and
also improve vata physical imbalances such as constipation, lower
back pain, and joint pains. The lower abdomen, pelvis, and large
intestine are the main residence of vata in the body, so many of
these asanas compress the lower abdomen or cause the lower abdomen
to become taut. In addition, asanas that strengthen the lower back
help alleviate vata.
In general, most yoga asanas are good for balancing vata, since most
asanas are calming to the mind. There are, however, some that are
particularly good and some that should certainly be avoided.
Uttanasana (Standing Forward Bend) is an exceptional asana for vatas.
Stand with your feet about shoulder-width apart. The arms may be
raised over the head as you reach to the sky, or you may wish to
bend the elbows, clasping the opposing arms just above the elbow and
letting your forearms rest on or just above the crown of your head.
Keeping your back straight, slowly bend forward from the hips as you
exhale. Bend as far forward as you comfortably can. Your hands may
remain crossed, touch the floor in front of your feet, or, if you
are very flexible, be clasped just behind your heels.
For the less flexible, the hands may be placed on blocks which rest
on the floor. Let gravity assist the lengthening of your spine. All
standing asanas tend to be grounding if awareness is placed on the
feet, honoring the connection between your body and the Earth. Note
that this asana can put quite a strain on an injured lower back, so
care should be used. If the lower back is simply tight, a condition
related to aggravated vata, this is an excellent asana.
The seated version of this asana, Paschimottanasana (Seated Forward
Bend), will have similar value and may be easier if your back is
sore. Balasana (Child's Pose) is another excellent asana for
compressing the pelvis and the vata region. Sit upright with your
knees flexed and placed underneath your buttocks. Keeping your arms
to your side, bend forward from
the hips until your head is resting on the floor in front of you. If
you do not have the flexibility to place your head on the ground,
place a folded blanket or a pillow on the floor in front of you for
your head to rest upon.
Compression asanas are excellent for constipation and for chronic
gas. Supta Virasana (Reclining Hero Pose) is another good asana for
vata. Kneel with your knees together and your buttocks resting on
your heels. Move the legs out to the side of the pelvis so that the
buttocks slide down in between both legs. Place the hands on the
soles of the feet and lean back
onto the elbows. This may be enough extension for many people. If
you are flexible enough, gradually lower your back down to the
floor. Your hands may lie by your side or be stretched above the
head to lengthen the spine. While this stretch does not compress the
pelvis, it creates a mild extension of the lower abdominal muscles
and lower back. This action increases the pressure in the pelvis,
again alleviating vata.
According to Ayurvedic doctor Vasant Lad, this asana is particularly
useful as a part of treatment for vata-type asthma conditions.
Dhanurasana (Bow Pose) also extends the lower back and places
pressure on the pelvis. Lie on your stomach with your arms at your
sides. Lift the head, shoulders, and chest off of the mat and bend
both knees. Reach back and take
hold of the ankles. Let your legs draw your chest farther into the
air so that your body weight rests on the pelvic region. This is
essential for the maximum relief of vata.
Virasana (Hero Pose), Siddhasana (Easy Pose), and Padmasana (Lotus
Pose) are very calming poses which sedate vata's agitated nature.
These meditative poses are excellent for calming the nervous system,
which aids in the healing of anxiety, nervousness, sciatica, and
muscle spasm. The most calming pose of all is, of course, the supine
Savasana (Corpse Pose). People of vata nature should avoid asanas
shat are overly stimulating to the nervous system, such as
repetitive Sun Salutations, and those that place excessive pressure
on sensitive joints in the body. The cervicothoracic junction—the
bony region where the neck meets the shoulders—is one of these
areas. Here, large vertebrae stick out like "sore thumbs";
People of vata nature and imbalance tend to have weaker bones, less
fatty padding, looser ligaments, and more susceptibility to pain.
For these reasons, Salamba Sarvangasana (Shoulderstand) and Halasana
(Plow Pose) should be avoided or modified by placing a blanket under
the shoulders for extra padding. This also decreases the extreme
flexion the neck is placed in. Even so, people of vata nature or
imbalance should not hold these poses for very long, or they
will risk injury.
Asanas for Pitta
The best asanas for pitta are those that are calming and not overly
heating. People of pitta nature or imbalance tend to be more
assertive and intense. Calming poses help sedate their intensity and
ease the emotions of anger and resentment that they are prone to. By
alleviating pitta, these asanas are good as part of the treatment
for conditions such as ulcers and
hyperacidity, liver disease, and acne.
Asanas that help balance pitta are those that place pressure on the
naval and solar plexus region, in the small intestine where pitta
resides. These asanas directly affect the liver and spleen and help
regulate the strength of the digestive fire.
Ustrasana (Camel Pose) is very beneficial for pittas. Kneel with the
buttocks lifted as though you were standing on your knees. Place
your palms on your buttocks. Move your thighs and pelvis forward as
you extend the lower back, bringing your hands to your heels. Gently
extend your neck. Remember to breathe. This asana opens up the
abdomen, solar plexus, and chest, allowing for freer movement of
energy through these regions.
Bhujangasana (Cobra Pose) and Dhanurasana (Bow Pose) are also
excellent solar plexus extension poses for pitta. These asanas can
play a role in the treatment of ulcers and hepatitis. To perform
Cobra Pose, lie face down with your feet together and ankles
extended. Bend the elbows and place your hands flat on the floor by
your lower ribs. (Less flexible people may choose to place the palms
on the floor at shoulder level.) Upon inhalation, extend the elbows
and raise the head, chest, and abdomen off the floor while keeping
the pelvic bones on the floor. The head may be held in a neutral
position or in extension.
Headstand should be avoided for people of pitta imbalance or
constitution. Headstands heat the body, and much of this heat
accumulates in the head and the eyes. The eyes are an organ
controlled mainly by pitta. For this reason, Headstands can help
cause or worsen diseases of the eyes. If a person of pitta
constitution with no serious imbalance chooses to do Headstands,
then the Headstand should be held for a very short period.
Asanas for Kapha
To balance the heavy, slow, cold, and sedated nature of kapha,
practice asanas that are more stimulating and heating. Asanas best
suited to individuals of kapha nature or imbalance are those that
open up the chest. The stomach and chest are the areas where kapha
accumulates. In the chest, kapha takes on the form of mucous. These
asanas are excellent for the
prevention and treatment of congestive conditions like bronchitis
and pneumonia as well as constrictive conditions such as asthma and
emphysema.
Ustrasana (Camel Pose) and Setu Bandha (Bridge Pose) are useful
asanas for kaphas. To perform Setu Bandha, lie flat on your back
with your arms to your sides, with palms facing down toward the
floor. Using your elbows and forearms, raise your pelvis off the mat
as you keep your shoulders and feet grounded. Try to stay on the
tops of your shoulders and increase the height of the pelvis by
extending evenly through both legs.
As a gentle alternative to this posture, lie on your back in
extension over a bolster and a pillow. Both of these variations do
an excellent job of opening the chest, allowing for greater
circulation of energy through this region. These asanas also affect
the flow of energy through the heart chakra, aiding the development
of compassion and unconditional love.
For those of kapha nature and imbalance, the calming and sedating
effect of most asanas needs to be balanced by other asanas that are
more stimulating and heating.
People of kapha nature are the best suited to handle strengthening
poses, as their joints and muscles tend to be strong and
stable. Increasing flexibility is extremely important for those of
kapha nature, as kaphas tend to become overly stiff or rigid.
Suryanamaskar (Sun Salutation) is a very good aerobic exercise for
kapha and helps in the treatment of obesity and depression, two
common kapha conditions. The Sun Salutation is the ideal asana for
kapha, as it is very active, creates heat, and opens the chest.
There are variations as to the implementation. This is the Integral
yoga method. Each has 12 parts to the sequence of poses. Begin by
standing erect with the feet touching each other. Bend the elbows
and bring the palms together in the middle of the chest. Raise the
arms above the head and extend into a slight backbend. Bend forward
into Uttanasana and bring the hands to the floor, bending the knees
if you need to protect your back. From this position, lunge backward
with the right leg as you bend the left knee. The knee of the right
leg may lie on the floor. The foot of the left leg should
be between both hands. Bring the left leg backward and place it by
the right leg as you lift your buttocks high into the air and come
into Adho Mukha Svanasana (Downward-Facing Dog).
Allow the elbows to come to the floor and glide your body forward
into Bhujangasana (Cobra Pose). Then press back into
Downward-Facing Dog. Next, lunge the right leg forward as you bring
your pelvis low to the ground. The right foot is placed between the
hands and the knee is bent, held close to the chest. Bring the left
foot forward as you return to Uttanasana. Come up to a standng
position and raise the arms once again over the head, extending the
back and neck. To complete the cycle, return the hands to the chest,
palms together.
People of all constitutions can benefit from Sun Salutations during
the time of day that is dominated by kapha energy (6:00 to 10:00 a.m
and p.m.), as long as there is not a serious imbalance in pitta or
vata. People of kapha nature should do many repetitions and perform
them with great speed. While in general people of vata nature should
avoid this asana, performing it very slowly and with great awareness
will decrease its vata-aggravating tendencies. Pitta types should do
limited repetitions, as this series is very heating.
Few asanas are harmful to kapha, as kaphas benefit from all forms of
stretching and movement. Two weak areas of the body for kapha
individuals, however, are the lungs and the kidneys. Asanas that
place excessive pressure on the lower abdomen, such as Dhanurasana
(Bow Pose), can aggravate the kidneys if held for too long.
Other Factors:
In some ways the prescription I have just given is overly
simplistic. In developing a healthy yoga practice, you must take
into consideration not only your constitution and imbalance but also
your age, the season, and the time of day you are practicing. At
different times of our lives, different doshas play a greater role.
This is a part of the natural fluctuation of these forces. From
birth through puberty, our bodies and minds are more affected by
kapha. From puberty until around our retirement years, the influence
of pitta increases. The later years, post retirement, are most
dominated by vata.
During each of these periods, we must pay attention to the effect
our age has on us and modify our practice appropriately. When we are
very young, our bodies can better tolerate the more aerobic styles
of yoga. As we age, we need to practice more calming asanas. The
seasons also affect a healthy practice. The season of cold dampness
increases kapha. The season of warm weather increases pitta. The
season of cool dryness increases vata, as does the windy season. (In
different parts
of the country these take place at different times, so placing the
names of traditional seasons upon them can be misleading.)
During the kapha season, a practice that is more stimulating and
warming is better. In the pitta season, a practice that is cooling
is best. In the vata season, a calming practice supports greater
health. Finally, the time of day we practice will affect the balance
of the doshas. Kapha naturally increases between 6:00 and 10:00 a.m
and p.m, when we are moving slowly. Pitta naturally increases
between 10:00 and 2:00 a.m. and p.m., when the digestive fire is at
its height and, in the daytime, the sun is at its peak. Vata
naturally increases between 2:00 and 6:00 a.m. and p.m., during the
transition between night and day.
Most people practice yoga in the early morning, when the world is
calm. Before 6:00, during the time of vata, a very quiet and gentle
practice is recommended. After 6:00, during the time of kapha, a
more stimulating practice is appropriate. Remember, though, that
when designing a yoga practice for yourself, your overall vikruti,
or imbalance, is more important
than the influence of the season, your age, or the time of day.
These should be seen as the factors that modify your practice but
not the factors that create it. When you are in near perfect
balance, you can create a program based almost entirely on your
constitution, the seasons, and the time of day.
In Ayurveda, balancing the effects of the doshas is only half of the
formula for creating health and well being. The other half is
developing a more sattvic lifestyle and learning to express our
sattvic nature: that aspect of ourselves that, through an awareness
of our connectedness to Spirit, allows us to express our highest or
most virtuous qualities. Yoga, practiced in harmony with each
person's unique nature, is part of the Ayurvedic path toward
balancing the doshas and enhancing sattva. Through this path each of
us can reach our full potential.
Marc Halpern is the founder and director of the California College
of Ayurveda in Grass Valley, California.
Nov/Dec '95 |
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