Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj

Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

YOGA YAMA SANAS MEANING AND BENEFITS

sana is a ancient Indian Sanskrit word meaning posture, especially a comfortable posture sukhsanam. This term has significance in the Indian philosophies of Yoga and Buddhism. Buddhist Yoga is a spiritual tradition with the aim of ending suffering (duhkha) through realizing the emptiness (impermanence shunyata) of the ego (self - atman) through the three non-outflow practices of 1. following ethical precepts (shila), 2. practicing meditation (samdhi) and 3. cultivating wisdom (prajna). Refusing to speak casually is cultivating precepts. This decreases desires. Meditation increases patience, allowing us to dispel ignorance with wisdom. Vedic Yoga has eight limbs or aspects: 1. yama (moral precepts), 2. niyama (spiritual practices), 3. sana (exercise poses), 4. prnyma (breathing techniques), 5. pratyahara, 6. dharana (mantra), 7. dhyna (meditation), and 8. samdhi. Yama embraces restraint (yama): 1. truthfulness, 2. non-violence, 3. non-covetousness, 4. celibacy, 5. not taking of others possessions. The Buddhist Yoga equivalent is called the Five Precepts (Pancha Shila). The prerequisite and root practice of yogic meditation exercise postures to develop wisdom is vowing each day to end selfishness by following an ethical or selfless life. This means the Five Precepts of: 1. No killing (try to be vegetarian or at least to eat meat only as a medicine when the body is too skinny or vata disturbed), 2. No stealing or taking that which is not given, 3. No sexual misconduct or causing your sexual desire to destroy yours or others relationships preserve your Ojas Jing Qi (immunity and energy), 4. No lying (also no harsh speech, no profane speech, no gossip or divisive speech, no frivolous speech), 5. No taking drugs, alcohol, or cigarettes. Drugs and intoxicants always harm the mind, intellect, memory and cover over ones inner wisdom. Everything in cyclic existence, pleasant or unpleasant, is ephemeral and impermanent. Since it is certain that I shall shortly be separated from all these things, why should I crave them? I vow to end the 3 mental poisons of greed, hatred, stupidity through cultivating precepts, meditation and wisdom. Desire is vata (winds of desire) which causes 80% of all diseases. Anger (hot sharp pitta) causes 15% of all disease. Ignorance (muddled kapha) causes 5% of all disease. This is why the fifth precept of Buddhism says to not take alcohol or other intoxicants, recreational drugs or cigarettes. Venerable Thich Nhat Hahn the Vietnamese Buddhist monk nominated for the Nobel Peace Prize by Martin Luther King calls this temperance the Fifth Mindfulness Training: Mindful Consumption and says Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use cigarettes, alcohol or any other intoxicant or to ingest food, or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.
(Hahn, Ven., Anger, Paralax Press, 2001: 211)

Regarding excessive sex (with partner) or masturbation, it is highly vata - pitta disturbing and depletes ojas (immunity) more than any other human activity. Thich Nhat Hahn calls this moderation and control of sexual desire the Third Mindfulness Training: Sexual Responsibility, Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. (Hahn, Anger 2001: 210) The Venerable Buddhist Tripitaka Master Hsuan Hua of the City of Ten Thousand Buddhas (www.DRBA.org), in his commentary on the Shurangama Sutra Volume 1 says, It is said that there are three restrictions on the superior person. When one is young and the blood (rakta) and breath (qi-prana) are restless, the restriction is on sex. Young people should restrict sex, restrict sexual desire. If you do not, you will cause your body to lose its health and strength. (Ven. Hua, Shurangama Sutra V1, www.BTTSonline.org, 2002: 36) This is losing one essence (jing qi in Chinese Medicine semen [shukra dhatu] or Bartholin secretions [artava dhatu] which depletes ojas. This is the 3rd Precept of Buddhism. Then Master Hua goes on to say, When one is in ones prime and the blood and breath are strong, the restriction is on fighting. You should not spend all your time picking quarrels. If someone hits you, move back a step. Dont fight with people. (Ven. Hua, Shurangama Sutra V1 2002: 36) This is the 1st Precept of Buddhism Do no harm (ahimsa). Thich Nhat Hahn calls this the First Mindfulness Training: Reverence for Life, Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, or in my way of life. (Hahn, Anger 2001: 209) Master Hua continues to say, When one is old and the blood and breath are
Source: Licensed and Adapted from Dick, Michael S., M.A., Ayurvedic Practitioner Handouts, 1996, rev. 8/2002 Use under the "fair use" provision (17 USC 107) of the U.S. Copyright Act for non-profit educational purposes only. ARTICLE COST: $2.00

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YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

on the decline, the restriction is on acquiring things. Acquiring things means being insatiably greedy. Old people should not be greedy about acquiring things. (Ven. Hua, Shurangama Sutra V1 2002: 36) This last concept is the 3rd Buddhist Precept Dont be greedy or selfish. Thich Nhat Hahn calls this the Second Mindfulness Training: Generosity, Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I vow to cultivate loving-kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on earth. (Hahn, Anger 2001: 210) Niyama, the 2nd practice of Vedic Yoga upholds the integrity of the body with five rules of living: 1. purification, 2. contentment, 3. austerity, 4. study, 5. devotion (bhakti) to God. Whereas Buddhist Yoga is devoted not only to God, Goddess, Sages, and Saints, but particularly relies on and is devoted to refuge in the Triple Jewel (Namo Ratna Trayaya). This means 1. the Buddha, 2. the Dharma (wisdom teachings), and 3. the Sangha. In keeping with the Vedic Yoga concept of Yama, the Buddhist Sangha implies 1. pure, 2. contented, 3. austere, 4. wise, 5. devoted practitioners of the selfless Path to enlightenment of self and others or Bodhisattva Yana. sana, the 3rd practice of Yoga deals with postures a steady state of restful alertness, senses withdrawn and the body comfortable. The 5th practice of Yoga is pratyahara or withdrawal of the senses from their objects. Senses withdrawn means the eyes (fire element), ears (space element), nose (earth element), tongue (water element), body (skin, air element) and mind (air element) are no long chasing after sights (pitta), sounds (vata), smells (kapha), tastes (kapha), objects of touch (vata), and thoughts (vata). Prnyma (similar to Chinese Qi Gong), dealing with control of the breath, is an integral part of sana but employs numerous specific strategies for the purpose of attaining samdhi (the 8th practice of Yoga is profoundly insightful serene meditative mind or shamatha vipassana a sort of passive choiceless wisdom awareness). And according to recent research findings in neuroscience prnyma is responsible for a range of physiological and mood altering changes. A specialization within this discipline Svara Yoga holds that a host of biochemical changes occur simply as a consequence of right nostril / left nostril / both nostril dominance in breath. The 6th practice of Yoga is dharana, which means steadiness of mind wherein the senses are withdrawn from their objects Mantras (chants) are called dharani in Buddhism since it helps to achieve this. The 7th practice of Yoga is dhyna, the process of meditation of refining the mental impulses until realization is gained (samdhi). The Sanskrit word Dhyn became pronounced as Chan in China, then as Zen in Japan. These Eight Limbs of Yoga (the eight practices described above) are not only steps on the path to enlightenment (Bodhi) but each represents a path (Tao or Marga) unto itself each fully sufficient to bring about the end. The end means enlightenment (Nirvana) the ending of the afflictions of birth, old-age, sickness and death. Although each of the eight practices of Buddhist or Vedic Yoga can eventually bring one to enlightenment, a seriously committed Buddhist Yogi (Bodhisattva) who is firmly resolved (bodhichitta) to realize enlightenment of himself and others cultivates all eight of them to perfection (paramita). This is because a Bodhisattva wants to master all healing methods that end suffering. Truth is a pathless land and hence the Bodhisattva walks and masters all paths. However, some paths lead to the ending of suffering more efficiently or expediently (upaya) than others. This is why it is said that there are 84,000 Dharma Doors; meaning there are countless spiritual practices. The Four Great Vows (Maha Pranidhana) of a Bodhisattva are 1. Living beings are boundless, I vow to save them all; 2. Afflictions are endless, I vow to transform them all; 3. Healing methods are limitless, I vow to master them all; 4. The Buddhas Enlightenment is unsurpassed, I vow to realize it. Yoga and Ayurveda are sister sciences... just like Ayurveda and Buddhism Ayurveda is the little sister, Buddhism is the big sister. According to one author, S.K. Majumdar: Yoga is the wisdom of life. It is experience. Yoga and life do not stand apart or opposed to one another. Yoga is the intelligent and selfconscious effort of man towards achieving universal existence; that harmony between individual and cosmos which nature, herself, is subconsciously striving toward through trial, error and waste...Yoga is practical psychology. It is a method of training the mind and developing its powers of subtle perception so that man may discover for himself the spiritual truths on which religious beliefs and moral values finally rest. Yoga is realization of the hidden powers... The aspirant is that one who is dedicated to the ideals of truth, freedom and compassion, who is not misguided and corrupted by materialism, and is not disheartened by pain, disappointment, denial and doubt, will one day discover the great truths of the spirit in his own heart. Teachers of Yoga affirm the importance of numerous features of a yoga sana program: warm-up, which gets the musculature prepared for activity; stretching, which makes for longer and stronger muscles; strengthening, which makes for better tone of muscles; relaxation, which promotes suppleness and down-regulation of the muscles and nervous system; and finally the guided movement or activation of the five pras of the vyu system. The vyu system is responsible for the vitality, breath, and dynamism Offered by Michael Reid Kreuzer, D.Ayur, Ph.D. 510-292-6696 www.Ayurveda-Berkeley.com www.Ayurveda-California.com

YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

of the body. Through the activation of the five energetic themes of creation the subtle ndi-pingalasuumna channels along the spine get activated and energized to facilitate healthy physiology in the body, connection of mind and body, and development of higher states of consciousness. Some hold that the true use and value of Yoga is through this latter point and that this is effectively accomplished by coupling 4 themes; posture (sana), figure or gesture (mudra), breath (prnyma), and lock (bandhana). Discussion of these is beyond the scope of this article; suffice it to say that this should be a part of any dedicated Yoga practice. Ayurvedic Physician Dr. Robert Svoboda, B.A.M.S., in his book, Hidden Secret of Ayurveda, (2002, Ayurvedic Press www.Ayurveda.com), states, Prana, the Ch'i (Qi) of Chinese medicine, is the vital force which causes the inert assemblage of tissues known as the body to live, and causes body, mind and spirit to be strung together like pearls on a string. In this age human beings get some of their prana from the outside air by breathing, but most of it comes from our food. Food is not the only source of prana, however. Anyone who can move beyond the normal human relationship with Nature and strike a more profound harmony with Her can tap into sources of prana which are denied to ordinary mortals. This can occur only after the physical body has been thoroughly purged of all accumulated toxins, and the nadis, the channels in which prana moves, have been thoroughly cleaned. He continues, These channels, which are in some ways comparable to the meridians of Chinese medicine, are not physical structures, though they do exist in close functional relationship with physical structures. The radial pulse, Ayurveda's chief diagnostic aid, is one point where several channels meet. Of the 72,000 channels of prana within the human organism three are the most important: the channels of the Sun, the Moon, and the Fire (some call it the Air) Channels, which exist in relation to the right nostril, the left nostril, and both nostrils respectively. The myriad channels also meet in subtle plexuses which exist in close proximity to physical nerve plexuses. Six of these subtle plexuses called chakras are commonly distinguished: The first five of them are associated each with one of the Five Elements, and the sixth consists of the union of the Sun and the Moon Channels. The Fire Channel joins the Sun and the Moon in the Thousand-Petalled Lotus above the head. Dr. Svoboda goes on to say, Just as the sun heats and the moon cools the earth, the Solar and Lunar Channels respectively heat and cool the body, increasing and decreasing the metabolic rate. If you observe yourself you will note that both of your nostrils do not respire with equal force at all times. Usually, one nostril works harder than the other, with a cycle of about an hour and a half for each. When the Solar Channel functions the force of the Fire Principle tends to increase, which heats up the body and makes the mind more active. The Lunar Channel has the reverse effect: its action tends to increase the force of Water, which cools down the body and reduces the mind's activity. The two nostrils function with equal force at dusk and dawn, and during deep meditation. Dusk and dawn are the two times suggested in the Vedic literature for worship, because at those hours the Fiery Channel works, which despite its name tends to increase the force of Air, thereby lessening the effect of the body on the mind. Dr. Svoboda continues, There is a Hindi proverb which refers to the position adopted during sleep: On the right, yogi; on the left, bhogi; on the back, rogi. Sleeping on the right side hampers the functioning of the Solar Channel and allows the Lunar Channel to work more, which makes the body cool and relaxed. Since Yoga is defined as control of the fluctuations in the consciousness, a yogi must have a calm, relaxed mind. Sleeping on the left side activates the Solar Channel, which increases appetites, including those for food, sleep and sex, and enhances mental activity, including dreams. This transforms an individual into a bhogi, an enjoyer of sensual pleasures. When you sleep on your back the Fiery Channel functions predominantly, this is bad for the body because it disconnects the linkages between the mental control systems and the physical metabolic processes. A back-sleeper loses organic equilibrium and becomes a rogi, a patient of some disease or another. Sleeping on the stomach obstructs the free movement of prana in its subtle channels, with implications as serious as for obstruction of Air in its physical channels: disharmony, disequilibrium and disease. Dr. Svoboda summarizes, While physical health means harmony of vata, pitta and kapha, true health can exist only when prana moves freely in both the physical and the subtle channels. Any sort of disharmony of prana will produce disease, for deranged prana will derange vata, pitta and kapha, and imbalance of the three doshas (vata, pitta, kapha) will affect the movement of prana in its channels. But prana is in a way predominant over the doshas, because it is prana which nourishes the body's vata. In a sense, prana is itself life. When we speak of eating to live we mean that we are sustained by the prana contained within the food, and not the physical form of the food itself. The quality of the prana obtained, and therefore the relative chaos or harmony of the body and mind, is determined by the quality of the food consumed. While junk food is the ultimate in chaotic prana, simple, pure, natural vegetarian food provides the sort of balanced, beneficial prana which keeps body and mind balanced and benefic. Pure air is a boon, Offered by Michael Reid Kreuzer, D.Ayur, Ph.D. 510-292-6696 www.Ayurveda-Berkeley.com www.Ayurveda-California.com

YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

since a polluted atmosphere provides polluted prana. Prana is not oxygen; prana is that which gives oxygen its power to energize the body's cells. Thus the benefits of the sanas listed in the last section, as given by Kasture, are only the superficial benefits. While the techniques are both static and dynamic they are designed to stimulate, stretch, and tone the musculoskeletal system, connective tissue, as well as the internal organs. Stiffness is a sign that the body has stored up toxins and trauma from the activity of life and stretching helps release these and builds strength simultaneously by lengthening muscles. Stimulation of organs, tissues and nerves means the nervous system pathways are nourished. Motion, alone, prevents the natural tendency for muscular atrophy but it also promotes healthy physiology by mechanically moving nutrition into and metabolic wastes out of the tissues. Motion of muscles is the pump mechanism of the lymphatic system an integral part of the immune system (ojas). Yoga sanas help release stress crystallized emotions and physical trauma which produce an active or agitated mind and body, thus enabling the mind, body, and emotions to become settled easily. Once stress is released the techniques of dhyna (meditation request the article titled Meditation Guidelines) can easily lead the aspirant to the realization of self as illusion (shunyata), as no-self (samdhi of anatman). Therefore, as suggested in the sequence of the eight limbs of yoga, sanas may serve as tools to transcending the relative or provisional self and its selfishness and experiencing the ultimate Being within the Buddha Nature (Namo Vipashin Tathagata Garbha). Thus Yoga is a way of living and the path of life; it is the source, course, and goal of life - Enlightenment. The Buddhist Yogic Ayurvedic Concept of a Healthy Being:

The purpose of health and living a long life (100 years old) is so that we can fulfill the Four Aims of Life (Chatur Maha Purushartha):

1.

Dharma: Life purpose To be of service (Dana Paramita The Perfection of Giving Generosity Hridayam = heart gives and receives). 1st Great Vow: Living beings are limitless, I vow to save them all using limitless compassion and charity, limitless loving kindness, limitless empathetic joy and limitless equanimity / renunciation (treat all living beings equally). 2nd Great Vow: Afflictions are endless; I vow to eradicate them. The Dharmic medicine to eradicate suffering is the Pancha Shila Paramita (Perfection of the Five Precepts), the Kshanti Paramita (Perfection of Patience) and the Virya Paramita (Perfection of Vigor-Persistence-Stickto-it-iveness). Similar to Yogas Yama (Five Restraints: 1. Celibacy 2. Harmlessness. 3. Truthfulness. 4. Non-stealing. 5. Nonpossessiveness), the Five Precepts are:

1. 2. 3. 4. 5.

No killing do no harm. This includes being vegetarian wherever possible. No stealing do not take what is not given. No sexual misconduct do not cause ones sexual desire to break the relationships of others. No lying, no harsh or profane speech, no divisive speech, no gossip, no frivolous chit-chat speech. No taking drugs, alcohol or other substances which make the mind unclear and harm the body.

Offered by Michael Reid Kreuzer, D.Ayur, Ph.D. 510-292-6696 www.Ayurveda-Berkeley.com

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YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

Regarding following the Dharma of Precepts, Charaka, the honored 2nd century B.C. wandering Ayurvedic Physician asserts, A completely dedicated student should conserve vital energies (ojas, orgasmic secretions, jing qi-prana), speak the truth, refrain from envy and anger, observe non-violence and eat a vegetarian diet. The student should act without ego, jealousy, ambition or self-praise, never making an exhibition of knowledge and act with care, affection, and compassion. The student's appearance should be clean and modest and speech should be pleasant, pure and truthful, never speaking ill or backbiting, using useful and measured words. The student should not even think of committing adultery or covet another's property and should not smoke, take drugs, alcohol or any mind-altering substances except under the supervision of a physician. The student's behavior should never directly or indirectly cause harm to the teacher, the school or others. Charaka Samhita,
Vimanasthanam, Chapter 8, circa 200 B.C.

In summary, we must follow the Six Guidelines of the Venerable Master Hsuan Hua's City of Ten Thousand Buddhas: "No fighting, no greed, no seeking, no being selfish, no pursuing personal advantage, and no lying." (www.DRBA.org) "You ask me for a motto. Here it is: SERVICE. - Albert Schweitzer (www.schweitzer.org). Dana Paramita is a gift to ourselves because it is an opportunity to give freely. Giving and receiving are really part of the same whole. 3rd Great Vow. Healing Dharma-doors are limitless; I vow to study them completely. Here is the advice of Charaka on studying the innumerable Dharma practices of healing, A wise person desiring to become a physician should first examine the system being taught, its authenticity, completeness and applicability. Thereafter, one should examine the teacher. The teacher should possess a deep understanding of the theoretical and practical aspects of the science, have extensive experience in practice, be skillful, friendly, pure, compassionate, fatherly to students, and capable of infusing understanding. Having decided, approached the teacher with respect and been accepted, a student should engage in study seriously; wake up early, finish morning routines and spiritual practices; pay respect to saints, sages, preceptors, elders, the teacher and all beings. The student should then make efforts to comprehend, clearly express, and discuss the knowledge by studying the information already acquired, entering deeply in contemplation in order to completely understand the meaning and the applications. In this way the student should continue the study without wasting time in midday, afternoon and evening. Charaka Samhita, Vimanasthanam, Chapter 8,
circa 200 B.C.

2.

Artha: Resources (mani not money Om Mani Padme Hum of Guan Yin is the wish-fulfilling pearl of the Self-Nature). The means and the wherewithal (where? You are with ALL Enthusiasm = en Theos = with God) needed to realize your Dharma (Life Purpose). Abraham Maslows Hierarchy of Needs: Food, clothing and shelter are prerequisites to Self-actualization-realization. Patch Adams, M.D., says: We must, as individuals and as a free society, stop our worship of things and wealth and put our sense of richness in things everybody can have in abundance without excluding anyone. These riches include faith, fun, and the breathtaking bounty of nature and friendship. This kind of medicine cannot be bought or sold. By not charging patients we are freer to be silly and to build friendships. We also believe that not charging money is very good malpractice insurance. We hope that our patients will take the generosity with them when they leave and spread it in their own communities. This is the heart of our social revolution: to take the most expensive service in America and give it away for free. Charaka asserts "He, who treats his patients only on humanitarian grounds without desiring any money or personal benefit in return, supersedes all other physicians." Kama: Tranquility (Shanti), contentment, happiness (sukha instead of duhkha) or satisfaction. Kama is realized through the Dhyana Samadhi Paramita (Perfection of a Meditative Mind or Mindfulness). The motto of Patch Adamss Gesundheit! Institute and of Medicine Buddha Healing Center is "Bringing fun, friendship, spirituality and the joy of service back into healthcare." Charaka said: "The healer who regards kindness to humanity as his supreme religion and treats his patients accordingly, succeeds best in achieving his aims of life and obtains the greatest pleasure." Moksha Nirvana Bodhi: Ultimate Liberation. 4th Great Vow: The Buddha Way (Anuttarasamyaksambodhi) is unsurpassed; I vow to realize it. Nirvana is realized through the Three Non-Outflow Studies:

3.

4.

1. 2.

Shila Paramita (Perfection of the Precepts) Comes from Prana (the Sattva aspect of Space-Air Vata Dosha) which is awareness of breath that gives restraint (Yama, as in pranayama) of the winds of desire (Vata Dosha)

3.

Dhyana Samadhi Paramita (Perfection of a Meditative Mind or Mindfulness) Comes from Ojas (the Sattva aspect of Water-Earth Kapha Dosha) which gives groundedness, contentment, compassion (karuna), generosity (dana), equanimity, vigor (virya) which gives eradication of the virulent fiery germ of anger and hatred (Pitta Dosha). Prajna Paramita (Perfection of All-Encompassing Wisdom) Comes from Tejas (the Sattva aspect of Fire-Water Pitta Dosha) which give the flame of inner awareness of Pitta (In the Shurangama Sutra, Avalokiteshvara Bodhisattva [Guan Yin] turned around the hearing to listen to the Self-Nature).

These are the Four Vast Vows of a Healer on the Bodhisattva Path are the Life Purpose of a Buddhist Ayurvedic Healer and of Bodhisattvas. 1. Living beings are boundless; I vow to save them. 2. Sicknesses and afflictions are endless; I vow to eradicate them. 3. Healing Dharma-doors are limitless; I vow to study them completely.
Offered by Michael Reid Kreuzer, D.Ayur, Ph.D. 510-292-6696 www.Ayurveda-Berkeley.com www.Ayurveda-California.com

YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

4. 5.

Anuttarasamyaksambodhi (Ultimate Enlightenment) is unsurpassed; I vow to realize it.

The fifth vow is made by some Bodhisattva Yogis: I vow to be reborn by transformation in Medicine Master Buddhas Eastern Paradise Lapis Lazuli Radiance Land in this very next life in order to study the Medicine King Bodhisattva Path (Bhaisajya Raja Bodhisattva Marga) and to extinguish deluded thought from countless kalpas past (billions of eons) and then to return here to rescue beings more than Ganges sands. This deep resolve I offer to the myriad Buddhas Lands and thus endeavor to repay the Buddhas boundless grace. I humbly ask the Bhagavan (World Honored One Medicine Buddha Bhagavat Bhaisajya Guru) to certify my quest, to enter first the evil world the five turbidities (belief in: 1. Time, 2. Views, 3. Afflictions, 4. Beings, 5. Life Span). If yet a single beings not accomplished Buddhahood, accordingly I also must renounce Nirvanas bliss. Oh Great in Courage, Great in Power, great Compassionate One! I pray would now uncover and dispel my subtlest doubts. Thus cause me quickly to attain supreme enlightenment (Anuttarasamyaksambodhi) and sit within the Bodhimandas (Buddha mandalas) of the tenfold realms (the whole universe). And even could the nature of Shunyata (empty space) melt away, my vajra-like (diamond adamantine indefatigable) supreme resolve (for Bodhi Bodhichitta in Sanskrit) would still remain unmoved (Tatha in Sanskrit, as in Tathagataya).

In Summary DAILY Exercise is the KEY to Good Health:

Regular exercise, especially yoga, improves circulation, strength, and endurance. It helps one relax and have sound sleep, and improves digestion and elimination. Exercise daily to half of your capacity, which is until sweat forms on the forehead, armpits, and spine. Best Exercises for Vata (Space and Air) Constitution or Vata-Disturbed Persons: Sun salutation 12x (Surya Namaskar), done slowly; Leg lifting; Camel; Cobra; Cat; Cow. Slow, gentle exercise, Tai Qi, Qi Gong, swimming, walking in the sun, no running or jogging. Best Exercises for Pitta (Fire and Water): Moon salutation 16x (Chandra Namaskar), moderately fast; Fish; Boat; Bow. Calming exercise, Tai Qi, Aikido, hike or swim (try to avoid much chlorine if you have pitta skin problems). Avoid intense competitive sports or hot mid-day exercise. Exercising in a forested or woodsy green area is best for pitta. Best Exercises for Kapha (Water and Earth): Sun salutation 12x, done rapidly; Bridge; Peacock; Palm tree; Lion; vigorous hot exercise, jumping, jazzercise, jogging, running in the very early morning before sunrise are excellent. Prostrations (full-body five point Buddha-bowing) are good for all constitutions or doshas. Pranayama - Breathing Meditation After exercise, sit quietly and do some deep breathing exercises as follows: 12 alternate nostril breaths to calm and balance vata; 16 cooling shitali breaths (curling up your tongue lengthwise and breathing through it) for pitta heat, irritation, inflammation and anger; 100 bhastrika (short, fast breaths) for kapha depression.

Offered by Michael Reid Kreuzer, D.Ayur, Ph.D. 510-292-6696 www.Ayurveda-Berkeley.com

www.Ayurveda-California.com

YOGA SANASMEANING AND BENEFITS

Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Om Namo Ratna Trayaya! Namo Avalokiteshvaraya Bodhisattva!

Some Selected sanas and their Benefits

SEAT: strengthens legs, relieves sciatica and rheumatic pain; promotes agni and digestion and reduces gas; helpful for promoting celibacy. HEAD OVER KNEE / FORWARD BEND: improves functioning of spinal nerves, strengthens back vertebrae, leg muscles, abdominal organs; decreases fat, improves digestion; relieves constipation, piles, sciatica, diabetes, menstrual problems, disorders of the liver and spleen. SHOULDER STAND: increases agni, strength; stimulates thyroid gland; corrects liver and spleen disorders, constipation, indigestion anemia, menstrual problems. AVOID: hyperthyroidism, weak heart, epilepsy, ear diseases, and pregnancy. PLOUGH: helps thyroid, insomnia, constipation, indigestion; increases flexibility of neck and spine; increases strength of neck, shoulder and arms. AVOID: Hyperthyroidism, hyperacidity, spinal disorders, obesity. COBRA: improves agni and digestion, decreases gastric difficulties, gynecological problems, back pain; strengthens respiratory muscles; stimulates liver and spleen. LOCUST: improves digestive system, decreases constipation, strengthens back muscles, lungs, and heart; improves functions of adrenal glands, pancreas and liver; helpful for diseases of urinary tract, respiratory system. AVOID: hyperacidity and colitis SPINAL TWIST: improves digestion, reduces constipation, pain of back and hips, rheumatic pain; improves flexibility of spinal movements. LYING DOWN (CORPSE): said to be most difficult of all sanas; it relaxes and removes strain of former sana; produces mental peace and is good for high blood pressure and heart disease; it refreshes mind and body. LOTUS: increases concentration and mental peace; reduces metabolic rate and respiration; is useful for health of reproductive system; promotes appetite and relieves digestive disorders; awakens kundalini. BIBLIOGRAPHY 1. Kasture, Vaidya H. S., Concept of Ayurveda for Perfect Health and Longevity, Shree Baidyanath Ayurveda Bhavan Pvt. Ltd., Nagpur, India, 1991, pp. 80-90 2. Maharishi Mahesh Yogi, Bhagavad Gita, MIU Press, Fairfield, Iowa, 1967, pp. 362-363 3. Majumdar, Sachindra Kumar, Introduction to Yoga Principles and Practices, University Press, New Hyde Park, New York, 1964, pp. 11-13

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