Читать книгу Yoga Therapy as a Whole-Person Approach to Health - Lee Majewski - Страница 10

In the Hatha Yoga Pradipika,8 yogi Swatmarama states, “One who tirelessly practises yoga attains success irrespective of whether they are young, old, decrepit, diseased or weak.” He gives us the guarantee that yoga improves the health of all and wards off disease, provided we properly abide by the rules and regulations (yuvaa vrddho ativriddho vaa vyaadhito durbalo pi vaa abhyaasaat siddhimaapnoti sarvayogeshvatandritah; Hatha Yoga Pradipika I:64).

The yogic view of health is exemplified in Shvetashvatara Upanishad, where it is said that the first signs of entering yoga are lightness of body, health, thirstlessness of mind, clearness of complexion, a beautiful voice, an agreeable odor, and scantiness of excretions (laghutvam arogyam alolupatvam varnaprasadam svara sausthavam ca ganghas subho mootra pureesam Yoga pravrittim prathamam vadanti; Shvetashvatara Upanishad II:13).

The Hatha Yoga Pradipika echoes these qualities: “Slimness of body, lustre on face, clarity of voice, brightness of eyes, freedom from disease, control over seminal ejaculation, stimulation of gastric heat and purification of subtle energy channels are marks of success in Hathayoga” (vapuh krsatvam vadane prasannataa naadasputatvam nayane sunirmale arogataa bindujayogni diipanam naadiivishuddhir hatha siddhi lakshanam; Hatha Yoga Pradipika II:78).

In Gheranda Samhita,9 a classical treatise on Hatha Yoga, the human body is likened to an unbaked clay pot that is incapable of holding the contents and dissolves when faced with the challenge of water. It is only through intense heat generated by the practice of yoga that the human body gets baked, making it fit to hold the Divine Spirit (aama kumbha ivaambhastho jeeryamanah sada gatah yoganalena samdahya ghata shuddhim samacaret; Gheranda Samhita I:8).

In Patanjala Yoga Darshana we find an excellent description of the attributes of bodily perfection (kaya sampat). In Chapter 3 (“Vibhuti Pada”), that perfection of body includes beauty, gracefulness, strength, and adamantine hardness (rupa lavanya bala vajra samhanana kaya sampat; Yoga Darshana III:47). The effulgence that is characteristic of good health is also mentioned when it is said that deep concentration on the energy of digestion (samana) leads to radiant effulgence (samana jayat jvalanam; Yoga Darshana III:41).

Yoga emphasizes the importance of eating not only the right type of food, but also the right amount and with the right attitude. The importance of not eating alone, as well as the preparation and serving of food with love, is brought out in the yogic scheme of “right living.” The inherent nature (guna) of food is taken into consideration to attain and maintain good health. The modern science of diet can learn much from this ancient concept of classification of food according to inherent nature, as it is a totally neglected aspect of the modern diet. The great Tamil poet-saint Tiruvalluvar offers sound advice on “right eating” when he says, “He who eats after the previous meal has been digested, needs not any medicine” (marunthuena vaendaavaam yaakkaikku arundiyathu atrathu poatri unnin; Thirukkural 942). He says that life in the body becomes a pleasure if we eat food to digestive measure (attraal alavuarinthu unga aghduudambu pettraan nedithu uikkum aaru; Thirukkural 943). He also invokes the yogic concept of Mitahara by advising that “eating a medium quantity of agreeable foods produces health and wellbeing” (maarupaaduillaatha undi marutthuunnin oorupaadu illai uyirkku; Thirukkural 943).