question :
>
> The first sutra in chapter two we see arranged as thus: self-discipline and
> purification (pitta, tapah) can lead to self study (svadhyaya, vata) and
> devotion to the Lord (ishvara pranidhanani, kopha) as being the practical
> means for attaining higher consciouness thru purificiation (kriya yoga).
>
> This is one place we see the order of things changed from vata, pitta, kopha
> to pitta, vata, kopha. Following this sutra, it looks like in treating a
> deep vata condition, it may be a good approach for vata balancing to work
> first with a pitta approach. As with my case study, she was not able to
> maintain the vata balancing work, but seems to be liking the discipline of
> zen meditation. Is this a valid approach?
A: the sutra is more the sequence for how to purify. it is not the same as sequence for yoga therapy. Kriya yoga sequence of YS II, 1 is how life unfolds. For one of good understanding this sutra show how to be free of worldliness consciousness. But without that attitude life challenges just create stress instead of transcendance and appropriate response to the world. The YS shows appropriate response to be seeking sadhana rather than merely being free of this complaint. By allowing your attitude to be one of accepting difficulty tapas is increased. This difficulty is to be understood by self study and that allows for one to surrender to the Divine. Seeing that one is limited leads to surrender. Yoga Therapy sequence is for those with first or second kosha issues as it refers to the dosha sequence. A vata issue once resolved will free up not only the imbalanced pranas that vata was suprressing it will also promote healthy pitta. This is not the same as the sadhana sequence. The 3 are not exactly correlated. it is similar to idea that the gunas are not the doshas. namaste