Friday, 2 April 2021

Article on Hathayoga (Literary Research Based)

 Dr. Savita Nilakhe 

 

Title 1Ayurvedic Justification of Factors promoting Hathayoga(Modify title)

Title 2 - Review of Factors promoting Hathayoga and their analysis through Ayurvedic Fundamentals

Introduction

Concept of four Purushartha(Dharma-Artha-Kama-Moksha) is very important one as per Indian Philosophy. These are considered as goals of all living entities. Dharmaisthe one who governs entire universe by protection, nurturing and overall development. Artha is referred as ethical earning source reflecting into purity in self deeds. Kaama is nothing but fulfillment of desires through ethically gained money only.

Properly coordinated Dharma, Artha and Kama certainly direct human towards progressive path with consistent upholding of purity in conduct. This purity is very important because in Indian philosophy, ‘cause and effect theory’ is accepted. So it is believed that purity in all deeds replicated into ethical upcoming life. Hence organized application of Dharma, Artha and Kamahas got extreme importance. Such practice results into to better birth and better rebirth but not directly useful for acquiring self-liberation. Here fourth goal that is Moksha comes into consideration. Thus Moksha is essential to acquire endless happiness throughreal knowledge.   

Moksha is self-liberation and is the only and only reality. In the phase of first three belongings, everyone is in the wrong impression of his own appearance. That means he believes that factors likebody, mind or intellect are his original form. But fundamentals in the path of self-liberation teach him that every living entity is nothing but a purest form i.e. soul and very dissimilar from them.Accomplishment of such real and purest form is named as Moksha and path used to acquire it is known as Yoga.Yoga is the science of mind and is the only path of Moksha (path of self-liberation).

Currently Yoga has got worldwide importance but is not practiced for self-liberation. On the contrary,commercial practices of Yoga are found only for health benefits which are side benefitsgained by superficial yoga practices.Several authentic Yoga paths such as Hathayoga, Rajayoga, Jnyanayoga, Bhaktiyoga, Mantrayoga, Karmayoga etc. are recommended and expected to select depending upon different human natures. So it is a responsibility of yoga follower to select an appropriate path amongst them which is suitable for his physical and mental temperament.

Amongst these, Hathayoga is the “vigorous Yoga” aimed at liberation through physical stability or tolerance. So it is recommended only for people having better physical strength, valor and courage. Many difficult bodily postures, penances etc. are expected to perform during its practice in which consistent physical and mental determinationsare required. Hathayoga is also called as four limb yoga named as Aasana, Kumbhak, Mudra and Nadanusandhan. All these four limbs are physical procedures. Their apt practice replicates into physical and mental penance and if performed regularly, results into self-liberation.Along with it,Hathayoga has stated sixfactors which promote Hathayogic practices. As achievement of self-libaration is very far-reaching process, it becomes essential to practice it along with these promoting factors. Thus these have got importance in Hathayogic path. In turn, their consideration becomes very essential.This article is based on factors promoting Hathayoga along with their justificationthrough Ayurvedic principles. As Ayurved is the science of body and hathayoga works for self-liberation through bodily postures, these two sciences have deep interconnections. Physical fitness required for vigorous Hathayogic practices is certainly acquired by Ayurved. Sothese promoting factors are certainly analyzed and interpreted by Ayurvedic fundamentals.

Aim- To review factors promoting Hathayoga from Hathayoga Pradeepika and to validate them with Ayurvedic Principles

Objectives-

To compile six promoting factors from Hathayoga Pradeepika

To analyze and interpret their importance in the path of self-liberation

Tojustify them through Ayurvedic perspectives.

Material-

Hathayoga Pradeepika

            Charak Samhita with Chakrapani Commentary

Methodology-

Compilation of six promoting factors of Hathayoga from Hathayoga Pradeepika has been done

Analysis and interpretation of above factors and their importance in the path of self-liberation have been done.

Their Justification through Ayurvedic perspectives has been done.

Discussion –As said earlier, Hathayoga is specially structured for people having extensive physical as well as mental strength. Along with regular practice of four fold Yoga, application of six factors is also essential to uplift Yoga practices. These factors are as follows.

{tsaahata\ saahsaata\ QaOyaa_ta\ tatva&aanaata\ cainaScayaata\ |

janasaMgapairtyaagaata\ YaD\iBa: yaaogaaopa`isaQyaita ||(saMdBa_)

          Hathayoga Pradeepika has mentionedsix factors promoting follower towards self-liberation through its practices. Their regular application in the path of Hathayoga is very fruitful and seems to be supportive. These are mentioned below.

Ø  Utsaah (Constantly preserved freshness),

Ø  Saahas (Hathayoga practices considering physical capacity),

Ø  Dhairya (Courageous mind),

Ø  Tavadnyaan (Real knowledge),

Ø  Nishaya(Deep trust in reality)

Ø  Janasangaparityaaga (Nature of avoiding company of people having no trust in self-liberation)

These factors are explained in the view of Hathayoaga. Also these are analyzed and interpreted through Ayurvedic context. Thus their importance in Hathayogic practices will be proved. Amongst these, first three promoting factors are certainly justified on the basis of Ayurved principles. Also the way of their constant presence can be chalk out with the help of Ayurved. Later three are the guideline as it accepted by Ayurved from Yoga and another ancient Indian literature.  

1)      Utsaah-(Add original shlok from hathayoga here)

It is nothing but consistent presence of freshness or newness in the life.It is stated in Hathayoga Pradeepika that thorough Hathayogic practices if consistently carried out for the extensive period of around twelve years results into probable outcome that is self-liberation.  Such extensive duration stated for expected result proves that a follower of Hathayoga should not get diverted from his aim before completion of mission. On the contrary he must stick himself with his goal for longer time till task completion. Such type of long term consistency cannot be maintained without constant freshness. Thus ‘Utsaaha’ has got importance during the practice at each step. Here Ayurved can propose the factors on which constant freshness is depend.

Ø  उत्साहः दुष्करेष्वपि कार्येष्वध्यवसायः

Ø सत्त्वं मनः, मनसो बलं वा यत् उत्साह उच्यते| 

Ayurved states Utsaah as permanent decision of performing any work in spite of its higher difficulty level. Tremendous freshness can leads person in such type of complex decision. Such freshness is needed for Hathayoga practices and as per Ayurvedic principles it is associated with the balanced state of Vata, Kapha, Agni and Mind. Thus Utsaaha is to be considered as physical as well as mental freshness.Amongst these two levels of freshness, Ayurved certainly guides Hathayoga follower about the way of uplifting mainly physical freshness by balancing Vata-Kapha and Agni. Also once these factors get strengthened, they definitely work for care of mental balance. In turn, consistent freshness is secured. These four factors connected with consistent freshness are justified here.

Role of Vayu in context with Utsaah:

Charakacharya has quoted about similarities in the body and universe (cha. Sha. 5/5).  In this context, Vayu in the body resembles with Marut(Air) in the universe. This proves that Vayu is a great energy responsible for constant freshness. Freshness is reflected through mind and mind is governed by Vayu. Vayu inspires mind and mind is engaged in catching proper sensory objects. Also Vayu controls mind from unfavorable objects so that again it is diverted towards desirable sensory objects.Diminished level of Vayu causes sadness by abolishing freshness. Thus for proper governing of mind, normalcy of Vayu is most important factor and once mind is properly projected towards expected goal then consistent freshness is preserved till desired outcome is acquired.

Role of Kapha in context with Utsaah:

Ø  उत्साहः कार्येषूद्योगो मनसः| 

Utsaah is also defined as constant connection of mind in performing expected task. Such constant connectivity of mind with its objective is maintained by Kapha. Thus it is the second physiological factor related to freshness. (ch su 12/12). Aggravated Kapha results into physical heaviness and mental laziness. It also slackens all physical activities and becomes obstacle in the path of Hathayoga. So balanced Kapha is very essential for consistent freshness and practice of  Hathayogic activities.

Role of Agni in context with Utsaah:

Utsaah is also acquired by enhancing Agni i.e. digestive power.Digestive power in balanced state converts all consumed food items into physiological components. Thus itincreases life span by contributing good color, strength, health, tremendous freshness, cellular consistency, luster etc. factors in one’s life. This proves that normal digestive capacity has vital role for the creation of consistent freshness. Here Ayurved certainly guides about dietary do’s and don’ts to maintain digestive power.

Briefly, balanced state of these Vata-Kapha and Agni (digestive power) results into invariable freshness. Freshness lessens fatigue and promotes physical strength. Such freshness is required for follower of Hathayoga which is utilized for various Hathayogic postures and practices.

2)      Sahasa- balaaZya

Ayurved and Hathayoga both sciences have used this term with different way but with same implication. The word Sahas from Hathayoga is derived from the root word sahsa\ which means excellent strength. It means to gear up oneself for the execution ofHathayogic procedures after proper judgment about self-physical capacity.So Sahas is recommended if the somatic capacity is excellent. There after it certainly works for apt Hathayogic practices. As all Hathayogic procedures are very difficult to perform and require utmost physical strength, analysis of self-stamina becomes a prerequisite for Hathayogic practices. Sahas is thus positively functional in Hathayogic practices.

            Understanding Sahas from Ayurvedic point of view is needed to analyze above Hathayogic concept. Ayurved has explained Sahas in negative sense by labeling it as an etiological factor. It has explained Sahas as doing physical work more than self-physical capacity, which results in exertion, loss of immunity and further leading to various disorders.

All this reveals that Hathayoga has defined Sahas positively and recommended it for successful Hathayogic practices whereas Ayurved has explained it negatively by considering it as one of the cause of diseases. Apparently these two terms seem totally dissimilar. But deep study reveals that two different concepts are going on the same track. That means Sahas is accepted by Hathayoga and supported for the completion of Hathayogic goals. But it has clearly cited about pre-examination of physical capacity. Once the capacity is evidenced then only it is permitted for Hathayoga practices. Such Sahas that indicates optimum physical strength is profound requirement of a Hathayoga follower.

On the contrary, Ayurved has prohibited Sahas by considering it as an etiological factor because it hampers health by declining strength and immune system. Thus Ayurved has secured Dhatusamya by not recommending Sahas. Though there is difference between two definitions, still all this determine that clear understanding of self-strength is necessary for fulfilling the purposes of both the sciences. Physical work done on the basis of self-capacity increases immune system and it is essential in the path of Hathayoga practices. These practices without physical capacity never promotes Hathayogic path but may lead to loss of strength, respiratory problems, weakened body elements and many other disorders. So analyzing bodily ability has vital role in the path of Hathayoga. Ayurved certainly guides Hathayoga follower to increase self-physical capacity by recommending proper diet, exercise and specific immune-stimulator medicines.

3)   Dhairya-

hzyaaogapa`. yaavata\ jaIvanaMsaotsyaitaeva [itaAKaod: QaOya_ma\ |

Ayurved and Hathayoga both have used this term and defined as well. According to Hathayoga Pradeepika, great assurance about an attainment of self-liberation within proposed life span is nothing but Dhairya. Such type of confidence is essential in spiritual journey because worldly life though not reality still it is visible and experienced by all through senses whereas self-liberation is not visible thus not experienced by average human senses. So it is difficult to believe in such invisible but factual element. According to the concept of Hathayoga, Dhairya i.e. patience or courage definitely execute assurance about such non-visible feeling constantly in self-mind. Also,considering the extensive journey of self-liberation and higher difficulty level of Hathayogic procedures,one must keep faith in the capability of Dhairya.

Briefly, courage and patience are the two factors expected by the word Dhairya in context of Hathayoga. To analyze this through Ayurvedic principles, consideration of two concepts i.e. Dhairya and Dhruti is essential. Ayurved considers Dhairya purely at mental level and Dhruti at intellectual level.

            Ayurved reveals that Dhairya(courage) is nothing but stable mind which doesn’t get fluctuated in any circumstances. Unwavering of mind or steady mind even in unfavorable or in troublesome circumstances is expected by this term. Thus Ayurved considers Dhairya (courage) purely at mental level. Though it is not a science of mind, still considering deep connections between body and mind, Ayurved has briefly prescribed some solutions for mental balance.It also considers Dhairya as one of the important therapeutic aid of mind. Stable or courageous mind results into peace and health. Charakacharya has stated about people of two different categories. Some people who value mind with dominant Raja and Tama. These people have wayfaring nature and always go behind momentary happiness. They are not stable and peaceful. Thus always experience fluctuations in feelings. Such shakiness is an indication of dominant Raja-Tama. These people are always feared and unhappy whereas unable to stand in the path of Hathayoga. People of another category merit their mind with dominant Satva property. They can understand the difference between real and unreal thus reach to reality. Also courage and so many other mental and intellectual properties are well-conserved by such people who have excellent analyzing power. This reveals that excellent courage is acquired through dominant Satva property. This proves that follower of Hathayoga must have increased Satva and decreased Raja-Tama status of mind. This status is certainly acquired by regular practice of an ideal code of conduct stated by Ayurved in the view of Sadvrutta and Aachar-Rasayan.

Ayurved also quotes that, courage and fear are opposite entities inferred by constant happiness and unhappiness respectively. Such happiness is very important to concentrate in proposed goal satisfactorily. As happiness is the reflection of courage, it is essential for endorsement of Hathayoga.

Second aspect of Dhairya as reflected definition by Hathayoga is Dhruti. Scattered references of this term in Ayurved reveal that Dhruti is either mental stability or it is an intellectual factor. As Kapha Dosha itself is known for stability, Dhairya or courage i.e. unwavering of mind is directly connected Kapha Dosha. cha su.18/5So remedies used for balancing Kapha-Dosha are suportive for prevention of Dhruti i.e. mental stability

As far as ‘retention power of intellect’ in context with Dhruti is concerned, it can be justified as follows. Intellect is nothing but final decision making authority. Balanced state of Dhruti, maintains determined intellect of the follower of yoga. Hence he is not taken away from his goal and consistency in Hathayoga practices can be maintained. Thus Dhruti increases staying power of concerned follower.

According to Ayurved, Dhruti is inferred by Alaulya i.e. mind does not have shaky nature like pendulum. Follower of Yoga if have shakey naturethen certainly becomesunable to follow the path of Hathayoga.Hence Charakacharya has recommended Dhruti as one of the property of Soul which helps the follower of Hathayoga in the journey of self-liberation.  (Cha Sha 1/72)

Imbalanced state of Dhruti leads to Pradnyaparadha (wrong intellectual functioning). Pradnyaparadha is leading cause of all diseases and disease is the main hurdle in the path of self-liberation. So to avoid all such hurdles Dhruti has given significant role as a promoting factor of Hathayoga by avoiding Pradnyaparadha.

Briefly Dhairya is psychological factor and Dhruti is mental and intellectual stability. Both of these collectively bring to light Hathayogic term Dhairya. This reveals that Hathayogic Dhairya is enhanced by combined balancing of mind and intellect. Ayurvedic medicines of Rasayan category if taken through proper guidance of Ayurvedic physician after bodily purification by Panchakarma therapy, certainly works for the improvement of above combined faculties.

These three factors i.e. Utsaaha, Saahasa and Dhairya are definitely analyzed through Ayurvedic principles and their quality are maintained through Ayurvedic guidelines as well. References of last three promoting factors are rarely available in Ayurved as these are purely spirituality based promoting factors. So these are discussed here on the basis of available Ayurvedic references.

 

4)      Tatvadnyana-

Thorough understanding of real Tatva is nothing but Tatvadnyan. This concept has been put up by spiritual sciences such as Yoga and as it is accepted by Ayurved.

According to Hathayoga, worldly objects though perceived by senses, still are like illusions. People run behind them to get unending happiness. But in true sense they offer momentary happinessi.e. not everlasting because entire world itself is illusory. Only Brahma or soul is real and existing. Such type of experience of true knowledge is Tatvadnyan. Follower of Hathayoga must retain this fact constantly in mind because Tatvadnyan itself stimulates Hathayoga follower in true sense.

Ayurved has noted and supported a concept this aspect. Ayurved believes that inclination towards momentary happiness or grief results into vicious cycles of birth and death. On the contrary, eternal happiness keeps oneself free from the repeated episodes of birth and death. Keeping such clarity in the thought process is real truth. This concept of truth mentioned in the Ayurved literature resembles with the concept of Tatvadnyan. Keeping constant belief in this eternal fact is very much needed in the extensive journey of Hathayoga because it eliminates unreal impressions from mind and progressively supports Hathayoga.ThusAyurved has not mentioned the way of creating Tatvadnyan but supported and accepted this concept for the enhancement and reduction of Satva and Raja-Tama properties respectively in mind. Tatvadnyan and Satva property of mind go hand in hand. That means they both work to uplift each other. Here Ayurved can support follower of Hathayoga by recommending specific diet and application of rules of food consumption for exploration of  Satva property. Regular consumption of cow milk, cow ghee, Laja in appropriate quanity and proper method certainly maintains the level of Satva property. It ultimately works for the promotion of Tatvadnyan.

5) Nishchaya - inaScayaata\

According to Hathayoga Pradeepika, Nishchaya is nothing but pure faith in the principles stated by sages of yoga path. Self-liberation is an abstract and non-visible concept. It must be experienced by everyone on his own capacity. Also one’s experience is not shared to any other. It is experienced only by increasing self-spiritual ability or by acquiring supernatural powers through the journey of Hathayoga. But during all this journey, conviction about these unexperiencedor non-visible things is very essential.According to Hathayoga, such conviction about the speech on yogic concepts given in original literature is known as Nishchaya. Keeping such type of deep trust in them is very much needed in entire journey of Hathayoga because it eliminates conceptual fluctuations about self-liberation from mind, increases mental stability and maintains dominance of Satva along with positive attitude in mind. Such mind status certainly admires about the authenticity and factuality of Hathayogic concepts though these are nonvisible.

Ayurved has also stated the importance of keeping faith in the speech of ancient literature. According to Ayurved, reading and understanding of Ayurvedic principles by keeping such faith certainly results into attainment of purest form i.e. soul i.e. nothing but self-liberation. This Ayurvedic justification is supportive to the goal of Yoga and it reveals that though self-liberation is non-visible or non-understandable by ordinary sensory power but it is trustworthy. 

Ayurved also believes that pure knowledge is not acquired without reading and understanding original text and without guidance of Mentor personality. Real knowledge is executed only and only by this method. Thus importance of reading original texts and keeping belief about the concepts explained in original books is quantified by Ayurved also. 

6) Janasangaparityaga-

Avoiding the company of people who are against the concepts of spirituality is  Janasangaparityaga. Such company may divert yoga follower from his main goal and misguide by creating confusion. It may decline fifth promoting factor i.e. Nishchaya without which self-liberation can’t be conquered. So such company must be avoided by Hathayoga follower.

Though Moksha or self-liberation is not goal of Ayurved, still it has enlightened this concept in context with entire health and recommended as a one of the remedy of self-liberation as well. Accepting the company of virtuous people, avoiding the same of immoral people, not staying in family or in society but staying in forest without making an artificial home are some solutions given by Ayurved for the person desiring self-liberation. All such solutions are important in keeping oneself detached from worldly life by overcoming senses.

Conclusion-

Ø  Amongst the six promoting factors, Utsaaha and Saahasa are certainly strengthened by Ayurvedic guidelines.

Ø  Utsaaha is physical and mental factor and is certainly promoted by balanced state of Vata-Kapha-Agni and Mind.

Ø  Saahas is bodily element connected with profound physical capacity. It is certainly built up by proper dietary practices, regular exercise immune-stimulator medicines recommended by authentic Ayurvedic physician

Ø  Dhairya is mental as well as intellectual factor. It is balanced with the dominance of Satva property and thus it promotes Hathayoga.

Ø  Tatvadnyan supports Hathayoga by eliminating unreal impressions from mind and by keeping detachment from momentary happiness.

Ø  Nishchaya stimulates Hathayoga by execution of deep trust in the beliefs of Hathayoga.

Ø  Janasangaparityaga upholds Hathayoga by regulating mind from non-virtuous company and thus worldly unreal life.

 

 

 

 

 

Thursday, 9 April 2020


A review of anger from Ayurved & conquering uncontrolled anger with Yama-Niyama from Yoga
Theme-Principles and Practices
Author–             Vd Savita Nilakhe,
                                     Asso.Prof.M.D.Ayurved, M.A. (Sanskrit), BVDUCOA,Pune
Co-Auther-         Prof.  Dr. Mrs.Y. V.  Joshi 
                                    M.D.Ph.D.(Ayu)M.A.M. Phil.(Sanskrit), 
                                    BVDUCOA,Pune
Key Words–Anger,Yoga,Yama,Niyama,Ayurved
 Introduction
              Health is state of complete physical, social and mental well-being.  Hence to achieve complete health, healthy body & healthy mind both are expected. But in today’s era, utmost society is suffering from physical, mental or psychosomatic unhealthy conditions. Etiological factors responsible for them are dietary behavioral & mental.  They result into life style disorders & in turn early death. Among them percentage of psychological factors like excess greed, fear, anger etc. is increased in today’s era due to no mind control. Hence some solutions of mind control are needed. In this article, an Ayurvedic review of anger along with the overview of Ayurvedic mind controlling therapy(Satvavajaya) is explained whereas its Performing mechanism is very well enlightened through Yoga. Yoga is the only science of mind. Yama & Niyama are the initial two components of Ashtangayoga. They guide us about what should not be & should be done respectively.  Sub factors of Yama Niyama which certainly control unwanted anger are highlighted here along with their performing mechanism. Thus this paper has an integration of Yoga-Ayurved & is certainly helpful to conquer anger.
Aim–To establish a method of conquering uncontrolled anger by performing Yama-Niyama from Yoga.
Objectives–To compile, analyze & interpret references of anger from Ayurvedic literature.
                   To explain sub factors of YAMA-NIYAMA supportive to conquer uncontrolled anger along with their way of their application.
Materials–literature from Ayurvedic & Yoga.
Method-Compilation, analysis & interpretation of references of anger is done .
               Importance of control on unwanted anger is highlighted.
              Proper mechanism of anger control through initial two tools of Ashtanga Yoga is established.
Discussion–Ayurved has explored a concept of anger mainly through following points.
Nature of anger - Anger is a feeling of hatred against the person or situation. Due to such feeling, body & mind appears to be burning. It is a natural emotion that everybody experiences. This emotional state differs in intensity from mild to intense irritation. When one reacts to criticism or frustration he may become angry and usually this is a healthy response. Sometimes anger is a normal function of Pitta or developed due to aggravated Raja. It may be a secondary response to feeling sad, lonely or frightened. This type of secondary response, if continued for longer time it may becomes uncontrollable. Uncontrolled anger compels a person to behave wrongfully. Such person may take a pleasure by dishonoring other. It may be accompanied by physiological\biological changes.
Anger as a cause of various diseases–Ayurved science has clearly mentioned that ill mental status certainly makes an adverse effect on body as they are closely interlinked with each other. According to this concept, uncontrolled anger acts as an etiological factor of various physical pathogenesis.  Main disorders caused due to anger mentioned in Ayurvedic literature are as follows.
Index
 Diseases caused by Anger
1
Immediate & severe weight loss
2
Insomnia
3
Vitiation of Blood
4
Fever due to aggravated Pitta
5
Diabetes due to aggravated Pitta
6
Indigestion
7
Vitiation of Swedvahasrotas(channels carrying sweat)
8
Abortion or fetal distress
9
Destruction of semen\sperm leading to infertility
10
Destruction  of Vigor(Ojonash)
11
Alcoholism due to dominant  Pitta
12
Anorexia
13
Gaut
14
Conversion of curable wound into incurable conditions
15
Graying of hair
16
lessening in the breast milk
17
Bleeding from different parts of body (Raktapitta)
18
Piles

Causes of anger Ancient spiritual literature like Bhagvadgeeta, Puranagrantha etc. have coated their views about the onset of anger. According to Bhagvadgeeta, improper desire of adopting pleasure through sensory objects directs the person toward their excess compilation which leads to their inappropriate attachment & momentary happiness. Person is made habitual by regular episodes of enjoyments & suddenly gets angry due to their unavailability. Other causes are grief, sexual frustration, rudeness, tiredness, hunger, pain, drug-withdrawal, pre-menstrual syndrome, physical or mental illness, alcohol abuse & drug abuse, etc.
   Stringent conditions of avoidance of anger-Some conditions like pregnancy, initial stage of fever, herpes zoster etc. where anger must be strictly avoided. For eg.
 1) Fever & Harpis Zoster-Both are caused by dominant Pitta. Hence anger must be avoided as it results into aggravated Pitta.
2) Pregnancy–Physical & mental condition of a pregnant woman has an imperative role in t fetal growth. Hence excess anger is harmful for the survival of the fetus.
Activities like exercise & Collyrium(Anjan) are must be avoided during the phase of anger to maintain mental relaxation.
Treatment of anger-Ayurvedic treatment of anger is direct or indirect.
1) Direct Treatment-
a) Treatment for the management of Pitta is helpful to cure Anger.
b)  Nasya-Anger can be controlled by induction of Avapidak Nasya.
c) Dhumapan -Dhumapan is useful to prevent from recurrent  episode of anger.
d) Sleep - Although the day sleep is not permitted by Ayurved still it is prescribed to reduce the severity of anger because in the phase of sleep mind becomes free from thought process & thus get relaxed
2)Treatment of disease generated by Anger–In chronic stage,  if anger has caused some disorders given in the above list then a proper management of that disease becomes essential along with the above said treatment.
View of Yoga to control anger-
Above Ayurvedic guidelines can be understood & followed by calm & stable mind but how to pursue them in actual phase of anger is a question. Yoga is the only solution for this. This science has mentioned preventive-curative aspects to overcome the destructive anger.
Preventive aspect–Yama–Niyama, the initial two components of Ashtanga yoga are helpful for them. These moral backbones of yoga are useful in developing a positive personality. Regular practice of Yama and Niyama works in dealing with every attraction by calling pure and restraining thoughts. When the mind becomes pure it attains the state of steadiness channelized properly. It also directs intellect. Properly directed intellect definitely governs mind & mind becomes free from negative & destructive emotions like anger.
Yamas(abstention) are Ahimsa(Nonviolence), Satya(truthfulness), Asteya(nonstealing), Brahmacharya(celibacy) and Aparigraha(non-possessiveness) whereas Niyamas(observances) are Shaucha (physical\mental\verbal purity),  Santosha(contentment), Tapas(persistent meditation), Svādhyāya(study of self) and Ishvara-Pranidhana(contemplation of God). They are directly or indirectly beneficial to overcome uncontrolled anger.
                               YAMA
                            NIYAMA
Directly
Indirectly
Directly
Indirectly
Ahimsa
Satya
Shaucha,
Aparigraha
 Asteya , 
Santosha,

Brahmacharya

Following the yamas means sticking to ideals and principles.
Ahimsa(non-violence)-One must remove cruel nature and develop vast love. Only then person can stay away from destructive anger.
Satya(truthfulness)- It is essential to remove illusions\unreality.  Thought must agree with word and word with action. This is truthfulness. Thinking of one thing, saying another and doing another is dishonesty. By telling lies one pollutes his principles and infects subconscious mind leading indirectly to anger.
Asteya(non-stealing)- It is important to develop moral consciousness. Unwanted desire\thirst is the root cause of stealing resulting indirectly to anger.
Brahmacharya(continence)-It is a divine attribute. Ayurved has related celibacy with Shukra Dhatu. Mind & Shukra are interlinked. Proper application of celibacy keep mental health & negative emotions like anger are indirectly prevented.
 Aparigraha(non-covetousness)-It makes a person free from sensual passion, unnecessary wants to possess and enjoy. Thus it is helpful to generate a feeling of satisfaction. Aparigraha imparts peace and satisfaction by removing negative emotions like anxiety, jealousy, anger etc.
Niyama
Shaucha(purity)- Removal of lust\anger\greed\jealousy etc. constitutes is internal purity.  It makes the mind one-pointed & gives calmness. It instills love and patience.
Santosha- It means a willingness to accept things as they are and to make the best of them.It cuts the root of all desires, gives peace, serenity and satisfaction & directly controls anger.
Tapas: Tapas is yogic practice of meditation leading to mind control. It increases patience & keep a balanced mind in all conditions of life to bear insult, injury & indirectly prevents from anger.
Swadhyaya: Swadhyaya or self-study is enquiry into the nature of the self.It fills the mind with sattwa, inspires mind, cuts new positive channel in the mind and makes the mind run in it thus prevent anger.
Ishwara pranidhana-Surrender to God is Ishwara pranidhana. It is supreme-feeling which helps for the removal of negativity like destructive anger.
In this way application of Yama-Niyama is fruitful to prevent anger. But sometime destructive anger is developed due to no mind control. Then curative aspect of  Yoga becomes vital.
Curative aspect-
Tatpratipaksha Bhavana is the special treatment prescribed by Yoga to overcome abnormal mental feelings. Here its role in treating anger is explored. Tatpratipaksha Bhavana is the constructive mental emotion which is exactly opposite to the already developed destructive one. If mind is affected by uncontrolled anger, one should think about its harmful effects on mind & body & immediately try to depart from it. If such opposite but positive emotion is developed timely then anger can be certainly conquered or at least its severity is minimized. This process is hard & tricky. Also it is not possible without proper intellect because mind is always attacked by negativity. Imbalanced mind with egoism generates destructive anger. If intellect is capable to direct imbalanced mind towards positivity mind will be kept itself away from egoism. Thus the phase of anger can treated successfully.
Conclusion-     Ayurvedic review of anger show that destructive anger has dangerous side effects leading to severe health issues.
                        Application of Yama Niyama is the only preventive & Tatpratipakhabhavana is curative measure to overcome it.