Difference between revisions of "Yoga and Ayurveda (योगः आयुर्वेदश्च)"
(Adding content - to be edited) |
(Adding content, citation and editing) |
||
| Line 4: | Line 4: | ||
== परिचयः ॥ Introduction<ref name=":0" /> == | == परिचयः ॥ Introduction<ref name=":0" /> == | ||
| − | There are six systems of Indian philosophy (darshanas), namely, Samkhya, Yoga, Nyaya, Vaisheshika, Purvamimamsa, and Vedanta.<ref | + | There are six systems of Indian philosophy (darshanas), namely, Samkhya, Yoga, Nyaya, Vaisheshika, Purvamimamsa, and Vedanta.<ref>Dasgupta S (1975), A history of Indian philosophy, vol 2, New Delhi: Motilal Banarsidass Publishers Private Limited.</ref> Samkhya is the oldest school of Indian philosophy and has influenced much of Indian philosophy. Samkhya, in addition to furnishing the foundation for Yoga, has specifically played a key role in the development of Ayurveda by rendering the founding theoretical basis for its underlying practices.<ref>Frawley D (1997), Ayurveda and the mind: the healing of consciousness, Twin Lakes: Lotus Press.</ref> |
Gunas, doshas, the vital essences (prana, tejas, and ojas), and the panchakosha lie at the roots of Yoga and Ayurveda to delineate the multifarious aspects of human nature and as a result the dimensions of well-being. These fundamental concepts, explicate the biological, psycho-physiological and psycho-spiritual aspects of a human being, knowledge of which is crucial for discerning overall holistic well-being. This article discusses the fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions. | Gunas, doshas, the vital essences (prana, tejas, and ojas), and the panchakosha lie at the roots of Yoga and Ayurveda to delineate the multifarious aspects of human nature and as a result the dimensions of well-being. These fundamental concepts, explicate the biological, psycho-physiological and psycho-spiritual aspects of a human being, knowledge of which is crucial for discerning overall holistic well-being. This article discusses the fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions. | ||
| + | |||
| + | == गुणाः ॥ Gunas<ref name=":0" /> == | ||
| + | The world is constituted by the three gunas or qualities known as the sattva, rajas, and tamas. They are the causal energy that pervades all creation (physical objects, thoughts, actions, ether function, etc.).<ref name=":1">Frawley D (1999), Yoga and Ayurveda, Twin Lakes: Lotus Press.</ref> | ||
| + | |||
| + | The Samkhya Karika (seminal text on the philosophy of Yoga), the Bhagavad Gita, and Patanjali’s Yoga Sutras delineate the gunas and their associated physical, mental, and behavioral attributes.<ref>Stoler-Miller B (1998), Yoga: discipline of freedom, New York: Bantam Books.</ref><ref>Stoler-Miller B (2004), The Bhagavad-Gita, New York: Bantam Classics.</ref><ref>Miller R (2012), The Samkhya Karika, San Rafael: Integrative Restoration Institut. </ref><ref>Larson GJ, Isvarakrsna (2014), Classical samkhya: an interpretation of its history and meaning, Delhi: Motilal Banarsidass Publishers.</ref><ref>Sullivan MB, Erb M, Schmalzl L, Moonaz S, Noggle Taylor J, Porges SW (2018), Yoga therapy and polyvagal theory: the convergence of traditional wisdom and contemporary neuroscience for self-regulation and resilience. Front Hum Neurosci 12:67.</ref><ref>Mishra LC, Singh BB, Dagenais S (2001), Ayurveda: a historical perspective and principles of the traditional healthcare system in India, Altern Ther Health Med 7(2):36–43.</ref><ref>Haas N (2014), Health and consciousness through Ayurveda and yoga, India: MA Center.</ref> | ||
| + | |||
| + | There are two basic laws of the gunas. | ||
| + | # The law of alternation: All the three gunas are intertwined and at interplay, thereby affecting each other. | ||
| + | # Law of continuity: The gunas until stabilizing tend to hold their respective natures for a specific period.<ref name=":1" /> | ||
| + | The interplay between the three gunas denotes a relationship that is of constant conflict as well as of cooperation. The nature of things as well as the state that an individual experiences is an outcome of the predominant guna. It is on the basis of the preponderance of one or the other guna that one becomes intelligent, active, or indolent and experiences various degrees of well-being or otherwise.<ref name=":2">Sinha D (2011), Concept of psych-social well-being: Western and Indian perspectives, Dalal AK, Misra G (eds), New directions in health psychology, New Delhi: Sage, pp 95–108.</ref> Therefore, it is the state of samyavastha or equilibrium of the three that holds the secret to an individual’s well-being.<ref name=":2" /> | ||
| + | |||
| + | == Doshas == | ||
| + | |||
| + | == Prana, Tejas, and Ojas == | ||
| + | |||
| + | == Jiva or the Person == | ||
| + | |||
| + | == Panchakosha == | ||
== References == | == References == | ||
| + | <references /> | ||
Revision as of 22:50, 11 September 2020
Yoga and Ayurveda (Samskrit: योगः आयुर्वेदश्च) discusses the Convergence of Philosophical Basis and the Fundamental Concepts in these two knowledge systems.[1]
This article has been taken from the paper "Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda" (2020) by C. Dagar & A. Pandey in S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.
परिचयः ॥ Introduction[1]
There are six systems of Indian philosophy (darshanas), namely, Samkhya, Yoga, Nyaya, Vaisheshika, Purvamimamsa, and Vedanta.[2] Samkhya is the oldest school of Indian philosophy and has influenced much of Indian philosophy. Samkhya, in addition to furnishing the foundation for Yoga, has specifically played a key role in the development of Ayurveda by rendering the founding theoretical basis for its underlying practices.[3]
Gunas, doshas, the vital essences (prana, tejas, and ojas), and the panchakosha lie at the roots of Yoga and Ayurveda to delineate the multifarious aspects of human nature and as a result the dimensions of well-being. These fundamental concepts, explicate the biological, psycho-physiological and psycho-spiritual aspects of a human being, knowledge of which is crucial for discerning overall holistic well-being. This article discusses the fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions.
गुणाः ॥ Gunas[1]
The world is constituted by the three gunas or qualities known as the sattva, rajas, and tamas. They are the causal energy that pervades all creation (physical objects, thoughts, actions, ether function, etc.).[4]
The Samkhya Karika (seminal text on the philosophy of Yoga), the Bhagavad Gita, and Patanjali’s Yoga Sutras delineate the gunas and their associated physical, mental, and behavioral attributes.[5][6][7][8][9][10][11]
There are two basic laws of the gunas.
- The law of alternation: All the three gunas are intertwined and at interplay, thereby affecting each other.
- Law of continuity: The gunas until stabilizing tend to hold their respective natures for a specific period.[4]
The interplay between the three gunas denotes a relationship that is of constant conflict as well as of cooperation. The nature of things as well as the state that an individual experiences is an outcome of the predominant guna. It is on the basis of the preponderance of one or the other guna that one becomes intelligent, active, or indolent and experiences various degrees of well-being or otherwise.[12] Therefore, it is the state of samyavastha or equilibrium of the three that holds the secret to an individual’s well-being.[12]
Doshas
Prana, Tejas, and Ojas
Jiva or the Person
Panchakosha
References
- ↑ 1.0 1.1 1.2 C. Dagar & A. Pandey (2020), Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda, S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.
- ↑ Dasgupta S (1975), A history of Indian philosophy, vol 2, New Delhi: Motilal Banarsidass Publishers Private Limited.
- ↑ Frawley D (1997), Ayurveda and the mind: the healing of consciousness, Twin Lakes: Lotus Press.
- ↑ 4.0 4.1 Frawley D (1999), Yoga and Ayurveda, Twin Lakes: Lotus Press.
- ↑ Stoler-Miller B (1998), Yoga: discipline of freedom, New York: Bantam Books.
- ↑ Stoler-Miller B (2004), The Bhagavad-Gita, New York: Bantam Classics.
- ↑ Miller R (2012), The Samkhya Karika, San Rafael: Integrative Restoration Institut.
- ↑ Larson GJ, Isvarakrsna (2014), Classical samkhya: an interpretation of its history and meaning, Delhi: Motilal Banarsidass Publishers.
- ↑ Sullivan MB, Erb M, Schmalzl L, Moonaz S, Noggle Taylor J, Porges SW (2018), Yoga therapy and polyvagal theory: the convergence of traditional wisdom and contemporary neuroscience for self-regulation and resilience. Front Hum Neurosci 12:67.
- ↑ Mishra LC, Singh BB, Dagenais S (2001), Ayurveda: a historical perspective and principles of the traditional healthcare system in India, Altern Ther Health Med 7(2):36–43.
- ↑ Haas N (2014), Health and consciousness through Ayurveda and yoga, India: MA Center.
- ↑ 12.0 12.1 Sinha D (2011), Concept of psych-social well-being: Western and Indian perspectives, Dalal AK, Misra G (eds), New directions in health psychology, New Delhi: Sage, pp 95–108.