Yoga and Ayurveda (योगः आयुर्वेदश्च)

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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.

  1. The law of alternation: All the three gunas are intertwined and at interplay, thereby affecting each other.
  2. 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]

दोषाः ॥ Doshas[1]

The five elements (panchamahabhuta) constitute the fundamental building blocks of all matter that exist, that is, they are the key components of all creation. The universe is based on three original powers of energy, light, and matter that work through three central elements (air, fire, and water). The three key elements when imbued with life-giving force (prana) create the three doshas, namely, vata, pitta, and kapha.[4]

They refer to the fundamental bioactive elements that operate at the cellular and subcellular levels. They exist and run throughout the body with internal factors (microcosm) and external factors (macrocosm) influencing the qualities of the doshas, i.e., leading to decrease or increase of a specific attribute.[13] The three doshas (vata, pitta, kapha) underlie the psychobiological constitution types of all human characteristics, activities, and patterns of health and illness.[14] They govern the psychobiological and physiopathological changes,[11] are associated with specific genes, and correlate with genome variation.[15] Further, in line with the systems theory, the doshas constitute biologically universal mechanisms that regulate the fundamental functions identified as input and output (vata), throughput or turnover (pitta), and storage (kapha).[16]

वातदोषः ॥ Vata dosha

  • It is composed of Ether and air.
  • It is concerned with the mode of movement within the body and therefore governs nerve impulses, circulation, respiration, and elimination.
  • It is responsible for maintaining sensory, emotional, and mental harmony, and facilitates mental adaptability and comprehension.
  • Creativity, enthusiasm, speed, responsiveness, and the drive to achieve goals in life are the traits associated with Vata constitution.
  • An individual with vata constitution is characterized by short memory, impulsive, shy, and sensitive nature.
  • An individual with vata constitution is classically thin with low body weight and low bone structure.

पित्तदोषः ॥ Pitta dosha

  • It is composed of Fire and water.
  • It governs the process of transformation or metabolism by regulating digestion, absorption, assimilation, temperature, skin coloration, and luster of eyes.
  • It regulates digestion on mental and spiritual levels, i.e., our capacity to digest impressions, emotions, and ideas to arrive at the truth.
  • Intelligence, courage, and vitality are the traits associated with Pitta constitution.
  • Psychologically, pitta engenders anger, hate, and jealousy.
  • An individual with pitta constitution is of a medium or athletic build with medium height and delicate frame.

कफदोषः ॥ Kapha dosha

  • It is composed of Water and earth.
  • It is responsible for growth, adding structure, and governs the lubrication of the body to offer protection and directly influences the emotions.
  • Concerned with emotions, it endows us with love and caring, devotion, and faith, which assists in maintaining internal harmony along with unity with others
  • Steadiness, calmness, and compassionate nature are the traits associated with Kapha constitution.
  • Psychologically, kapha also engenders emotions of attachment such as greed and envy.
  • An individual with pitta constitution has a well-developed body with a tendency to gain weight.

Prana, Tejas, and Ojas

Jiva or the Person

Panchakosha

References

  1. ↑ 1.0 1.1 1.2 1.3 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.
  2. ↑ Dasgupta S (1975), A history of Indian philosophy, vol 2, New Delhi: Motilal Banarsidass Publishers Private Limited.
  3. ↑ Frawley D (1997), Ayurveda and the mind: the healing of consciousness, Twin Lakes: Lotus Press.
  4. ↑ 4.0 4.1 4.2 Frawley D (1999), Yoga and Ayurveda, Twin Lakes: Lotus Press.
  5. ↑ Stoler-Miller B (1998), Yoga: discipline of freedom, New York: Bantam Books.
  6. ↑ Stoler-Miller B (2004), The Bhagavad-Gita, New York: Bantam Classics.
  7. ↑ Miller R (2012), The Samkhya Karika, San Rafael: Integrative Restoration Institut.
  8. ↑ Larson GJ, Isvarakrsna (2014), Classical samkhya: an interpretation of its history and meaning, Delhi: Motilal Banarsidass Publishers.
  9. ↑ 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.
  10. ↑ 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.
  11. ↑ 11.0 11.1 Haas N (2014), Health and consciousness through Ayurveda and yoga, India: MA Center.
  12. ↑ 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.
  13. ↑ Dalal AK, Misra G (2011), Conceptual foundations: introduction, Dalal AK, Misra G (eds), New directions in health psychology, New Delhi: Sage, pp 49–56.
  14. ↑ Rhoda D (2014), Ayurvedic psychology: ancient wisdom meets modern science, Int J Transpersonal Stud 33(1):14.
  15. ↑ Govindaraj P, Nizamuddin S, Sharath A, Jyothi V, Rotti H, Raval R, Nayak J, Bhat BK, Prasanna BV, Shintre P, Sule M (2015), Genome-wide analysis correlates Ayurveda Prakriti. Sci Rep 5:15786
  16. ↑ Hankey A (2005), The scientific value of Ayurveda, J Altern Complement Med 11(2):221–225.
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