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Yoga and [[Ayurveda (आयुर्वेदः)|Ayurveda]] (Samskrit: योगः आयुर्वेदश्च) discusses the Convergence of Philosophical Basis and the Fundamental Concepts in these two knowledge systems.<ref name=":0">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.</ref>

 

Yoga and Ayurveda (Samskrit: योगः आयुर्वेदश्च) discusses the Convergence of Philosophical Basis and the Fundamental Concepts in these two knowledge systems.<ref name=":0">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.</ref>

'''''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.'''''

'''''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<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 name=":4">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>

There are six systems of Indian philosophy ([[Shad Darshanas (षड्दर्शनानि)|darshanas]]), namely, [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]], Yoga, [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]], Vaisheshika, [[Mimamsa Darshana (मीमांसादर्शनम्)|Purvamimamsa]], and Vedanta.<ref name=":4">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 (दोषाः)|doshas]], the vital essences (prana, tejas, and ojas), and the [[Panchakosha (पञ्चकोषाः)|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" /> ==

== 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 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 name=":3">Haas N (2014), Health and consciousness through Ayurveda and yoga, India: MA Center.</ref>

The Samkhya Karika (seminal text on the philosophy of Yoga), the [[Bhagavad Gita (भगवद्गीता)|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 name=":3">Haas N (2014), Health and consciousness through Ayurveda and yoga, India: MA Center.</ref>

There are two basic laws of the gunas.  

There are two basic laws of the gunas.  

== पञ्चकोषः ॥ Panchakosha<ref name=":0" /> ==

== पञ्चकोषः ॥ Panchakosha<ref name=":0" /> ==

Vedanta along with Yoga comprises of two of the six major systems of Indian philosophy<ref name=":4" /> and render well-integrated theories based on the interpretation of the Upanishadic texts. The Taittiriya Upanishad presents the Vedic conceptualization of the mind-body complex, i.e., jiva. Human existence is in the form of sheaths infolded in oneself which gets enfolded with one’s increasing levels of awareness. It is the ignorance of the true reality that is marked by superimposition of what is known as five sheaths or panchakosha.<ref name=":6">Pandey A, Navare AV (2018), Paths of yoga: perspective for workplace spirituality, Dhiman S, Roberts G, Crossman J (eds), The Palgrave handbook of workplace spirituality and fulfillment, Palgrave Macmillan, Cham, pp 101–126</ref> These koshas are not distinct sections; instead, they coexist and interact with each other.<ref name=":7">Pandit SA, Satish L (2014), When does yoga work? Long term and short term effects of yoga intervention among pre-adolescent children. Psychol Stud 59(2):153–165</ref>

Vedanta along with Yoga comprises of two of the six major systems of Indian philosophy<ref name=":4" /> and render well-integrated theories based on the interpretation of the Upanishadic texts. The Taittiriya Upanishad presents the Vedic conceptualization of the mind-body complex, i.e., jiva. Human existence is in the form of sheaths infolded in oneself which gets enfolded with one’s increasing levels of awareness. It is the ignorance of the true reality that is marked by superimposition of what is known as five sheaths or panchakosha.<ref name=":6">Pandey A, Navare AV (2018), Paths of yoga: perspective for workplace spirituality, Dhiman S, Roberts G, Crossman J (eds), The Palgrave handbook of workplace spirituality and fulfillment, Palgrave Macmillan, Cham, pp 101–126</ref> These koshas are not distinct sections; instead, they coexist and interact with each other.<ref name=":7">Pandit SA, Satish L (2014), When does yoga work? Long term and short term effects of yoga intervention among pre-adolescent children. Psychol Stud 59(2):153–165</ref>

* The annamaya is the dimension of the body, the sheath of material existence and primitive identification with an ego encapsulated in the physical body.  

* The Annamaya is the dimension of the body, the sheath of material existence and primitive identification with an ego encapsulated in the physical body.  

* The pranamaya is the dimension of vital breath or the sheath of vitality (linked to mental, physical, and spiritual health).  

* The Pranamaya is the dimension of vital breath or the sheath of vitality (linked to mental, physical, and spiritual health).  

* The manomaya is the dimension comprising of the information processing mind and the sense organs. It is concerned with emotions and engenders the egoistic strivings, dualities, and distinctions.  

* The Manomaya is the dimension comprising of the information processing mind and the sense organs. It is concerned with emotions and engenders the egoistic strivings, dualities, and distinctions.  

* The vignanamaya is the dimension of ratiocination and cognition and involves ideas  and concepts to know the world.  

* The Vijnanamaya is the dimension of ratiocination and cognition and involves ideas  and concepts to know the world.  

* The anandamaya is the dimension of pure joy and well-being. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss (ananda).<ref>Paranjpe AC (2006), Self and identity in modern psychology and Indian thought, New York: Kluwer Academic Publishers.</ref><ref name=":7" /><ref name=":6" />

* The Anandamaya is the dimension of pure joy and well-being. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss (ananda).<ref>Paranjpe AC (2006), Self and identity in modern psychology and Indian thought, New York: Kluwer Academic Publishers.</ref><ref name=":7" /><ref name=":6" />

The three bodies are where all the five sheaths reside.  

The three bodies are where all the five sheaths reside.  

* The innermost sheath, i.e., the annamaya kosha, constitutes the “gross body” (sthula sarira).  

* The innermost sheath, i.e., the annamaya kosha, constitutes the “gross body” (sthula sharira).  

* The next three layers (pranamaya, manomaya, and vignanamaya koshas) together form what is called the “subtle body” (suksma sarira).  

* The next three layers (pranamaya, manomaya, and vijnanamaya koshas) together form what is called the “subtle body” (sukshma sharira).  

* The outermost layer, the sheath of bliss (anandamaya kosha), comprises the “causal body” (karana sarira).  

* The outermost layer, the sheath of bliss (anandamaya kosha), comprises the “causal body” (karana sharira).  

When this last sheath is peeled away, the pure reality of the center alone remains, absolute non-duality, ineffable, indescribable, underlying the five sheaths and the three bodies.<ref name=":6" />

When this last sheath is peeled away, the pure reality of the center alone remains, absolute non-duality, ineffable, indescribable, underlying the five sheaths and the three bodies.<ref name=":6" />

Definition of mind by Daniel Siegel in his book Mindsight also includes four of the five sheaths of the panchakosha framework. He defines mind as <blockquote>''“a relational and embodied process that regulates the flow of energy and information”.''<ref>Seigel D (2010), Mindsight, London: Bloomsbury. </ref> </blockquote>Here embodied process corresponds to annamaya kosha, the flow of energy to pranamaya kosha, and information to manomaya kosha, and relational and embodied process that regulates the flow of energy and information corresponds to vignanamaya kosha.<ref name=":5" />

Definition of mind by Daniel Siegel in his book Mindsight also includes four of the five sheaths of the panchakosha framework. He defines mind as <blockquote>''“a relational and embodied process that regulates the flow of energy and information”.''<ref>Seigel D (2010), Mindsight, London: Bloomsbury. </ref> </blockquote>Here embodied process corresponds to annamaya kosha, the flow of energy to pranamaya kosha, and information to manomaya kosha, and relational and embodied process that regulates the flow of energy and information corresponds to vijnanamaya kosha.<ref name=":5" />

== Significance of the Common Concepts<ref name=":0" /> ==

== Significance of the Common Concepts<ref name=":0" /> ==

== References ==

== References ==

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