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Yoga and Ayurveda (योगः आयुर्वेदश्च) (view source)
Revision as of 18:46, 14 September 2020
, 18:46, 14 September 2020Adding content, citation and editing
== 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>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 (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>
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.
Ojas is the subtle energy of water. It is the essence underlying all bodily tissues, the basis for physical and mental endurance, i.e., the immune system. It represents the essence of digested food, water, air, thought, and impressions. On an inner level, ojas is concerned with rendering a foundation for the development of all higher faculties. Increased ojas enables one to be calm, confident, and patient while developing consistently on the spiritual path.
Ojas is the subtle energy of water. It is the essence underlying all bodily tissues, the basis for physical and mental endurance, i.e., the immune system. It represents the essence of digested food, water, air, thought, and impressions. On an inner level, ojas is concerned with rendering a foundation for the development of all higher faculties. Increased ojas enables one to be calm, confident, and patient while developing consistently on the spiritual path.
== Jiva or the Person ==
== जीवः ॥ Jiva<ref name=":0" /> ==
A human being is not merely confined to the appearance it projects, that is, the physical contours and aspects of the body. It is a collection of three bodies encompassing the gross elements to the subtle layers of the mind that act as encasements for the true Self.<ref name=":1" /> Put differently, a human being is defined based on the mind-body complex, which is not distinct, and exists on a continuum from gross to subtle levels.<ref name=":5">Parker S (2017), Clearing the path: the yoga way to a clear and pleasant mind: Patañjali, neuroscience, and emotion, Minneapolis: Ahymsa Publishers. </ref>
== Panchakosha ==
== पञ्चकोषः ॥ Panchakosha ==
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 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 vignanamaya 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 three bodies are where all the five sheaths reside.
* The innermost sheath, i.e., the annamaya kosha, constitutes the “gross body” (sthula sarira).
* The next three layers (pranamaya, manomaya, and vignanamaya koshas) together form what is called the “subtle body” (suksma sarira).
* The outermost layer, the sheath of bliss (anandamaya kosha), comprises the “causal body” (karana sarira).
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" />
== References ==
== References ==
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