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Yoga and Ayurveda Perspective on Workplace Well-Being (view source)
Revision as of 23:22, 9 September 2020
, 23:22, 9 September 2020Adding content, citations and editing
As noted, work is one of the determinants of well-being and a potential means to flourish. Also, as per the report by World Health Organization (WHO) (1995), workplace constitutes a premise where individuals spend a substantial amount of time. Therefore, it is pivotal that individuals thrive and flourish at the workplace.
As noted, work is one of the determinants of well-being and a potential means to flourish. Also, as per the report by World Health Organization (WHO) (1995), workplace constitutes a premise where individuals spend a substantial amount of time. Therefore, it is pivotal that individuals thrive and flourish at the workplace.
Yoga is a mind-body-based contemplative practice that aims at the integration of mind, body, and spirit. Its objectives include to cultivate a state of equilibrium, harmony, and a sense of awareness.<ref>Feuerstein G (2011), The encyclopedia of yoga and tantra, Boston, Shambhala.</ref> The Sanskrit word Ayurveda means “science of longevity.” It is not confined to being merely a system of medicine to prevent and treat diseases; it is a way to lead a healthy and fulfilling life.<ref>Wujastyk D (2003), The roots of Āyurveda: selections from Sanskrit medical writings, London: Penguin Books.</ref> Similar to Yoga, it is a holistic system that perceives a (whole) person as a combination of body, mind, and soul.<ref>Atreya (2002), Perfect balance: Ayurvedic nutrition for mind, body, and soul, New York: Penguin Penguin Putnam Inc.</ref> The practices underlying the traditions of both Yoga and Ayurveda aim at the complete well-being of an individual encompassing physical, mental, emotional, social, and spiritual dimensions (e.g., Rioux 2014).<ref>Rioux J (2014), Whole-systems Ayurveda and yoga therapy for obesity: complete outcomes of a pilot study, J Altern Complement Med 20(5):A145–A146.</ref>
Yoga is a mind-body-based contemplative practice that aims at the integration of mind, body, and spirit. Its objectives include to cultivate a state of equilibrium, harmony, and a sense of awareness.<ref name=":14">Feuerstein G (2011), The encyclopedia of yoga and tantra, Boston, Shambhala.</ref> The Sanskrit word Ayurveda means “science of longevity.” It is not confined to being merely a system of medicine to prevent and treat diseases; it is a way to lead a healthy and fulfilling life.<ref>Wujastyk D (2003), The roots of Āyurveda: selections from Sanskrit medical writings, London: Penguin Books.</ref> Similar to Yoga, it is a holistic system that perceives a (whole) person as a combination of body, mind, and soul.<ref>Atreya (2002), Perfect balance: Ayurvedic nutrition for mind, body, and soul, New York: Penguin Penguin Putnam Inc.</ref> The practices underlying the traditions of both Yoga and Ayurveda aim at the complete well-being of an individual encompassing physical, mental, emotional, social, and spiritual dimensions (e.g., Rioux 2014).<ref>Rioux J (2014), Whole-systems Ayurveda and yoga therapy for obesity: complete outcomes of a pilot study, J Altern Complement Med 20(5):A145–A146.</ref>
The aim of this article is to understand well-being in the context of the traditions of Yoga and Ayurveda and how the underlying philosophy and practices in these two ancient traditions have implications at the workplace and in management scholarship.
The aim of this article is to understand well-being in the context of the traditions of Yoga and Ayurveda and how the underlying philosophy and practices in these two ancient traditions have implications at the workplace and in management scholarship.
Further, Ayurveda focuses on a wide spectrum of aspects, namely, biological, ecological, medical, psychological, sociocultural, spiritual, and metaphysical that constitute the determinants of health, and emphasizes the concept of relationship as the bedrock that interconnects the determinants. The mutual existence and integration of these determinants with all their complexity make way for the emergence of what is known as health. As a result, this comprehensive system aims at an individual’s whole bio-psycho-spiritual equilibrium.<ref name=":13" />
Further, Ayurveda focuses on a wide spectrum of aspects, namely, biological, ecological, medical, psychological, sociocultural, spiritual, and metaphysical that constitute the determinants of health, and emphasizes the concept of relationship as the bedrock that interconnects the determinants. The mutual existence and integration of these determinants with all their complexity make way for the emergence of what is known as health. As a result, this comprehensive system aims at an individual’s whole bio-psycho-spiritual equilibrium.<ref name=":13" />
== Well-Being from Yogic and Ayurvedic Perspectives ==
A discussion on gunas, tridoshas and their subtle counterparts prana, tejas, and ojas, and jiva highlight the fundamental concepts underlying well-being from Yogic and Ayurvedic perspectives. These fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions are discussed in the article Yoga and Ayurveda.
Frawley<ref>Frawley D (1999), Yoga and Ayurveda, Twin Lakes: Lotus Press.</ref> discusses the significance of the concepts mentioned above in Yoga and Ayurveda.
* Both Yoga and Ayurveda use the three gunas for determining an individual’s mental and spiritual nature. With an emphasis on sattva guna, Yoga aims at the development of sattva for purification of mind and body and transcendence of sattva to realize our true Self that is beyond manifestation. Sattva is important in Ayurveda as it assists healing and promotes the fight against diseases.
* As per Ayurveda, doshas form the basis of creation (substance) of the physical body, and predomination of one of the doshas determines one’s mind-body (psychophysiological) constitution. In Yoga, it is the doshas that help ascertain the effects of Yogic practices on the gross and subtle bodies and, further, define the practices needed in line with a specific mind-body constitution.
* In a nutshell, gunas and doshas represent two axes, vertical and horizontal, of an individual’s nature comprising of psycho-spiritual and psychophysiological aspects.
* Related to the three doshas are the three vital essences, prana, tejas and ojas, which are master forms<ref>Rao AV (2002), Mind in ayurveda, Indian J Psychiatry 44(3):201–211.</ref> of the biological humors. For both, Yoga and Ayurveda, in contrast to the doshas where an excess of biological humors causes pathology, an increase in the essences promotes positive health.
* Both Yoga and Ayurveda address a human being as someone greater than the three bodies (gross, subtle, and causal) where the three bodies serve as bridges to this higher Self.
* Both Yoga and Ayurveda work to purify the sheaths (panchakoshas) at the different levels to regenerate the physical body and spiritualize the subtle body with an aim to integrate all the faculties, gain balance, harmony, and realization of true Self.
It is interesting to note that Ashtanga Yoga (eight limbed) offers the path to address the multifacets of well-being.
* Yama and niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref>
* Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref>
* Pranayama allows for the free flow of prana, i.e., the lifesustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref>
* The next three limbs comprising of pratyahara, dharana, and dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being.
Yoga renders
# Physiological benefits in terms of better functioning of musculoskeletal, cardiopulmonary, autonomic nervous, and endocrine systems.
# Psychological effects in the form of augmented coping, self-efficacy, and upbeat mood.
# Spiritual benefits with respect to acceptance and mindful awareness.<ref>Evans S, Tsao JC, Sternlieb B, Zeltzer LK (2009), Using the biopsychosocial model to understand the health benefits of yoga, J Complement Integr Med 6(1). <nowiki>https://doi.org/10.2202/1553-3840.1183</nowiki></ref>
Similarly, a close examination of the above description draws attention to Ayurveda’s consideration of multiple aspects of well-being,<ref>Guruprasad K (2017), Concept of health in Ayurveda, World J Pharm Res 7(2):1061–1074.</ref> in other words, complete well-being.
* For physical well-being, it aims at maintaining a balance of the three doshas, dhatus (tissues), agni (life essential internal fire), and the wastes. All these are elements vital for the physical well-being of an individual.
* Concerning mental well-being, the objective of Ayurveda is to have pleasant sensory organs (jnanendriya and karmendriya), calm and steady mind, prevalence of sattva guna, and control over the Arishadvarga:<ref>Pandey DN, Prakash NP (2018), Universal significance of the principle of Samanya and Vishesha beyond Ayurveda, J Ayurveda Integr Med 9(4):308–311.</ref> kama (lust), krodha (anger), lobha (greed), moha (attachment), mada (pride), and matsarya (jealousy).
* Ayurveda also addresses social and spiritual well-being by emphasizing on relationships, i.e., the deep connections that exist between microcosm and macrocosm,<ref name=":13" /> and the prime significance of the transcendent.
== References ==
== References ==
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