Journal of Yoga & Physical Therapy
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Yoga and Ayurveda- a Correlative Insight to Fundamentals of both the Sciences

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Introduction

Yoga and Ayurveda are the two amalgamated branches of the Vedic knowledge that encompasses all aspects of human life. Since, creation of lifeYogaandAyurveda have been obligatory part of Indian society being practiced as popular system of Medicare which has been amalgamated as a part of daily routine, and are known for mind, body and spiritual benefits. The essence of the Ayurveda and Yoga science is to preserve the health of the individuals as long as possible; the diseases appear as accident only (Agantuka vyadhi). Ayurveda andYoga is still holding its strong position universally due to its preventive, efficacy and believe in large number of populations globally. Both these system shares common fundamentals and holistic approach to address health related needs of mankind. Yoga and Ayurveda are the indigenous offerings from India to the world. Yoga channelizes the potential of the mind and body whereas Ayurveda helps in prevention and promotion of health as well as cure of diseases. Both the sciences are amalgamated, inseparable and holistic.

It is imperative to know the respective roles of Ayurveda and Yogaemphasized in the Vedic system. Yoga and Ayurveda are not merely two separate branches but related health care disciplines of India. Each has its unique place and function, but each overlap into the other on various levels.Based on these the present study aimed to draw anevidence-based inference through analysis of the fundamentals of Ayurveda and Yoga Science.

MATERIAL AND METHODS

A relevant literature search on classical texts of Ayurveda including theBrihattrayii.e.,Caraka Samhita, Sushruta Samhita, Ashtang Hrid aya;Laghutrayii.e.,Shranagdhar Samhita, Bhava prakasha, Madhav Nidanand classical text books of Yoga i.e.,Hath yoga pradipika, Patanjal Yogasutra, Srimad Bhagwat Gita etc. were critically analyzedand the fundamental principles were compared, interpreted and complied.

Drift of knowledge of Ayurveda and Yoga

Yoga and Ayurveda have their existence since Vedic period. Ayurveda is one of the four Upavedas or secondary Vedic teachings, along with Gandharva Veda, Sthapatya Veda and Dhanur Veda. These Upvedas concern Vedic quest for wholeness and liberation. Ayurveda is probably the most important among these because it addresses all aspects of healing and well-being for body and mind. As it is beneficial to mankind in respect of both the worlds and it is honored by those proficient in the Vedas [1].

Yoga, particularly in its formation through the Yogasutras of MaharshiPatanjali, is one of the six systems of Vedic philosophy (Shadadarshans). These are the systems of Indian philosophy that accept the authority of the Vedas and strive to systematize the meaning of the Vedic teachings. Yoga to some extent pervades all the six systems and represents their practical side, outlining the prime principles and methods for developing the meditative mind that is the basis of all Vedic knowledge.

Principles of science

The science designated as Ayurveda where advantageous (Hitayu), disadvantageous (Ahitayu) as well as happy (Sukhayu) and unhappy (Dukhayu) states of life is emphasized along with what is good and bad for life, its measurement and life itself are described [2]. Ayurveda science imparts knowledge about life, with special reference to its definition, the narrative of happy and unhappy life, useful and harmful life, long and short spans of life and such other material along with their properties and actions as promote and demote is described in the entire treatise [3].

Yoga science has also emphasized that what is happy and unhappy state of life and what is good for us and what is bad for us. In the Samadhipada of Patanjali Yogasutra Acharya mentioned the happy states of life (Chittaprasadan Upaya) [4] i.e., must have friendship for all; must be merciful towards those that are in misery; when people are happy all ought to be happy, and to the wicked all must be indifferent. If the subject is a good one, all shall feel friendly towards it; if the subject of thought is one that is miserable, all must be merciful towards the subject. If it is good, all must be glad, if it is evil, all must be indifferent. These attitudes of the mind towards the different subjects that come before will make the mind peaceful.

AcharyaPatanjali also mentioned the Panchvritti’s which are painful (Klestha) and non-painful (Aklestha) [5] as well as five hindrances (Panchklesha) [6], Yama [7] and Niyama [8] which are helpful in maintaining the happinesswhere opposite to Yama and Niyama leads tounhappiness. These Yama are Non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), celibacy (brahmacharya), and non-possessiveness(aparigraha), whereas Niyam’s are internal and external purification (shauch), contentment (santosha), mortification (tapah), study (svadhyay), and worship of God(eshvarapranidhanani).

Ayurvedaemphasized the wholesome and unwholesome diet for prevention and promotion of health in DinacharyaPrakaran of CharakaSamhita [9], Yoga science also mentioned the wholesome diet [10] and unwholesome diet [11] for Yogi’s that proves that both the science strongly beliefs in the concept of dietary regimen.

Hatha-yogaPradipika, one of the renowned text of the Yoga science, evidently mentioned that wheat, rice, barley,variety of Oryza sativa (Shastik), corns, milk, ghee, sugar, butter, honey, dried ginger, Trichosanthes dioca(Parwal), Vigna radiata(moong), pure water; are very beneficial to those who practiceYoga [12]. Whereas AcharyaCharaka also mentioned that one should regularly take Shali, variety Oryzasativa (Shastika),Vigna radiata(Mudga), Rock salt(Saindhava lavana), Phyllanthusemblica(Amalaki), Rain water, Cow Ghee, Meat of animals dwelling in arid climate and Honey [13].

Ultimate goal of science

Every single task in the world has a purpose or a determined goal behind its sustenance. Yoga literally means “union” or to join together and it’s refers to the union of body, mind and soul. Yoga helps the mind become stronger by connecting the mind with the self, i.e., Atma. This experience of ‘unity’ is also the aim of Ayurveda. The word Ayurveda is derived from the Sanskrit word ‘ayu’ and the meaning of ‘ayu’ mentioned in CharakaSamhita is as the state where the physical body, senses, mind, and soul are integrated and which is a state of unity [14].

The ultimate goal of both the Yoga and Ayurveda science are to attain the liberation(Moksha) which is also the state of perfect health. It is mentioned in the Yoga science that AsampragyatSamadhi [15] which is the last stage of Yoga which refers to free from the death and life (Moksha) and when we can really do this, in that moment we shall attain liberation [16]. Ayurveda also mentioned moksha as one of the four goals of one’s life and these four goals [17] of life are righteousness (Dharma), economic values (Artha), pleasure or psychological values (Kama) and liberation (Moksha).

Causes of pain/ diseases

Ayurveda considered, Upadha/Trishna (lust) as a cause of all happiness and miseries. CharakSamhita mentioned that happiness and miseries are due to lust in form of likes and dislikes respectively [18].Further Ayurveda mentioned the three root causative factors of diseases are (asatmaindriyearthsamyoga) unwholesome conjunction of the sense organs with their objects, intellectual blasphemy (prajnaparadha) and transformation (parinama) [19].

Yoga science also considers thoughts that clutter the mind(chittavritti), as a root cause of pain and the retention of thesevritti’s is Yoga [20] The obstructions for bearing any kind of pain are Panchklesha [21] viz. ignorance (avidya), egoism (asmita), attachment (raga), aversion (dvesh), and clinging to life (abhinivesha). These are the five pains, the fivefold tie that binds us down. Ignorance is the mother of all the rest. Ayurveda also considered Avidha in form of Prajnapradh among the three root causative factors of diseases.

‘Vayu’ as a responsible factor of life and death

Chale vÃÃÂ??ÂÃÂ?te chalam chittam niÃÃÂ???chale niÃÃÂ???chalam bhavet [22]. Yoga science mentioned that respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogaî gets steadiness of mind [23]. As long as the breathing process going on in the body, it is called life. Death occurs due to cessation of breathing process. It is, therefore, necessary to restrain the breath. Ayurveda also considered the same ‘Vayu’ as an indicative of the continuity of the span of life [24]. Prana is one of the five vayu’s mentioned in the Upanishad’s; the detailed functions of the prana are given in Ayurveda.

Daily routines (Dinacharya)

HathaYoga [25] of Yoga science, CharakSamhita[26] and Bhavprakash [27] of Ayurveda science mentioned that for enhancing the quality of life, daily regimens should be followed i.e., Brahmmurthauthanam (time of getting up in early morning), Dantdhavan (cleaning of teeth), sauchkarma (voiding of excrements), evening regimen and Aahar (dietetics) etc.

Yogashastra [28] and AstangHridya [29] mentioned the rules of eating viz. 3/4 part of stomachshould befilled with food and rest ¼ part of stomach should remain empty. The physical health can be gained by the Asanas mentioned in Yogic science and the Vyayama mentioned in the Ayurveda science the benefits of both the asana [30] and vyayama [31] are same. The duration of practicing Asanasin Yoga science is the time till we feel comfortable(sthirsukhamasna) and Ayurveda science also mentioned that we must practice Vyayamato the extent of half of the individual power (ardhbala).

Line of management

As per theYogic science, the method of management is restraining the mind-stuff (Chitta) from various forms (Vrttis) and it can be achieved by the eight limbs of Yoga (Astanga-Yoga) i.e., Yama (Ahimsa, Satya, Asteya, Brahmcharya and Aparigraha), Niyama (Sauch, Santosh, Tapa, Swadhyaya and Ishwarpranidhan), Asana, Pranayam, Pratyahara, Dharna, Dhayan and Samadhi.

Ayurvedaalso mentioned that by following code of conduct (Sadvritta), [32] behavioral medicine (Acharrasayan) [33], psychotherapy (Satvavjaya chikitsa) [34], suppressible urges (Dharneeya veg) a [35] and tenrestricted measures (Dashvidhpapkarma)[36], one can remain healthy and prevents the manifestation of diseases.

If body toxins (doshas/sleshma/meda) are in excess condition, then both the science indicated detoxification methods (sodhankarma). Satkatrmas [37] (Nauli, Dhauti, Neti, Basti, Kapalbhati and Tratak) are indicated in Yogic science whereas Panchkarma [38] (Vaman, Virechan, Anuvasanbasti, Niruhbasti and Nasya) are indicated in Ayurveda. The concept of triguna and tridosha are also mentioned in both the sciences.Yoga aims to balance the mind by practicing asana, pranayama, and kriyas by balancing three gunas. Similarly, Ayurveda aims to maintain the balance of three doshas for preservation of health.

DISCUSSION

Even in the era of modern system of medicine and advancement in pharmaceutical and technological sector in healthcare system, the world is witnessing a rising trend in global diseases. This enables the world to look toward Ayurveda and Yoga science to combat the increasing trends of global diseases. The practice of Ayurveda and Yoga are believed to have started since dawn of civilization on the earth with similar aims. The basic concepts of both the sciences are unified, inseparable and holistic and the knowledge is flowing in the same direction since long for the maintenance of healthy body, mind and consciousness through balancing trigunas or tridoshas to achieve the ultimate goal of mankind i.e., moksha.

Both the sciences complement and embrace each other at various levels of mind and body by sharing common goals as Ayurveda aims to preserve the health of healthy people and to treat the illnesswhile Yogaprimarily deals with health of the mindand body by strengthening body at both physical and psychological levels.

According to World Health Organization, the dimensions of complete health comprise physical, mental and social well-being. Ayurveda provides guidelines to follow daily routines, seasonal routines and routine at individual’s constitutional level to stay healthy whereas ashtanga yoga provide guidelines to keep the body and mind stable and sturdy to cope up with various environmental and psychological highs and lows. Life is the unity of panchbhautika sharira (body), senses, mind and soul and this unity is maintained for long by yoga practices and healthy lifestyle. Both the ancient sciences guide about kayika, mansika and vaachika dhaarniya vega, adharniyavega and aachaara rasayana which perform key role in maintenance of health and prevention of disease and provides physical, spiritual, and social unity. The knowledge of both the sciences is inseparable, holistic and supports each other to augment health and should be utilized in an integrated form at mass level for the benefit of the community.

CONCLUSION

The fundamentals of both the sciences are inseparable and an integrated approach of Yoga and Ayurveda can effectively deliver all the dimensions of health and valuable in prevention of lifestyle disorders. The current analysis will provide directions to formulate an integrated health care management system to achieve a healthy lifestyle.

Conflict of Interest:

Nil

Source of Support:

Nil

References

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26. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; (2): 102- 133.
27. Murthy KRS, Translator. Bhavaprakasa of Bhavamisra, Purvakhanda, Varanasi: Krishnadas Academy. 1998; 262(1): 111.
28. Mukibodhnanda S. Hath Yoga Pradipika, Bihar. Yoga publication trust, Munger. 2016; 58: 135.
29. Tripathi BN. AstangaHrdayam of Srimadvagbhata. Sutrasthana, Delhi: Chaukhamba Sanskrit Pratishthan. 2009; 47: 142.
30. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 17: 67.
31. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 32(2): 161.
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33. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: Chaukhamba Bharati Academy. 1969; 35(18): 58.
34. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 54(2): 238.
35. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 27(2): 160.
36. Tripathi B, Commentator. AstangaHrdayam of Srimadvagbhata. Sutrasthana, Delhi: Chaukhamba Sanskrit Pratishthan. 2009; 22: 34.
37. Swami M. Hath Yoga Pradipika. Ch 2, Bihar. Yoga publication trust. 2016; 22: 185-86.
38. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaBharati Academy. 1992; (18): 959-77.

References

1. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 43(2): 14.
2. Sastri KN, Chaturvedi GN, Commentator. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 41(2): 13.
3. Sastri KN, Chaturvedi GN, Commentator. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 23(2): 586.
4. Rao PN. Patanjali Yoga Sutras. Samadhipada, Swami Vivekananda Yoga Prakashan. 2015 ; 33 :25.
5. Rao PN. Patanjali Yoga. Samadhi pada, Sutras Swami Vivekananda Yoga Prakashan. 2015 ; 5: 3.
6. Rao PN. Patanjali Yoga Sutras. Sadhanapada, Swami Vivekananda Yoga Prakashan. 2015 ; 3: 38.
7. Rao PN. Patanjali Yoga Sutras. Sadhanapada, Swami Vivekananda Yoga Prakashan. 2015 ; 30: 54.
8. Rao PN. Patanjali Yoga Sutras. Sadhanapada, Swami Vivekananda Yoga Prakashan. 2015; 32: 56.
9. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 38/39(2): 466-467.
10. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 58: 135.
11. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 59/61: 137-139.
12. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 62: 141.
13. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 12(2): 104.
14. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 42(2): 13.
15. Rao PN. Patanjali Yoga Sutras. Samadhi pada, Swami Vivekananda Yoga Prakashan. 2015; 18: 11.
16. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sarirasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 137(2): 830.
17. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 15(2): 7.
18. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sarirasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 134(2): 829.
19. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 43(2): 233.
20. Rao PN. Patanjali Yoga Sutras. Samadhi pada, Swami Vivekananda Yoga Prakashan. 2015 ; 2: 1.
21. Rao PN. Patanjali Yoga Sutras. Sadhanapada, Swami Vivekananda Yoga Prakashan. 2015 ; 3: 38.
22. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016. 2: 150.
23. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 3: 153.
24. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 7(2): 245.
25. Hath Yoga Pradipika, E-book of Swami Atmaram,Suryabhedanprakaran. 3: 75.
26. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; (2): 102- 133.
27. Murthy KRS, Translator. Bhavaprakasa of Bhavamisra, Purvakhanda, Varanasi: Krishnadas Academy. 1998; 262(1): 111.
28. Mukibodhnanda S. Hath Yoga Pradipika, Bihar. Yoga publication trust, Munger. 2016; 58: 135.
29. Tripathi BN. AstangaHrdayam of Srimadvagbhata. Sutrasthana, Delhi: Chaukhamba Sanskrit Pratishthan. 2009; 47: 142.
30. Swami M. Hath Yoga Pradipika, Bihar. Yoga publication trust. 2016; 17: 67.
31. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 32(2): 161.
32. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969, 17(2): 181.
33. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: Chaukhamba Bharati Academy. 1969; 35(18): 58.
34. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 54(2): 238.
35. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaVidyabhawan. 1969; 27(2): 160.
36. Tripathi B, Commentator. AstangaHrdayam of Srimadvagbhata. Sutrasthana, Delhi: Chaukhamba Sanskrit Pratishthan. 2009; 22: 34.
37. Swami M. Hath Yoga Pradipika. Ch 2, Bihar. Yoga publication trust. 2016; 22: 185-86.
38. Sastri KN, Chaturvedi GN. The Caraka Samhita of Agnivesa. Sutrasthana, Varanasi: ChaukhambaBharati Academy. 1992; (18): 959-77.