Ayurveda and yoga_-the_common_foundations_-_dr._prachi_garodia.doc

Ayurveda and Yoga: The Common Foundations

Dr. Prachi Garodia

February 2008

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* PUNARNAVA AYURVEDA TRUST
* International Conference on
“Ayurveda & Yoga: Where Science Meets Consciousness”
www.AyurvedaConference.com , www.punarnava-ayurveda.com
conference@punarnava.com

Ayurveda and Yoga: The Common Foundations

Ayurveda and Yoga have their origin in the eternal knowledge of the Vedas and have been
known and practiced through the ages as complementary sister sciences.

Sushruta Samhita confirms 1.1.5:

"Ayurveda is an upanga of the Atharva Veda, containing 100,000 verses in one thousand
chapters. Brahma is the author of these verses."

They both have been mentioned in the latter scriptural writings, including the Upanishads, The
Bhagvad Gita, The Yoga Sutras, Shiva Puranas, and so on.

However, in the modern age, lack of deep insight into the philosophical aspect of the teachings,
has led to a superficial division between these systems of knowledge that are otherwise so
complementary.

In modern times, more so in the last couple of centuries, the eternal wisdom contained in the
Vedas, including Ayurveda and Yoga, have been subject to much superficial interpretations.
There has been a lot of movement away from the core of the teachings, including destruction of
the ancient scriptures. Students have been interpreting and adapting the knowledge to their
capacity and convenience, resulting in distortion or misinterpretation of the subtler meanings.

The aim of life according to Yogic philosophy is to achieve Union (Yuj) with the self or become
one with the universal consciousness, the eternal Truth or Brahman. The aim of Ayurveda is to
provide a healthy body and longevity, to attain the four Purusharthas (Dharma, Artha, Kama and
Moksha).

"Shareeram Aadyam Khalu Dharmasadhanam".

The final aim of both is similar: to attain the goal of human birth, i.e. merging with the
pervading consciousness and liberation from the cycles of life and death.

Ayurveda stresses on the maintenance of health and increasing the longevity, so that the full
potential of this life, the realization of the pure spirit/soul inside each one of us, can be achieved.
Without a healthy body and mind, there can not be progress in the yogic path of life. Without
progressing spiritually, the whole purpose of taking a Human birth is lost.

The Ayurvedic and Yoga philosophical system are closely allied with the Samkhya school (one of
the shad darshanas of Hindu philosophy).

The Samkhya philosophy maintains that the universe is made up of two eternal realities: Purusha
and Prakriti. The Purusha is the eternal consciousness, whereas the Prakriti is the source or
mother of all material existence. When prakriti (inert matter) comes in contact with purusha
(conciousness), creation happens!

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There are 24 principles of prakriti. These include:

• the panch mahabhutas(Akash, vayu, tejas, ap, prithvi),
• the pancha tanmatras(Shabda, sparsha, rupa, rasa, gandha),
• the panch Jnanendriyas(shrotas, twak, akshu, Jivha, Ghrana),
• the pancha Karmendriyas(Vach, pani, pada, payu, upastha),
• Manas, Buddhi, chitta and ahamkara(with the three gunas/attributes).

All these combined make up the three Shariras (Sthoola/gross, Sookshma /subtle and
Karana/causal) and the Pancha Koshas (the five body sheaths:
Annamaya, Pranamaya, Manomaya, Vignanmaya, and Anandamaya)

Starting from Annamaya Kosha the five kosha's are progressively subtler. Taittiriya Upanishad
mentions that our real self, the 'atman' is Pancha kosha vyatariktah i.e. that which transcends the
five kosha's, but exists independent of these five kosha's.

We all do the mistake of identifying with the shariras and koshas, and not recognizing The self-
revealing, ever-effulgent self, the absolute consciousness residing in our essence.

Samkhya philosophy also maintains that the Microcosm (man) is a reflection of the whole
Universe (macrocosm).

The entire universe and the individual are one and the same is called “Satya Buddhi” by Charaka:

Sarvalokamatmanyatmam ca sarvaloke,
samanupasyata satyabuddirutpadyata iti
Ca. Sa 5.7

There are three attributes or qualities of the mind / manas:

Sattvic (pureness, light, clarity), Rajasic (activity, confusion) and Tamasic (Inertia, dullness):
These three are affected by the deeper samskaras/Habits, lifestyle, diet, actions and thoughts.
Both Ayurvedic and yogic paths strive to remove Tamas, pacify Rajas and increase Saatvic guna
in the mind-body complex of the 3 Shariras and 5 Koshas.

In Vedanta philosophy, the equilibrium of the 3 gunas is achieved by transcending them (guna
samya or Gunatita), leading to freedom from the “disease” of repeated birth and death

gunan etan atitya trin dehi-deha samudbhavan
janma-mrityu-jara-dukhair vimukte 'mritam ashnute

Bhagvad Gita 14.20

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"When the embodied soul is able to transcend these three gunas of nature associated with the
material body, he can become free from birth, death, old age and other miseries associated with
these. Thus one can enjoy the nectar (of immortality) even while living in the body."

As described so beautifully by Adi Sankara in his Nirvana Shatkam:

Mano Buddhyahankaara Chittaani Naaham
Na Cha Shrotra Jihve Na Cha Ghraana Netre
Na Cha Vyoma Bhoomir Na Tejo Na Vaayuhu
Chidaananda Roopah Shivoham Shivoham

I am not the mind, intellect, ego or memory: the 4 antahkaranas
I am not the ears, tongue, nose or eyes (or skin): the five senses
I am not space, earth, fire or wind (or water): the five mahabhutas
I am the form of consciousness and bliss,
I am Shiva, I am auspiciousness.

Na Cha Praana Samjno Na Vai Pancha Vaayuhu
Na Va Sapta Dhaatur Na Va Pancha Koshah
Na Vaak Paani Paadam Na Chopastha Paayuh
Chidaananda Roopah Shivoham Shivoham

I am not the breath not the five vital airs: the five pranas
I am not the 7 tissues of the body nor the 5 body-sheaths of consciousness
nor am I the speech, the hands, the feet, nor the genitals or anus: the five motor organs
I am the form of consciousness and bliss,
I am the eternal Shiva, I am auspiciousness.

Health according to Ayurveda and Yoga

Health is defined as “Swa-stha” – Staying, absorbed or settled in self

The concept of Health in Ayurveda is very unique. It deals with the concept of the soul or the self,
the Uniqueness of Individuals, Human Body as a self correcting mechanism, Balance and
harmony with the nature and universe and developing perfect Health and longevity.

The practice of Ayurveda is very individualized, according to the unique prakruti of the patient.
According to Samkhya philosophy, the whole creation /universe is made up of the 5 elements
(panch mahabhutas). The three doshas in the body (vata, pitta and kapha) are life forces created
of a combination of 2 elements each.

The Ayurvedic definition of health and disease is very simple. If the basic constitution of a person
remains balanced, the individual is defined to be healthy. Dis-ease or infirmity results as the
doshas get imbalanced. Therefore Diseases are nothing but imbalance of one or more of the five
primary elemental energies caused by either excessive, deficient or misuse of the senses and
sense organs.

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kala buddhi indriyarthanam yogo mithya na cati ca
dvyasrayanam vyadhinam trividha hetu samgrahah

- Charaka Su.1.54

Ayurveda manages to achieve this balance through following the correct Dinacharya (daily
routine), Ritucharya (seasonal routine), following the correct dietary advices and precautions for
one’s prakruti, regular exercises, meditation, chanting and performing good deeds.

Bhagvad Gita mentions different paths of yoga (Karma, Jnana, Bhakti -- all leading to
meditation/Raja yoga) based on the inner tendencies/samskaras and potential of each human
being.

Ashtanga Yoga of Patanjali Yoga sutras mentions the various steps leading to Yoga:

In yoga sutras 2.29
And certain Upanishads (shalidyopnishad 1.1.2)

Bahiranga-- Yama Niyama asana pranayama Pratyahara
Antaranga-- Dharana Dhyana Samadhi

Both Ayurveda and Yoga have suggested Anna, Aushadhi, mantra, Japa etc. as the means of
achieving their objectives Yoga also teaches the use of herbs for citta shuddhi. Ayurveda also
teaches the practice of yoga

Yogarambhe satatamanirveda
Ch. Sa. 5.12

Yoga Sutras of Patanjali mentions 4 means of achieving the siddhi of Yoga:
Abilities by Birth, herbs, meditation and mantra chanting:

Janma-aushadhi mantra tapah samadhi jah
Yoga sutra 1.4

Thus these sciences work together by utilizing the different matter/techniques required for
purifying the mind- body complex, getting rid of Tamas, and increasing Sattva. We have to be
more aware of the individualistic teachings/ therapies and their application. Even the Preliminary
yogic techniques (Asanas and Pranayama) and aushadhi have to be very specific for the different
Prakruti and vikruti. Different mantra will be suitable according to the unique samskaras.

Since these allied sciences are so entwined in their beliefs, goals and practical approach, it is
unfortunate that they have drifted apart in the modern world. Thus it is very important to
understand the philosophy, rather than just get stuck in the physical aspect of them (asana,
pranayama, herbs)…which are just the beginning of the path!

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Integrating Ayurveda and Yoga Therapies:

Kosha / Original Disturbance Yogic and Ayurvedic
Sheath Nature Techniques
Annamaya Relaxation Tension First 3 limbs of yoga
Physical (Yama, Niyama, Asana)
Decrease Tamas
Diet, Herbs, lifestyle
Build up Ojas
Rejuvenation, Tonification
Pranamaya Slowness Hyperactivity Pranayama
Ethereal Improve Prana bala
Manomaya Calmness Agitation Pratyahara, Dharana;
Mental Balance Rajas
Karma Yoga
Improve Tejas ; Sadhaka Pitta
Vigyanamaya Wisdom Confusion Dhyana;
Intellectual Jnana Yoga : Contemplation,
Satsang, Swadhyaya
Build up Sattva guna
Anandamaya Harmony Disharmony Samadhi
Blissful Bhakti Yoga: selfless giving,
devotion, evoke love and
compassion for the universe.
Strengthen Sattva guna

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