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AYURVEDA AND YOGA PHILOSOPHY: ANALYTICAL STUDYVijay Vithal Bhagat1, Mali Sandip Matu2

1Asst. Professor (Dept. of Samhita Siddhant), 2Asst. Professor (Dept. of Shalyatantra)Sumatibhai Shah Ayurved College, Hadapsar, Pune, Maharashtra, India

INTRODUCTIONIt has been said earlier, that

Ayurveda does not generally mention anyparticular topic with reference to anyparticular philosophy by name except‘Sankhya’ and ‘Yoga’. Topic of Yogaphilosophy is no doubt found also inAyurveda although to a lesser degree whencompared to the other philosophies like,Nyaya, Vaishesika and Sankhya. Yogaphilosophy in fact originally was a partand parcel of Sankhya philosophy only andwas called Sankhya-Yoga philosophy.Sage Patanjali in whose name ‘Yogasutra’stands was not original founder of ‘Yoga’philosophy, but he was presented it in anorganized manner in ‘Yogasutra’.Hiranyagarbha who lived prior toPatanjali is considered as the real founderof Yoga philosophy. “There is no oneknown to be Yoga philosopher prior toHiranyagarbha”. This statement ofMahabharata proves the above fact.

Presently available Yogsutra iscalled as ‘Sankhya- Pravachan’[1]

MEANING OF YOGAThe word ‘Yoga’ is derived from

the verb root ‘Yujir Yoge’ meaning to joinor to unite. It is also derived from otherroot, ‘Yuj Samadhau’ meaningconcentration of mind. According to thefirst, Yoga is an instrument helping tounite with something supremo or absoluteprinciple and according to the second,Yoga is the name of ‘Dhyana’ or‘Samadhi’, through which the performercan attain ‘Oneness with Absolute.Bhasyakara Vyas appears to have takenthe second meaning only. Patanjali’sYogasutra, defines Yoga as‘Cittavrttinirodh.YOGA IN AYURVEDA: AREFLECTION

In Ayurveda, the term ‘Yoga’ isvery commonly used for medicinal

Review Article International Ayurvedic Medical Journal ISSN:2320 5091

ABSTRACTIt has been questioned of what is the neccesity of teaching of Padarth Vigyana,

specifically Darshana (Indian Philosophies) Shastras in the syllabus of Ayurvedacharyacourse. Ayurveda is a Sarvadarshanparishada Shastra which means this system of healthscience is related to various Darshanas. There are similarities of some concept of Ayurveda andYoga Darshan Shastra, but as the Prayojana (aim) of both Shastra are same into some extentas acquaintance of healthy situation in body and mind that is physical, mental and spiritual wellbeing of individual. These aim, these Shastra have been advocated in a different way. Thisindicates that Yoga Darshan related to Ayurveda in a various way. In this article it is trying tocorrelate a various concepts of Ayurveda and Yoga philosophy.Keywords: Ayurveda, Yoga Darshan, Trishna, Chitta-Shuddhi.

Vijay Vithal Bhagat & Mali Sandip Matu: Ayurveda And Yoga Philosophy: Analytical Study

1786 www.iamj.in IAMJ: Volume 3; Issue 6; June- 2015

preparation such as ‘Tail Yoga’, ‘ChurnaYoga,’ ‘Guti Yoga’ etc., which means onlya combination of more than one medicine[2]. It is also used to mean correctapplication of any therapy. Yet anothercommon usage of the term in Ayurveda isto mean ‘contact-“Kalarthakarmanamyogo hin-mithyatimatrakah” [3]. The aboveinstances are purely physical in nature andhave nothing to do with Yoga philosophyas such. Ayurveda does not limit itself tophysical meaning of Yoga but surelyextends up to Yoga philosophy also.Although maintenance of health andremoval of mental and physical disorderswere the chief objectives as a medicalscience, the ultimate purpose of achievingperfect health also was only to achieveemancipation ultimately. Ayurvedaconsidered birth and death also as naturaldisorders; salvation was the only solutionto get rid of this Dhukha (misery) of birthand rebirth cycle. ‘Yogsutra’ regards‘Vyadhi’ as one of the nine ‘Vikshepas’and Patanjali advises to abandon Dhukhaand all circumstances leading to it. ‘Japa’in Yoga has been regarded as a means ofpurify the Indriyas. This corresponds tothe Sattvavajaya Cikitsa narrated inAyurveda. The proper line of treatment formental disorders, as given in CarakSamhita is to take recourse to spiritual andscriptural knowledge, patience, memoryand Samadhi. The term Samadhi used inthe said context is one of the majorcomponents of Yoga philosophy.CAUSE OF DISEASE: TRISNA

Sage Atreya explained that the rootcause of misery is Trisna. If we abandonedTrisna then ultimately we got happiness.Tactile (all sensory contacts) and mentalcontacts (attachment) are the two types ofcontacts which bring about happiness and

miseries. The happiness and miseries aredue to Trisna (desire) in the form of likeand dislikes [4]. The mind and body are theseats for manifestation of happiness andmiseries.Yoga is the right treatment toavoid these and finally to attain Moksha(salvation). According to Atreya, this‘Yoga’ is the ‘Atmashe manasi sthire’(condition where the mind is concentratedand entered in the soul). Atreya admits thatthis is the science of yoga, as dictated bythe sages of yoga and not by him. It can beconcluded that Ayurveda owes a lot toyoga tradition a contemporary sciencethen.MEASURE TO ATTAINCITTASUDDHI: AYURVEDIC VIEW

To attain Citta Suddhi as requiredfor the purpose of discarding Trisna, Yogaprescribes following methods: 1) Yama, 2)Niyam, 3) Asana, 4) Pranayama, 5)Pratyahara, 6) Dharana, 7) Dhyana and8) Samadhi. ‘Yama’ includes Ahimsa(nonviolence), Satya (truthfulness), Asteya(nonstealing), Bramhacharya (celibacy)and Aparigraha (not keeping hugewealth). In Ayurveda the first three areconsidered as good conduct, opposite ofwhich are considered as Papkarmas (sinfulacts) [5]. Brahmacharya (celibacy) alsoconsidered as one of the tripods of healthpromoting factors [6]. It helps to preservethe vital Dhatu Shukra (tissue-semen)which in turn helps to preserve as essencefactor called ‘Ojas’ [7]. It has a positiveeffect in preventing the diseases of bodyand mind. ‘Niyam’ encompassescleanliness (both external-internal),pleasantness, penance, self-study andIsvarpranidhan(worship of god). Snana(Bathing) is advocated as daily routine forgood health in Ayurveda. Dana (Charity),peace, sacred rituals, nonviolence and



celibacy are stated to be helpful for selfupliftment and liberation of soul inAyurveda. In order to maintain purity ofmind and body many steps of rightconduct are advised under Sadvritta inAyurveda [8]. Maitri (friendliness), Karuna(compassion), Mudita (happiness),Upeksha (detachment) are the means forinternal purification according to Yoga andin Ayurveda [9].

Ayurveda also advocate virtuallyidentical right conduct. It is interesting tonote that Ayurveda prescribe thesequalities to be possessed by the physicianfrom very practical point of view. Maitri-karuna (doctor is supposed to besympathetic and kind to all patients) ,Sakye pritih ( should be attentive to thosewho are likely to be cured) andPrakrtisthesu bhetesu upeksanam (shouldfeel detached with those who are likely todie). These four are the the Vaidya Vritti(professional conducts) required to bepossessed by a physician. Asana andPranayama are not directly mentioned.However, it deserve to be noted here thatCharak Samhita while describing the waysand means of getting salvation, clearlymentions ‘Yogarambhe satam anirvedah’(one should have confidence in yogicpractices) which naturally should includePranayam and Asana. In the same contextmention of ‘Dhyanahetohkayanibandhanam’ (a wooden restingplank to be used for meditation),Indriyarthesu anuraggopatapa-nigrahah(avoidance of attachment and hatredtowards the object of senses), ‘niyamanamindriyanam cetasa atmani’ (the sensesfaculties to be concentrated in mind, themind in soul, and the self in himself inreversed order) definitely stand forPratyahar, Dharana, and Samadhi of yoga

philosophy. Without naming themCharaka has actually narrated thetechnique of Yoga in Charak Samhita.This may probably be due to the fact thatyogic steps had not been technicallydesignated or were not very familiaramong the physicians at the time thisSamhita came into existence or thenarration of ways and means of salvationwas intended to be of utilitarian valuedirectly to the ‘Sadhaka’ and hence givingof technical terms as Pratyahara, Dharanaand Samadhi in an order was no longer feltnecessary by sages of Ayurveda more sobecause Ayurveda was not purported to bea yogic text.CITTAVRTTI: ITS APPLIED ASPECTIN AYURVEDA

Cittavrtti of yoga also mentioned inAyurveda at many places, as and when thecontext demanded. Nidra (sleep), Smrti(memory) and Svapna (dreams) aredescribed with reference to health anddisease [9]. Proper sleep is consideredessential for health and inappropriate sleepis considered a cause of many diseases. Inanswer to a question by Agnivesha,Punarvasu Atreya narrates certain factorssuch as ignorance, desire, hatred andpurposeful action as the causes of globalattachment. He further says that these fourin fact lead to Ahankar (egoism). Sanga(attachment), Samsaya (doubtfulness),Abhisamplava (vanity), Abhyavapata(selfish disposition), Vipratyaya(mistaking or erroneous notion), Avisesa(lack of discrimination) which overcomeand engulf an individual as a big treeovercomes an engulfs a small one. Theseare considered as root cause of allmiseries. Each one of these is explainedwith example.



The above narration appears to be ayogic topic, which was probably prevalentin contemporary ancient Yogic tradition,but not found in ‘Yogasutra’ as such.ISVARA 26TH TATTVA IN YOGA

Yoga considered ‘Isvara’ as a 26th

Tattva in addition to 25 of Yoga-Sankhyaphilosophy. According to Patanjali, theconcept of Isvara is one of practicalimportance than a mere theoreticalconcept. In order to achieve ‘Dhyana’,Isvara-pranidhan is one of the laddersessential according to him. But thefollowers of Yoga philosophy of latterperiod were more inclined to explain‘Isvara’ conceptually and prove hisexistence.

Yogsutra calls such Purusaafflicted by Klesa, Karmaphala Vipakaand Asaya (Samskara) as ‘Isvara’ which issomewhat different from ordinary sense ofIsvara-as supreme Lord or God. Carakamentions ‘Purusa’ who is also named as‘Isvara’ in Yogsutra in the cited contextappears to being equated with ‘KarmaPurusa’ of Ayurveda [10].

DISEASE AND MINDMind has a definite place both in

health and disease [12]. Mind is consideredas one of the seat of disease. Theimpairment of mind is responsible forerror of perception by sensory faculties.Thus both Pajnaparadh andAsatmendriyartha-samyoga are consideredas cause of various diseases. In order tokeep the mind in a healthy condition, yogais certainly helpful.

CONCLUSIONThe philosophic thoughts like

‘Yama’, ‘Niyama’, ‘Asana’ etc., Cittavrtti,Manasa etc. which form the chief topics ofdiscussion in ‘Yoga’ are undoubtedly

interesting topics of Ayurveda also. Thesethoughts have surely played a key role indeveloping a science of mental health. Theformer two philosophies Nyaya andVaisesika thoughts have guided thesystematic development of Yukti-Vyapasraya therapy of both preventive andcurative nature; while thoughts of yogicscience have played a pivotal role ingiving well organized Indian psychology(both normal-abnormal), psychiatry,psychic therapy both preventive andcurative under ‘Sattvawajaya’ therapy[12].These thoughts of Yogic nature areconsidered fundamental steps to raise theheight of super consciousness when allmiseries vanish. This forms a part ofNaisthiki cikitsa [13].

REFERENCES1) Jayamangal, Sankhya Darshan, Karika

Commentary, reprint,2003, Varanasi,Chaukhamba Prakashan p. No. 79

2) Trikamaji V. J. ,Charak Samhita(Poorwardha), reprint,2007,Varanasi,Chaukhambha Orientaliya. p.no.33.

3) Agnivesh, Charaka, Dhridhabala,Chakrapani. In: Trikamaji VJ, EditorCharakasamhita Sharirsthan, Varanasi:Chaukhambha Orientaliya. p. No.300

4) Agnivesh, Charaka, Dhridhabala,Chakrapani. In: Trikamaji VJ, EditorCharakasamhita Sharirsthan, Varanasi:Chaukhambha Orientaliya. p.no. 297

5) Gupta K. A., Ashtangasangraha,reprint 2007, Varanasi, ChaukhambhaKrishnadas Academy, p.no.58


7) Agnivesh, Charaka, Dhridhabala,Chakrapani. In: Trikamaji VJ, Editor



Charakasamhita Sharirsthan, Varanasi:Chaukhambha Orientaliya.p.no. 103


9) Agnivesh, Charaka, Dhridhabala,Chakrapani. In: Trikamaji VJ, EditorCharakasamhita Sharirsthan, Varanasi:Chaukhambha Orientaliya.p. No. 383

10) Yogacharya Krushnaji KeshavKolhatkar, Bharatiya Manasshastra,Sarth and Saviviran, PatanjalYogdarshan. P. 383

11) Madhavacharya, the Sarva-Darsha-Samgraha, Edited by Dr. Uma ShankarSharma ‘Rishi” ChaumkhambaVidyabahawan, Varanasi, P.555

12) Acharya Rajkumar Jain, Yog aurAyurved, Pranavaya (Jainayurveda)Shodh Sansthan, P.29

13) Padambhushan Acharya BaldevaUpadhyaya forwarded by M.M.Gopinath Kaviraja, BharatiyaDarshana, Sharada Mandir, Varanasi,P.304

14) S.V. Shukla, Ayurved Darshana,Chaukhamba Orientalia, Varanasi, P.120

CORRESPONDING AUTHORDr. Vijay Vithal BhagatAsst. Professor (Dept. of SamhitaSiddhant) , Sumatibhai Shah AyurvedCollege,Hadapsar, Pune, Maharashtra, IndiaEmail: [email protected]

Source of support: NilConflict of interest: None Declared

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AYURVEDA AND YOGA PHILOSOPHY: ANALYTICAL STUDY · PDF fileAYURVEDA AND YOGA PHILOSOPHY: ANALYTICAL STUDY ... Yoga Darshan Shastra, ... Ayurveda And Yoga Philosophy: Analytical Study