Yoga and Ayurveda

Author(s): R V Ranade
Publisher: Z_Umravkunvarji_Diksha_Swarna_Jayanti_Smruti_Granth_012035.pdf
Catalog link: https://jainqq.org/explore/250376/1

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Yoga and Ayurveda Dr. R. V. Ranade, M. D. Introduction Vaidya P. L. Lavgankar, the founder of Yoga Vidya Dham, Pune, was a great expert of both Yoga and Ayurveda. He always insisted that knowledge of both these sciences is essential for anybody who wants to practise, preach or teach Yoga. He was a Nadi-Vaidya who could dignose any disorder by Nadi-Pariksa (examination of the pulse). Regarding this, he used to say that one who has studied yoga and especially pradayama for a sufficiently long period can venture to master the art of Nadi-Pariksa. Fortunately, to-day both Yoga and Ayurveda are receiving greater attention as valuable and useful ways of preventing and curing many disorders, especially where the modern medicine fails. Yoga and Ayurveda are two important branches of ancient Indian science. Science and philosophy have always remained inseperable in the tradition of ancient Indian thinkers. The main object of all this thinking has been to attain a state which is completely free from the clutches of misery and sorrow. Yoga & Ayurveda are two such disciplines which help to fulfil this difficult task in their own ways. It is therefore interesting to note the points of comparison between these two sciences. History and Origin According to our traditional belief, all the ancient arts and sciences in this universe have been created by God-the almighty, for the welfare of human beings. The origin of Yoga can be traced to Lord Siva as clearly mentioned in Hathayoga pradipika. zrI AdinAthAya namo'stu tasmai yenopadiSTA haThayogavidyA / I salute the primeval God (Siva), who taught (Parvati) the Hathayogavidya.' In Siva-samhita, God Siva states. atha bhaktAnurakto'haM vakSye yogAnuzAsanam / 'I am teaching this Yoga to those who love me.' Yoga also plays important part in the life of God Ramachandra as well as God Krishna. The work Yogavasistha consists of the yogic teachings by Guru

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Yoga and Ayurveda / 303 Vasistha to Ramachandra, while God Krishna taught the yogic philosophy of life to Arjuna through Bhagvadgita. Vedas are believed to be apouruseya (i. e. not created by humans), and are said to be created by Gods. Rigveda, the oldest of the Vedas, in its Munivarnanasukta mentions about Munis (sages) who could easily travel anywhere in the universe due to the siddhis (powers) achieved through the practice of pranayama. The Upanisads are considered as the Vendanta or the terminal part of the Vedas. Many of them, and mainly twelve out of them are considered as Yoga-Upanisads. Jabala darsana, sandilya and Nadabindu are the three prominent once among them. The history of Ayurveda dates back to God Brahmadeva who created. Ayurveda (the science of life). Carakasambita mentions that he constructed Ayurveda consisting of one lack slokas (stanzas). Daksaprajapati obtained this knowledge and taught it to Asvinikumars-the two physicians to Gods. God Indra further transferred it to Dhanvantari. Susruta and Bhoja were his disciples who specialized in the Surgical branch, while Bharadvaja or AtreyaPunarvasu handed over the knowledge pertaining to the branch of Medicine to his six disciples. The knowledge regarding the branch of paediatric Medicine (Kaumar-Bhritya-Tantra) was mastered by Kasyapa, Vasistha and others. Rigveda mentions many therapeutic skills of the Agvinikumars. It also includes anatomical descriptions of liver and spleen, and a clear mention about the three dosas viz. Kapha (phlegm), Vata (wind), and Pitta (bile or fire), and some details regarding a few medicinal plants. The period of Rigveda is considered to be 4,000 to 6,000 years B. C. Atharvaveda includes many references to the various aspects of Ayurveda, covering the Tridosa theory, the physiology of digestion of food, formation of urine, spermatogenesis and others. A detailed account of the signs and symptoms of diseases, of some disease-producing micro-organisms, and different ways of treatment including the use of herbs, chemicals, surgical methods and Bhuta-vidya (Demonology), is to be found in Atharvaveda. It is rightly said, therefore, that Ayurveda is an Upa-veda (branch) of Atharvaveda. It is a pleasant surprise to find a common link between Yoga and Ayurveda in the history. Agnivesatantra, a basic work on Ayurveda was created in or round about the year 1000 B. C. Based on the study of this work and on his own experiences, Caraka wrote Caraka-samahita in later years. The great grammarian panini also belongs to the same period. Patajali is also considered to be a contemporary scholar. He collected the old writings from the Vedic and Upanisadic literature, framed them into Yoga-Sutras and provided them with a background of Samkhya philosophy. All these three persons are believed to be one person by the students of history. The Asanastha tama Atmastha mana taba ho sake Azvasta jama

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paMcama khaNDa / 304 similarity in the style of writing of these three persons is one of the factors to support this opinion. Basic principles There is a great similarity in the basic principles of these two sciences. Both of them aim at the freedom from the clutches of sorrow and misery of this world, by obtaining total physical and mental health. Patanjali in his Yoga sutras defines Yoga as follows yoga: cittavRttinirodhaH / Yoga is the restraint of mental operations.' Swami Vivekananda has explained this statement in a simple manner. "When the waves die out and the water becomes still, we can clearly peep into its depths. Similarly, when the mind becomes steady due to the resfraint of mental activities, we can clearly visualise our own self. This is nothing but maintaining our mental and physical health." Patanjali, while discussing every aspect of Yoga, has laid stress on the steadiness of mind. The sutra regarding Asana (posture) reads as follows : sthirasukhaMgAsanam / *The posture should be steady and also pleasurable to the mind.' This explains the link between the steadiness of the body and the happiness of the mind. Ayurveda also does not seperate mind from body. Caraka-samhita states : __ zarIraM hi manaH anuvidhIyate manazcazarIram / The body follows the mind and the mind follows the body.' Naturally, a healthy mind and a healthy body go together. Ayurveda de health in the following manner : samadoSa-samAgnizca, samadhAtU-malaktiyaH / prasannAtmendrimanAH svastha iti abhidhIyate / / "He is to be called healthy whose three dosas (humours) are in equilibrium, (all the thirteen) agnis (fires) are well balanced, (seven) dhatus (elements are in equilibrium, and the excretory functions are in good harmony, and whose soul, sensory organs and mind are cheerful.' The section on Maintenance of health' or Swasthavritta from Ayurveda lays stress on dedication to God, wishing welfare to everybody, always performing good deeds and keeping away from violence and theft. Yoga prescribes yamas or the rules of social discipline, viz. Ahimsa (non-violence), Satya (truthfulness), Asteya (abstaining from stealing), Brahmacarya (sexual

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Yoga and Ayurveda / 305 continence), Aparigraha (absence of greediness), and Niyamas or the laws of personal behaviour, viz. Souca (purity and cleanliness of body and mind), samtosa (contentment) Tapa (austerity or penance), Swadhyaya (self study), Iswarapraaidhana (dedication to God). The similarity in the way for a good mental health as suggested by these two sciences is highly significant. Anatomy and Physiology Prana' is a unique entity which has been given the atmost importance in Yoga and Ayurveda. Surprisingly there is no reference to a similar element in the Modern Western Medicine. The description of human body and its mechanisms as mentioned in Yoga is rather mystic, is based on experiences of the higher Yogic practices and can not be easily varified by the dissection of human body. In the work Vivekacudamani, Sri Sankaracarya has described human body to arise from panca mahabhutas (the five principles of the universe) viz. Prithvi (earth), Apa (water), Teja (fire). Vayu (air), Akasa (sky, ether). The body consists of a sthoola deha (Macro body) and a suksma deha (Micro body). The sthoola deha is called Annamaya kosa ( a unit arising from food), while the suksma deba has three units of kosas, viz. Pranamaya (consisting of the life-force), Manomaya (consisting of the mind), and Vijnanamaya (consisting of knowldege). There are five sensory organs (panca jnanedriya), five motor organs (panca karmendriya), five pranas, and also Mana (mind) and Buddhi (intelligence). Prana is an invisible force that flows through Nadis and Cakras-Nadis are channels that help the body to perform various functions with the help of prana. The Nadis are innumerable, but most of the texts mention a figure of seventy two thousand. They arise from a centre near the umbilicus. Fourteen major nadis are described, three out of them are more important, viz. Ida, Pinagala and susumna. According to the modern thought Ida and pingala represent the autonomic nervous system. The cakras are power-stations or relay-stations situated along the susumna or the principal nadi. The modern scientists equate the susumna with the spinal cord, and the cakras with different nerve plexuses or endocrine glands. The number of cakras mentioned in different texts is variable. Generally, they are consindered to be seven, viz. Muladhara, Swadhisthana, Manipura, Anahata, Visudha, Adya, Sahasrara, but four more, viz. Lalana, Manasa or Surya, Soma and Bindu are also described. The Cakras are connected with Prana and their sensations can be experienced during certain pravayamic procedures by Yogis of a high order. They are supposed to control various physical activities through the agency of mind. Yoga vasistha states that the body is made of panca mahabhutas and all the functions are carried out by the Kundalini sakti (power) which is Asamastha tana TAPE AO taba ho sake HRA for

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ard onder paMcama khaNDa / 306 situated in the Susumna nadi, and which is characterised by Spanda (vibrations), Sparsa (touch), and Sambit (consciousness). It vibrates through the five pranas and manifests in various Kalas (phases) viz. Citta, Jiva, Manasa, Samkalpa, Abamkara, and Buddhi. The anatomy of Ayurveda is more definite as it is based on observations made during the dissections of human body and the various surgical procedures. This science also considers the body to be arising from the panca mahabhutas, from which Sapta dhatus (seven elements), viz. Rasa, (lymph), Rakta (blood), Mansa (muscle), Meda (fat), Asthi (bone), Majja (marrow), and Sukra (sperm), are formed, from which the body is constructed. The five pranas, viz. prana, apana, udana, samana and vyana. help the circulation and digestion of food, and it is transformed into the seven elemThe humours Kapha. Vata and Pitta are instrumental in this metabolic process. Thus th anatomy and physiology of Ayurveda is on a simpler plane. Pathogenesis or origin of disease The modern medicine is laying greater stress on the mind as an important factor in the causation of disease, and to-day more and more disorders are being included under the heading 'Pschycho-somatic. They include High blood pressure, Heart disease, Diabetes, Asthma, sleeplessness, constipation, spondylosis and many others. In fact, it is now realised, that most of the disorders arise from the increasing stress and strain of modern life, which hasten the process of ageing. Yoga and Ayurveda are the only therapeutic sciences that can delay ageing and can keep you young in mind and body. Yogavasistha states, that the loss of tranquility of mind (fitta-vaidhurya) leads to the unsteadyness of body mechanisms (Deha-samksobha). This disturbs the equilibrium of pranas (prana-vaisamya). It affects the function of Nadis and creates a defect in the process of digestion or metabolism (Annadusta). This results into the imbalance of the three dosas (Dosa-dusti) and it culminates into a disease. ans. The pathogenesis in Ayurveda as stated by Caraka is similar. Atatvadnyana (loss of real knowledge) leads to the lack of control of the sense orgThus, one is likely to fall a pray to Moha (temptation), and pramada. (mistakes). This leads to the loss of natural lightness (Laghutra of the body), and the loss of ease in the usual mechanisms of the body. This causes disturbance in the function of nadis, which adversely affects the direction of flow of pranas. This results into the loss of balance of the three dosas, which leads to a disease.

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Yoga and Ayurveda / 307 Treatment and cure The aim of both the sciences is a Mukti (complete freedom) from Adbi (mental disorder) and Vyadhi (physical disoder), According to Yoga, the surest way of preventing such disorders lies in the observance of Yama and Niyama (the rules of moral behaviour and discipline). This leads to the path of Rajayoga which would keep the mind tranquil and healthy. As this path is not easy for the common man, Hathayoga comes to our help in the form of various Asanas, different types of pranayama, Mudras and Bandhas, and six type of sudbikriyas, viz. Kapalbhati, Dhauti, Nauli, Neti, Basti, and Trataka. They help to keep the body and mind steady, tranquil and healthy. Hathoyogapradipika states ; vapuH kRzatvaM vadane prasannatA nAda sphuTatvaM nayane sunirmale / prarogatA bindujayo'gnidIpanaM nADIvizuddhirhaThayogalakSaNam // The signs of perfection in Hathayoga are, slimness of body, brightness in the face, manifestation of inner sound (nada). very clear eyes, freedom from disease, control over the seminal fuid, stimulation of the (metabolic or digestive) fire, and complete purification of the padis,' Is there anything better that one desires to achieve than these signs of a good physical and mental health ? How Asanas help to cure various disorders can be seen from this stanza : harati sakalarogAnAzu gulmodarAdIna bhibhavati ca doSAnAsanaM zrImayUram / bahukadazana bhuktaM bhasmakuryAdazeSam janayati jaTharAgni jArayet kAnakUTam // *The Mayurasana cures quickly all diseases like enlarged glands, gastro-intestinal disorders, etc, and overcomes the imbalance of humours. It reduces to ashes (e.i. enables digestion of) all foods indiscriminately taken, stimulates the gastric fire and can help to digest even kalakuta (the most terrible poison.)' Regarding pranayama, it is stated. prANAyAmena yuktena sarvarogakSayo bhaveta / A proper practice of pranayama can control all the diseases.' Referring to the Sudbikriya (cleansing procedure) Dhauti, it is mentioned. Asamastha tama 3VTCAP A taba ho sake Azvasta jana

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paMcama khaNDa | 308 darda kAsazvAsaplIhakuSTha kapharogAzca vizatiH dhautikarmaprabhAveNa prayAntyeva na saMzayaH / By the efficacy of Dhauti, bronchial diseases, asthma, splinic disorders leprosy and other skin diseases, and twenty other disorders brought on by phlegm disappear. There is no doubt about this.' To-day the modern medical world has realised that many disorders can be controlled by Dhyana (meditation), as can be seen from numerous reports on Transcendental Meditation in the medical literature. In short, almost all disorders can be prevented or controlled by various yogic practices performed under proper expert guidance. The preventive aspect in Ayurveda is comparable to that in Yoga. In Swasthavritta, the rules of Abara (food) and Vibara (behaviour), and detailed suggestions on Dina-carya (daily routine) and Ritu-carya (restrictions to be observed in different seasons) are described, the pancakarmas (five cleansing procedures), viz. Basti (enema), Virecana (purgation), Vamana (induced vomiting), Nasya (nasal irrigation), Raktamocan (blood letting), are compar. able to the Suddhikriyas of yoga. Ayurveda considers Pathya or the behaviour on the correct path (patha) more important than the use of drugs. It is clearly mentioned. kiM prauSadhaM nirUpaNam / Why the prescription of drug is needed,' if the proper mode of behaviour (pathya) is followed by an individual, however, whereever necessary, Ayurveda prescribes drugs to suit the disorder, and also to suit the type (Prakruti) of the particular person. If we follow the principles of Yoga and Ayurveda in our life, it will be easy to ensure total health for all. 'sarve'sukhinA santu sarve'santu nirAmaya References 1. 2. Hathayogapradipika of Swatmarama. Published by the Adyar Library & Research Centre, Adyar, Madras. (1972) Yogic and Tantric Medicine. by O. P. Jaggi. Published by Atmaram & Sons, Delhi. (1973) Indian Systems of Medicine. by O. P. Jaggi Published by Atmaram & Sons, Delbi (1973)

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Yoga and Ayurveda / 309 4. ziva saMhitA, prakAzaka : saMskRti saMsthAna, barelI. tRtIya saMskaraNa, (1980) 5. RgvedasaMhitA saMpAdaka : paM. zrI. dA. sAtavalekara prakAzaka : svAdhyAya maNDala, pAraDI (balasADa) 6. atharvaveda saMhitA, saMpAdaka : paM. zrI. dA. sAtavalekara prakAzaka : svAdhyAya maNDala, pAraDI (balasADa) 7. bhAratIya mAnasazAstra athavA pAtaMjala yogadarzana lekhaka : DaoN. kR. ke. kolhaTakara prakAzaka : ke. bhi. Dhavala, bambaI, tRtIya saMskaraNa (1973) 8. yogavasiSTha : prakAzaka : nirNayasAgara presa (1911) 9. carakasaMhitA -~-Yoga Vidyadham 500, Narayan Pe th Pune : 411030 CO. Asamastha tama Atmastha mama taba ho sake Azvasta jama