Yoga and Ayurveda

July - Aug 2010

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Both Yoga and Ayurveda are scientific disciplines of Vedic knowledge revealed for the good of mankind and hence of every entity in Nature. While Yoga is the science of consciousness, Ayurveda is the science of its physical manifestation in life forms. The principles and theories of Yoga emanate from the deeper science of Soul-Spirit and Supreme Consciousness. Ayurveda deals with the Vedic medical science of diagnostics, therapeutics and maintenance of total health. Yoga focuses on refinement and evolution of the individual self and presents a comprehensive science of sadhana practices for this purpose. Healthy and hearty state of the mind-body system is the major focus of Ayurveda. Sound health and purity of the body and mind is a prerequisite for yoga-sadhana practices and therefore Yoga also encompasses the methods of maintenance and enhancement of mental and physical vigor by vital spiritual energy. Thus, these two Vedic sciences share common objectives and are mutually complimentary in some respects.

Some scholars opine that Yoga is an integral part of Ayurveda since its inception. According to them, Yoga-science seems to have been developed in order to study the mind and mental health up to the deepest depths of the inner-self; this would have eventually evolved into a separate branch of  Vedic sciences. Their argument is based on the implications of the ancient Ayurvedic scripture “Charak Sanhita”. According to the descriptions in this scripture, the gist of yoga-shastra was present in the eternal knowledge of Ayurveda, which is a sub-Veda. However, despite this interpretation and belief, most scholars regard Ayurveda and Yoga having evolved separately in the same Age and in the same country – namely in the Vedic Age and in India. The Vedic sages-scientists (rishis) are revered as the founders of the principles and theories of both and also as the investigators of their practical applications.

Dr. Ramharsh Singh highlights the interrelation of Yoga and Ayurveda in his scholarly volume entitled “Swastha Vratta Vigyaan”. According to him Ayurveda is a comprehensive Vedic medical science, which encompasses multiple dimensions of wellbeing – including the foundational pillars of duty-bound, progressive and fulfilling life viz. – dharma, artha, kama and moksha.  In the same context, he also elaborates that Yoga primarily aims at spiritual evolution of consciousness; elevation of human self from the confined peripheries of a ego-bound mortal being towards the high realms of divine enlightenment. Ayurveda is a total science of life in the soul’s worldly existence and expansion, whereas Yoga is a highly specialized science pertaining to specific, namely spiritual facets of life.

The incorporation of the teachings and practices of Yoga and Ayurveda had been prominent in the ancient Indian society of the prehistoric times. Both the streams of invaluable knowledge were quite advanced in the early Vedic Age – the Rigveda period; both had flourished independently. There is no scriptural description of their overlap or interdependent development in the Vedic Age.  The focus seems to have shifted to their interdependent aspects and collective use only in the post-Vedic period.

The Yajurveda mentions a great deal on attainment of ultimate knowledge by yoga-sadhanas. Mental concentration and engrossment of mind all the time in deep meditation upon God are emphasized here.  Ayurveda is referred in this Veda as a healing science; certain divine medicinal plants and qualities of expert Vaidyas (devoted experts of Ayurvedic medicines) are also cited in the Yajurveda. These descriptions also affirm the development of Yoga and Ayurveda as independent and complete sciences in themselves –– Yoga as the supreme science of ultimate spiritual accomplishments and Ayurveda as the holistic science of healthy life and wellbeing. Thus, as per this Veda, there appears to be no direct association between the two despite common and implicit objective of mental and emotional purity and peace.

The tradition of Yoga in the Samaveda is focused more on attainment of divine light. The teachings on Yoga explain here –– how a yogi reaches the highest state of spiritual knowledge and self-realization by rigorous practices of yoga-sadhanas.  It also describes the methods of yoga-trance for linkage of the inner self with the Almighty. As per the philosophy and science of Yoga highlighted here, the yogis attain desired spiritual purification and potentials by different kinds of yoga-sadhanas and gradually focus the scattered and diversified mental power and attention by trance-meditation to unify it with the impulse of omnipresent supreme Consciousness Force.

Ayurveda is independently described here (in the teachings of Samaveda) with reference to the analysis of different herbal medicines and their therapeutic effects. Plant medicines (herbs) are also likened here with food grains that are essential for sustenance of vigorous life; it is further advised here to take some of these in appropriate quantities everyday like other food-ingredients.

The Atharveda cites Yoga as a means of absolute salvation and the success of the tapa of the yogis is prayed for in the hymns here. The diagnostics of Ayurveda are elucidated here with emphasis on identification and removal of the root-causes of the diseases as part of its holistic healing approach.  Yoga, as described here is the method of uprooting all ego-centric urges, vices, worries, and fears of the lower false-self.

According to the Atharveda (teachings), dedicated adoption of the disciplines and practices of yoga-sadhanas leads to controlling the prana (vital spiritual energy, life-force) and attainment of supramental knowledge by its elevation. Enlightenment of the inner-self by elevated force of prana gradually helps accomplishing higher levels of sadhana and attainment of absolute knowledge of the soul. This is how a yogi reaches the ultimate unalloyed blissful state of beatifying realization of the Brahm – Eternal, Omnipresent Supreme Consciousness Force and Bliss.

Ayurveda is dealt in great detail in the Atharveda. In fact, Atharveda is also considered as the origin of this sub-Veda. Apart from detailed description and guidelines on the philosophy and comprehensive approach of this natural science of healing, rare knowledge of many medicinal herbs is also revealed in Atharveda.  Paeans of the divine (healing) properties of several herbs are sung in its hymns. The major herbs cited here include –– Shyama, Rohini, Prashniparni, Pippali, Apamarg, etc. Remarkably, this Veda also mentions the existence of germs (microbes) that infect and malign air, water and body and spread several diseases. The methods of destroying them and curing the diseases by mantras are discussed in this context. This mention of mantra-based therapy indicates an intersection between Yoga and Ayurveda.

The post Vedic scriptures – like the Upanishads and Brahmanas – describe the independent development and applications of Yoga and Ayurveda in greater detail, together with highlighting certain aspects that correspond to their mutually supplementary nature.  The philosophy and science of Yoga dealt in the Upanishads takes in its sweep mind and body systems as well, while keeping the major focus on the sublime domains of consciousness. In the former respect it is concordant with the philosophy and principles of Ayurveda. In particular, the Upanishads analyze multiple dimensions of Yoga and its linkage with human life at its deepest depths.  Different yoga-kriyas1 and their effects are discussed here at great length together with the yoga-sadhanas.

The individual self, its manifestation in the world and allied aspects of life, and also its sublime origin together with immortality of the soul and its unification with the Brahm– all are discussed here in a logical and scientific manner. The Upanishads are indeed masterpieces of the majestic knowledge and enlightened acumen of the Vedic Rishis. Ayurvedic science is also cited here in the context of the gross manifestation of the individual self as a living being in the physical world. Its (material) scientific aspects, philosophy as well as techniques and modes of healing are described here, indicating the astonishing advancement of Ayurvedic research and remedial procedures by that time. For example, the mention of cutting an organ of Rishi Atharvana and its replacement by that of a horse in an Upanishad signifies sufficient development and successful use of surgery and organ-transplant technology in Ayurvedic developments of that time.

Among all Upanishads, the Kathopinashad explains the science of yoga in minutest detail. Like the methods (e.g. virechana) of cleansing the body system – regularly at specific time intervals of weeks or months and before medication – essentially prescribed under Ayurveda for sustenance of good health, Yoga also lays emphasis on bodily and mental refinement and control. The Yoga principles and practices of Yama, Niyama, Asana and Pranayama fall under this category pertaining to the physical body, and external activities of mind and behavioral disciplines. The internal Yoga methods of Dhyana, Dharana, Pratyahara and Samadhi supplement the requirement of inner purification for spiritual evolution of the self and eventual realization of Brahm.

Ayurveda and Yoga both signify the importance of clean body (externally and internally) and pure mind for higher-level attainments – be that vigorous health, supernormal potentials or enlightenment of consciousness. The Yama-Niyama of Yoga, as described in the Upanishads are equivalent in their effects to the Sadvrattas referred in the scriptures of Ayurveda.  The Asana-Charakas prescribed in the Ayurvedic scripture by Rishi Charak are very similar to the physical exercises of Yoga-Asanas. These findings indicate that despite being originated and developed independently and for distinct purposes, both these streams of Vedic Sciences share a lot in common. The “Trishikh Bindu-Upanishad” presents the similarity between their principles.

The “Smritis” preach adoption of Yama-Niyama as integral part of Dharma (Righteous Living). Of the eight Yama-Niyamas of the Asthang Yoga, Bramcharya – chastity of body, mind and character – is referred as of utmost importance for protection and growth of vital spiritual energy; the same is stressed for physical and mental vigor in Ayruveda as well. Ayurveda underlines Brahmcharya as a universal source of protection and remedy against all infirmities and diseases. The ‘Smiritis’ also describe the properties and use of herbal medicines prescribed under Ayurveda. The Puranas fall in the same tradition and deal with both Yoga and Ayurveda. Research on the scriptures and teachings of later times further affirm the importance of Yoga and Ayurveda and highlight their similarities and coherence in several respects.

The Valmiki Ramayana cites Yoga in the context of tapa3 for mental peace and enlightenment. The mention of miraculous medicinal plants (like the life-saving herb “Sanjeevani” which was brought from the Himalayas by Hanuman) and surgery in its several episodes indicates the advanced state of (Ayurvedic) medical science at that time. Mahabharata and Bhagvad Gita teach the philosophy of Yoga in a scientific and practical manner. Yoga (word meaning “union”) is described here as the union of the Jiva (individual ego-bound self) and the Brahm. The yoga-kriyas effectuate the control of the perpetually oscillating and unstable tendencies of the mind and thus open the path to salvation. Knowledge of the Nishkama Karma-Yoga is the most distinct and precious gift of Bhagvad Gita to mankind. On the Ayurvedic side, Mahabharata highlights several kinds of mental disorders and toxic effects and their remedies. There is a systematic discussion on surgical means and mantra-therapy and mention of experts in these fields in India those days. Ashtanga Ayurveda is a unique gift of that Age, which augmented the synergy of Yoga and Ayurveda.

Attainment of Bodhisatva is the ultimate objective of the Buddhist Yoga. Lord Buddha preferred Ashtanga path of Yoga instead of the Hatha-Yoga. The healthy and calm state of mind and body is essential for success along this path. Therefore, the Buddhist monks are taught to make use of specific medicines for calming the mind. In several episodes of the Buddhist scriptures like “Vinay Patak” there is mention of use of ancient medicinal practices for healing.  The “Jainagama” scriptures of Jainism cite the eight major components of contemporary Ayurveda and its therapeutic approach. Ayurvedic experts (Vaidyas) are termed “Pranacharyas” here. Yoga in Jainism is largely a system of sadhana practices for spiritual transmutation. It is also referred here as the source of absolute control over mind and body. The need of an adept guide (guru) is emphasized here for guidance in both the disciplines.

Simultaneous propagation of both Yoga and Ayurveda was witnessed through the Gupta period up till pre-medieval era. The “Charak Sanhita” and the “Yoga Sutras” both were the guiding treatises for joint development and applications of both the sciences. However, with the compilation of more specialized volumes like Ashtang Sangrah and Ashtang Hradaya, Ayurveda became principally the science of diagnostics and therapeutics; the complementary applications of Yoga became a specific subject of study here.  Yoga also flourished with multiple branches, though converging to ultimate focus on spiritual elevation in the later ages.   

The scriptural descriptions of the Vedic and post-Vedic times and scholarly works of the later ages glorify the immense contributions made by both Ayurveda and Yoga towards the bodily, mental and spiritual wellbeing and ascent of mankind. We can benefit from these teachings and practices even today and enjoy the nectar of purposeful and fulfilling life.  Interdisciplinary research in modern sciences has opened up new horizons of technological advancement. The same is also being attempted for the medical sciences towards the goal of total health today. Comprehensive approach based on natural coherence and common roots of Yoga and Ayurveda offers promising results in this regard. Dev Sanskriti Vishwa Vidyalaya, Shantikunj, Hardwar has recently established a Centre for Yoga and Health that also serves as a polyclinic. It is a laudable step in this direction.

Notes:

1.Yoga-kriyas – practices of yoga performed physically – incorporating both mind and body – e.g. certain pranayams with mental engrossment on the subtle sound of rhythmic breath, etc.

2.Pranayam – A yoga-exercise of controlled breathing aimed at augmenting and
harmonizing the flow of prana (vital, spiritual energy; life-force).

3.Tapa – devout ascetic practices and self-imposed penance for spiritual purification of body, mind an inner-self.

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