medicine

What is Ayurveda and the best lifestyle?

By Monica Bhatia, PhD
Students of San Diego College of Ayurveda

We asked our students to give their interpretation on the four types of lifestyles described in Ayurveda, as well as the three types of sufferings described in Vedas. These four 'lives' are:

Ayurveda is the knowledge of 'life'. There are four life paths that we may choose to live -- Hitayu, Sukha-ayu, dukhha-ayu, and, Ahita-ayu. I will mention them later in this article.

1) hit-ayu: A Life with righteous living, truthfulness, living in harmony with nature
a-hit-ayu: A Self absorbed life, conservative , not living in harmony with nature, other entities and environment
3) sukh-ayu: Good Health with sound body and mind, life with comforts. Partial consideration to the nature.
4) dukh-ayu: Disturbed mental and physical state. Negative Karma Accumulation. Harming the Balance of Nature, environment and other entities.

Vedas, as well as the Bhagavat Gita describe three sufferings -- for all living entities -- caused by environment, caused by other entities, caused by physical and mental suffering.

So, if we look at the above four kind of lives, we can actually say that Ayurveda is the systematic knowledge of life.

A student answered, "We have learned that Ayurveda literally translated means life knowledge. This is fascinating to me as the word Ayurveda brings together two words or concepts that independently each hold definitions that are both quantitative and absolute and qualitative and interpretive. In this way the term Ayurveda can represent both the finite and the infinite depending on the balance of the elements and knowledge being considered at any given moment. In this way Ayurveda encapsulates our level of being by interpreting our level of consciousness with what we understand to be our live environment and the knowledge we access to construct that understanding at any given time.

With this in mind, my understanding of Ayurveda is that it is a way of engaging life that embraces a constructivist approach to engaging our presence through a dynamic interplay with the universe - not through an adherence to structure laws of nature but rather through our adaptive capacity to our metaphysical environments. In this regard I was drawn to Ayurveda for it's dichotomous connections with both systems theory and chaos theory two elements that assist me in understanding disease through Ayurveda.

What is most compelling about an Ayurvedic approach to health is it's acknowledgement of the body beyond it's mechanics and form. Emotion, stress, over attachment, lack of attachment, resistance and even persistence all impact our health. Sun, rain, snow, wind all inform our cell structures. Most strikingly - balance in ourselves lies beyond ourselves in our appreciation of that part of ourselves that we see in others (positive or negative). This initiates the connection between the internal cosmos of humans and collectively amongst human beings and the universal cosmos. More concretely - in order to heal ourselves we can support that in those around us that we have nurtured within ourselves.

Response # 2. Ayurveda, defined as the science or the study of life carries with it a description of 4 different types of Life. These types of life are based on the lifestyle of the individual, and takes into account our existence as mulit-dimentional beings.
I have interpreted the text in the passage as a way of describing causes of illness and disease based on these four types of Life's or "Ayu".

According to Ayurvedic Science, our karmic balance of our exsistance (on all levels), determines our likelyhood to develop disease, as well as the type of disease we will likley develop.

For example, if an individual has a life of Hit-Ayu they are less likely to develop disease of any kind. While a person who has a life of A-Hit-Ayu may be more likley than most to develop mind and body illnesses (Adhyatamika). A person who is more Sikh-Ayu may be at risk to develop diesases caused by other living things (Adibhautika). While a person more on the Dukh-Ayu side may be more likely to experience seasonal or environmental diseases (Adhidaivaka).

This is my understanding of the quoted text. I Believe that it describes very well the connection of our exsistance (Physical, Soul, Energetic, Mind and Intellect) and how it comes into play with our lifestyle and finally the diseases we are likley to encounter throughout that exsistance.

Based on the above statements, Ayurveda, as a holistic philosophy, teaches us quite simply that every thing that we do affects our health. From our life styles to the food we ingest, to the good or ill works we do towards others and the planet.

Response #3. These separate parts of our being; physical, spiritual, intellectual, as well as our behaviors, are often seen by western society as statically separate from one another. Ayurveda, like TCM and other Asian philosophies teaches us that these components of self are deeply interconnected and interdependent on one another.

You cannot possibly be physically well if the mind is out of balance. You cannot be emotionally well if the body is unbalanced and so on.

There is much to be said in this earthly life for the laws of attraction. It can be associated with the Vedic viewpoint on karmic balance. If one is consistently thinking negative thoughts and doing negative deeds, they will in fact create and be more susceptible to disease and negative consequences, whether immediate or in the distant future.

Conversely, if one focuses on balance of body, mind, and spirit, strives to do good works and stay positive, the majority of the time good health and wealth is bestowed upon this person. This is not necessarily because we are being rewarded by some cosmic power but rather because our entire universe responds to this energetic law.

That being said, we still suffer, obviously from things that are outside of our control. No one chooses to be affected by earthquakes or to be accidentally hit by a car. No one wants to be infested by a parasite or even to have allergic reactions to their household pet. Most of these things are outside of our power and have little to do with karmic balance. We can, however, influence the healing process with Ayurveda and return once more to homeostasis to the best of our abilities.

All of our being, physical, mental, emotional wants to work toward homeostasis. When we eat foods that are “anti-doshic”(yes I just made up that term), when we are too sedentary or too stressed, when we think ill thoughts of ourselves and harbor hate, grief, and pain, when we do not forgive, when we are unkind to others, when we do not breath and allow in new experiences and love, when we use drugs or become dependant on mood altering substances, when we ignore divinity; these are all contributors to disease.

Use of milk (dairy) in Ayurvedic Medicine

Manjulali

In the last decade, especially with studies on casein, and, many people developing sensitivity to Lactose, a sugar found within milk, or, problems digesting milk proteins; milk has developed a bad reputation in United States.

I get asked constantly in my Herb class, if Almond milk, or, soymilk is okay to substitute for dairy when using as an anupana for delivery of herb. The answer is NO. It is not the Ayurvedic way.

When I am talking about using milk as an anupana (a vehicle that increases the efficacy of the herb, and, delivers it deeper into the dhatus, increases kapha, decreases vata and pitta) then only actual dairy will do. This usually means cows milk.

First the amount of milk we are using for delivery of herb is 24 ml, or less than an oz. Perhaps 2 oz. If someone cannot digest dairy, then we suggest ghee instead. (All milk solids which include casein and lactose have been removed!)

By the way, how can a nut milk be milk? By definition, a milk is produced from a mammary gland? And, if god didn't attend humans to drink milk then he/she wouldn't have provided those to the feminine gender, I think!

Ayurvedic texts like Bhavaprakasha mention benefits of milk not just from cows, but, also from sheep, camel, buffalo and goat to name a few.

Another question I get constantly asked is do we like milk raw or boiled?

Answer is boiled. Pasteurized. But--how??? Ayurveda is all natural? How can it not advocate raw milk. Because, my dear, raw milk can give rise to diseases. It can carry DANGEROUS bacteria.

Ayurveda does not like bacteria and krimi. Our ancient seers talked about boiling milk when everyone had a cow in their backyard, everyday and once a day.

In ancient times, we got rid of bacteria, and, all kinds of krimi by constantly boiling our water, milk, and, all fluids.

I grew up in our household boiling our milk every single day, sometimes twice a day (If it was too hot, as we didnt have refrigeration).

First lets understand what is the difference between different types of pasteurizing and boiling?

Batch pasteurization-Milk is heated to 155 degrees Fahrenheit for half an hour. (Stirring constantly is a must. We grew up getting up early in the morning to get to the cowshed and getting milk directly from the cow dairy in Delhi. Then, we would come home and we would boil the milk,and, as soon as it reached boiling point, we would turn the flame down and boil it further for another 10-15 minutes. I had to stir it, and, stir it, and, stir it. Okay in Ayurveda, in my opinion.)

Flash pasteurization- High temperature 162 Fahrenheit for 15 seconds. Okay in Ayurveda, in my humble opinion.

UHT (Ultra Heat) -Milk is heated to 280 degrees-and every good thing about it is pretty much destroyed along with the bacteria
Not okay!

(http://science.howstuffworks.com/life/cellular-microscopic/pasteurizatio...)

Boiling the milk for some seconds is advised in Ayurveda. Just not ultra pasteurized.

We boil herbs like Ashwagandha in milk. We add turmeric or poppy seeds, or nutmeg to this boiled milk. We add saffron.

We drink it with herbs.

We even boil water that is already sterile in Ayurveda. Boiling water causes the agni, or, fire element to be present and changes the energetics of the water to a lighter and easily digestible.

Local, Grass fed organic milk pasteurized milk is the best I found in California, and, now in Austin.

HOMOGENIZED MILK

What Ayurveda doesn't like is when the chemical structure of the milk is changed by homogenizing it. Homogenezing involves playing with the chemical molecular structure of fat particles in milk that rise up. (We called it cream growing up!)

And, these fat particles are broken up so they mix with the rest of the milk - so no cream would be formed.

Ultra pasteurized means it is first pasteruized, then pasteurized again to make it ultra sterile and that kills off the nutrients. Then, Vitamin D (Read Fish oil) are added.

This is why we use this milk from California that is lightly pasteurized, you see the cream floating on the top and it has not been altered by changing chemical structure.

Next, I shall write about goat milk

Cooking for your own Dosha

Ayurvedic Nutrition is easy and simple, yet, quite complicated.

Unless you are well, and, quite healty, it is not possible to just read a book and start using recipes indicated for your dosha-Vata, Pitta or Kapha.

For those who are unwell, suffering from vitiated agni (digestive fire), or other dosha related imbalances, it is advised you visit an Ayurvedic Practitioner.

Ayurvedic Nutrition considers the following items:

Rasa-There are six tastes. Ones food and diet must have all the six tastes when one is well. When unwell, it is suggested to focus on the rasas, or, tastes suggested for your dosha. For example, for pitta and high heat sweet (naturally), bitter and astringent (green beans, plantain) are suggested.

Virya-Heating or Cooling Potency

Protein Source<-Animal based, Plant Based (always preferred)

Sattva, Tamas, or Rajas-Affect on the mind.

Prana- Local, organic and full of Prana

Ojas- If the food item supports ojas or bodys natural immunity.



Image: Michael Puma, Ayurvedic Counselor Student

San Diego College of Ayurveda offers online courses in Ayurvedic Nutrition, Ayurveda Counselor and Yoga Teacher Training.

Contact Us

Challenges and Best Practices of Ayurveda in USA

Stacy Gonzales

Ayurveda is a 5000-year-old science and throughout the course of time there has been little or no change in the practiced form.

While it can be said the overall principles of Ayurveda is timeless; the reality is that today’s society demands modern treatments which combine both science and technology to not only assess and understand the body, but to treat diseases as well. As scientists continue to discover and analyze diseases, modern technology allows them to determine the root cause down to the DNA level.

In turn, this allows the research and development of modern drugs to also be done at the molecular level. This allows for a very comprehensive and dynamic understanding of cause and effect of pharmaceuticals on the body as well as the disease. Unfortunately, while this may be beneficial in the treatment and cure of some diseases, from an Ayurvedic perspective, it does not take into consideration the concept of the fundamental principles.

If the fundamental principles were proactively considered as function for optimal health and maintaining the balance and harmony of the tridoshas, disease may be prevented altogether. While technology does offer some benefits, it is not without its faults.

Just as technology creates opportunity for cures, it also fabricates new disorders. A primary example would be diseases resulting from GMOs. Food that has been genetically altered at the gene level is not compatible with the body at the genetic and cellular level thus resulting in new disorders.

It can then be argued that Ayurveda, while “old-fashioned” in nature is based on clean, organic foods that the body can naturally metabolize as intended via the fundamental principles.

Without dramatic lifestyle changes, a few Ayurvedic best practices -example DAILY ROUTINE PRACTICES can help improve overall health. In fact, while at the root of Ayurvedia, many of these are well known best practices that are suggested time and time again.

These are some of the DAILY ROUTINE RULES:

 Eat your largest meal midday. This is when Agni is at its peak.
 Choose whole foods and make sure your meals have a rainbow of colors. This variety of colors will help ensure you use the six tastes in every meal and lead to overall satisfaction.
 Don’t eat while overly emotional. This can lead to poor diet choices as well as poor digestion.
 Take the time to enjoy your meal. As you chew, digestive enzymes are produced by your salivary glands that assist in breaking down your food
 Practice mindful meditation. This includes anything from breath awareness to yoga as it helps to reduce cortisol levels which relates to a reduction in stress and weight gain both which if not kept at bay results in illness. A little you time never hurt anyone.
 Get enough sleep. This is when the body repairs and heals itself and the mind and emotions become balanced.
Simple practices that yield a lifetime of benefits.

History of Ayurveda

The History and Mythology of Ayurveda
By:Alexis A. Arredondo, Block 1 Student

The origins of Ayurveda are rich in mythology. As a practitioner of the spiritual path, I feel that the word mythology may carry some skeptical connotations. For the purposes of this blog I would like to refer to “mythology” as spiritual origins. What drew me most to this subject was its rather quick overview and its minimal attention to detail in most texts.

We are aware of the Briha Trayi, the big three ancient texts of Ayurveda: Charaka Samhita, Sushruta Samhita & Ashtanga Hridaya. However, we are not truly aware of exactly how and when they were written The third text,Ashtanga Hridaya, has no clear origin story as well. Where did these sacred texts come from and what is their source?

According to the Encyclopedia Britannica, Brahma is the Hindu God of creation. Brahma has four faces, each one representing the four Vedas. The Vedas are written works of ancient india that date around 1500-1200BCE. The Atharva Veda, the book of spells and herbs, was the first text to mention Ayurvedic origins. This is where the source of Ayurveda begins but let us continue from the path of Brahma. Bramha created Ayurveda and passed this knowledge down to his son Daksha, a Prajapati or deity that presides over procreation. Daksha then taught this knowledge to the Ashvins (Ashwini Kumaras), two vedic twin brother Gods that would become the celestial physicians. Not only did this make them doctors to the Gods, but this made them Devas of Ayurveda. The Ashvins are mentioned in the Rig Veda and other sacred texts such as the Mahabharata and the Puranas. Indra, leader of Devas, was then taught Ayurveda by the divine twins.

It is from this point that we begin to see the knowledge of Ayurveda being passed down from the Gods to the living sages, however, this part of Ayurvedic history is also riddled in spiritual origin. The Mahabharata tells the story of an Avatar of Vishnu named Dhanvantari who “emerged from the Milky Ocean while it was being churned for Amrita (nectar).” After his emergence, Vishnu appeared before him and told him that he would have two incarnations. In his second emergence, Dhanvantari would “help the living beings on earth” because “uncommon disease is going to become a common feature” and he must “segregate Ayurveda, the health science, into eight broad categories for an easy applicability.” Vishnu then said that “Brahma thought of all these things beforehand” and facilitated Dhanvantari’s emergence, which could explain the earlier progression of Ayurveda down the path of the Gods. The story continues with a barren king of Kashi, who meditated upon the the God Dhanvantari so that he may bring him a son.

Dhanvantari was so pleased that he granted the king any favor to which the king replied “Oh God, if you are so pleased, then become a reputed son of mine.” Dhanvantari granted his wish and was reborn Divodasa Dhanvantari, future king of Kashi.

According to the Vedas, the Saptarishis were favored and protected by the Gods. Amongst these seven sages were two known Ayurvedic founders; Bharadwaj and Kashyapa. According to the Charaka Samhita, these are the same rishis of the Vedas who went to the Himalayan mountains to attain the knowledge of Ayurveda. The Atharva Veda does mention a council of rishis assembled with Indra as noted in the following verse:

“Let me receive the brilliance
and the wisdom of those seated here together;
and among these people assembled here
may me the most illustrious, Indra!”
-Atharva Veda (7.12.3)

They may indeed have been part of this council, which explains where Kashyapa learned the ways of Ayurveda, however I offer another theory. Kashyapa was a “wish born” son (or in some scriptures, grandson) of Brahma. He was also married to the thirteen daughters of Daksha, the deity of procreation. Scriptures state that Kashyapa had many children, some of them Devas and Avatars. Therefore, Kashyapa has a link to the first two Gods of Ayurvedic knowledge, possibly even the Ashvins as they were the celestial physicians. This is all speculation but Kashyapa would eventually write the Kashyapa Samhita, a collection of Ayurvedic pediatrics, gynecology and obstetrics.

Bharadwaj himself attained the knowledge of Ayurveda from Indra, when he performed rigorous penance to learn the knowledge of the Vedas. Indra told Bharadwaj that he already knew more vedic knowledge than the Devas themselves, and told him to pray to Shiva for blessings. After blessings were bestowed upon him by Shiva, Bharadwaj was approached by two kings to help aid in a battle against the Vaarshika demons. One of those kings was Divodasa Dhanvantari. According to the Mahabharata, Dhanvantari would learn the ways of Ayurveda from Bharadwaj as well as fulfill Brahma and Vishnu’s wishes to segregate Ayurveda into the eight branches we have today.

Dhanvantari is now known as the the Divine Father of Ayurveda while Bharadwaj became known as the human Father of Ayurveda.

Now we can see the parts the Gods had to play in order for the knowledge of Brahma to be passed from the Heavens to the Earth. Let us explore how this knowledge was formed into written word. We have some origins on the three Founders of Ayurveda; Dhanvantari, Bharadwaj and Kashyapa. Kashyapa’s origins seem to end here with the Kashyapa Samhita being written around 6th century BC. Dhanvantari and Bharadwaj’s teachings would eventually be divided into two schools; Dhanvantari School of Surgery (9-6th century BC) and Atreya School of Physicians-“Vaidyas” (8-6th century BC). Atreya was a student of Bharadwaj and founded the school of Vaidyas. According to the Charaka Samhita, Atreya’s six disciples were asked to compose a written work and Agnivesha wrote the best one. These writings and teachings were composed into a text entitled the Agnivesha tantra.

This is where the history becomes obscure as legend states that the Agnivesha Tantra was lost. Acharya Charak is said to have found the tantra in 1st century AD, but other resources say it was simply revised by him. The spiritual origin states that Charak found the Agnivesha Tantra incomplete, with 40 chapters missing.

Charak then went into deep meditation and Lord Shiva appeared to him, revealing the missing chapters so that Charak could complete the work. This spiritual aspect could also be supported by the blessings of Shiva that were received by Bharadwaj himself, however there is no way to no for certain that the chapters were indeed lost. Charak completed the Charaka Samhita in the 1st century AD and it would become one of the Briha Trayi currently referenced in Ayurveda today. Sushrut was a disciple and surgeon of Dhanvantari. Sushrut wrote down the teachings of surgery in Sushruta Samhita, the second of the Briha Trayi, around the 5-4th century BC. Vaghbata was a disciple of Charak and studied the teachings of the Sushruta Samhita (possibly even the Kashyapa Samhita).

In 8th century AD, Vaghbata would write a collection of his works into the Ashtanga Hridaya. In essence, this work borrows from the first classic texts and would eventually find its place amongst them as the third of the Briha Trayi.

In conclusion, through further research into the spiritual origins and history of Ayurveda, we are able to see a greater influence of the Gods as well as a closer connection to the rishis of Ayurveda and their influence on the Briha Trayi. There is a basic tree graph showing a simple linear path of the origins and history of Ayurveda. I can’t help feel that this graph could be updated as the influence of the Gods and the influence of the rishi’s teachings are anything but linear. After my research I conclude that the graph should be similar to this:

REFERENCES:

Books/Articles

Panda, H; Handbook On Ayurvedic Medicines With Formulae, Processes And Their Uses,
2004, p10 ISBN 978-81-86623-63-3

Sadashiva Tirtha, S; The Ayurveda Encyclopedia: Natural Secrets to Healing, Prevention, & Longevity, 1996 p3,4,5 ISBN 978-81-319-03094

Dash, R.K.S.B; Caraka Samhita 2002 p17,18,23,24 ISBN 81-7080-012-9

Srikantha Arunachala, Treatise on Ayurveda Vijitha Yapa Publications, p. 3

Meulenbeld, G. Jan (1999–2002). History of Indian Medical Literature IA. Groningen: Egbert Forsten.

Web Sources

Atharva Veda Sri Aurobindo Kapali Shastry Institutue of Vedic Culture
http://libraryofyoga.com/bitstream/123456789/1065/2/Atharva_Veda.pdf

Rahmani, R (2008) Sages of India, Retrieved from:
https://sagesofindia.wordpress.com/about/

Mahabarata http://mahabharata-resources.org/harivamsa/hv_1_29.html

“Brahma” - Britannica Online Encyclopedia". Britannica.com. 2015-04-19.

What does Ayurveda teach us?

By Shyam Madas

Ayurveda teaches us that there are five dimensions of our being. These five dimensions are physical, spiritual, energetic, mental and intellectual . Just as a river flows into a sea, and clouds from the sea feed the river, each dimension of self effects the other. In this context all disease can be defined as systemic imbalance.

Ayurveda recognizes that health and self do not begin and end within the confines of what we would consider “an individual”. Our relationship with nature and the world around us is a constant exchange. Just as the five levels of humans are interwoven, so are we interwoven into the community of life. It is because of this understanding Ayurveda will take into consideration the quality of a persons relationship with nature as a part of the qualitative assessment of a persons health.

Ayurveda recognizes that our health is connected to the health of everyone and everything around us. It teaches us of three types of disease and suffering. Those which are directly related to the body and mind of self, those which are caused by other living beings and those which are outside of the first two, such as a rock falling on your head. All three of these are thought by most Ayurveda practitioners to be driven by personal karma.

Putting aside the more esoteric ideas of the deeds of past lives, we can easily see karma at work in our lives every day. Karma is action. Every action has a reaction. If we do not follow healthy lifestyles , we are likely to get get sick. Simple action and reaction. This same understanding of action and reaction can also be applied to actions related to other beings, not just actions performed upon yourself by yourself.

The Buddha said “You will not be punished for your anger, you will be punished by your anger.” When anger arises , and we then cling to it, or act upon it, one could say that this is a negative karma. If we are the type of person to cling to anger, we will always be burning with this rage and will soon develop any number of pita related diseases. If we tend to act upon our anger the action will create a pattern in our psyche , resulting in our becoming angry more and more often. This too would create imbalance , ultimately manifesting itself as disease.

When we look at the karma of anger through Ayurveda's holistic perspective, we can see other ways our health can be effected by our anger other than just it's immediate effect on our body. An example could be a employer yelling at an employee. Any number of external negative consequences could arise for the employer, but let us just assume that the employee's reaction was to be saddened by this experience and no longer as happy when he/she is at work. Modern studies have proven that through olfactory influences, and visual empathy one human can effect the autonomic, endocrine and immune function of another simply by sharing the same room. This imbalance would then become a systemic element within the office which would ultimately effect the employers health along with everyone else in the office.

This Ayurvedic perspective of karma shows us that every thought , word and deed has a reaction that will impact on our own health, and ultimately the health of the biological community as a whole.

Samkhya Philosophy and Ayurveda

Authors: Students of San Diego College of Ayurveda

Samkhya to me is the most realistic, understandable and exquisite philosophy of creation and the components of our being. From physical/material existence to the highest level of consciousness Samkyha explains it all.

Our origins and how we came into existence was always a mystery to me. From a young age I was taught that God miraculously created us. Later on I went to find out that we evolved from microscopic organisms. I, like many people out there in the world, still had many questions that couldn’t get answered. After doing a lot of soul searching and reading about metaphysics, quantum physics, yoga, and eventually Vedanta through my yoga studies I discovered Ayurveda and Samkhya. It all clicked instantaneously.

On a different note, learning about the elements of Samkhya to me is equivalent to my learning, as an artist and designer, the principles of creating art. When I was attending private art college years ago I had so much intensive training in the foundations and principles of art. No matter what form of art is created, industrial design, animation, glass blowing, painting it was required to learn these principles.

These elements of art are: movement, pattern, unity, harmony, variety, balance, emphasis, contrast, and proportion. These are the building blocks used to compose any work of art just as the elements of Samkhya are the building blocks that compose the masterpiece of the universe and our body.

Sankhya philosophy is one of the oldest and most influential of the six systems (shad darsanas) of Indian perspectives of knowledge. Sage Kapila was the founder of Sankhya philosophy. The term Sankhya literally means “enumeration”
Sankhya great achievement lay in enumerating the 25 tattvas, or cosmic categories which reflect the different states of consciousness described in Indian mystical literature.

Sankhya teaches us the discrimination knowledge between purusha and prakriti. The real self is purusha the inner witness, the unchangeable , absolute consciousness. The self is not one’s thoughts or feeling or experiences. your thought comes and go,but the inner self remains the same. Purusha is completely distinct from the matter and never interacts with it. Prakriti is a fully real material substance, and not the creation of Brahman's.

Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The purpose of sankhya is also that its followers attain liberation of jiva atma. In my understanding the jiva is not mentioned separately from individual soul.

The 25th element is Brahman. It is the goal of jiva to free itself of these 24 element that they are all maya in this world and recognize the brahman the 25th element as a truth liberation Moksha.

24 elements:

5 Karmendriya, 5gnanedriya, 4 Anthakaran, 5Bhuta, 5tanmantras.

The three gunas are the rope that binds both purusha and prakriti. One can cut this rope with the sword of self-knowledge and devotion.

Samkhya theory founded by Sage Kapila gives an explanation on the origin of universe and life. It offers a model of evolving consciousness from non-material to material. It regards the universe to be consisting of two realities: Purusha (consciousness) and Prakriti (un-manifested/matter). Both the “Purusha” and “Prakriti” are completely distinct. They alone cannot create anything.

Purusha is uncreated, absolute, pure and passive witness to creation whereas Prakriti is dynamic, creates, impure and which is the first principle of manifestation. It contains 3 gunas-Raja, Tama, Satva. Prakriti is the force that works like automation. All the cause and effect are already latent in it.

When the Purusha and Prakriti comes in contact with each other, the equilibrium of the 3 gunas break which results in manifestation of Mahad (Buddhi) which further manifests into Ahamkara(Ego) which activates the 3 gunas.The action of Rajas on Tamas results in, 5 tanmantras and pancha mahabhutas. These mahabhutas result in the 3 doshas of Vata,Pitta and Kapha.The action of Raja on Satva gives rise to 5 Jnyanindriyas and 5 Karmindriyas.

Student Input:

Juliana Adhikari
Paola Beth
Deepti Vats
Palak Timbatiya

Syndicate content