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AH IMSA CENTER

EDUCATOR
HEALTH

MODULE
&
SESSION

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"Which increases the lifespan
is called Ayurveda
What holds back life is called
Ayurveda "

CHARAKA SUTRASNA

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 PHILOSOPHY

FRENCH ACADEMY
FROM AYURVEDA
DR ANJAL I JOSH I

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 SUMMARY
I - THE DASHARNA (PH I LOSOPH I QUES SYSTEMS)A- DEF INITI P3
ON B - CLASS IFI CAT I ON P3
P4

II - THE PH I LOSOPH IE AYURVED I QUEA- P5

SAMKHYA IN AYURVEDA B - VA I SHESH I KA IN P5
AYURVEDA C- PADARTHA P7
P7
D- DRAVYA, MAT I ERA E - GUNA, P8
QUAL I TES F - KARMA, ACT I ONS P9
P10

III - THE SI DDHANTA, THE FUNDAMENTAL PR I NC I PES OF AYURVEDAA- THE OBJ ECT IF P11
OF AYURVEDA P11
B - LOKAPURUSHA SAMYA: PR I NC I PE DE S IMI LI TUDE BETWEEN MAN AND ONE I P12
VERSUS
C- SHAD DHATVATMAKA PURUSHA: PR I NC I PE OF THE 6 ELEMENTS OF BEING P13
HUMA IN
D - ROGA AROGYA KARANA, THE CAUSES OF HEALTH AND ILLNESS P14

E - ROGA AROGYASYA LAKSHANA, SYMPTOMS OF HEALTH OR P15 SICKNESS IE

IV - S IMI LI TUDE, DI FFERENCE, I HERENCE AND NON EX I STENCEA- P16

SAMANYA, THE S IMI LI TUDE P16
B - VI SHESHA, THE DI FFERENCE P17
C- SAMAVAYA, THE PR I NC I PE OF I NHERENCE D- P18
ABHAVA, THE NON- EX I STENCE P18

V - THE PANCHAMAHABHUTA, OWN OF THE IC NQ ELEMENTSA- THE CHARACTER P19

I ST I QUES OF THE 5 ELEMENTS B - THE 5 ELEMENTS IN THE DOSHAS P19
P21
C- THE CI NQ ELEMENTS WHICH MAKE UP THE SIX FLAVORS, SHAD RASA D- THE QUAL I TIES, P21
GUNA WHICH MAKE UP THE CI NQ ELEMENTS P21

VI - CH IKI TSA CHATUSHPADA, THE FOUR FACTORS OF TREATMENT SUCCESS P22

A- DEF INITI ON P22

B - THE QUAL I TIES OF EACH FACTOR P22

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 SUMMARY
VII - PRAMANA AND ITS IMPORTANCE IN AYURVEDAA- DEF INITI ON P24
P24
B - THE DIFFERENT METHODOLOG I ES P25

VIII - TRAYA UPASTHAMBA, THE THREE ISPILI ERS OF LIFEA- DEF INITI P26
ON P26
B - AHARA, THE AL IMENTAT I ON C- P27
NI DRA, THE SUM IT P28
D- BRAHMACHARYA, THE SEXUAL ACT IVI TE P28

IX - YOGA P29
A- DEF INITI ON OF YOGA: B - OR P29
IGI NE OF YOGA P29
C- THE CURRENTS OF YOGA P30
D- YOGA AND AYURVEDA, A PERSPECT I VE PH I LOSOPH I THAT: P31

BI BL I OGRAPH IE - DEEPENING THE COURSEA- IN FRENCH IS: P33

B - IN ENGLISH IS: P33
P33

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 The e sp rit (where domi ne Sa ttva), the soul (A tman), and the body
Con stit uen t a de fined sorting.
The p rs on had taken con sci ence of this head an it was then the essential man, Pu rus ha.
It is in this spirit that Ayu r véda is manifested in
t or ts on ec lat.
CHARAKA SAMH I TA, VERSET 46 47

I. S DARSHANA
(ph ilos oph i c sys tem)
A - De finiti on
Da rs hana : Dan sla ph ilos oph iei nd i enne, we admit that there is an infinity of points of view and of “ways of
your world ”: these are different in ph ilos oph i c sys tem s.
Da rs hana , “Oc troi occasionally to you ", denote and the per rs each way
pa rti cu li è re look the read, onal interpretation that i may be done
of ac r ed safety ( Veda ).

FOUR CONCEPT SPECIFICALLY WERE TESTED IN Da rs hana :

the world
the soul i nca r née D
i eu
lali bé rati on fi na le (Mok s ha).

The bu tpri nc i pa l of this tter eche r che is to know D i eu and to describe the soul.

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B - C lassifi ca ti on
The dif ferent ph ilos oph i c o rn ts that have been i nd i en s (Da s hana) if we classify it
added to friends.
Bha rati ya : iss ue de latr ad iti on i nd i enneNa sti ka ( ⇒ divided into s or s ca t ego ries, As ti ka and
vo irt ab l eau ci de ss or s)
Pa s ch ima t ya : foreign ph ilos oph ies

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II. The ph ilos oph ie
ayu r véd i c
The ph ilos oph i c viewpoint of Ayu r veda is based on 6 cores AST I KAto whom we will be more commonly or
under the name of Shad Da rs hana.

A - Samkhya dan sl 'Ayu r veda

Sankhya or Samkhya estle Da s hana on th e Ayu r véda in terms of its f onda t eu rs. I lse basurlesinter ac ti on
s en tre P rakrutiet Pu rus ha.

Mahad : first expresi on of P rakrutic 'is intelligence or the co smic order (Buddh i che zles human beings,
intellect)

Ahamka r : it is at the heart of the self-denial, the ego. It is expressed in 3 qua litées un i ve rselles:

Its all going : st ab ility, purity, awakening, essence, clarity, light // gives birth to the 5 sorial f acu lt es
(hearing, sight, pe rcep ti on of the t ouche r, taste, odo rat) and to the eu rsor gane s of pe r cep ti on s (ears,
eyes, skin, tongue, ne z) + the eu rsor gane s of ac ti on (mouth, ma ins, j ambe s, pi eds, sr ep r oduc t eu rs
or gane s, excreti on organ s)
Ra jas : dynamic movement, pr ovoque s in sati on s, s en t imen t and emo ti on s // for which ac ti ve the
movement of pe r cep ti on and sor gane s ac ti on

Tama s : t endance ve rsl 'i ne rtie, obs cu rite, l' gno r ance etlal ou r deu r // gives birth to the 5 elements (E t
he r, A ir, Feu, Water, Earth). To be huma in ce s 5 co smi c sseretr open t at small scales or slafo rm of 5 s in s
(sight, hearing, t ouche r, odo rat, taste )

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B - Va is he shi ka dan sl 'Ayu r véda
Like t or s an te ho listi c sys tems, Ayu r veda con si dè rele co r ps and the e spit as a t or t an itinerary .
However, this de rnieris had to sser this pri nc i pe of no - dua lit é beyond l to the i nd ivi du, pou ryint a i ve rs
to a third.

Here is that the spri nc i pe sf ondamen t to the ph ilos oph i c app roche from Ayu r veda:

All of them are spré s in one i ve rss have been linked to one another. E lless have or are
composed of 5 natural elements that have Space, Fire, Water and Earth. the air , the

There is a deep link in trel 'i nd ivi du and env ir onment.

We are or are intrinsically connected to our own inte ry, with the people we are in t or re en t, with our env ir
Immediately and this ju squ 'to one i ve rst or t in t ry.

It is to be con sci en t of this sli en s, the preserves will be spec ter that we appear a good health.

The ph ilos oph iea yu r véd i que est very spr oche of the eco ph ilos oph i que Go is he shi ka .

Go is he shi ka : t or t what exists is known as Pada rt ha (pada = mo t, arth = si gn ifi ca ti on) or "object of
experience".

C - Pada rt ha
Pada rt ha : Any subject that gives us info rma ti on and knowledge, whatever can be named, explained, so the
design is fair.

Pada rt ha is made up of 6 ca t ego ries.

These that have an ob j ec tive existence:

D r av ya : the Subs t ance (which has an ac ti on and a qua lit ed)Guna
: the quality
Ka rma : the activity, the ac ti on

These which are tlepr odu it of the dis ce r nemen t and of the al og i c:
Samanya : the S imi lit ude, the GeneralV is he s ha : the Pa rti cu larity, the D
iffe renceSamavaya : the I nhé rence

P lustardi vemen t we add or t: Abhava , non - existence.

Ayu r véda etla ph ilos oph ie Go is he shi ka con so dè r en t that Abhava , non-existence is not a Pada rt ha, an
objective experience. I lsreconne en t therefore the existence ofShad Pada rt ha , six knowledge ob jects.

Only the ph ilos oph ie Ny aya con si dè re Abha goes like a Pada rt ha . Ny aya therefore parle of s Sap ta Pada
rt ha, less ep t Pada rt ha.

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D - D r av ya, the subject
E t ymo l ogieetsi gn ifi ca ti on de D r av yaThe
mo t D ravyavi en t of D ru Ga to Dha tu:
D ru qu isi gn ifieorigi n Ga ti qu isi
gn ifie movement
D ravya can be de fined imp lemen t pa rlete rm of " s ubs t ance ".D r av ya = qualities
( Guna) + ac ti on s ( Ka rma)
More, or your ubs t ance or in s emb le s ubs t ance used internally or externally to pre ven ry, prevent, mitigate
or curing a ma l ad ies on a Man or an ima l year, is called D ravya.

In Ayu r veda, it is commonly used for non-medical signage:

P l an tess or sl eu rdifferent in te rms (juice, oil, powder, ash, etc.) Mi ne r aux (copper,
iron sulphate, gold, copper, gemstones, etc.)
P r odu itsof an ima le origin (meat, milk, ghee, animal fat, honey, etc.)

According to Cha r aka, there is no sub t ance in the world that cannot be used as a remedy or a man tra.

The cures ( D r av ya )v e rs accomp liss en t quaa certain ac ti on (Ka rma) dan sle co r ps en
of th e ca r ac t e risti c lité s ( Guna ) that in the are in a state of coherence. This head emb l
remedy form the ba se of pri nc i pe ab le / diss emb l ab le
(Samany a / V is he s ha, que nou s t ud i on more ba s).
That is to say that the proto - elemen t, Guna or Ka rma, predominantly of the remedy, increases teleproto -
elemen t ana l ogue in our body.

Lak s hana, D r av ya's charac teristics

D r av ya is de te rmi born by rlesci nq f ac t eu rssfollowing:

Ra sa , the taste
V ir ya , the energetic potentialV i paka
, the po st - di ge stif effectGuna , the
property
By abhava , the ex cep ti ons (this is not a system)

D r av ya is a s ubs t ance that little tsetr an sfo rm r, which has a (generally morei eu rs) ac ti on or Ka rma, and a
(general emen tmorei eu rs) qua lité or Guna. This strois no ti on ss on ti nd iss oc i ab lesles one s another.

The impo rt ance of D r av ya in the con t ex te of Ayu r véda

A good knowledge of D ravyaestess in tielle for the Ayu r véda:

As far as Aha ra is concerned, the al imen tati on

In so far as I conceive of the remedies (internal s or con stit uan ts ex ter ne s) and their elements
(the Panchamahabhu ta, the 5 E lemen ts).

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Yes D r av ya is administered c rrec tly, it acts like a nec tar as it can become a po is on sis on app li ca ti on esti
nco rr ec teetréa ld in my knowledge s.

Each s ubs t ance con ti en tsapr op re comb i na is on of these nq proto - e l emen ts (rasa, virya, vi pa ka, guna,
pr abha va) de fined in te rms of po i ds , number of con fi gu rati on. D ravyavari on ac ti on will vary in f onc ti on
of different con stit uans don t be composed. Par ti ng the ac ti on of an esti nexp li cab le s ubs t ance.

It's that that we call By abhava . He goes self than all your admi nistrated ubs are
isolate will not be the same way that if she combined with others
s ubs t ance s.

E - The Guna, the qua lités

Knowing about s Guna ( the qua lités) is the intrinsic na ture know I the act of of spr op ri e t and of the
of t or tesless ubs t ance s. a concep tess en tial of the
i nd i nd i ene thought that is pre s in t in st or in thesaliterature.

There is a multitude of Guna dan slatr ad iti on i nd i en, which is classified according to what they qualify. As it
concernsAyu r veda , We know if there are two types of Guna which are essential to its understanding if we:

Gu rwad i Guna

the basic qualities of the material that are tor ganized in 1 0 sudden the oppo siti ons:

Gu ru, l or rd - Laghu, l ége r Sh ita, cold -

Us hna, hot Sn i gdha, onc t ueux - Ruk s
ha, sec
S thira, stati c, st ab le - Sa ra, moving, mob ile Mr i du, mou -
Ka thi na, du r
Manda, émou ssé, l en t - T iks hna, ai gu isé, penetrating
V is hada, pu rifi an t, clear - P i cch ila, po iss them, co ll an t, vi squeux S laks
hna, smooth - Kha ra, r ugueux, r ude
S t hu la, shoulder, coarse - Suk s hma, fine, s ub til Sand
ra, soli de - D rava, li qu i de

Each move takes two ends of a con ti nuum and is linked to the others. The two qua lit at once the 'infl uencen t
mu t ue ll emen t.

The s T ri guna or Mahaguna

THEesf ondamen tal qua lites of the P r ak riti, of the na ture, but also of the men tal:

Sa ttva: the umi re Ra

jas: Tama s movement:
obs cu rite

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The sci nq or gane s from ss en sr ep re s en t each a Mahabhu ta:

Gandha, the odo rat -> P rit hv i, the Earth Ra

sa, the taste -> Ap, the Water
Rupa, the sight -> Te jas, the Fire Spa rs ha,
let ouche r -> Va yu, the A ir Shabda, the
hearing -> Ak as ha, the E t he r

F - Ka rma s, ac ti on s
Ka rma ser e f è re E to ac tivity as of a s ubs t ance, that they have that is med here na food. his ac ti
Where

lleestf ondée a part undergone, Guna, and le in part on ons

spec ifi c s, By abhava . The sremede isclassified according to the acti ons in the same way as the all opa thy
mode r ne.

Ka rma this is what cho searri ve. Ka rma does not haveGuna ( quality s, pr op ri e s). I lestt or j or rsass oc i ed to
D r av ya ( the subject). These are tlespr op ri e s of s ubs t ance s that can be created or dissocated as cho se.

Samanya Ka rma = ac ti on i nhé r en te

V is he s ha Ka rma = two different ac ti ons that will have the same effect

Sal imen tary food (or drink) s ac ti on s (Ka rma)

They each have an activity that is described by Cha r aka . For example, it has a revitalizing ac ti on; lava has
a nou rissing ac ti on, which adds co r pu lence; or still rel 'al coo lpr ovoque of the mo llesse and the fr ag
ility
They each have a specific ac ti on Do s ha

The sremedy s ac ti on s:
Leu r ac ti on on Do s ha ( eg . Go ta Shama ka, edit it Go ta)
Leu r ac ti on on the organism (for ex. D i pana, st imu l an tdi ge stif; Pachana, perme tladi ge sti on of Ama).

Those Ka rma s are enumerated in thestexclassi cs. From this series we have been re spheredGana : they are 50
defined gr oup s, each con stit uated from 1 0 ma j eu res r e s en t an tle Ka rma men ti on (for ex. Va y ast
hapana Gana : Va y ast hapana is a s ynonym of Ra say ana, so they are a group consisting of 1 0 me ill respl an
tesré j uvena tri ce s).

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III. THE SI DDHANTA, THE
PR I NC I PES
FUNDAMENTALS OF
AYURVEDA
"The science which brings to it knowledge of what is life (...) and which describes what is
a happy life or my time, bene fi cial or ill-fated, long or short, as well as
less ubs t ance s don tlespr op ri e t and ac ti on s increase or decrease
he spe r ance, is called Ayu r veda "
CHARAKA SAMH I TA, CHAP I TRE XXX

S i ddhan ta = te rme yu r véd i que that denotes con si d e rs as

basic principles Where the
f ondamen t to. beginnings
Those of nc i pe s are
pri in ri ch is to the extent of Truth E ter ne lle since the
Ayu r véda. They have summer the evolution of time , from
pa t ho l og ies, sus age s, st echnical expertise, etc. . .

One of the spri nc i pe sf onda t eu rs of Ayu r véda advocates the triple ex amen method:
1. Da rs hana , l 'in spec ti on vis ue lle: vo ir
2. Spa rs hana , the pa l pa ti on, the pe r cu ssi on of the body: s in shooting
3. P ras hna , the inter oga ti on of the pa ti en t: to speak

For the past half-year s, this pri nc i pe of the pa ti ex aminent in test remains eti c. Only the changes have been
made in the practical app li ca ti on. Previously ,
to take up imp l the t emperature of the pa ti en t, the medicines used in tla ma in: it is the
t ouche rt or t no sj
emen t with one of the st echn i cs of Spa rs hana . Of
or rs nou s used the thermometer ; in this case, we call t or j or rs the
pr nc i pe of the task, through a tool.

A - The objective of Ayu r véda

Ayu r véda is a science which we learn to begin to be in good health permanently.

Her first objec tive of my interest is a healthy person. Here is the de finiti on of the ante
according to Su shruta : "Sama Do s ha Sama Agn is cha Sama Dha you
Ma la K riy ahaP ras anna in At tma I nd riya Manaha Swa st ha Dha I ti Abh i dh iyateles "" The Do s ha
balance, Agn i in balance , the you are in equilibrium, Ma la qu i f onc ti onnen t
co rr ec t emen t. The soul, the organ s from ss to s, the men tal pa isible: in the end, we con so dere that the
person is in good health »
So i gne rles ma l adies and pe rs ons who are or ffr in tests with the econda ire bu ts of Ayu r véda. Ayu
r véda distinguishes 4 t ype s of life: bene fi cial, harmful, ag réab leand disagreeable. What is bene fi t that is
not or j or rsplais an t at the start but nou sai de in a yo u r life. Ayu r véda nou sai de to understand what is
bene fi cial for everyone.

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B - Lokapu r us ha Samya: pri nc i pe de s imi lit
ude en trel 'homme and
one i ve rs
Pu rus ha = te rme pour rd si gne rle co r ps huma inLoka =
si gn ifie Na ture or Un i ve rs;Samya = s imi lar

L 'en s emb le s mecan i sm set of na ture selections have tst an tsurlepl an mac ro (Un i ve rs) que surlepl an mi
cro (co r ps huma in ).

S imi lit ude s ana t omi que setstr uc turelles

⇒ The compo siti on of the human body inesti ct to the compo siti on of the na ture (s imi lit ude ana t omi c
etstr uc turelle).

According to the history of s Panchamahabhu ta , one i ve rss' is devel oped from spr imo rdial ci nq e l emen ts
or s ubs t ance, t or t as each living organ i sm.
Mahabhu ta = Maha ( gr and, omn ipré s en t) + Bhu ta ( to exist ) .

Ayu r véda i nd i that t or t that exists on this land is fo rmed from this sci nq é l emen tsy comp risle co r ps:

P rit hv i ( earth): t or t what iestl or rd, soli de and in 3 d imen if we are in our co r ps (bones, ong les, arti cu
lati on s, etc.)
Ap / J ala ( water): what is needed, the ec re ti ons, the nu triti onnal exchanges (s ang, l ymphe, s uc s ga stri
que s, etc.)
You jas ( f eu): what emanates from the heat, what the umine is used for (feu di ge stif, ho rmone s, heat,
shine of the skin, etc. ), met abo li sm
Vayu ( air): con sci en tseti ncon sci en ts (re spirati on, intestines, con tr ac ti on s of the heart of muscles,
thought, etc.)
Aka s ha ( é t he r): the ca vités, the sintr ace llular space, the memo ire

S imi lit ude sf onc ti onne lles

⇒ What is happening in our human co r ps emb l ab le what isepr odu it in un i ve rs (s imi lit ude f onc ti on).

The regu larity and ha rmon y E l of the na tures w ere cond iti oned b y par rinst the balance of s 5
emen ts. On the other hand , all ab ility pe rtur b e la en s emb le functions
one i ve rselles. For example, an ex ce ssi ve activity of the pri nc i pe of Va yu Mahabhu ta (air) can be done
through cyc l one s, st prevent, str emb lemen earth ts. An ex ce ssi ve activity of J ala Mahabhu ta (water) little
sooner or more so nonda ti on.

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The ac tivities of one i ve rss on tpri nc i pa l emen t of three ype s:

V isar ga : gives r de lafor ce, an ir - pri nc i pe l unary. The one and the rain pre si den t at the cohé pri nc i pe
if we qu iest ab le for the conservation of the mo le ecu les and thus con tri buen t to the new growth.

Adana : in l eve r, tran sfo rm r, change r, solar di ger - pri nc i pe. The sun an ime lepri nc i pe of t he
rmogenesis or tran sfo rma ti on. Due to the cha l eu rf or rnied by this pri nc i pe, a tran sfo rma ti on will
occur during the maturation of cereal strains, fruits, etc. . .

V iks hepa : initiate a movement - pri nc i pe ven t them. THE PRINCIPLE OF MOVEMENT TESTED IN TEP BY
the wind who move r the things in the nature . In fact, the
pri nc i pe qu i an ime the wind is responsible of all the t ype s of movements
that the ma ries of the sea, the movement of spl anets, etc.

This sf onc ti onnemen t open at the mi crovial level Do s ha : Kapha, P itta and Go ta.

In conclusion , lepri nc i pe of ss imi lit ude sf onc ti on lles and str uc turales exp li que that the human body is
an i nca r na ti on of one i ve rs. Man is part of nature. The
changes env ir onment to begin aff ect in t of faitle co r ps huma in. Therebystart
Ayu r veda we are in sei gne to live in ha rmon ie : weaving a friend
with the na ture fo r my int en ir our an te.

C - Shad Dha t va tmaka Pu r us ha: pri nc i pe

of s 6 elements of the human being

According to Ayu r véda, the human being is made up of 6 elements: the 5 Mahabhu ta + At tma.At tma as a
soul p rme t at the men talet at the func ti onn sorial or ganes r no rma l emen t. It is the con sci ence, the emo in
of t or t what isepr odu it.
As soon as the emb r yon is endowed with a soul, life begins. San s soul, there is no life. BranchGa r bha Sha rira
( The emb r yo l ogy) of Ayu r véda exp li es fertility, pregnancy and the arrival of the soul in the fetus.

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D - Roga A r ogya Ka r ana, the caus es of the
ante and of the sickness
Roga : My ad ie, unbalanceA r ogya :
Health
Ka r ana : Cau ses, rais on s.

The dice equ ilibres of life, of cl ima t, de ss en s, de ce rtai ne s On the activities, etc. . . can
to be with sickness . contrary, a st imu lati on s in equ ilibr ed output
my inti en tle co r ps en form.

The scl ima ti c cond iti on: Ka la

We know if we were back, this is Go your , this is P itta and the one at Kapha .
No rain or less than average rain may cause drought or de s hyd ratati on by ex am le or i nve rs emen t, ex ce ssi
ve spr ec ipitati on may tpr ovoque r de si nonda ti on s, de truireles culturesandlesbi en s, etc… This ssit ua ti on
s, as well as t or you pe rtur ba ti on cl ima ti que ano rma le, s one t de s nu is ance s qu iaff ec t in tlas an te.

The sst imu lati on ss in soriales: I nd ri ya

The taste, the appearance and the odor have been received by the or gan ss in soriels that we are spec ti vely in
the ears, skin, algae, eyes and ne z. This sst imu lati on must be op t ima lesand equ ilibr ed at the end
of to keep a good
health .
For example, for what i design aud iti on, of its too much strong or denatured
can cause damage such as deafness. Likewise, a weak or nex isting amb i ance s ono retr op may cause depresi
on. If a child is tested or rd, he is likely to become more test more than a child.

The activities: Ka rma

We know i pa l emen ttroist ype s of ac tivities that also have to be a balanced nature:

The phy si que s ac tivities (for ex., In de equ iliber: yoga po stures not appropriate)

The voca les ac tivities (for ex., In de equ iliber: par rlertr op or pasassz) The s mental ac tivities (eg,
in de equ iliber: tr op de thought ss an sr epo s)

Ex ce ssive, weak or dulled ac tivities m ay be evoked: a lack of physical ac tivity and an eden tary lifestyle can
lead to to obedience, to ha rgy.

An excess of phy sic ac tivity that little sooner provokes an agg ravati on of Va ta which can lead to a s ynd rome
of ch r on i fatigue. Activities that are so unsuitable as performing yoga po stures in an ano rma le or inco rr ec
way can cause s ere them damage to the level. sor gane veal.

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E - Roga A r ogya s ya Lak s hana, less ymp t
ome s de las an t é or ma l ad y

Roga : sicknessA r ogya :

healthLak s hana : s ymp t
ome.

At the heart of our trevie, the body will give us ssi gn s that we can interpret: it seeks to be balanced. If there is
ready pa satt en ti on, it may appear.

These are no t ammen t are pr ovoqued when the Do s ha if it is wrong or and baby care,
to cau se of a i nadap ted al imen tati on wrong hygiene of life.
The Dha you ( coral fabrics) etles Ma la ( cor p re als) s on talors impac ted, and ma l ad iese deve loped in con s
equence. Cha r aka disgruntled Sukha , the happiness, like the ante and Dukha , ma l heu r, as the ma l ad if
state. The state of happiness or ma l heu rfl u ects the equ iliber of s Do s ha, an impo rtant f ac t eu r of pa t
hogenesis.

Life balance ⇒ disequ ilibres of s Do s ha (ex cè s or insufficiency) ⇒dha tuet Ma la

Ayu r véda describes 6 st ade s of d es equ iliber de s Do s ha dan slafo rma ti on of s ma l adies:

Accumu lati on, Sanchaya

V hereati on, agg ravati on, P r akopaP r
opaga ti on, P rasara
De l oca lisati on, S t hana Sams hr aya
Demonstration , Vyak ti
Comp li ca ti on s, ch r on icity, Bheda

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IV. S IMI LI TUDE,
DIF FERENCE, I HERENCE AND
NON EX I STENCE
A - Samanya, las imi lit ude
I t acts as a f ac t eu r of a it ity and imi lit ude, f ac t eu r an i that and should be in a group of things or huma ins.
Ex. : the students have in common the learning of Ayu r véda; sr ouge s apples; lesal imen tspi quan ts.

That s ca r ac t e risti c s:
It is on the basis of spri nc i pe s of Samanya that the things emb l ab less are very r ouped in one in s emb le
un i that
Knowledge of imi lar cho sessis called Samanya
Abhava Samanya , the absence of s imi lit ude, pr ovoque t or j or rsl 'agg ravati onSamanya increases in
number, increases the common qua litery, it is a growth in number.

To give an example the conc retet app li ced to what we think: I eat a food fat that has a fatty qua lit emb l ab le
to my body fat: this lavaa vo As an effect, the increase in my fat was.

Samanya's tst ype s

Pa ra Samany a (s imi lit ude s upé ri eu re): they are a res emb l ance that i conce r ne the three spec ts, that is to
say D r av ya ( s ubs t ance), Guna ( qua lit (s) and Ka rma ( ac ti on)

Apa ra Samanya ( s imi lit ude lower): it acts of imi lit ude in a group of stroisa spec ts, D ravya, Guna or Ka rma.

D r av ya Samanya : This lasi gn ifies imi reads ude in that it conceives of D ravya, the subject. In practice, when
Mams a Dha tu (the mu s cu lar tissue) of a small body is weak, we can administer to him a food imi lar to mu
scle (and therefore of lava), by examp le a bou ill on of meat; when Ra kta Dha tu (letissus angu in) estr edu it in
his co r ps, we make str an sfusi on s of ang to increase that head even under t ance in the co r ps.

Guna Samanya : This lasi gn ifies imi reads ude in sle Guna, the qua lit é. W hen a qua lit ed is missing, a pr odu
it will be administered (food, drink, remedy) comprising this qua lit ed; eg . , that one of lean (and therefore little
l or rd, Laghu Guna) ets ec (Ruk s ha Guna) bene ficierad 'al imen tsl or r ds (Gu ru Guna) and unc t ueux (Sn i
gdha Guna).

Ka rma Samanya : This lasi gn ifies imi reads ude in sle Ka rma, the ac ti on. For example, a depresi on person
generally knows a lack of mo tivati on and of train: we order him in this s ca s - l to a phy si activity that sweet in
the ob j ec tive of coming to imu ler small to pe tit men tal so that he sp rn in his ac tivity.

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 Use of Samanya in Ayu r veda

One of the spri nc i pe sf onda t eu rs of Ayu r véda, estlas imi lit ude (Samany a) between P rakriti, the Na ture,
and Sha rira, the body. Each is made up of three Do s ha. Dan sle ca s de la Na tureils' it is Va yu, le ven t, Su rya,
lesoleilet Chand ra, lal one.

At the level of our co r ps we call Go your , P itta and Kapha . All D ravya (s ubs t ance s) have been con stit uated
from 5 elemen ts, the co r ps including.

In Ayu r véda, the basis of the treaty consists in treating the pe rtur ba ti on of s Do s ha, proclaimed by
Samanyam V ri dh i Ka r akam : a D ravya (al imen t, env ir onment, sit ua ti on) ready to spr op ri e s imi lar to
Do s ha conce r born, and agg ra ve. On the same pri nc i pe, t or ac ti on of my inti en or re t ab liss emen t of the
an te compen seles ca rence s of the body thanks to ss or r ce ex terri ers, nou rwrite or r emede s, which have
imi lar spr op ri es to that it will increase in our co r ps.

B - V is he s ha, the difference

This concept reference to the di ve the knowledge of pa rti cu larities, D ravya differences
regarding spec ts of (material), Guna (qua lité) and Ka rma (ac ti on),
who can distinguish them from one to another.

That s ca r ac t e risti c s:

V is he s ha is the cau se of educ ti on, it is imi nued in numb er. Concurrently, applying heat to cold (an
opposite qua lit) re edu itlafre of the initial.
It is with the help of V is he s ha that we can differentiate between themV is he s ha is opposed to
Samanya

V is he s ha sdifferent in tst ype s

D r av ya V is he s ha : This lasi gnifies a difference in D ravya, the subject. In prac tice, it is a matter of re edu
irelas ubs t ance pre s in ex ce s in its co r ps using V is he s ha D ravya, de ss ubs t ance say an tles ca oppo s ed r
ac t e risti cs. For example, I want to lose weight and therefore reduce my fat content, I must choose sal imen ts
that do not contain
not fat, and avoid the ex ter ne app li ca ti on of s ubs t ance sgrasses.
The oppo s of the fat co rre spond to light ss ubs t ance etass exchan tes, par r
free from green cooked vegetables.

Guna V is he s ha : This lasi gnifies a difference in the Guna, the quality. It is a matter of redu iring the qua lit e
present in ex ce s in our co r ps in app li quan t a Guna de V is he s ha D ravya.
For example, we r edu itla s éche rse (Ruk s ha Guna) of Va ta in app li ca in user a
matter fat (Sn i gdha Guna), ti on ex ter ne (my ss age of the skin Where

clyster) or internal (by voice).

Ka rma V is he s ha : This lales si gn ifiedifference in the Ka rma, the ac ti on. It is about redu eringeff ec t uan
Do s ha agg ra vé s en oppos ed ac ti on. For example, the t ha rgy of
co r ps estr edu ite by exe rci ce.

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 Use of the design of V is he s ha dan sl 'Ayu r véda

T o re t ab le a trait, we can tr edu ir the compo s an ts of the body that have been increased and created a
unbalanced, in administrator from elements str uc turell emen t,
qua litati vemen etf onc ti onne ll emen t oppo s, under made of nou rring or
tremède s.

This is the lepri nc i pe of V is he s ha that we will adopt more openly in the removal with ved i c, ca r on g
en gally to re edu e that l that cho sed 'acc ru .

This is the first of the treaty in Ayu r véda: recommends r to the person a un i ve rs (we are sbi in the doma i ne of
ho listi c) qu i pe rme ttra to reduce or bi at the same time to equilibrate one or more Do s ha .

This recommendation can be cu rati ve (fo r a pre ven ti ve pe rs on, to ab ilise the natural sick ) Where

increase in Do s ha with sais on s or age . the cycle from

In Conc lusi on, Samanya and Ayu r V is he s ha if we lespri nc i pe set V t hé r apeu ti que s de bas se de
veda. Samany a pe rme t increase, is he s ha de re-educate. He is f ondamen tal
to know the qua lities of each Mahabhu taet of each Do ha to be able to apply this spri nc i pe s in the diet, the
remedy and the lifestyle.

C - Samavaya, lepri nc i pe of i
nhé rence
The Pada rt ha qui expo sel 'i nherence between two f ac t eu rs is called Sama vaya.
Sama vaya may be able to ab lir a relation between two or more eu rsf ac t eu rs, this lled 'nhé rence, of non -
s sur ab ility, that if they have been nd iss oc i ab les. Ex. : lef eu etla cha l eu r.

D - Abhava, non - existence

Na Bha vo Abha v ah - The vi of abs oluest called l é Abha va. Abha is the absence of what chooses but has an
impact; that i does not depend on ri en; the non -man ifest ed (eg from memo ires of what l que cho se that may
have an impact on us).

San sar gabhava : the absence of a title in that cho se (eg absence of cha l eu r in slal a).

Anyonyabhava : the fact of not being that cho se (ex. one is not the sun). P r abha va: the fi na l effect of that
cho se.

It is recalled that he is not conceived as a Pada rt ha in Ayu r véda, except for that s begin tat e rs.

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V. THE
PANCHAMAHABHUTA,
OWNERSHIP OF CI NQ
ELEMENTS
I nd i nd i nally thought, there are some elemen ts that con stit uen t or ubs t ance of one i ve r. In fact, one i ve is
"Panchabhau tik", t or t like the corps, leviv an t, lesal imen ts. . . etc.

The sdifferent comb i na is on s of this sci nq e l emen tss on tinfinite, reas on so that it every i nd ivi du
is an i that. The ma l ad iesseest tlor sque pr odu is In con the equ iliber
de s Panchamabhu ta, and so from s Do s ha, pe rtur bé. s equence, equ iliber. theto be in co r ps
good health, we are equ devon sessa ye rf of the to keep in can therefore be abs
ilibr ed in the beginning or
onc ti on de la con stituti on from elements that he or be or qu i
in t.

This sci nq emen ts fo rmen t to the body s silastr uc ture. All test composed of this sci nq Mahabhu ta, in ssibi in
the living world that the non-living. The viv an t (plants, an imals, huma ins) is also endowed with sor gans in
sorials, mo t eu rs, and men tal (Mana s).

A - The s ca r ac t e risti c s of the 5

elements
According to Ayu r véda, the Panchamahabhu have discovered in all of them:

Aka s ha Mahabhu ta (the e space)

I las on originated in Tanma tra, which is both omn ipré s et impa l pab le. Space is less omnipre in tet impa l pab
le than B r ahma ma isill 'estbi in addition to t or s other elements.

Characteristicss ub ⇒ This con tri bue close pr oduc ti in the s ubs t ance s to its are sweet s,
tiles, sweet, smooth. There
telemen t to the on from s on and qua lites. He fa vo rise the
is more andlightness . qua He is the vi of con t enu in one i ve rs and in the
body . The big lit é from space is non - resistance. It is at the origin of from
t ube s, canals , po res, e space s vi of s and is responsible of the production of the s on I of
heart , of the one lungs andfrom intestines through example . lpré si of the ega l emen tor Tothe
function of our ears and at the perception of his . All the gane s of s sense and the
pe r cep ti on s are na ture Ak as ha. Example : space Between cells in the Where

co l on, the vessels.

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Vayu Mahabhu ta (the air)

I las on originates in Ak as ha Mahabhu ta (the space) and it is less impa l pab le or omn ipré s en t than this.

Characteristics ⇒ This is the state of affairs. This telemetry is available in ubs t ance s qu is on tl umi neu ses,
froi de s, r ugueu ses, non-gl uan tes, ubblesetri che s in con t ac t qua lités ". I lfa vo riselar ugo sit é, the
movement, the non - gl uan tetlal egality. The air will be neat space to move. Movements in our co r ps are at the
same time ceptible: re sp irer, lecli gnemen t of s eyes. Its greatest quality is the movement. The or gan of the
task, the ma in depends on Va yu. It also controls the spirati on, the skin and the pe r cep ti on of the job.

Example: the movements of thought.

Te jas (Agn i) Mahabhu ta (lef eu)

I las on origi ne dan s Va yu Mahabhu ta (the air). I lest more pa l pab le than this one.

Characteristics ⇒ It is in sless theform irr ad i an te of the material. This el emen t tighten lightly
ubs t ance s onc t ueu ses who are hot, pe rcans, s ub tiles, light,
andabundant, in the qua lités of the view. He fa vo rise combustion , the
di ge sti on, the met abo li sm, the appetite, umi è re, vis l 'ec lat and the colour . I t con tro le
also the eyes and pe r cep ti on ue lle. The bigger quality of Te jasestla
heat .

Example: sight.

Ap or J ala Mahabhu ta (water)

I lestissu de Te jas Mahabhu ta (lef eu). I lest more pa l pab le than this one.

Characteristicsin the ⇒ It is a form li qu i of the material. This el emen t close open

s ubs t ance s who are li qu i de s, onc t ueu ses, tr oub les, sweet s in
qualities gu stati ve s. He fa vo rise the onc t uo sity, the compactness, lal or r deu r, the humi says é, the
douceu retle bonheu r. J alaestpré s en t in co r ps s or sfo rme s of sli qu i de s such as uri ne, lepla sma, lal
ymphe. I t con tr ô le also l emen tlal angue, the pe r cep ti on of taste, the flui of setl 'humi dit é. The pri nc i pa le
qua lit of J alaestd 'being treli qu i de.

P rit hv i Mahabhu ta (earth)

I the origin of J ala Mahabhu ta (water) and it is most pa l pab le of t or sles Mahabhu ta.

Characteristics ⇒ This is the crea ti on ma terial. This telemen tseretropin in ubs t ance s qu is on tl ou r de s, du
res, resist an tes, st ab les, unc t ueu ses, den ses, etri che s dans les qua lit é s of odo rat. I lfa vo riselar ondeu r,
compactness, lal or r deu retlast ab ility. The sos, the m u scles, the grease, the sdifferent struc ture as well as the
struc ture of the body in thirds or tissues of the Mahabhu ta P rit hv i. I t also con tr ô le also ne zetla pe r cep ti
on of odo rat. As soon as there is a mass and a form, there is P rit hv i. Se splusgr ande s qua lité s on tlast ab ility
and solidity.

Example: lesos.

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B - The 5 elemen ts in the do s ha s
The sci nq gr ands é lémen tsse comb i nen t in different ways in the or gan i sme for three Do s ha or T ri do s ha
qu iassur en tt or teslesf onc ti on s of this de rnier.

Go your is composed of Va yu (air) and Ak as ha (and he r)P itta

is composed of Te jas (f eu) and J ala (water)Kapha is composed
of J ala (water) and P rit hv i (earth)

C - The sci nq é lemen ts that make up in ten

confessions, Shad Ra sa

Madhu ra , the uc re is made up of P rit hv i and J alaAml a , the ac i

de is made up of Agn iet de P rit hv iLavana , lesalé is composed of
J ala and de Te jasKa you , lepi quan test composed of Agn iet de Va
yuT ikta , bitter is made up of Va yu and Ak as ha

Ka s haya , the astri ngen test composed of Va yu and P rit hv i

D - The qua lités, Guna qu i compo s en

tlesci nq é lemen ts
Aka s ha is composed uniquely of Shabda, the
Vayu is made up of Shabda and Spa rs ha, weary in ac tile sati onYou jas is made
up of Shabda, Spa rs ha and Rupa, the view
J ala is made up of Shabda, Spa rs ha, Rupa and Ra sa, the taste
P rit hv i is composed of Shabda, Spa rs ha, Rupa, Ra saet de Gandha, odo rat

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VI - CH IKI TSA
CHATUSHPADA, THE
FOUR ELEMENTS OF
PROCESSING
The 9th chapter four of Su trast hana dan sla Cha raka Samh ita briefly exp li ced
elements of processing Ayu r véd i que. This chapter is called Khudda ka
Cha tus hpada Adhy aya. Each of this qua tre emen t has essential impo rt ance for the ob j ec tive of the treaty.

A - De finiti ons:
De finiti on of an te and ma l ad y

All equ il free ma l ad y. in the T ri do s ha, the Dha tuet the Ma la is stupid if you are like a
Health is a state of equilibrium don t result happy, and pain
man if is the presence of the ma l ad ie.

De finiti on of the treaty

The treat ment con- sists in in de sefforts po con joints medicine, from r emede s, from
gnan tset of the pa ti en t, who ss èden t the qua lités required for the stay in the rati on of
the balance of s T ri do s ha, s Dha tu, and s Ma la.

B - The qua lities of each element

Bh is hak, the medic
He must have :

Sh rute Pa r yavada tat vam, ex ce ll en te med i ca le knowledge, in-depth knowledge of st ex tes and med i
ca le literature
Bahu s ho D rusht aka rma ta , practical knowledge and in-depth experienceDak s ha ta , discipline, pe rs
on lleeta with pa ti en ts, Da ks hy a, dexterity.Shuch i , purity, integrity

Obviously, the doctor has an impo rt ance predominantly over three others, in view of his knowledge, of his skills
to carry out a di agnostic and of his capacities to prescribe.

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D r av ya, the emède

Bahu ta , ladi spon ibility in abundance. I da l emen tlapl an te or the vegetal remedy must be ac il emen tdi
avaiable throughout the world
Yogya t vam, persistence: lapl an te, the remedy must be pre rti nen t for rla ma l ad ie that it must be

Aneka V i dha Ka l pana , lapl an te m ust be used ab les or dif ferent in te rms (liquid, tablet, powder,
tincture, etc.) and dosage s. Sampa t, lapl an te, the emede m ust be shouldered in such a way that it s ssed t
or qua lit tles

Upa st ha ta, lesoi gnan t

He must have :

Upacha raj na ta , the knowledge of the qua lité s that a nurse has to youDak s hya, Dak s ha
ta , dexterity, discipline
Anu r aga , the affec ti on and the compa ssi on enve rsle pa ti en t
Shaucham, cleanliness, hygiene and purity

Rog i, the country in t

He must have :

Smr uti , memo rsinstr uc ti ons in how to design the taking of sremedy

N ir de s haka laugh goes , obedience, the ability to follow the instructionAbh irut goes , the courage,
the con fi dence, the absence of little r
J napaka t vam Cha Roganaam, the f acu lty of serememo rerl 'in emb le of splaintes and of their don tils or
ffr as well as the ability to express oneself an si nh ibiti on

Deepa k Chop ra
Doctor inet au t eu r

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VII - PRAMANA AND ITS
IMPORTANCE IN
AYURVEDA
A - De finiti on
P r amana is a term of the ph ilos oph iei nd i enne which isi gn ifie ep ist emo l ogy, that is to say the critical
study of knowledge, of what is con so de taken for granted.
Dan sle con t ex tea yu r véd i c, they are ana lyse and criticism of the sci in med i ca le research method.

The method s that yu r are used for the ex amen of pa ti in t in the system of i nve sti
véd i c, that we call Pa riks ha , are s imi lar of ways ga ti on that i
s are described in sla ph ilos oph iei nd i enne. They were able to take abou shooting adiagnosticand the age of
multiple methods adapted to the needs of the patient. E llesfo rmen t a s emb le that can be con si de re as a m
og og iea yu r ved i c of med i ca lesci en tific resear rch. a Ancient

Ayu r veda To develop the oppé the P r amana Pa riks ha V i gyan i yam, the science of
i nve sti ga ti on and spr euve s.
This lasi gn ies that thesystem of medecine has only been based on a methodo l og iesci en tifi c of r esearch that
is based on the onm og i c and not a m e Non-sci en tifi c or random t hodo l ogy.

B i en que Ap t opade s ha, Anumana, Yuk tiet Upamana se en tsi gn ifi ca tifsetess en tiels pour rerais onnemen
tsci en tifi que a yu r véd i, they are more or less dependent onP rat yak s ha P r amana , from the pe r cep ti we
say ec te.
This head of rni è rres an s no doubts an approach s upé ri eu re that in 'is by itself in cau se, but that can
sometimes not be completely ob j ec ti ve.

P rat yak s ha , this is the knowledge received by the men talandtheor gan ss in soriels.P rat yak s ha P r
amana is the way to gain knowledge.
The knowledge pe r cep ti on is therefore the result of the con t ac t of sor gane ss in sorielsa with the knowledge
ob jectD this
note
e.pa k Chop ra
Doctor inet au t eu r

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B - The sdifferent in your methodo l og ies:
It exists plusi eu rs no ti on s linked to P r amana qu ifo rmen t one in s emb leus de qua lit é sdi and
of tools don tlepratici en yu r véd i did age for abou shooting in s on agno sticet To
t where do you know med i ca le.

Ap t opade s ha so gn ifie the dec larati on au toritaire, the postulate . Ap ta is the person
honest, sattvi that, who is free from s Guna Ra jaset Tama s, who po ss past
divi ne knowledge, that iestirr ep r ochab leet only tells the truth. Ap t opade s ha is therefore the first P r
amana sel on Cha raka, and the most important. This laser appears not only to knowledge but to less to
knowledge: it can be a living person, a pa rs on of the country. ssé or ex tesclassi c s that is the basis of a doc
tri ne, which ifo rmen t a vo iriré was ab le. It is about the basis of t or t P r amana

P rat yak s ha si gn ifiela pe r cep ti we say ec te

Anumana si gn ifiel 'inference: for example, if I see smoke, I know that there is a smoke nearby

Yuk ti so gn ifie the reasoning bi-based (s ucce if we of reasoning,

devel opment sci in tifi c)
Upamana si gn ifiel 'ana l ogy, the comparison by Na tures example compare we have with the
would be like a branch

This s or tils if we are neces sary to t or slesst ade s of the eche r che f ondamen taleet
app li cated.

Deepa k Chop ra
Doctor inet au t eu r

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VIII - TRAYA UPASTHAMBA, THE TRO
ISPILI ERS OF THE
LIFE
A - De finiti on
The 3 pillars of diesel we called Ayu r véda T r aya Upa st hamba .
Aha ra , the foodN idra ,
the sleep
B r ahmacha r ya , control from ss to s

The body, if it balances this spiliers, has a harmonious growth, a beautiful color and is heavily weighted.

The state of our co rps depends principally on the ac es that we have committed in our previous ones, which de
te rmi nen tla of the r ée of our ac t ue lle trevie. But this condition is also dependent on the food we eat, the
quality of our job andB r ahmacha r ya .

B r ahmacha r ya i nc lutle con trô le from ss en s, and the happiness sp irit ue that iestpr op i ce to the
knowledge of B r ahman.

The aim of Ayu r veda is to develop a good understanding if we have our needs in f onc ti on of each of
these Upa st hamba . The higher the sp irit ue ll emen t, it is necessary to satisfy the earthly needs such as the
new, as it or the additions exue ls. The 3 pillars of las an t are equally important. None has more impo rt ance
than another. B i in understanding relepri nc i pe of T raya Upa st ambha is of a pr imo rdial impo rt ance for my
inti en of the an te, for the event of a good number of pr ob H ealth l th s as well as ma l ad ies mana gement and
con tr ô le.

Maintain the balance between what nourishes you, the quality of your sleep and
depth of your relationships helps you maintain physical harmony,
emotional, mental and spiritual.

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B - Aha ra, the al imen tati on
It is the first among this stroispiliers and that which Ayu r véda gives the most impo rt ance. "The new writing is
the me ill eu r of sremed" if it is known in such a way as to be found here. It is one of the spremi erspri nc i pe s
who gives the ante, the happiness retl 'ha rmon ia of the pe rs on w ith the natural env ir onment. We owe it to
you to keep in mind the ubs t ance s that i can maintain good health and that i t have to avoid mal ad ies. We will
adopt a healthy and natural regime.

A person who is mastered should not eat until after he has finished his meal, as long as the 7 f ac t eu rs that are
prepared for the new writing and which are on follow-up :

Svabhava, a natural qua lit

Samyoga , the art of comb i na is on of sal imen ts between them
Sams ka ra , the way don ta been treated (cu lti ved, prepared) the foodMy tra , the
quantity of our neces sary
From s ha , the env ir onment in w hich the food is known, al imen ts the origin from

Ka la , let emps acco r d to the repa s, the moment of the repa sUpayoga
Vyava st ha , the way of con s ome rthe nou rwrite

THEere spec t of this ss ep ta spec tsis de te rmi nan t for the state of health and may cause malaria. There is no
such thing as "ved i c yu rg ime" or "nou r véd i c".

According to Ayu r véda, ri en n 'is a good niri en n' is a bad one. a

po is on may to be a remedy for in this rtai ne scir con st ance s, ex and one nec tar may to be
a po is on in others. Thereby , It is tremen t impo rt an t to be en li en with his
co r ps ets on men tal at every inst an t.

He is made
i nd iv

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C - N idra, like it
A s it is adequate to test a cen tral element of a healthy lifestyle. The s as he was born fromTama s , at the time
of the start of the creation; it is an au trefo rm of Tama slui - even it is manifest when this itself is predominant,
generally it is naked.
When the S rota ( channels) of the body have been covered with Kapha , when the body is fatigued by the effort,
and when the en s bodies no longer work, weary in sati on of fatigue is manifested in our body and, in con s
equence, the envy of it.

Tamobhava : as it arri ve to cau sed an ex cè s of Tama sSh les hma

Samudbhava : as it is due to an ex cè s of KaphaMana s ha r ee ra Sh r ams
ambava : as it is due to a sp ritfati gedAgan t uk i : s as illi ed to an ex ter rio n f
ac t eu r (ex. drug)Vyadhyanuva rtini : as it is due to a disease (ex. fever)Ra tris
vabhavp r abhava : how natural

Happiness retains mi ser è er, lafor this etla weakness, heartiness and andthe thinness, the
virility and impotence, the awareness gnorance, life and the mo rt depends
t or s of sleep . When we select to ensure that we have more opriated times, to be given in excess or not
enough, it will destroy happiness.

D - B r ahmacha r ya, the activity is

exue
Word B r ahmacha r ya is hab it ue in the con t exte of the exual ac tivity. He comes fromby Acha ra or “practice
for B r ahman, the fusi on in the con sci ence of an i ve rselle”.

The si gn ifi ca ti on of B r ahmacha r ya is in the midst of sprati cs that we take advantage of the lawfulness. It is
for this that he is known to be the third pillar of life of t or slesj or rset of life itself.

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IX - YOGA
A - De finiti on of yoga
Word Yoga so gn ifie un i on ; ila pour rr ac i ne le mo ts an skrit « Yu j ", that i want to tdirearti cu lati on, to
bind, to attain.

Dan sles Yoga Su tra de Pa t an jali, let ex tef onda t eu r of the doc tri ne, it is described as "Ch itta V ritti N ir
odha":

Ch itta , is the con sci ence of the men tal fieldV ritti , these
are the activities, the fl uc t ua ti on s, fo rms of the men tal the mod ifi ca ti on s from different

N ir odha is the con tr ô le, lar égu lati on, the cana lisati on, coo rdi na mastery , the integration , the
ti on, the comp rehen if we mentally

Ch itta V rutti N ir odha is therefore the con tr ô le and the cana lisati on of con sci ence sfl uc t ua ti on.

the Yoga Va sisht ha Described in Ssile Yoga as "Manah P ras hamanah Upa y ah Yoga I ty ab i dh iate": Yoga is
a skillful t or r of sti born to men tal rle.
According to Bhaga v ad G ita: “Yoga Ka rma su Kau s ha l am”: Yoga is the dexterity in the ac ti on.

B - Yoga practice
Yoga of Pa t an jali is one of six systems of the ph ilos oph iei nd i enne that we know or by the name of Shad Da
rs hana.
Pa t an jali comp ilaetsyst éma tisalespri nc i pe s du Yoga in the form of Su tra ( ve rs), hence the name of our
opening, Yoga Su tra . It is a vital con tri bu ti on in the field of Yoga.

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C - The s co r an ts of Yoga
There are 4 main courses of Yoga:

Bhak ti Yoga : The Yoga of Love

Ka rma Yoga : the Yoga of ac ti on, of disinterested ac ti onJ nana Yoga : the
yoga of knowledge
Ra ja Yoga : the highest form of Yoga, known in ssis or by the name of As ht anga Yoga

the As ht anga Yoga corre spond to the hu itbr anches of Yoga described by Pa t an jali.
(Distinguished from Yoga As ht anga mode r ne, which is a spec ifi c course of Ha t ha Yoga resulting from the
lineage of K ris hnamacha rya to al en t or rs of 1 9 1 6) .

The s hu itbr anche s have:

Yama : restricted, absence

1. Ah ims a: lepri nc i pe of non - violence

2. Sa tya: the truth
3. As t ey a: the act of not stealing
4. B r ahmacha rya: control from ss to s
5. Apa rigr aha: statement to lafort une, vow of poverty, no - po ssessivity

N i yama : practice, discipline, reveal

1. Shaucha: lapr op ret

2. San tos ha: satisfaction with what we have
3. Tapa s: effort, exe rci ce s of sterility
4. Sv adhy aya: educa ti on (of oneself)
5. I s hv ara P r an i dhana: dedication to an upé ri eu r in its ac ti on set in its vo l on t

As ana : body po stures

P r anayama : spirati on control, spirati on alleviationP rat yaha ra : withdrawal from ss
to s
Dha r ana : fixation of the att en ti on, immob ile concentration of the men talDhyana : unveiling,
start of confusi on of con sci ence, prof on med itati onSamadh i : good faith, state of grace

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D - Yoga and ayu r veda, a special
ph ilos oph i c
the Yoga etl ' Ayu r veda if there are two branches connected to the same large tree of Ved i knowl edge that
eng l obe t or such human life and one i ve in third.

At this point, it is impo rt an t to understand the specifics of Ayu r veda and Yoga in the ved i cystem. In I nde, we
weren't had two healing discipli ns supported. Indeed, they are held imemen tli ed s, each one has an tsapl ace
etsaf onc ti on an i que bi in qu 'ellese overl auchen tl one the other to di ve rsni calves.

" Yun j annevam t ad A tmanam " stands for: Yoga which can be used to bu t one i on and den tifi ca ti on
to oneself through a constant practice.
" Ayu s ho " means: an irle co r ps phy si que etle sp rits en soriel au cou rd de vie pour rfi na l em en trévers
on i prof onde den tité pa rlaplei ne con sci ence, ve rs a con up-to-date science.

The s in s of diesel on Yoga and Ayu r véda

At tma ( soul) is the mainstay of knowledge andthe mainstay of life. We have already mentioned the
four Goals of the life according to Ayu r veda : Dha rma ( the
re spon s ab ilities, Mok
the
s ha
right path ) , A rt ha ( the con fort ma terial), Kama (desires) and
(lali bé rati on).

Yoga has a primary importance in Dha rma. According to Ayu r véda, the ante of the body and the men tal
depends on the regu lati on of na tural pu rifi ca ti on spr oce s, on the re spec t de sryt hme scir cad i as a set of
the organic ho oge. It is the an te of the body and the spirit that i can accompany the bu tsf ondamen t of
existence. It is in this that it is essential.

Yoga and Ayu r véda can be used together to reach this tter elizati on.

The sci nq has spec ts of men talsel on Yoga and Ayu r véda

According to Yoga, the sp rittra goes to 5 states:

Ks hipta , leravin or lal imi tati onMudha , neg li gence,

oblivion or inno rance
V ikshipta , lavariati on or the absence of f oca lisati onEkag ra
where the concentrated and optional sp riteN ir udha ,
moderation or mastery

Ayu r véda has a similar concept, Mano V is ha y is where the men tal objectives are.

The e spirit develops in 5 states:

Ch int ya , thoughtV i cha r

ya , Ana LysisUhya , the
speculationDhyeya , the
goalSanka l pa , decision

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Ayu r veda goes beyond sci nq states of the men taletass oc ied to the very elements to this him of Ch itta.

Mana s P rakruti, the P rakruti men tale, ests' app rof ond ie by the concept by T ri guna, who
like the Do s ha can ass oc ieret comb i ne r: of a P he it's about Its VAT, Ra jas and
Tama s. There is 1 6 t ypo l og ies men tales rakruti who dec ri ven nature of
men tal or its states of concen trati on or non - concen trati on.

The basic states of con t emp lati on according to Yoga:

Ta r ka and V itar ka , coarse thought or thoughtV i cha ra , ub tile

thoughtAnanda , lajoie, the ex tase

Asmi ta , i nd ivi dua lit e basic states of con t emp lati on sel on Yoga

Ayu r veda develop the opp a reflection i den ti that regarding the knowledge
ob j ec ti ve sets ub j ec ti ve s. Su rmon tert or these states of the men tal leads to Samp raj na ta Samadh i, the
connection to a higher intelligence.

The ph ilos oph i c points of view of Ayu r véda and Yoga serejoi gnen t in slespri nc i pe s of
Dha rma, A rt ha, Kama and Mok s ha. These two sciences which are of parti cu from
s imi bed ude set larity develop the oppen t of its complementary approach who
be in force one another. They may be in t con joint emen t of s or t en irla pe rs on in his quest for
happiness, s an t and are at ssi an ai de i ne st imab le pou rlepratici en dan s we tr ava ild 'ai de to re t ab
liss em en t of s on pa ti en t.

A ttei nd rela pu rete of men talsel on Yoga and Ayu r véda

According to Yoga, the purity of the men talis attained by having a practice ri gor eu of its hu itbr anches, which
is:

Yama , the mo ral code

N i yama , pu rifi ca ti on and study
As ana , the sP r ana y ama po stures, the control of the spirati onP rat yaha
ra , withdrawal of the men tal from ss to sDha r ana , concentrationDhyana ,
the med itati onprof wave.

All this menan t at the end of Samadh i , one was with the ob ject of med itati on.

According to Ayu r véda, the states of Mana s have Ch itta, Ahamk ara, the ego, Buddh i, the intellect
the con sci ence of spr oce ss ss men t.

The sci nq obs t ac les to be eliminated, the Pancha K les ha , are :

Asmi ta , egoism
Raga , the irresistible desires, the desiresAbh ini ve s
ha , the act of clinging to lifeAv i dya , the i gno r ance
Dwe s ha , the version

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BI BL I OGRAPH IE - DEEPENING
THE COURSE
A - In French:
Cha raka Samh ita (vo l. 1), Su trast hana, ch. VIII (I nd riya, or gane s (Ch ikitsa The senses ) ; ch. IX - X
Cha tu spada, the 4 elements of the treaty)
A tr ey a Smi th, Ana t omi eet phy siol og ie Ayu r véd i c, ch. 2: Le s C i nq E l émen V i ng t A ttri bu ts, the
tsetles T rois Guna s

B - In English:
A tr ey a Smi th, Ayu r ved ic Medec i ne for We ster ne rs - vo l. 1: Ana t omy and
Phy siol ogy in Ayu r veda, ch. 1: Samkhy a Da rs hana / ch. 3: The 20 A tri bu tes / 5 E l emen ts

Go s an t Lad, Tex t book of Ayu r veda vo l. I Fundamen tal P ri nc iples, ch. 1 Shad Da rs hana s / ch. 2: Un i
ve rsal A ttri bu tes and Do shic Theo ry

C r ed it:

Cou rspr odu it pa rl 'Académi e F r ança ised' Ayu r véda & Ah ims a Re l ec
tureetref on te du cou rs pa r I nes Rou let

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