VyÀdhi (Disease): Inputs From The Yoga-SÂtras And Its .
VyÀdhi (Disease): Inputs from theYoga-SÂtras and Its Commentaries on aPredominantly yurvedic TerminologyM. JayaramanIntroductionYoga and Ayurveda have been considered as alliedand complimentary disciplines.1 The highest statesof yoga have been discussed in early ayurvedic texts.Caraka extols yoga as that which leads to liberation(yogo mokÈapravartakaÍ).2 The Yoga-SÂtras mentionsauÈadhi (medicinal herbs) as a means to attain yogicpowers (siddhi).3 These are a few indicators of theconnections between yoga and Ayurveda.Ayurveda is clearly a medical discipline. Hencethe definition and discussion of disease, its causes,treatment, and other such concepts will naturallyform part of this discipline. Yoga, today, is alsopracticed as an alternative therapy of healing alongwith Ayurveda. But, yoga is unlike Ayurveda. Yogawas originally a system of philosophy. This becomesevident from the study of the Yoga-SÂtras, the firstavailable systematic work on yoga. The therapeuticdimension of yoga seems to be a later development.But interestingly, the term vyÀdhi (disease) finds amention in the Yoga-SÂtras in the very first chapter(30th verse (sÂtra)). It is therefore worthwhile to studythe views on disease, diagnosis, treatment, anddisease preventive measures in this work ofphilosophy when therapeutic yoga was yet toemerge. Furthermore, it is also worthwhile toexplore the influence of Ayurvedic thoughts in thisearly work of yoga philosophy related to vyÀdhiand other associated aspects.DiseaseCONTEXT OF DISEASEThe extent of relevant ideas on vyÀdhi spans fivesÂtras of the first chapter (pÀda) of the Yoga-SÂtras(YS 1.28-32). SÂtras 28 and 29 mention that japa(repetition) of praõava (oÚ – the primordial sound)32Ayurveda Journal of HealthVOL. XIII, ISSUE 1, WINTER 2015and meditating upon its meaninglead to self-realization and thedisappearance of obstacles. NineantarÀyas (obstacles to yoga)which could also be consideredas mental distractions are listedin sÂtra 30. VyÀdhi is en-listedas the first member in this list.SÂtra 31 presents four sahabhÂs(coexisting afflictions) of these nine distractions.Finally, sÂtra 32 prescribes ekatattvÀbhyÀsa (focusingthe mind on a single entity) to overcome obstaclesand afflictions.INDICATIONS FROM ETYMOLOGYThere are many words like vyÀdhi, roga, Àmaya, andupatÀpa in Sanskrit to denote disease. To theexception of the term vyÀdhi, all other termsuniformly denote the physical injury caused bydisease (the etymology of these words would bedisease is that which causes physical harm/injury).Pataðjali prefers to use the term vyÀdhi to denotedisease. The etymology of this term is vividhÀ Àdhayo’smÀt4 (that from which various mental afflictions ariseis disease). The choice of this word and also thecontext of its utilization (presented above) imply thatPataðjali is concerned about psychologicalconsequences of the ailments more than any otheraspect of disease.VY SA’S COMMENTARY ANDSUB-COMMENTARIESMany commentaries have been written in Sanskrit,across centuries, on the Yoga-SÂtras. The earliestcommentary ascribed to VyÀsa is considered to beas old as the sÂtras.5 Some scholars even considerthe commentary of VyÀsa as an auto-commentary to
the Yoga-SÂtras by Pataðjali.6 Many sub-commentarieshave appeared to elucidate the views expressed inVyasa’s commentary. Also existing are manySanskrit commentaries that directly comment uponthe Yoga-SÂtras. Though these commentaries followthe well-structured grammatical framework ofSanskrit language, still, being products of differenttimes and different minds, numerous interpretationsexist. Hence, in pursuit of insights from these variousviews, definitions, and discussions on vyÀdhi in thesecommentaries are analyzed in this article.of rasa and karaõa under the scope of diseases isunique. Another interesting aspect about the firstreading of the definition of disease by VyÀsa is thatthere is no clear precedents for such a definition.Similary no later commentary, except the subcommentaries and a couple of independentcommentaries, accept or repeat the definition ofdisease provided by VyÀsa.The Sub-Commentaries to VyÀsa’s CommentaryThere are four major sub-commentaries toVyÀsa’s commentary on the Yoga-SÂtras. In the orderof chronology they are Tattva-VaiœÀradÁ (by VÀcaspatiMiœra), Vivaraõa (by Œaôkara), Yoga-VÀrttika (byVijðÀnabhikÈu), and BhÀsvatÁ (by HariharanandÀraõya).As mentioned above, there exist four subcommentaries on VyÀsa’s commentary, among whichthe sub-commentary of Œaôkara is more informativeand elaborates the discussion on vyÀdhi. Let usconsider word by word, the analysis of VyÀsa’sdefinition of disease by the authors of these subcommentaries.VyÀsa on VyÀdhiDhÀtu: All of the four sub-commentators state thatvÀta, pitta, and kapha are the three dhÀtus.The principal commentator, VyÀsa defines7 vyÀdhias “disease is the disorder/imbalance (vaiÈamyam)in the humors (dhÀtu), fluids/secretions (rasa) andthe sense-organs (karaõa) of the body (dhÀtu-rasakaraõa-vaiÈamyam).”The juxtaposition of this definition of vyÀdhi withthe definitions of Caraka and Suœruta on vyÀdhi willbring out the significance of the definition of VyÀsa.Caraka states8 “Imbalance in the dhÀtus leads tovikÀra (disease) (vikÀro dhÀtu-vaiÈamyam).” Thoughinitially Suœruta defines9 it as — “All the conjunctionsof pain to that/him (puruÈa, who is made up of fiveelements) are called vyÀdhis (tad duÍkhasaÚyogavyÀdhÀya ucyante),” later he clarifies that “vyÀdhisignifies all distempers incidental to the several orcombined actions of the three deranged bodily humorsand blood (vyÀdhigrahaõÀt vÀtapitta-kaphaœoõita sannipÀtavaiÈamyanimittÀ sarva eva vyÀdhayo vyÀkhyÀtÀÍ).”Both the ayurvedic definitions consider vyÀdhias imbalance of humors only. (Suœruta includesderangement of blood also.) Whereas, as evident,VyÀsa along with humors, mentions the disorder ofthe rasa (fluid secretions) and also of the sense-organs(karaõas).The definition of disease by VyÀsa indicates theacceptence of the pattern set by earlier Ayurvedictexts (acceptence of dhÀtuvaiÈamya). But the inclusionVÀcaspati Miœra and VijðÀnabhikÈu trace theetymology of the term dhÀtu as that which holds/nourishes the body10 (œarÁra-dhÀrakatvÀt/œarÁra-dhÀraõÀt).It has to be noted that words like dhÀtu anddoÈas have been used in ayurvedic texts to indicatethe three humors. The word dhÀtu in ayurvedic textsis also used to indicate a set of seven bodilyconstituents. It is interesting to note that in thecontext of defining disease, the constituents of dhÀtuused by VyÀsa has been uniformly interpreted bythe authors of the sub-commentaries as three humors.Whereas, elsewhere in the Yoga-SÂtras, VyÀsa 11himself uses the term dhÀtu to indicate a set of sevenbodily elements. In the same context, VyÀsa uses theterm doÈas to indicate the three humors. This alsoindicates the prevalence of interaction between yogaand Ayurveda at a very initial stage.Rasa: In the view of the three sub-commentariesother than that of Œaôkara, rasa is the transformationof the food/liquid that is consumed, into bodily fluid.Nothing more is expressed in this regard in the threesub-commentaries. But Œaôkara12 is the only authorwho makes a significant contribution here. He listsout the seven rasas namely “serum (rasa), blood(lohita), fat (medas), flesh (maÚsa), bone (asthi), bonemarrow (majjÀ), and reproductive tissues (œukra), andexplains why these are called rasa (rasaAyurveda Journal of HealthVOL. XIII, ISSUE 1, WINTER 201533
upayuktÀhÀrasya-pariõÀmaviœeÈaÍ sa ca saptadhÀ rasalohitamedomÀÚsaasthimajjÀœuklÀkhyaÍ tasyavaiÈamyaÚv ddhikÈayau).” Rasa, in his view, is food and hencethe constituents of the body that emerge due to thedigestion of rasa (food) is also rasa. But Œaôkarahimself includes rasa (to indicate serum) as the firstof elements in the list of seven rasas. Thus we findthe usage of the word rasa in two different meaningsin the same portion of the text.Karaõa: Karaõa is the third word in the definitionof VyÀsa. According to VijðÀnabhikÈu13 “the mind isalso to be denoted by the term karaõa apart fromthe generally accepted meaning (sense-organs)(karaõÀnÀÚ cakÈurÀdi manÀdÁnÀm).” This suggestion ofVijðÀnabhikÈu is worth noting because vyÀdhi in thecontext of yoga is that from which various afflictionsarise. Apart from the physical ailments that createmental afflictions, VijðÀnabhikÈu, by implication, isin favor of inclusion of mental ailments (psychological/psychiatric problems) which cause agony/suffering under vyÀdhi.VaiÈamyam: The views of sub-commentaries on theterm vaiÈamya is as follows. VÀcaspati Miœra,VijðÀnabhikÈu, and HariharÀnandÀraõya explain14 itas the nature of being in higher or lower levels(nyÂnÀdhikabhÀvaÍ), dissimilarity (in the proportionof humors) (visad œabhÀvaÍ), and deformity (vairÂpya)respectively. Œaôkara15 uses the term increase anddecrease (v ddhikÈayau). Thus we see that each of thesub-commentaries uses a different term to explainthe term vaiÈamya used by VyÀsa.The reason for the divergence amongcommentators may be due to the following factors.Disease according to the definition is vaiÈamya ofdhÀtu, rasa, and karaõa. If vaiÈamya is translated asimbalance (visad œabhÀva), it would be difficult toexplain as to what imbalance of karaõas (senses) maymean. Further, if vaiÈamya is taken to mean vairÂpyait may not be possible to explain the deformity ofhumors. Such is the challenge in interpreting theterm. Hence, the various renditions.In the commentary of Œaôkara,16 we find a littlemore description on how vaiÈamya happens. InŒaôkara’s view, dhÀtu vaiÈamya occurs owing to theconsumption of food that may induce imbalance inany specific humor in the body. Œaôkara further34Ayurveda Journal of HealthVOL. XIII, ISSUE 1, WINTER 2015opines that an imbalance in the dhÀtus may happenon its own or due to some external factors. It is tobe noted that Œaôkara does not touch upon the causesof vaiÈamya in rasa and karaõa.Thus, from the definition of disease found in thecommentary of VyÀsa and its sub-commentaries, theinfluence of ayurvedic texts is palpable. But at thesame time, inclusion of rasa–karaõa–vaiÈamya in thedefinition of disease is not to be found in the worksof Caraka and Suœruta. Due to contextual appropriateness, VyÀsa might have included rasa andkaraõa vaiÈamya (since imbalance of rasa anddeformity of senses also cause mental afflictions).Independent CommentariesBhoja and other independent commentators, whoseperiod ranges, from the tenth century CE, presenttheir observations on the term vyÀdhi in a very briefway. The views of the independent commentatorscan be classified into two groups:1. Those that follow VyÀsa’s commentary intotality2. Those that vary from VyÀsa’s commentary.The second set of commentators omit imabalanceof rasa and deformation of karaõa.17 By omission ofrasa and karaõa, they seem to follow the ayurvedicdefinition of disease rather than subscribing to theviews of VyÀsa. Further, in their view, jvara (fever)and other such conditions which arise due to animbalance of the humors are vyÀdhis. Therefore theseindependent commentators of Yoga-SÂtras explicitlypresent the popularly understood meaning of disease.Thus we see that there are two schools of thoughtin defining vyÀdhi among the commentators of YogaSÂtras. One group is influenced by prevelantayurvedic definitions, the other (which includes rasaand karaõa) follow VyÀsa’s definition which mightbe based on, to borrow the words of Philipp A.Maas,18 “some medical system that shared its basictheoritical assumptions with classical Ayurveda.”Technique of DiagnosisThere are no direct references on diagnosis of diseasein the Yoga-SÂtras. But there are certain indicationsthat merit mention.The commentary of VyÀsa and others to the Yoga-
SÂtras nÀbhicakre kÀyavyÂhajðÀnam19 provides a hintin this regard. The meaning of the sÂtra is — saÚyama(practice of dhÀraõÀ, dhyÀna, and samÀdhi) on the navelleads to the knowledge of arrangement of the body.Commenting upon this verse VyÀsa says20 that thestatus of three doÈas, and the seven dhÀtus areknown by this saÚyama. Hence one should dosaÚyama on the navel region which would lead tothe knowledge of the whole body, including thestatus of the rasas, mala, dhÀtu, nÀçÁ, and the jÁvaand even its movement.From all the descriptions above, it is amplyevident that this saÚyama helps to understand theentire structure of the body and all of its constituents.So it is an effective tool for self diagnosis. But thereare no indications regarding using this saÚyama bya yogÁ to understand the bodily structure of othersto help diagnose their disease.This may be considered the yogic way ofunderstanding the entire structure of the body andfinding the disease in it. Although no commentary/sub-commentary mentions about disease in thiscontext, still, when all the constituents of the bodyare realized, disease in them should also beunderstood through this.Cure of DiseaseOne finds the mention of ekatattvÀbhyÀsa20 in the YogaSÂtras as the method that is prescribed to overcomethe nine obstacles for yoga of which vyÀdhi is thefirst. In brief, this is a practice of fixing the mind on œvara or any other object upon which the mind of aperson can attain focus easily.If one scrutinizes the effectiveness of ekatattvÀbhyÀsa in treating vyÀdhi, it will be evident thatsuffering created by vyÀdhi and the lack of focus ofthe mind is overcome with the help of ekatattvÀbhyÀsa.Most commentaries, including that of VyÀsa, aresilent on the mechanism of operation of ekatattvÀbhyÀsa in overcoming vyÀdhi and other distractions.SadÀœivendra SarasvatÁ, who discusses themechanism of operation, states21 that vyÀdhi andother citta vikÈepas are vÀsanÀs (latent impressions ofactions performed in the past). By practicingekatattvÀbhyÀsa for a long time at regular periodswith faith, one attains success.One does not find any further discussion ontreating disease in the Yoga-SÂtras. Looking at theview of SadÀœivendra SarasvatÁ and also the originalYoga-SÂtras context, two yogic ideas emerge withrelation to the treatment of disease from Yoga-SÂtralore. Of these two, the first attacks the root cause ofdisease, and the second takes care of the symptoms.The two ideas are as follows:1. The very cause of disease is vÀsanÀs (byimplication the karmas of the past). Hence, byundertaking yogic practices to neutralize theeffects of karma one can overcome diseasesonce and for all.2. Looking at the term vyÀdhi (that which causesmental affliction), training the mind to attainfocus by practices like ekatattvÀbhyÀsa one canovercome the suffering generated by diseasealthough bodily pain may persist.ConclusionThe literary evidence presented above reveals thefact that vyÀdhi was considered an obstacle tomental focus, a distraction. Hence, only the mentaldistraction arising out of diseases was dealt within the Yoga-SÂtras. In healing, as one has to tackleroga (physical injury/pain), one should also focuson the vyÀdhi (agony and mental afflictions) aspectof disease. If Ayurveda can tackle the roga aspectof disease then yogic practices can be effective inmitigating vyÀdhi. This two-pronged approach todisease (roga/vyÀdhi) will help a healer/physicianto help the patient free from the physical pain andmental suffering caused by disease. As the diseaseis psychosomatic, the approach should also bepsychosomatic. In this era of painkillers, yoga canbe utilized effectively as a suffering-killer. Whenpainkillers are foreign bodies (chemicals) and playa role just to temporarily suppress pain, yoga, ifmastered, can ensure lasting cure of sufferings ofall kinds.NÀbhicakra-saÚyama is another important takeaway in this analysis. From the point of view of allhuman beings, irrespective of the healer or the healed,saÚyama on nÀbhicakra is a very effective yogic toolto understand one’s own structure. But it is to beAyurveda Journal of HealthVOL. XIII, ISSUE 1, WINTER 201535
admitted that it is a yogic power that is attainedthrough sustained practice of great intensity and thereare no shortcuts. There is already a great awarenessworldwide about the health benefits of yogic practice.Those who desire this tool for health have to intensifytheir efforts and thus they will have to move fromthe periphery of yoga towards its nucleus.Finally, in the discussion on the treatment ofvyÀdhi, we find that yoga approaches a cure at thecausal level (by getting rid of vÀsanÀs) and also atthe level of symptoms (by overcoming the suffering)created by disease.Thus, beyond the haÇhayogic texts that containtherapeutic ideas, the primary philosophical text ofyoga (Yoga-SÂtras) and its commentaries acrosscenturies prove to be a fountainhead of informationon healing that are yet to be explored and utilizedeffectively in current day therapeutic practices.of GayÀdÀsÀcÀrya on NidÀnasthÀna, SÂtrasthÀna, Chapter1, verses 23 and 38, Varanasi: Chaukhamba SurbharatiPrakashan (repr. of the Bombay edn., 1933), pp. 4, 6.10Sri Gosvami Damodara Sastri (ed.), 2007, Yoga-Darœana ofPataðjali with the scholium of VyÀsa and the commentariesTattvavaiœÀradÁ, PÀtaðjala Rahasya, YogavÀrttika and BhÀsvatÁof VÀcaspati Miœra, RÀghavÀnanda SarasvatÁ, VijðÀnabhikÈuand HariharÀnandÀraõya, Chapter 1, sÂtra 30, Varanasi:Chaukhamba Sanskrit Bhavan, repr., pp. 88-89.11KÀœÁnÀthaœÀstri AghÀœe, 1904, op. cit., Chapter 3, sÂtra29, p. 153.12Polakam Sri Ramasastri and S.R. Krishnamurthy Sastri(critically eds.), 1952, PÀtaðjala YogabhÀÈyavivaraõam ofŒaôkara BhagavatpÀda, Chapter 1, sÂtra 30, Madras:Government Oriental Manuscript Library, p. 81.13Sri Gosvami Damodara Sastri, 2007, op. cit., p. 88.14Ibid., pp. 88-89.15Polakam Sri Ramasastri and S.R. Krishnamurthy Sastri,1952, op. cit., p. 81.16Pandit Dhundhiraj Sastri (ed.), 2009, YogasÂtram byMaharÈipataðjali with six commentaries: (1) RÀjamÀrtaõçaby BhojarÀja, (2) PradÁpikÀ by BhÀvagaõeœa, (3) V tti, byNÀgojibhaÇÇa, (4) MaõiprabhÀ by RÀmÀnandayati, (5) CandrikÀby Anantadeva, (6)YogasudhÀkara by SadÀœivendra SarasvatÁ,Chapter 1, sÂtra 30, Varanasi: Chaukhamba SanskritSansthan, repr., pp. 36-38.18Philipp A. Maas, 2007-08, “The Concepts of the HumanBody and Disease in Classical Yoga and yurveda,”Wiener Zeitschriftfür die KundeSüdasiens/ViennaJournal of South Asian Studies, 51(2007-08):152.19KÀœÁnÀthaœÀstri AghÀœe, 1904, op. cit., Chapter 3, sÂtra29, p. 153.20Ibid., Chapter 1, sÂtra 32, p. 35.21SadÀœivendra SarasvatÁ, 1912, YogasudhÀkara, Chapter 1,sÂtra 32, Srirangam: Sri Vani Vilas Press, p. 18.References1Satyendra Prasad Mishra, 2004, Yoga and Ayurveda: TheirAlliedness and Scope as Positive Health Sciences, Varanasi:Chaukhamba Sanskrit Sansthan, pp. 112, 149.2Vaidya JÀdavjÁ TrikamjÁ cÀrya, 1941 (ed.), CarakaSaÚhitÀ by Agniveœa, revised by Caraka and D çhabala.With the yurveda-DÁpikÀ Commentary ofCakrapÀõidatta, SÂtrasthÀna, Chapter 4, verse 137,Bombay: Nirnaya Sagar Press, p. 300.3436KÀœÁnÀthaœÀstri AghÀœe (ed.), 1904, r 4, Sutra 1, Pune: nandÀœrama MudraõÀlayaÍ(Publishers), p. 48.Vasudeva Lakshmana Sastri Panshikar (ed.), 2002,Amarakoœa with the commentary SudhÀ-VyÀkhyÀ ofVidvadvara RÀmÀnuja DÁkÈita, Chapter 2, section 6, verse51, Delhi: Chaukhamba Publications (repr.), p. 218.5Gerald James Larson and Ram Shankar Bhattacharya(eds.), 2008, The Encyclopedia of Indian Philosophies: Yoga:India’s Philosophy of Meditation, Delhi: Motilal Banarsidass,p. 184.6Eli Franco (ed.), 2013, Periodization and Historiography ofIndian Philosophy, Vienna: Sammlung de Nobili, Institutfur Sudasien, Tibet- und Buddhismuskunde derUniversitat Wien (Publications of the De Nobili ResearchLibrary, 37), pp. 57-58.7Bangali Baba (ed.), 2005, YogasÂtra of Pataðjali with thecommentary of VyÀsa, Chapter 1, sÂtra 30, New Delhi:Motilal Banarsidass (repr.), p. 15.8Vaidya JÀdavjÁ TrikamjÁ cÀrya, 1941, op. cit.,SÂtrasthÀna, Chapter 9, verse 4, p. 119.9JÀdavjÁ TrikamjÁ cÀrya and NÀrÀyaõ RÀm cÀrya(eds.), 2003, Suœruta SaÚhitÀ with the NibandhasaÚgrahaCommentary of DalhanÀcÀrya and the NyÀyacandrikÀ PaðjikÀAyurveda Journal of HealthVOL. XIII, ISSUE 1, WINTER 2015Ibid.17M. Jayaraman is the Assistant Director, Research,Krishnamacharya Yoga Mandiram, Chennai,India. He holds a Ph.D. for his research dissertationon “The Doctrine of Tantrayukti” from theUniversity of Madras. His area of work includescritical edition and translation of hithertounpublished works of Yoga from ancientmanuscript resources. Three rare works on yogahave seen the light of the day, viz., Pataðjalicaritam,AÈÇÀôgayoganirÂpaõam, and NÀdÀnusandhÀnapaðcakam. He also works to provide access ofclassical Sanskrit works on yoga to Tamil readersby translating them. He has participated andpresented papers in national and internationalconferences and seminars.
But, yoga is unlike Ayurveda. Yoga was originally a system of philosophy. This becomes evident from the study of the Yoga-SÂtras, the first available systematic work on yoga. The therapeutic dimension of yoga seems to be a later development. But interestingly, the term vyÀdhi (disease) finds a mention in the Yoga-SÂtras in the very first chapter
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