Unit 2
Understanding Harmony in the Human Being
There is the familiar shape and structure of a person's being that's immediately apparent to us and that we imagine someone with similar human body-like features. But in addition to the body, there's also the aliveness of the person – the entity that keeps the body ‘alive’ and makes it operate in various ways.
We perceive this aliveness within the activities demonstrated by the person like their seeing, talking, listening, walking, and eating, etc. This aliveness is called Jivana. Thus, an individual's being is coexistence of the body and jivan. This jivan refers to itself as ‘I’ (self). This is why we often say “I am so and so” or “I feel tired” or “I am happy” and not “my body is happy”. This I or self is additionally called ‘consciousness’ and is the sentient constitute of the individual.
The human being is the summation of sentiments and physical aspect, the self (‘I’) and also the body, and there's exchange of data between the two, i.e. ‘I’ and body exist together and are related. There is a flow of data from ‘I’ to the body and from body to the ‘I’. We can make this distinction between the self and the body in three ways in terms of the requirements, activities and the forms of these two entities.
All the requirements of I, say respect, trust, etc., may be called as Happiness (such), while the needs of body are physical facilities (suvidha) like food. The two things are qualitatively different. There is no relevance of quantity for the requirements of I because it is qualitative, while the requirements of body are quantitative, and therefore, they are limited in quantity.
The activities of ‘I’ include actions such as desiring, thinking, selection, while the activities of body includes activities like eating, breathing etc.
Knowing, assuming, recognizing and fulfilment are the modes of interaction of the 'I'. Fulfilment relies on recognition which relies on assumptions and assumptions depends on knowing or not knowing (beliefs). If assuming is predicated on knowledge, then recognition is going to be correct and fulfilments are going to be correct. If assuming isn't based on knowledge, then things may fail . The mode of interaction of body is merely recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physicochemical in nature.
All the human feelings of happiness, sorrow, pain, excitement etc. are all experienced by “I” and not the “Body”.
Defining Sukh and Suvidha
Having Physical Facilities ensures the fulfilment of the needs of the body, but it does not fulfil the needs of the “I”.
Hence, for every human being, we need to fulfil the needs of both:
- Of “I” = Happiness (Sukha)
- Of “Body” = Physical Facilities (Suvidha)
One of these cannot replace the other.
Sukh can be described as a holistic and all-encompassing state of the mind that leads to inner harmony. Sukh is also called as happiness. Suvidha implies the search for physical comforts and all the sources of achieving such comforts. When our body gets accustomed to a particular level of comfort then we'll only feel comfortable at that level e.g. Comfort in fan, cooler or air conditioner. Different people have distinct perceptions of suvidha and can seek a corresponding level of suvidha consistent with their perceptions.
By nature, man is keen on comfort and happiness so he goes on making desires and ambitions one after the other to enjoy more in life. To lead a luxurious, convenient and comfortable life he also accumulates many facilities, so that his life may become filled with comfort and happiness. Sukh depends upon our thinking, it is often observed that many times we are surrounded by materialistic possessions but we feel unsatisfied. People think that their happiness depends upon suvidha (facilities) but is it not so; happiness depends upon our thinking or our mental satisfaction.
Understanding the Needs of Self ‘I’ and the ‘Body’
The individual is the co-existence of ‘I’ and also the body, and there's exchange of data between the two. We can make this distinction between the self and the body in terms of the needs as shown in the table below:
- Needs are …. The needs of the body like food for nourishment clothes for protection, and instruments to ensure right utilization of resources are often categorized as being ‘physical’ in nature, they are known as ‘physical facilities’ (suvidha), whereas the requirement of the self or 'I' is actually to live in a state of continuous happiness (sukh). The needs of the body are physical in nature, whereas the requirements of the self (‘I’) aren't physical in nature – like trust, respect, happiness etc.
2. In time, needs are… the requirements of ‘I’ are continuous in time, unlike the needs of the body, which are temporary in time. We want happiness continuously. We also want the sensation of respect continuously along with the feeling of mutual acceptance in relationships. If we observe food, clothing, shelter, or instruments, these are needed only for a relative amount of time, or we can say that the necessity for physical facilities of the body is temporary in time- it's not continuous.
3. In quality, needs are…. Physical facilities are needed for the body in an exceedingly limited quantity. When we attempt to exceed these limits, it becomes troublesome for us after some time. Let’s take the example of eating. As far as, physical facilities (say rasgulla) go, they're necessary in the beginning, but if we keep consuming, it becomes intolerable with the passage of time. This applies to every physical facility. We can only consider having unlimited physical facilities, but if we attempt to consume, or have an excessive amount of physical facilities, it only ends up becoming troublesome for us. Whereas the needs of ‘I’ are qualitative (they are not quantifiable), but we also want them continuously.
Our feelings are qualitative. Either they are or they are not. Ex. Happiness is qualitative. Either we are feeling happy or we aren’t. Also, if a feeling isn't naturally acceptable; we don't want it even for one moment. If acceptable, we want it continuously.
4. Needs are fulfilled by…. The need of the self (‘I’), for happiness (sukh) is ensured by right understanding and right feelings, while the requirements of the body, for physical facilities (suvidha), are ensured by appropriate physical facilites and physico-chemical things.
Normally we tend to believe that the body is an instrument for sensory enjoyment, which isn't correct. Body is the instrument of the self and therefore the body must be given nutrition, protection and utilized to work as an efficient and effective tool for the proper purpose. This utilization is termed as right utilization. In other words, employing our body as an instrument for sensory enjoyment, and to take advantage of other human beings or nature and the ecosystem isn't the correct utilization. On the contrary utilizing our body for right behaviour and work is actually the correct utilization of the body.
The relationship between the self and the body exists in a manner where the body acts as an instrument of the self. Whatever self thinks body performs it physically. Body does not decide itself. We can verify this by the following discussion.
I am the seer: Behind all our activities of our Seeing, Understanding, Doing and Enjoying is a feeling of “I-ness” with which we identify ourselves. Every human being actually participates in a number of such activities every day. In all these activities, the body acts only as an instrument. When we are reading a book or listening, when someone is explaining something to us, such as an activity where are watching a scenery or when we are thinking – we are engaged in the activities of ‘seeing’ or understanding.
Now when we see a beautiful scenery we say ‘I am seeing’ that means our self ‘I’ sees via the eyes, the eyes don’t see, they are just instruments, that enable me to see something outside. The eyes act as an instrument to form different images on the retina, but it is I who is able to relate it to the meaning of that image every time. Similarly, I can see inside ‘in me’ also – without the eyes. For example, I can see that i'm getting angry. In this case I understand or know or am aware that i'm getting angry. When I see outside the body works as an instrument.
I am the doer: Once I have seen and understood something, I decide what I should or should not do. I take the assistance of my body parts to accomplish the task i would like to attempt. For e.g.: I utilize my hands to write down, my legs to take a walk etc. My body works as per the instructions given by me. Hence i am the Doer and I express my actions via my body. I am the doer. For example, once I see the scenery I am the one who chooses to take a picture of the scenery. I use my hands to pick up the camera and click a picture. The hands in the body are thus used as an instrument. In this way I work with my hands and legs.
I am the enjoyer: I use my body as an instrument to perform various activities. It is I who enjoy the pleasure derived out of these activities. For e.g.: mouth helps to chew and the tongue to taste, but I enjoy the taste and flavour. I am the one feeling excited, angry, sad, happy etc. my body is only one instrument. Enjoyer means “one who enjoys”. Hence, I am the Enjoyer (Bhokta).
I saw the scenery and i took the picture. I am the seer and doer so far. When I see the picture, I like it. I am the one that enjoys it. Thus, there's a continuity of being the seer, doer and enjoyer. Similarly, once I eat, i am the one that gets the taste – from the tongue. Therefore, the self 'I' enjoys life using the body as an instrument.
The Understanding of the Body as an Instrument of the Self
The concept of body as an instrument of the self can be understood through the following:
- The "I” is conscious of its existence. The “Body” is.
- “I” knows that it exist. I is a conscious/ sentient entity.
- The “Body” doesn’t know of its existence. It is a material entity.
2. “I” wants to live. The “Body” serves as the instrument.
- “I” and the “Body” co-exist with each other.
- “I” takes decisions and the “Body” acts accordingly.
3. “I” wants to live in Continuous Happiness. For that happiness, the Body needs Physical Facilities.
- For the “I” to enjoy the feelings of Strength and Health, the body requires food.
- To get the feeling of safety, the body requires clothing and shelter.
- To utilize the Body (Right Utilization of the body), the self needs various instruments, equipment etc. With the help of these, the body can make the 'I' feel happy.
4. The program of the self (‘I’) Continuous Happiness is to understand and to live in harmony at all four levels. To achieve this goal of Continuous Happiness, the Body is provided with Physical Facilities.
Ensuring Physical Facilities to the body comprises of Production, Protection and Right Utilization.Example: Producing Wheat, protecting it from extreme climate and pests, and Right Utilization through proper consumption like avoiding wastage etc.
Today, we have ignored the self, we know care only of the existence of the “Body” and we are striving towards having more and more Physical Facilities. These facilities do not ensure good health, happiness or the right understanding of “I”. Hence, we should all pay urgent attention to include the program for “I”.
Characteristics and Activities of the I and the Body
If we observe the variety of activities that we are engaged in commonly – we see that we can put them in three categories:
- Activities that are occurring within the Self (Sentient Activities)
- Activities that are occurring within the Body (Material Activities)
- Activities involving both the Self and the Body
- Activities of the Body
The body is a set of “Self-organized activities” that occur with my (I) consent but without my(I) participation. For instance, functions such as breathing, digestion, organ functions
Apart from the activities of Breathing, Heartbeat, Digestion etc., the activities of the body may also be understood as 'Recognition' and 'Fulfilment'. In fact, recognition and fulfilment of the relationship between two material entities is often understood by their mutual interaction. For example, after we are thirsty and drink water, the body absorbs the water to the extent needed and uses for the nourishment of different organs. In this case, the body recognizes its relationship with water and fulfils it.
Some of the activities under the domain of the body without the participation of the self, include: Digesting, breathing, blood circulation, nourishment, functions of various organs etc.
2. Activities of the Self
When it involves self (jivan or ‘I’), which is a conscious entity; additionally, to ‘recognizing and fulfilling’, there is also the activity of assuming and also of knowing. In fact, recognizing and fulfilling in case of individuals will rely on knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and fulfilment) depends on the assumption. For ex.: If I see a snake and assumed it to be a rope, I shall respond differently to it, than if I take it to be a snake itself. We call this activity ‘assuming or mannana’.
b. We recognize – Human beings observe and recognize a range of things. Like, we recognize water, our parents, friends, etc. We call this activity ‘recognizing or pahachaanana’. The recognizing in ‘I’ depends on assuming.
c. We fulfil –The response that follows recognition is termed the activity of ‘fulfilling or nirvahakarna’. The fulfilment depends on the recognition. For ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):
There is another activity that exists in us (in ‘I’). This activity is called ‘knowing’. Knowing means we have the right understanding – the understanding of harmony at all four levels of our living. When we have the right understanding, once we have the knowledge of reality, it's definite, then assuming becomes consistent with knowing, and hence recognizing and fulfilling becomes definite, or according to knowing. Until then, it's subject to beliefs and assumptions, and beliefs and assumptions are ever-changing. When we list these down:
Some of these activities include: Thinking, dreaming, analysing, imagining, understand etc.
3. Activities involving both the Self and the Body
These activities include actions where the body is used as an instrument by the self. Here the Self decides an activity and commands the body to perform said activity. For instance, going for a jog. In this activity the self. First decides where and when to conduct the jogging action and then uses the body (legs) to perform the act of jogging.
Some of these activities include: Talking, eating, walking, running, performing various tasks etc.
These activities require the active participation of the ‘I’.
Harmony in ‘I’
The Need for Studying the Self
We spend most of our time ‘with’ ourselves, ‘in’ ourselves but we spend most of our time pondering over other things and neglect ourselves.
The Self (I) defines the basis of everything we do. All our desires, expectations, thoughts, feelings, understanding etc. come from the “I”.
Studying our “Self” helps us to possess more clarity about ourselves and makes us confident. It develops our understanding and helps in building good relationships with everyone.
Achieving Harmony in 'I'
The Self “I” is conscious in nature while the “Body” is physco-chemical in nature. The interaction between ‘I’ and therefore the ‘Body’ is in the form of exchange of data.
The diagram shows two categories of attributes of the Self, namely, the powers of the Self (Sakti) and the corresponding Activities (Kriyas) seen as the manifest outcome of those powers.
POWER: this can be the fundamental capacity in the Self “I”. This includes:
- Desire (Ichchha)
- Thought (Vichara / Vichar)
- Expectation (Asa / Asha)
ACTIVITIES: These are the outcomes of the ability of Self. They are-
- Imaging (Chitrana / Chitran)
- Analyzing (Vishleshana)
- Selecting / Tasting ( Chayana / Asvadana)
A simple example to grasp these activities can be as follow:
We may have desire to gain respect by being the owner of an enormous house. This is in the type of imaging – we've an image in us of fulfilment of this need for respect via a house.
Based on this desire, we start figuring out the details of the house. Ex no. Of rooms, storey’s, on which floor in will stay. The image of wanting respect from the house is split into many parts – this is known as analysing. The activity of analysing means breaking down the image into various parts.
Now that we've figured out the details of the house, we set about choosing the dimensions, colour etc. of the room. This is called selecting / tasting. The power related to these choices is Expectation and Selecting. Tasting is the activity which leads us to the fulfilment of those expectations. Selecting and Tasting keeps occurring in us continuously, throughout the day, all the time although repeatedly we might not remember of it. Selecting and Tasting are complimentary i.e. Selection changes whenever our Taste changes.
Present Scenario
Today, our thoughts and expectations are largely being set by pre-conditionings and sensations which are causing unhappiness, stress and discomfort in our lives. Such expectations can cause contradictions in us as we can't be sure of ourselves.
Following are the two scenarios seen today:
Scenario 1: Desires set on the premise of pre-conditioning:
Pre- conditioning means to assume something about anything on the premise of a prevailing notion without self-verification.
For e.g.: While seeing advertisements, we concentrate thereto and begin puzzling over it and associate some greatness with it and slowly the thought becomes our desire. It is a pre-conditioned desire and we don’t know what we are aiming to get out of the fulfilment of this desire. Sometimes we aren't even conscious of the existence of such a desire in us.
Scenario 2: Expectations set on the premise of sensation:
Sensation may be a feeling resulting from something that comes into contact with the body.
For e.g.: We may develop a desire for a bike based on the way it looked (sensation) or the taste associated with it.
Effects of the Problem
Wavering Aspirations: When our desires are set by pre-conditionings, our goals keep shifting very often, relying on what we read, see, hear from media or friends or society.
Lack of Confidence: Since our desires are wavering, we don’t have a clarity of what we ultimately want. This affects our self-confidence as we feel confident only as long as our opinion/ taste is appreciated.
Unhappiness / Conflicts or Contradictions in ‘I’ as a result of Pre-conditioned Desire: Desires thoughts and expectations set by pre-conditionings or sensations make us undecided and make conflicting tendencies within ourselves. These conflicts result in stress and unhappiness in us.
These conflicts exist at multiple levels:
- Desires are in conflict
- Thoughts are in conflict
- Expectations are in conflict
Lack of Qualitative improvement in us: once we live based on the pre-conditionings, we focus largely on the requirements of the body and ignore the requirements of the “I”. As a result, in spite of accumulating plenty, we don’t have a sense of improvement or betterment. The development is merely Quantitative and not Qualitative.
State of Resignation: In spite of accumulating large amounts of wealth, we are unable to know ourselves properly and have contradictions within. When we are unable to find solutions for these contradictions, we end up in a state of Resignation.
Living with pre-conditionings: This often results in an absence of clarity and self-confidence and develops a sense of stress, unhappiness and confusion in us.
Short lived nature of enjoyment from Sensations: Sensations are the ways of our body’s detection of varied things in our surroundings with the assistance of the five major sensory organs. Whenever there's a sensation from the Body to “I”, there's a tasting in “I”. These sensations and tasting are temporary in nature while the requirements of the “I” are continuous. Hence, any sensation we have from the Body can’t be a source of our lasting happiness.
Solution to the Problem
The answer is to begin verifying our desires, thoughts and expectations on the premise of our Natural Acceptance. As we access our natural acceptance, it becomes possible for us to own the right understanding of the harmony at all the levels of living.
The activities of Realization and Understanding: These are the two activities within the Self.
Realization: It means to be able to see the truth as it is.
Understanding: It means to be able to understand the self-organization in all entities of Nature/Existence and their inter-connectedness at all the levels of our living.
Sanyama or self-control can be described as the control of the mind and its desires, urges, emotions and delusions. In other words, Sanyama means the feeling of responsibility within the self (I) for nurturing, protection and right utilization of the body. It is controlling and regulating the outgoing tendencies and desires of the mind and also the senses and bringing them back to our self within. Swasthya refers to the condition of the body where every part of the body is performing its expected function. The word swasthya literally means being anchored to the self, being in close harmony with the self. In other words, swasthya, in Sanskrit means self– dependence (swa = your own). Also, embedded in its meaning are health, sound state, comfort and satisfaction. So we can say that sanyam ensures swasthya.
With right understanding, one gets self-organized and take care of the body properly. With lack of right understanding, one falls prey to their outgoing tendencies, loses sanyama and becomes unhealthy. It is only with right understanding that the body gets favorably affected. For instance; when one is happy, the temperature and pressure within the body are normal, when one is angry or tense, they get upset. It means if one is in disharmony, say in anger or stress or despair, it immediately starts affecting the body adversely, thereby losing the state of swasthya. There are many diseases of the body that are caused because of the disharmony in ‘I’. These are called psychosomatic diseases, and includes ailments such as asthma, allergies, migraine, diabetes, hypertension etc. That is why it is correct to say, Sanyama is inextricably related to Swasthya.
Aspects of Sanyama
Sanyama comprises of two main aspects – will power and self-discipline.
Will Power: Will power refers to an individual’s ability to harness and put into action, his or her energy. This energy may be:
- Physical
- Mental
- Emotional
- Spiritual
In order to achieve one’s objectives and aims, regulation of this energy is crucial.
Self-Discipline: Self-discipline may be described as the accompanying input that goes into self-control. Self-discipline refers to the power to train our body, mind, emotions and spirit to perform as per a schedule or a routine.
Self-discipline makes a person strong enough to reject immediate gratification towards a higher goal but it does require efforts and time to become self-disciplined. If an individual has will power and is disciplined. He/she gains control over his/her actions. Thus he/she can choose his/her behaviour and reactions, rather than being ruled by them.
Aspects of Swasthya
Swasthya is a holistic term that consists of three main aspects including:
- Physical Health
- Mental Health
- Social Health
Physical Health
For human beings. Physical health means a decent body health, which is healthy owing to regular physical activity (exercise), good nutrition, and adequate rest.
Physical health relates to anything concerning our bodies as physical entities. In other terms, physical health is physical wellbeing. Physical wellbeing is defined as something a person can achieve by developing all health- related components of his/her life style. Fitness reflects a person's cardio-respiratory endurance. Muscular strength. Flexibility and body composition. Other contributors of physical wellbeing may include proper nutrition, weight management. Abstaining from substance abuse, avoiding alcohol abuse, responsible sexual behaviour (sexual health). Hygiene and getting the right amount of sleep.
Mental Health
The World Health Organization WHO defines mental health as, "A state of well-being within which the individual realizes his/her own abilities can cope with the conventional stresses of life, can work productively and fruitfully. And is in a position to make a contribution to his/her community." In other words, sound psychological state is that state of the mind which can maintain a peaceful positive poise, or regain it when unsettled for progressively longer durations or quickly. In the midst of all the external vagaries of work life and social existence. Most people agree that mental health includes the flexibility to enjoy life. The ability to bounce back from adversity. The ability to attain balance (moderation) the power to be flexible and adapt. The ability to feel safe and secure. And self-actualization (making the simplest of what you have).
Social Health
Social health refers to the ability of a person to tit in with the social setup and maintain positive and harmonious interpersonal relations. Social health contributes towards physical and psychological state which is why it must be given due importance.
Correct Appraisal of Physical Needs
The correct appraisal of needs constitutes the primary step towards ensuring prosperity.
The following diagram shows that the Physical Facilities required for nurturing, protection and right utilization of the body are limited.
By understanding the necessity for Physical Facilities under the above three heads namely food, clothing, shelter and instruments, we are able to evaluate whether we have more than required. We have a common misconception today that “Our needs are unlimited”. We have gotten confused between the requirements of the Self and the needs of the Body and are assuming that the needs of the body are unlimited.
In Nature, the provision of facilities like water, oxygen etc. is more than our needs. Once we realize that the requirements of our Body are limited and can be easily fulfilled, there emerges an opportunity of prosperity in our minds.
In the modern world, the desire for material things has become unlimited. The physical facilities are no longer seen as objects fulfilling bodily needs but as a way of maximizing happiness. This unlimited desire for physical facilities has become anti-ecological endangering human survival itself.
The false notions of happiness and Prosperity have affected human living at these four levels:
- Individual: Stress, insecurity, psycho-somatic diseases, loneliness, problems of depression, psychological disorders, suicides etc.
2. Family: Family feuds, wasteful expenditures in family functions, Breaking of Joint families, mistrust, conflict between older and younger generations, insecurity in relationships, divorce, dowry tortures etc.
3. Society: Wars between nations, genocide, nuclear genetic warfare, terrorism, communism, casteism, racial, ethnic struggles.
4. Nature: Depletion of mineral resources, deforestation, loss of soil fertility, Global Warming, pollution.
Under the situations discussed until now, where basic human aspirations (continuous Happiness, Prosperity) tend to become unachievable, contradictions, tensions and insecurity at various levels are bound to increase, hence peace and harmony among human beings are increasingly at peril. Further, the global environmental imbalance is a serious threat to Human survival at this planet. Hence, there is an urgent need to rectify this situation and the prime most step is to acquire the right understanding and learn to live in accordance with it.
Meaning of Prosperity
Prosperityis the feeling of possessing more physical facilities than required. However, since the requirement for physical facilities is limitless, the sensation of prosperity cannot be assured. Wealth means possessing more number of physical things while Prosperity is a feeling of possessing an abundance of required physical facilities.
Prosperity can also be described as the flourishing, thriving, good fortune and successful status in the society. Prosperity often relates to having profuse wealth including other factors which might be profusely wealthy in all degrees, encompassing happiness and health. Although, economic notions of prosperity typically compete or interact negatively with health, happiness, or spiritual notions of prosperity. For instance, longer hours of work might lead to a rise in certain measures of economic prosperity, but at the expense of driving people aloof from their preferences for shorter work hours. Economic growth is usually seen as essential for economic prosperity, and indeed is one of the factors that's used as a measure of prosperity. Many distinct notions of prosperity, like economic prosperity, health, and happiness, are correlated or maybe have causal effects on one another. Prosperity and health are well-established to have a direct positive correlation, but the extent to which health encompasses a causal effect on economic prosperity is unclear.
Following are the possibilities related to prosperity for a person:
- An individual may not possess required physical facilities, so they may not feel prosperous.
- An individual may accumulate more and more wealth but still thy may be deprived of the feeling of prosperity.
- An individual may have required wealth and feel prosperous.
Programs to Ensure Sanyam and Swasthya
Present Scenario in the Society (due to lack of Sanyama):
Lack of responsibility towards body:
Reasons: Busy life styles, reduced physical work or labour, yearning for pleasant body sensations like tasty food, drinks, eating at odd hours, eating junk food etc.
Result: falling sick repeatedly
Tendency for medication to suppress ailment:
Reasons:Our sickness may be a signal of some disorder in our body. But rather than tending to it, we attempt to suppress it through medication and eventually ignore it.
Hospitals and sophisticated equipment are provide diagnosis and cure but they do not focus on prevention of diseases. Instead of using simple, common medication, we end up consuming a great deal of harmful substances in the name of medicines which are intoxicating our body.
Polluted air, water, food:
Reasons: air pollution is being caused by industries, vehicles etc. Water is being polluted by industrial effluents, sewage etc. Various industrial effluents, chemical fertilizers, pesticides etc. are polluting the soil and by consuming the yield of crops grown in such soil, all types of toxic contents are entering our body through our food.
The answer / Solution to our present state
Our present life style and our conditionings aren't very conducive to keep our body fit and therefore it is essential to understand Sanyama and Swasthya correctly.
Programs to Ensure Sanyama and Swasthya
To understand and accept Sanyama:
- It implies that the “Self” takes the responsibility for correct nurturing, protection and right utilization of the body.
- It also implies that the “Self” should understand that the body is an instrument and incorporates a limited life span and undergoes a pattern of growth and decay.
- The “Self” should also understand the correct purpose for which this instrument must be used.
- The following are the ways to understand the self-organization of the body and ensure overall health:
Nurturing of the Body (Posana / Poshan):
Posana / Poshan involves providing proper food (Ahar), air, water etc. to the body and taking care of the body through a balanced diet.The selection of food (Ahar) should be in such a manner that it gives required nutrients and energy to the body following the program below:
- Ingestion: This involves taking the food into the mouth and chewing it well for better digestion.
- Digestion: Digestion starts after swallowing the food. Digestion is dependent on the amount of exercise and rest for the body. Food must be consumed at proper intervals and with proper posture and right quantity.
- Excretion: After digestion, the required nutrients are absorbed by the body and the unnecessary or undigested part has to be thrown out or excreted.
If any of the above three activities aren't performed properly, it affects the body adversely and causes several health problems.
Protection of the Body (Sanrakshana):
This involves the choice of proper clothes and shelter for safeguarding the body from extreme atmospheric and weather conditions and to supply the correct amount of exposure of the body to air, water, sunlight etc. to ensure proper functioning of the body.
To ensure the health of the Body, it is imperative to take care of the following:
i.Ahara – Vihara (Food – Upkeep)
The selection of food (Ahar) should be in a specific order so that it gives required nutrients and energy to the body. The body should be given rest from time to time for its proper maintenance. We must formulate a plan for proper time management ways to work and to rest. And provide hygienic working conditions to upkeep our body.
Ii. Shrama – Vyayama (Physical labour – Exercise)
Requisite amounts of physical labour and exercise are essential to stay the body fit and healthy.
Iii. Asana – Pranayama ( Yogasana – Pranayam)
Yogasanas are simple exercises involving specific postures to keep the body healthy and Pranayama involves exercises involving regulation of breathing. Together they make sure the synergy between the Self and the Body remains constant.
Iv. Ausadhi – Chikitsa (Medicine – Treatment)
Whenever the body gets hurt or experiences any form of disorder, we must always remember that the body contains a tendency heal itself and revert back to normal state. We can tend to such problems by simple ways like fasting for a specific amount of time or having a restricted diet etc. If the body requires further medical attention, then the ailment should be properly interpreted and attended to. The medicines used for treatment mustn't create any other complications in future.
Right Utilization of the Body (Sadupayoga)
A prevailing false notion exists that the body is an instrument for sensory enjoyment. We also use our body to take advantage of others and to take advantage of Nature as well.
For e.g.: fighting, sealing, quarrelling etc.
Human Body should be used only for the correct behaviour and right work. Otherwise it results in disharmony in the Self which has adverse effects on the Body.
We should arrange for appropriate equipment/ physical facilities which help with the proper utilization of the body and avoid excess physical labour.
