REVIEW JGWAI 200ff(2) 1: 12-18 

The Use of Vyayama or Physical Exercise, 
Prescribed in Ayurveda 

Ven. Dhammissara, M 
(BA., MA., MPhil., Royal Pandit) 
Senior Lecturer in Sanskrit, 
Language Unit, 
Department of Basic Principles, 
GWAI, 
University of Kelaniya. 

Sri Lanka. 

Abstract: Ayurveda also gives an importance to the physical exercise 
for the maintenance of good health. According to Ayurveda the 
consequences resulting from physical exercise are not only lightness 
of the body capacity for work, collectedness, power of enduring hardship; 
but also it removes of all imperfections and augmentation of the digestive 
fire. Therefore, vyayama has both the values: preventive and curative. 

(A Paper presented for the International Seminar on Science & 
Medicine in Sports at the Grassroots Level, Department of Physical 
Education, Visva-bharati Santiniketan, lndia(17-18 Jan. 2004) 

Introduction 

Vyayama or Physical Exercise is essential for 
a person to maintain his normal health. It also 
helps to carry out daily tasks with energy and 
attentiveness, without undue tiredness, and with 
ample vigor. Vyayama (Vi + A + Yam + Ghat))* 
is the term, especially used in Ayurveda for the 
physical activities, which can be identified with 
the 'physical exercise' in the present time. 
Ayurveda, the medical system of India, has also 
prescribed vyayama in connection with both 
measures: preventive and curative. The use of 
vyayama is, therefore, has been discussed in 
this paper from the point of view of Ayurveda 
only. 

Sources for the discussion made here, are 
main ly the Vrddhatrayl, namely the 
Carakasamhita (CS)2, the Susrutasamhita 
(SS)3 and the As\angahrdayasariihita (AH)9 and 
from among the Sri Lankan medical texts, the 
Sararthasahgrahaya (Sara)7, written in Sanskrit 
in the 3 r d Century A.C.; the Bhesajjamanjusa 
(BM)6 written in Pali, the Yogamavaya(Yoga)5ar)6 
the Prayogaratnavaliya (Prayof, written in 
Sinhala in the 13 m century A.C.. Therefore, 
these four are the oldest treatises on medicine 
so far found in Sri Lanka. The phrase 'Sri 
Lankan Medica l Tex ts ' is used here to 
distinguish them from the Indian Ayurvedic texts 
only. Otherwise, Sri Lankan medical system is 
nothing but Ayurveda though it has some 
distinctive features. 

The history of vyayama can be traced from a 
remote past, even from the primitive societies. 
We have, at least, more than three thousand 
years old wri t ten evidence for the use of 
vyayama and as the Carakasamhita and the 
Susrutasamhita took their present form exactly 
before the 2 n d century A.C., we have nearly two 
thousand years history of medical perspective 
of vyayama. Nevertheless, there is no scope to 
discuss the long history of vyayama in this 
paper. 

The definition of vyayama has been given in the 

Carakasamhita, thus: 

"sarira cesta ya cesta 
sthairyatha balavardhinl, 

dehavyayamasankhyata 
matraya tarn samacaret." (cs.1.7.31) 

(That exertion of body which is productive of 
good consequences to the body itself, which 
conduces to concent ra t ion of mind and 
increases strength is called physical exercise. 
One should have recourse to it in due measure). 
This verse is the aphorism of vyayama given in 
the Carakasamhita, and according to this 
definition, vyayama promotes the perfect health 
which includes both the body and mind. 

Importance of vyayama 
In the aphorism "mithyaharaviharabhyam"2 

ahara comes first and vyayama comes under 
Vihara to emphasize the importance of physical 

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JGWAI 2004f>(2) l: 12-18 REVIEW 

exercise. Ayurveda as the science of life, which 
is based on the principles of nature, focuses 
on the balance of the physiological functions 
to maintain perfect health. The dosas {vata, 
pitta and kapha) represents the variations, 
improper interaction of sense and sense 
objects; unwholesome acts performed by body 
and mind are all responsible for the disturbance 
of dosas. Ahara (diet) and vihara (physical 
exerc ise) p lay a c ruc ia l role towards 
maintaining the body in a state of perfect 
health. Moreover, the person indulges in the 
physical exerc ises should consider the 
seasons (ftus) also - CS.1. 6.32 or it should 
not be continued in the same way throughout 
the year as the natural changes overpower the 
health. Physical exercise done in the proper 
time, considering the season improves not only 
strength and complexion but also happiness 
and span of life - CS. 1.6.3.2 Ayurveda, therefore, 
advises the avoidance of vyayama in two 
seasons: grf$ma (summer) - CS.1.6.29 2; 
AH.1.3.279 and varsa (monsoon) - CS.1.6.292; 
AH.1.3.27*. Ayurveda advises the physician 
to examine the 'vyayamasakti'or capacity for 
physical exercise while examining a patient. 
It should be ascertained from the capacity for 
action. 

"vyayamasaktisceti; vyayamasaktirapi 
karmasaktyapanksya."- CS.3.8.1212 

The judgment on three kinds of strength viz. 
superior, middling and inferior, is done in the 
same way -AH.1.1.12ff 9. 

vyayama as a Therapy 

vyayama, in Ayurveda, is used even as a 
theraphy; in both aspects, preventive and 
curative. The foundation of Ayurvedic treatment 
lies on vayu, pitta and kapha. These are the 
three 'Bio-regulating principles' present inside 
the body and are known as tridosa, which 
controls the various physiological functions of 
the body; 

"sarvesameva roganamnidanamkupita 

malah "-AH.1.1.12ff9;SS.1.21z 

(for all the d iseases, the causes are the 

aggravated dosas). In all the living things, 

animals or plants, the three Bio-regulating 

pr inc ip les , vayu, pitta and kapha , are 

responsible for all physiological functions taking 

place in a cell or a body. Vayu, Pitta and Kapha 

are found in each and every cell which regulates 

and conducts the process in the body. These 

Bio-regulating principles or dosas, when got 

disturbed, manifest some abnormal symptoms 

due to their malfunctioning within the body. 

According to the classical texts of Ayurveda 

eighty diseases or symptomatic disorders are 

caused by an unbalanced state of vata 

(asftirvatavikarah) - CS.1.20.10 2. Whi le 

diseases caused by pitta are of forty types 

(catvarimsatpittavikarah. - CS.1.20.102), 

disorders caused mainly by kapha as mentioned 

in the classical texts are twenty in number 

(vimsatih&esmavikarah - CS.1.20.102). 

Vyayama is also one of the treatments which 

have been prescribed in Ayurveda for the twenty 

types of diseases and disorders caused by 

phlegm (slesma) - CS.1.20.192; AH.1.3.199; 

Sara. 1.1157. Again, the Carakasamhita, in the 

section of Vimana, has recommended the 

physical exercise as a treatment for phlegm. 

There, it prescribes running (dhavana), jumping 

(larighana), leaping (plavana) walking about 

(parisarana), night- keeping (jagarana), pugilistic 

combat (boxing- niyuddha) and athletic exercise 

etc. for the disturbed phlegm - CS.2.6.182; 

AH. 1.3.10s. The way vyayama works against 

the phlegm can be understood in the following 

description too given by Caraka: 

"evamasayamanupravisyorogatarh kevalam 

vaikarikam slesmamula murdhvamutksipati, 

tatravajite slesmanyapi sarfrantargatai) 

slesmavikarah prasantimapadyante, yatha 

bhinne kedarasetau saliyava$a$tikadinyanab-

hisyandyamananyambhasa rasosama padyante 

tadvaditi"-CS.1.20.192. 

(As paddy, barley and other crops are dried up 
when water collected in the field escapes upon 
through the ridges enclosing it being broken; even 

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REVIEW JGWAI 2004^(2) I: 12-18 

so d iseases caused by the ph legm are 

destroyed upon the root of the phlegm being 

thus destroyed.) 

As already mentioned above, the reasons for 

the advice given in Ayurveda for indulgence in 

physical exercise during four seasons namely 

Sarat (autumn) Sisira (winter) Hemanta (early 

winter) Vasanta (spring) are clear. According 

to the law of nature, water becomes cold, clear 

and heavy and the Sun's rays are mild during 

Hemanta. The water and vegetables part taken 

of in Hemanta season g ive r ise to an 

accumulation of kapha in the body on account 

of their heaviness and cold nature - BM. 1.546. 

This accumulated kapha finds expression in 

spring season and so brings about kapha type 

of disease - SS. 1.6.113. Therefore, in this 

aspect vyayama acts as a preventive measure. 

Moreover, the Astahgahrdayasamhita has 

prescribed the "anekarupavyayama-exerdses of 

different kinds" - AH. 1.3.119, as a therapy for 

the diseases of kapha. Even the Bhesajjamanju 

-sa has mentioned the vyayama as a therapy 

for the same diseases - BM. 1.1086 vyayama is 

one of the treatments ment ioned for the 

suppression of vomiting - BM.4.14s; AH. 1.4.18*. 

According to another explanation given in the 

Asfaahgahrdayasamhita, the therapy is of two 

kinds; i.e. brahana (stoutening) and lahghana 

( th inn ing , s l imming ) santarpana and 

apatarpana are also used as their synonyms 

respectively. Brrhhana nourishes the body while 

lahghana makes the body light - AH. 1.14.1,2*. 

Lahghana is of two kinds: sodhana and samana. 

Vagbhata includes the vyayama among the 

seven kinds of s'amana - AH. 1.14.6,7 9. 

According to Caraka too the vyayama is listed 

under lahghana. 

"catusprakara samkiddhih. 

pipasa marutatapau, 

pacananyupavasaSca 

vyayamasceti larlghanam." 

-CS.1.22.182 

It also shows the importance of the vyayama as 

a therapy in both measures: preventive and 

curative. 

Besides, sveda or Sudation without the agency 

of fire is suitable for diseases of vata inactivated 

by medas and kapha. Vyayama is also one of 

the methods used in this connection - BM. 1.77 
6; AH.1.17.28 9 . Further, both tradit ions, 

Ayurveda and Sri Lankan, have prescribed the 

vyayama for diseases arising from the 

decrease of sveda (sweat) - BM.1.79 6; 

AH.1.11.33*. Caraka prescr ibes var ious 

exercises. 

"vyayamayogair vividhaih pragadhaih" 

-CS.3.6.502 

What does vyayama do? 

One may ask the quest ion:" If the vyayama 

causes the increase in both the vata and pitta 

while decreasing the Slesma, then, how vya 

yama makes the balance of cfo$as or Bio-

regulating principles?" In fact, what vyayama 

does is the increasing of the digestive fire (pa 

cakagni). When the digestive fire is in its good 

conditions, all types of foods become easily 

digested. Then, there is no doubt in the increase 

of vata or pitta. On the other hand, according to 

Sus'ruta, pitta is also identical with the elemental 

fire. He says; "pitta is the same as fire, since 

such symptoms, as a burning sensation, 

digestion and all other characteristics of fire 

can never exhibit themselves in the human 

body without the intervention of pitta, pitta, 

therefore, is called internal fire" - CS.6.6.492. 

And vyayama contributes for the digestion of 

food - BM. 6.33 6 . Even Vagbhata has 

ment ioned about the excess of physical 

exercises too - AH.1.1.159 as causes for the 

aggravation of pitta, 

The ativyayama or excess of physical exercise 
causes d iseases based on both , vata -
AH.3.1.15 9 and pitta, whereas the proper 
physical exercise causes good health. Further 
the excess correlation of vyayama may cause 

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JGWAI 200^(2) I: 12-18 REVIEW 

"Sramah klamah ksayastcsna 

raktapitta pratamakah, 

ativyayamatahkaso 

jvarasardisca jay ate."- CS.1.7.332; 

BM.20.16;Sara.10.f; Yoga.p. 10f;Prayo.p.14f 

And it causes the kasya or loss of flesh - SS. 
1.15.39 3. According to the Ayurvedic texts, 
the karsya or thinness is better than sthaulya 
(fattiness). 

" atyantagarhitavetau sada 
sthulakfoeau narau, 

i res to madhyasarlrastu 
k&h sthulattu pujitab"- SS. 1.15.3& 

Even Vagbhata says that the emaciation (/cars 
ya) is better than corpulence (sthaulya) because 
there is no treatment for the obese, for, neither 
brmhana nor lahghana is capable of vanquish 
excess of fat, digestive activity and vata. 

"karsyameva varamsthaulyat na 
histhulasya bhesajam, 

brmhanamlanghanam 
valamatimedognivatajit." 

- AH. 1.14.31s; Sara. 1.139-1417 

Limitations 

The person who is thin (ktfa) should not 
practise the vyayama -SS. 1.15.393. If he does, 
it is called injudicious correlation of vyayama 
(mithyayoga) and it causes diseases. Further, 
the Bhesajjamahjusa and the Astahgahfda-
yasamhita mentions that "persons suffering 
from diseases of vata and pitta; children, the 
aged and those having indigestion should avoid 
vyayama. According to the Yogarnavaya, 
patients who are suffering from upadamia 
(venereal diseases) too should avoid vyayama -

Yoga\p.171s. 

"vatapittamayi balo vuddho samo ca tarhcaje, 
ativayamato kaso jaro caddhi ca jayatl, 
raktapittam padamako khayo tan ha ca 
vaddhati."-BM.3.106 

Therefore, even though the vyayama is 

essential for the good health, there should be 

certain limitations. Because the person, who 

indulges in physical exercises, laughter, talking, 

walking, sexual congress and night-keeping 

excessively, though these are necessary, over 

- indulgence in them one soon meets with 

destruction like an elephant that assails a lion 

- CS.1.7.352. Even accord ing to 

SusrutasamhitS, physical exercise etc. though 

recommended should not be inordinately 

indulged in - SS.4.24.163. The limitation of 

physical exercise depends upon the tiredness. 

Therefore, Caraka says; 

"praTc sramad vyayamavarjf syat "-CS.1.8.182. 

Vyayama should be stopped before one 

becomes tired. Otherwise, according to the 

Astahgahrdayasarhhita, vyayama should be 

done by a person using only a half of his 

strength. 

"Persons who are strong and who indulge in 

fatty foods, in cold seasons and spring seasons, 

should do vyayama consuming half of their 

strength only while others and in other seasons 

should do it mildly"- AH.1.2.11,12 9 . The 

Bhesajjamahjusa differs to some extent in this 

regard, from the Astahgahfdayasamhita;. 

"sltakale vasante ca so sebbo addhasattiya 
ahhakale yathasatti acare mandameva va"-
BM.3.9* 

It is to be done saving half of strength in cold 

season and in spring. In the other seasons one 

should follow it according to one's strength. 

Not only ativyayama or excess of correlation of 

physical exercise, but also rest correlations: 

absence of correlation and injudicious correlation 

of ativyayama are causes of diseases -CS.11.39-

412. 

Absence correlation of vyayama is also included 

among the causes for twenty types of disease 

based on kapha; such as: 

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REVIEW JGWAI 20C#(2) I: 12-18 

1. trpti - Sense of fullness in the 
stomach without having eaten 
anything. 

2. tandra - Drowsiness 

3. nidradhikya - Excessive sleep 

4. staimitya - Rigidity 

5. gurugatrata - Heaviness of the body 

6. alasya - Lassitude. Letharginess of 
the body 

7. mukhamadhurya - Presence of a 
sweet taste in the mouth 

8. mukhasrava - Excessive salivation 
from the mouth 

9. slesmodgfrana -Mucousexpectoration 

10. balasaka - Loss of strength 

11. apaktih - Inability to digest the food 
taken 

12. hrdayopalepa - Sensation of the heart 

13. kathopalepa -Secret ionof 
excessive mucous in the throat 

14. dhamanipraticaya - Heaviness of the 
veins and nerves 

15. galaganda- Enlargement of the 
glands of the neck 

16. atisthaulya - Excessive obesity 

17. sJtagnita - Suppression of the 
digestive power; Loss of appetite 

18. udarda - Urticaria, a kind of Erysipelas 

19. svetavabhasata - Pallor of the skin 

20. svetamotra-netra varcastva -
Whiteness of urine, eye and complexion 
-CS.1.20.172 

According to SuSruta, the absence of vyayama 

causes fatt iness of the body (sthaulya) -

SS. 1.15.383. The Bhesajjamafljusa considers 

the absence of vyayama as a cause for many 

diseases - BM. 1.54,55%. 

Therefore, not only should the ativyayama be 

avoided but also injurious exercises or physical 

exercises which are injudicious be refrained. 

The physical practices which are injurious to 

the body, should be avoided. But it is not easy 

to stop them all at once, if it has been practiced 

for a long time. It is still possible to abstain 

from such injurious pract ices if we do it 

gradually. 

Caraka, therefore, prescribes both 'gradual 
abstaining' and 'gradual practicing'. Caraka 
says; "An intell igent man should abstain 
gradually from all habitual practices that are 
injurious and adopt gradually practices that are 
beneficial." What is meant by 'Gradually' or 
'krama' also has been explained thus: 

"praksepacaye tabhyam 
padamslko bhavet, 

ekantaram tata&cordhvam 

dvyantaramtatha."'- CS.1.7.372 

Progressive procedure or the 'krama' of 

abstaining from the injurious practices and 

getting accustomed to the healthy practices is 

called 'padams'ika'; that is one - fourth, half and 

three fourth. Caraka's this theory which is called 

'padamiika' has been exp la ined by 

Cakrapanidatta, the well versed commentator 

to the Carakasamhita, in his commentary with 

an example; thus: 

"apatyayavakadayo'bhyastastetyqyafrraktasa 
lya dayahpathya anabhyastaste sevyah; tatra 
prathama dineyavakapadatrayam rakta&alfna 
mekah padahdvitiye divase dvau pathyasya pa 
dau dvavapathyasya, evam trtiye, evam -
dviffyapadabhyaso dvyantaro bhavati; caturthe 
trayah padah pathyasya eko'pathyasya evam 
pahcame sasfrte ca, 

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JGWAI 2004*(2) 1: 12-18 REVIEW 

evam trtiyapada-bhyasastryantaro bhavati; 

saptadina prabrti tu catuspada pathyabhyasah 

-CS.p.512.n 

(Yavaka (barley) etc. which is unwholesome 
should be abandoned though they have been 
practised; red-rice (raktaSali) etc. which are 
who lesome shou ld be pract ised though 
unaccustomed. For the first day three fourth of 
the unwholesome and one fourth of the 
wholesome is to be practised. For the second 
day half of the unwholesome and the rest half 
to be filled with wholesome. The same for the 
third day. For the fourth day one fourth of 
unwholesome and three fourth of wholesome. 
The same for the fifth and sixth days. From the 
seventh day the wholesome only is to be 
practised. In this way one should get rid of faults 
gradually, and good habits be acquired gradually. 
Suiruta also prescribes the same method. 

" anucitamapyaseveta kramas'o 

na caikantatahpSdahinaf- SS.4.24.172. 

A bad habit should be gradually discontinued 

and a good one even when beneficial to health 

should similarly be gradually inculcated by a 

quarter only and at once. In this way are faults 

to be got rid of by the good, never to return and 

healthful habits are acquired without ever losing 

them again. 

"kramenSpacitS dosSh kramenopacitS 

gunSh, santoyantyapunarbhSvam prakampyS 

bhavantica"CS.1.7.382 

VySySm is not mere external physical 
exercise. 

Taber's cyclopedic medical Dictionary has 
defined the term physical activity and exercise 
as follows "A general term for any sort of 
muscular effort but especially the kinds intended 
to train condition or increase flexibility of the 
muscular and skeletal systems of the body" 1 0 

Nevertheless, according to the discussion made 
above, it is clear that the vyayama or physical 

exercise mentioned in Ayurveda is not mere 

external physical exercise which supports the 

muscular and skeletal systems of the body. 

vyayama works for the perfect health or 

'physical fitness' which provides "the ability to 

carry out daily tasks with vigor and alertness, 

without undue fatigue and with ample energy to 

enjoy leisure-time pursuits and meet unforeseen 

emergencies"'. The definition on 'exercise and 

physical conditioning' done in the Encyclopedia 

Britannica: "the training of the body to improve 

its function and enhance its fitness." is the aim 

of vyayama in Ayurveda. 

Both these traditions, i.e. Indian and Sri 

Lankan, have shown the result of vyayama in a 

similar way. 

The Carakasamhita: 

"Laghavam karmasamarthyam 

sthyairyam duhkhasahisnuta, 

dosaksayo gnivrddhiSca 

vyayamadupajayate. CS. 1.7.322 

The consequences resulting from physical 

exercise are lightness of body, capacity for work, 

collectedness, power of enduring hardship, 

removal of all imperfections and augmentation of 

the digestive fire. 

The A$tha~hgahrdayasamhita 

"LSghavam karmasSmarthyam 
dfpto'gnirmedasa ksayah 

vibhaktaghanagStratvam 

vySya~ma~dupaj8yate"-AH. 1.2.709 

(Lightness of the body, ability to do hard work, 
keen digestion, depletion of excess fat and 
stable and distinct physique accrue from 
vyayama). 

The Bhesajjamarljusa: 

Aggino dfpanammedakkhayo 
kammasamatthata 

Laghavam ghanadehattam 

vyayama upajayate - BM.3.8* 

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REVIEW JGWAI 20«T(2) 1: 12-18 

(Keen digestion, depletion of excess fat, ability 

to do hard work, lightness of the body and 

stable physique from physical exercise). 

Conclusion 

We, therefore, conclude here that Ayurveda 
also has given an importance to the physical 
exerc ise or vyayama conce rn ing the 
ma in tenance of good hea l th . The 
consequences resulting from physical exercise 
are not only lightness of body, capacity for 
work, co l lec tedness, power of endur ing 
hardship; but also it removes of all imperfections 
and augmentations of the digestive fire, which 
is very much needed for the balance of three 
humors which otherwise causes i l lness. 
Nevertheless, the intelligent person should 
never indulge in physical exercise as, according 
to Ayurveda, it results in fatigue, faintness, 
loss of vigor, thirst asthma, consumption, fever 
and attacks of cold. Further, the time, when 
the physical exercise to be done, should also 
be highly considered. 

The use of the physical exercise, according to 
Ayurveda, can be included in both preventive 
and curative methods. 

"aharacaracestasu 

sukharthi pretya cehaca, 

paramprayatnamatisthed-

buddhiman hitasevane."- CS.1.7.602 

(One endowed with intelligence and desirous 

of happiness both here and hereafter, should, 

bent upon achieving what is beneficial, bestow 

great care upon everything connected with food, 

deportment and physical practices). 

Reference: 

1. Encyclopaedia Britannica, 

2. Jadav Jl, TA. Ed. Carakasamhita. 1967; 
Chaukhambha . Sanskrit Sanstan, 
Varanasi. 

3. Jadav Jl, TA. Ed. Su£rutasamhitaA968; 
Chaukhambha Sanskrit Sanstan, 
Varanasi 

4. Jnanavimala, K. Ed. Prayogaratnavaliya. 
1943; Gunasena and Company, Colombo 

5. Jnanavimala, K. Ed. Yogarnavaya. 1963; 
Gunasena and Company, Colombo 

6. Kulatilaka, K.D., Ed. Bhesajjamanjusa. 
1962; Modern Books Company, Colombo 

7. Kumarasingha, A. Ed. Sararthasa-
ngrahaya. 1987; Department of National 
Museum, Colombo. 

8. Radhakantadeva. Ed. Sbdakalpadrma. 
1813, Calcuta 

9. Sastri, HS. Ed. Asthahgahrdayasamhita 
1997; Chaukhamba Surabharati 
Prakashan, Varanasi, 

10. Thomas, C.L. Ed. Taber's Cyclopaedic 
Medical Dictionary: 1993: 1505, 
Philadelphia. 

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