前面两页已经处理了瑜伽治疗基本知识和三舍利的概念。
然而，对于进一步理解，更重要的是，治疗中的应用，有一件事情你必须了解。对这一概念十足的把握，使这两个理解和推导的瑜伽治疗的最佳效果。
瑜伽，违反其他科目和治疗，再往深入到这一问题的本质，无论是一般或具体改善愈合。因此，了解了Tridoshas和三shariras概念。再往前一步，这三个shariras或机构在5鞘包裹称为pancha koshas，pancha意义五。
该模型描述了人类在多方面存在，与源，并在精神方面的基础。通过使用Pancha公社的Viveka（附五个koshas概念的理解），瑜珈疗法解决每一个人类的福利水平。
1。 Annamaya公社（食物护套）
正如其名称本身表明，第一个层次是要考虑的是身体上的严重食品和饮料存续期间。这包括身体和生理过程，如从西方的角度来看待。从印度的角度来看，被认为是通过人体解剖学的Ayurvedic tridoshas。这些都说明，个人的整体车身类型以及目前的状况。
2。 Pranamaya公社（能量式或能源护套）
人类是能源，创造力和聪明才智错综复杂的网络。因此必须有一个适当的能量流需要保持身体健康。或能源的能量式护套，包含系统中所有的普拉纳vayus（能量呼吸），能源通道或nadis和脉轮或能量中心。因此，它也被称为“生命鞘”或“生命体”。普拉纳，这名男子的切身生活的气息，是粗暴和之间的微妙的机构以及其他koshas之间的桥梁。通过呼吸法修改自己的呼吸模式，有利于提高能源在正确的方向流动。
3。 Manomaya公社（精神或心理情绪护套）
第三是心理，或者这里的心理和情绪鞘理解。这是所有的情感和思维模式的主要构成一个人的个性的居所。我们的感情，刺激和各种情况，思想和行动，从这个春天鞘反应。的强度或本鞘弱点决定一个人是否是情感或冷静，很容易或不安地移动，毛或敏感。
4.Vijnyanamaya公社（知识产权护套）
然后是第四套，又是精神，但在这里被称为知识分子鞘。而在第三个层次，作为一个激励/响应机制，在第四套，心功能，一个是能够理解和辨别。此外，个人的理解使我们能够超越个人的角色和感知的大局。这是认识的，调理或取消一个人的核心理念调节水平，其中最根深蒂固的是'我'的概念。在梵文中，这是被称为'Aham的'，从弹簧的单词'ahamkara'。难怪那么，这是自我的席位。
5。 Anandamaya公社（布利斯护套）
第五级是最不容易理解，但对解释的理由被称为普通市民的幸福鞘。据说这里的头脑休息，在其内在的，自然状态的幸福和方便。这是愈合的关系，因为它是指对人的健康是必不可少的性质，缺乏'chitta - vrittis'或困惑和干扰重要的认识。
五Koshas如何受到影响
1。 Annamaya公社
肉体被保送，除了其他事项外，交感神经和副交感神经系统，以应付压力的情况。大致翻译成西方的术语，这是指我们的身体腺系统。在任何紧急情况，交感神经系统会自动启动，确保了快速和自发的基本流体流动，以应付有关情况。当应激反应是正常和健康地进行，身体适应压力与稳定血压升高的情况。
随后，它是副交感神经系统，交感神经拉回到其原始状态的义务。不幸的是，几年下来，特别是在现代天的频率和强度的压力的情况下成长，以至于所涉及的器官受到异常压力。副交感神经系统，经过一段时间，再也不能把它的同情对口恢复正常，因而是在身体的内分泌等重要系统故障，导致哮喘，慢性便秘，高血压，高胆固醇等心身症状，等最终导致心脏病，甚至。
2。 Pranamaya公社
伸缩的痉挛和机关，静脉和动脉收缩，身体是直接反射反应，以应付不断变化的情况。这就是发生在人体的能量也。在压力的情况下，呼吸变得短而急，随后，能量的流动受到限制。随着时间的推移，呼吸变得窒息，一开始遭受心悸和呼吸急促。如果没有被真正发生的事情所知，是一种快速收缩和扩张，整个鞘活力。虽然，这可能是在紧急情况下有益的，想象它会如何在长期运行系统。结果，哮喘等心身疾病。
3。 Manomaya公社
其实，它发生在这里有两种方法没有告诉这是先有鸡还是先有蛋。情绪混乱和动乱发出刺激到其他鞘。随后，伸缩和Annamaya和Pranamaya Koshas收缩发生。但是，实际上，他们开始在精神层面。随着时间的推移它成为一种慢性综合征。爱，恨，怨，野心，竞争和敌意只是其中的一些特征。
而在真正的情况下，这些情绪可能被认为是健康的反应，并建立必要的备份和生存增援，会发生什么事时，他们成为分为慢性和反复的痛苦，焦虑和抑郁状态翻译。随后，他们延续了身体应激反应，男子进入习惯性应付压力下降的恶性循环。摆脱这个自己是一个尝试，有时甚至是不可能的过程。
4。 Vijnanamaya公社
这是最好的说明薄伽梵歌第2章，62节和63：
人类第一次设想在一个欲望的对象。在头脑中，开发它的附件。从这个附件弹簧愿望。未能满足的欲望导致挫折。从挫折来愤怒，导致妄想。在失去记忆错觉连续结果，在智力的破坏。当理智被破坏，一切都将丢失。
5。 Anandamaya公社
上述情况正是达人阻止
他的自然状态的幸福。一种被反对极乐恒定状态是沮丧，愤怒，失望，随之而来的心理和生理压力，在身心造成的痛苦症状。
这个网站包括，除其他外，对瑜伽做法的详细方案，如果一直都做了预防和治疗为最，如果不是全部，慢性疾病。
为了达到最佳效益，瑜伽治疗应加上均衡的饮食，自然疗法，阿育吠陀和芳香疗法。
The previous two pages have dealt with the basics of yoga therapy and the concept of tri-sharira.
However, for further understanding and, more importantly, application of the therapy, there is one more thing one has to understand. A full grasp of this concept will enable to both understand and derive the best results of yoga therapy.
Yoga, contrary to other subjects and therapies, delves deep into the essence of the subject, be it general betterment or specific healing. Hence the understanding of the concept of Tridoshas and Tri-shariras. Going one step further, these three shariras or bodies are encased in five sheaths called the pancha koshas, pancha meaning five.
This model describes the human being as multidimensional, with the source and foundation in a spiritual dimension. By using Pancha Kosha viveka (understanding of the concept of the five koshas), Yoga Therapy addresses every level of a human being.
1. Annamaya Kosha (Food Sheath)
As the name itself suggests, the first level to take into consideration is the physical body that subsists on gross food and drink. That includes the body and its physiological processes, as viewed from a Western perspective. From the Indian perspective, the human anatomy is viewed via the ayurvedic tridoshas. These describe both the overall body type of the individual as well as its current condition.
2. Pranamaya Kosha (Pranic or Energy Sheath)
The human being is an intricate network of energy, creativity and intelligence. Hence the need for a proper flow of energy to maintain good health. The Pranic or Energy Sheath, contains all the prana vayus (breaths of energy) in the system, the energy channels or nadis and the chakras or energy centers. Hence it is also called the "vital sheath" or "vital body". Prana, the vital breath which man lives by, is the bridge between the gross and subtle bodies as well as between the other koshas. Amending one’s breathing patterns through pranayama, helps enhance the flow of energy in the right direction.
3. Manomaya Kosha (Mental or psycho-emotional Sheath)
The third is the Mental or, here understood as the psycho-emotional sheath. It is the abode of all the dominant emotional and thought patterns that comprise one’s personality. Our feelings, stimuli and responses to situations, thoughts and actions spring from this sheath. The strength or weakness of this sheath decides whether a person is emotional or unemotional, easily or uneasily moved, gross or sensitive.
4.Vijnyanamaya Kosha (Intellectual Sheath)
Then comes the fourth sheath, again the Mental, but here referred to as the Intellectual sheath. Whereas at the third level, the mind functions as a stimulus/response mechanism, in the fourth sheath, one is able to understand and discern. Further, personal understanding permits us to look beyond personal roles and perceive the larger picture. This is the level of cognition, conditioning or de-conditioning of one’s core beliefs, the most deeply rooted of which is the ‘I’ concept. In Sanskrit this is referred to as the ‘aham’, from which springs the word ‘ahamkara’. Little wonder then that this is the seat of the ego.
5. Anandamaya Kosha (Bliss Sheath)
The fifth level is least easily understood, but for reasons of explanation to the lay public is referred to as the sheath of bliss. Here the minds is said to rest in its intrinsic, natural state of bliss and ease. This is of vital understanding in relation healing since it refers to one’s health as essential nature, devoid of ‘chitta-vrittis’ or confusions and distractions.
How the Five Koshas are affected
1. Annamaya Kosha
The physical body has been bestowed with, besides other things, the sympathetic and parasympathetic systems to cope with stress situations. Roughly translated into Western terminology this refers to the glandular system in our bodies. In any emergency situation, the sympathetic system is automatically activated, ensuring a quick and spontaneous flow of essential fluids to cope with the situation. When the stress response is engaged normally and healthily, the body adapts to stress situations with a steadily elevated blood pressure.
Subsequently, it is the duty of the parasympathetic system to pull the sympathetic back to its original state. Unfortunately, down the years, and particularly in modern days, the frequency and intensity of stress situations have grown so much that the organs involved are subject to abnormal pressures. The parasympathetic system, after a while, can no longer bring its sympathetic counterpart back to normal and hence a failure in the endocrine and other vital systems of the body, leading to such psychosomatic syndromes as asthma, chronic constipation, blood pressure, high cholesterol, etc eventually resulting, in heart disease even.
2. Pranamaya Kosha
The spasmodic dilations and contractions in the organs, veins and arteries of the physical body are a direct reflex response to cope with changing situations. This is what is happening in the energy body as well. In stress situations, the breath becomes short and rapid and, subsequently, the flow of energy is restricted. Over time, the breath becomes stifled, one starts to suffer from palpitation and shortness of the breath. Without being really aware of what’s happening, there is a rapid contraction and expansion in the entire energetic sheath. While, this may be helpful in emergencies, imagine what it will do to the system in the long run. Result, psychosomatic diseases like asthma.
3. Manomaya Kosha
Actually, it happens both ways and here there’s no telling which came first, the chicken or the egg. Emotional upsets and disturbances send out stimuli to the other sheaths. Subsequently, dilations and contractions in the Annamaya and Pranamaya Koshas happen. But, in actual fact they start at the mental level. Over time it becomes a chronic syndrome. Love, hate, resentment, ambition, competition and hostility are only some of the characterizations.
While in genuine situations, these emotions may be considered healthy response and create the necessary backups and reinforcements for survival, what happens when they become chronic and repetitive are translated into states of anguish, anxiety and depression. Subsequently, they perpetuate the physical stress response and man falls into the vicious cycle of coping with habitual stress. Extricating oneself from this is a trying and, sometimes, impossible process.
4. Vijnanamaya Kosha
This is best illustrated in the Bhagavad Gita Chapter 2, verses 62 and 63:
Man first contemplates on an object of desire. That develops in the mind attachment to it. From this attachment springs desire. Failure to satisfy desire leads to frustration. From frustration comes anger, leading to delusion. Continuous delusion results in loss of memory, resulting in destruction in the intellect. When the intellect is destroyed, everything is lost.
5. Anandamaya Kosha
The above situation is precisely what prevents man from reaching
his natural state of bliss. A constant state of being opposed to bliss is frustration, anger, disappointment and their attendant psycho-physiological strains, resulting in afflictions of the mind-body syndrome.
This website includes, besides other things, a detailed program of Yogic practices which, if done consistently are both preventive as well as curative for most, if not all, chronic illnesses.
For optimum benefits, yoga therapy should be coupled with a balanced diet, Naturopathy, Ayurveda and Aromatherapy.
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