Atharvaveda and Charaka Samhita
by Laxmi Maji | 2021 | 143,541 words
This page relates 鈥業ntroduction to Ayurveda鈥� found in the study on diseases and remedies found in the Atharvaveda and Charaka-samhita. These texts deal with Ayurveda鈥攖he ancient Indian Science of life鈥攚hich lays down the principles for keeping a sound health involving the use of herbs, roots and leaves. The Atharvaveda refers to one of the four Vedas (ancient Sanskrit texts encompassing all kinds of knowledge and science) containing many details on Ayurveda, which is here taken up for study.
Go directly to: Footnotes.
Introduction to 膧测耻谤惫别诲补
The word 膧测耻谤惫别诲补 means authentic knowledge about life. Where 膧yu means life and Veda means true knowledge. The etymology of the word 鈥樐�测耻谤惫别诲补鈥� 颈蝉鈥�
鈥�腻测耻峁岣别诲补 腻测耻谤惫别诲补岣� |鈥�
鈥�腻测耻谤惫别诲补测补迟墨迟颈 补测耻谤惫别诲补岣� |[1]
鈥�膩yurvidyate'neneti 补测耻谤惫别诲补岣�鈥�
鈥�腻测耻谤惫颈苍诲补迟颈鈥�asm膩nnit墨va 腻测耻谤惫别诲补岣� |鈥�
鈥�腻测耻谤补蝉尘颈苍惫颈诲测补迟别, anenav膩 膩yurvindat墨ty补测耻谤惫别诲补岣� |鈥�[2].
The word 膧测耻谤惫别诲补 is derived from 鈭�vid. There are many types of Nirukti in 膧测耻谤惫别诲补 as 鈭�vid has many meanings. That is why it has been said in 厂颈诲诲丑腻苍迟补 碍补耻尘耻诲墨 迟别虫迟蝉鈥�
鈥�sat膩y膩峁僾idyatej帽膩nevettivintevic膩ra峁噀 |
vindatevindatipr膩pto艣yanl峁沰峁浥沶a峁兣浤佱梗vid kram膩t ||鈥�[3]
The science which imparts knowledge of life is known as 膧测耻谤惫别诲补. The word 膧测耻谤惫别诲补 is formed by the combination of 膧yu and Veda. 膧测耻谤惫别诲补鈥撃�yu(life) +
Veda(authentic real knowledge).Where 膧yu is the subject matter is called 膧测耻谤惫别诲补鈥�
鈥�腻测耻谤补蝉尘颈苍惫颈诲测补迟别鈥攊ty补测耻谤惫别诲补岣� |鈥�
Although knowledge of life is obtained, it is called 膧测耻谤惫别诲补 -
'膩yurvidyatej帽膩yate鈥�'neneti 补测耻谤惫别诲补岣� | vedayatiitiveda岣�, 膩yurvedayato ity补测耻谤惫别诲补岣� |鈥�
Again, the long and healthy life from which it is obtained is also called 膧测耻谤惫别诲补 -
鈥�anenav膩''yurvindatiity补测耻谤惫别诲补岣� |鈥�
Where life is judged, it is also called 膧测耻谤惫别诲补 -
鈥�膩yurj墨vitamucyatevid j帽膩ne诲丑腻迟耻岣id l膩bheca, 膩yuranenaj帽膩tenavidyatej帽膩yatevindatelabhatenari峁atoty补测耻谤惫别诲补岣� |鈥�
In the 碍腻艣测补辫补 Samhita it is said that 膧yu means living and 鈭歷id means knowledge. Thus, the word 膧测耻谤惫别诲补 is formed and it means by which the knowledge of 膧yur is obtained and life is gained. 膧测耻谤惫别诲补 means the authentic, real, true knowledge or science of life. The 膧测耻谤惫别诲补 is the real science or knowledge of life with four types of 膧yu, named 贬颈迟腻测耻, 础丑颈迟腻测耻, 厂耻办丑腻测耻 and 顿耻岣丑腻测耻.
According to 颁补谤补办补-厂补峁僪颈迟腻-
鈥�hit膩hita峁僺ukha峁僤u岣ham膩yustasyahit膩hitam |
m膩na峁僣ataccayatroktam腻测耻谤惫别诲补岣aucyate ||鈥�[4]
That science is termed 膧测耻谤惫别诲补 which describes good and bad, happy and unhappy life, its promoters and non-promoters, its measures and life itself. Human life aims to attain Dharma, Artha, 碍腻尘补 and 惭辞办峁 and without sound health, it is impossible to accomplish such status so for 膧测耻谤惫别诲补 is the study of elemental and execution units of the human body. According to Su艣ruta the beneficial and detrimental theories of life are judged and that which gives longevity is called 膧测耻谤惫别诲补. 膧测耻谤惫别诲补 aims at preserving health where health is defined as the equilibrium of 诲辞峁, 诲丑腻迟耻, mala, Agni, manas and 膧迟尘腻[5].
The 膧yu is a complex structure formed by the congregation of 艢补谤墨谤补, Indriya, Sattva and 膧迟尘补. 艢补谤墨谤补 (body) is formed of 笔补帽肠补bh奴ta, they are 笔峁泃丑惫墨, Jala, Tejas, 痴腻测耻 and 膧办腻艣补. Indriyas (sensory and motor organs) are responsible for sensory perceptions and different functions. Sattva (mind or manas) is formed of 迟谤颈驳耻峁嘺蝉 known as Sattva, Rajas and Tamas. 膧迟尘补 (soul) is the inherent part of the body responsible for 箩墨惫补 or caita峁噛a.
鈥�艣ar墨rendriyasattv膩tmasa峁儁ogodh膩rij墨vitam |
nityaga艣c膩nuvandha艣capary膩yair膩yurucyate ||鈥�[6]
The word 膧yu possesses synonyms like 顿丑腻谤颈, 闯墨惫颈迟补, Nityaga and Anubandha. 顿丑腻谤颈鈥攚hich does not allow the body to undergo decomposition. 闯墨惫颈迟补m鈥揥hich supports 笔谤腻峁嘺. Nityaga鈥揥hich decays daily. Anubandha -which travels from one body to another.
According to 膧测耻谤惫别诲补鈥搕he den of all maladies is the corporal body. The human body is regarded as "The abode of all maladies". The primitive people believed that behind every ailment their exit supernatural powers and some natural forces were held responsible for diseases, so, they kept worshipping the natural powers like sun or moon to cure ailments. Atharvaveda records some treatments namely M膩ra峁嘺uc膩tana, Stambhana, 痴补艣墨办补谤补峁嘺 and Bhai峁ja. Diseases are caused by a chemical imbalance in the human body due to several factors like a violation of rules of maintaining good health, ravages of different adverse times, seasons and several other natural catastrophes. 膧测耻谤惫别诲补 treats these diseases by fixing these chemical imbalances to regain health. 膧测耻谤惫别诲补 emerged from Atharvaveda. Atharvaveda consists of the science of treatment. The following flow chart helps us understand the constitution of Atharvaveda.
[Fig: 1: Classification of the Atharvaveda[7] ]
[Upaveda 艢腻办丑腻 Kalpas奴tra Br膩hma峁嘺 Upani峁d 膧测耻谤惫别诲补 Gopatha Br膩hma峁嘺 Pra艣na 惭补峁囜笉奴办补 M膩峁囜笉奴kya 艢aunaka Vait膩na Nak峁ａ弓rakalpa 膧峁単irasakalpa 艢膩ntikalpa Paippal膩da Toda Moda 艢aunak墨ya J膩jala Jalada Brahmavada Devadar艣a 颁腻谤补峁嘺]
Source: A Text Book of Padartha Vijnana Evam Ayurveda Itihasa
膧测耻谤惫别诲补 is an alternative medicine system with historical roots in the Indian subcontinent. 膧测耻谤惫别诲补 emphasized good health and prevention and treatment of illness. Mahar峁s have spoken of two needs of 膧测耻谤惫别诲补鈥攖o protect the health of a healthy person and to alleviate the disorders of a sick person鈥�
鈥�辫谤补测辞箩补苍补峁� c膩sya svasthasya 蝉惫腻蝉迟丑测补-谤补办峁峁嘺尘腻迟耻谤补蝉测补 惫颈办腻谤补-辫谤补艣补尘补苍补峁� ca |鈥�[8]
There are two requirements for Ayurvedic medicine -firstly, pleasure and the advice of medicine and healing. By adopting healthy men can maintain their health and longevity of life. Secondly, because of unwholesome food, Bih膩ra or enjoyment, men are diseased or sick, and the treatment by which men are cured is advised. The sages advised 膧测耻谤惫别诲补, mainly for healing and curing diseases. Staying healthy is essential for Dharma, Artha, 碍腻尘补 and 惭辞办峁.
If there is ever a disease, then the only goal of medical science is to eradicate it鈥�
鈥�诲丑补谤尘腻谤迟丑补-办腻尘补-mok峁Ｄ佱箛膩m膩rogya峁� m峁泃amuttamam |
rog膩stasy膩pahart膩ra岣� 艣reyaso j墨vitasya ca |鈥�[9]
The second requirement of 膧测耻谤惫别诲补 is that the knowledge of the symptoms of the sick condition is first and foremost necessary for the relief of the disease spread in the eight parts of the entire 膧测耻谤惫别诲补. The reason for this is that the diagnosis of the disease is made knowing the condition and the treatment accordingly. It is also necessary to know the signs of distortion while performing the rules of a healthy circle. This knowledge helps to bring men back to the path of a healthy circle and maintain health.
膧肠腻谤测补 Su艣ruta says鈥�
鈥�iha khalv膩yurveda-辫谤补测辞箩补苍补峁� vy膩dhyupas峁涐梗峁乶au |
惫测腻诲丑颈-辫补谤颈尘辞办峁岣�, svasthasya 谤补办峁峁嘺峁� ca ||鈥�[10]
Su艣ruta called it free from disease and saved healthy people鈥檚 lives. It is the importance of 膧测耻谤惫别诲补.
膧测耻谤惫别诲补 can be divided into two parts in Western Medical science: To save life or Preventive medicine and hygiene and department of medicine or curative medicine. According to Su艣ruta the one who causes pain in the body is called a disease or Vy膩dhi[11]. According to Caraka 诲丑腻迟耻 heterogeneity is called disease and the equilibrium of 诲丑腻迟耻 is called 狈墨谤辞驳补. Happiness is the name of healing and obsession with the disease is called sorrow[12]. That is, the purpose of 膧测耻谤惫别诲补 is to keep the 诲丑腻迟耻 in equal condition.
The purpose of 膧测耻谤惫别诲补 is also described in the Vedas[13].
a) 膧测耻谤惫别诲补 eliminated the cause of death according to 峁歡veda and Atharvaveda[14].
b) We gain longevity[15].
c) The disease is destroyed by holy rituals and longevity prevails[16].
d) The Taittir墨ya-厂补峁僪颈迟腻 states, 鈥淓liminate the cause of the disease鈥�[17].
e) Various Vedas have mentioned that the scope and limits of life should be increased[18].
f) According to the Atharvaveda, the silence of the body parts and the invincibility of the soul are prayed for.
g) The Atharvaveda mentions that diseases are caused by poisons and it has been said to destroy those poison, diseases and worms.
In 膧测耻谤惫别诲颈肠 medical literature, we can come across the following technical words repeatedly鈥揇o峁 is 3 functional elements鈥�痴腻迟补, Pitta and Kapha. Rasa, rakta, 尘腻峁僺补, medas, asthi, 尘补箩箩腻 and 艣耻办谤补 are seven structural elements which are called Dh膩tu. 惭奴迟谤补, 辫耻谤墨峁 and sveda are three excretory elements which are called Mala. The minute channels through which all the vital elements circulate in the body are called Srotas. The Agni converts the external macro elements into micro bodily elements. Thirteen types of Agni鈥揻ive 产丑奴迟腻驳苍颈, seven 诲丑腻迟惫补驳苍颈, one 箩补峁环补谤腻驳苍颈. 笔峁泃丑惫墨, Jala, Tejas, 痴腻测耻 and 膧办腻艣补 are five basic elements called 笔补帽肠补-尘补丑腻产丑奴迟补. 笔补帽肠补-迟补苍尘腻迟谤补 颈蝉鈥�艣补产诲补, 蝉辫补谤艣补, 谤奴辫补, rasa and gandha. 笔补帽肠补-箩帽腻苍别苍诲谤颈测补蝉 are鈥揅ak峁rendriya for visual perception; Ghr膩峁噀ndriya for olfaction (Smell perception); 艢rava峁噀ndriya for auditory perception; Rasanendriya for taste perception; 厂辫补谤艣补苍别苍诲谤颈测补 for touch perception. 笔补帽肠补-karmendriya is -V膩gindriya organs of Speech; P膩峁噄ndriya鈥�hands; P膩dendriya鈥搇egs; Gudendriya鈥揳nus; Upasthendriya鈥搒exual organs. The Manas (the Mind) is called Ubhayendriya.
The knowledge of 膧测耻谤惫别诲补 is known in 膧测耻谤惫别诲补. Life expectancy is determined by looking at the signs of the body and nature. 膧测耻谤惫别诲补 is eternal, natural, endless, divine[19]. 础苍腻诲颈 means endless. 膧测耻谤惫别诲补 has been influenced since ancient times. It cannot be destroyed. Eternal can never be changed. This an膩di and immortal 膧测耻谤惫别诲补 was expressed in the form of 厂补峁僪颈迟腻 with one lakh verses and one thousand chapters before the creation of Lord 叠谤补丑尘腻. 膧测耻谤惫别诲补 is one of the oldest processes. The
膧测耻谤惫别诲颈肠 teachings received from 叠谤补丑尘腻 were successively preached from one person to another and came down to Bh奴loka. The tradition of 膧测耻谤惫别诲补 was not accepted by all but became popular in many traditions. The main reason for this is that 叠谤补丑尘腻 directed all things in the form of 蝉奴迟谤补蝉. 础艣惫颈苍 Kumar enriched those sutras as much as possible and gave them to Indra.
Indra gave this knowledge to the Mahar峁s. But the Mahar峁s advised all the organs of 础峁ａ弓腻峁単补 膧测耻谤惫别诲补 and made a special analysis of one particular organ. As a result, his disciples had special faith in that particular organ. As a result, various 膧测耻谤惫别诲颈肠 traditions emerged. About three major communities are mentioned in the descending tradition of 膧测耻谤惫别诲补 like 膧迟谤别测补 community, Dhanvantari community and 叠丑腻蝉办补谤补 community.
Origin of 膧迟谤别测补 tradition of 膧测耻谤惫别诲补鈥揟he 膧迟谤别测补 tradition of 膧测耻谤惫别诲补 is popular as 碍腻测补-肠颈办颈迟蝉腻 tradition (General Medicine). Punarvasu 膧迟谤别测补 was the propound of this tradition. He learned the science of 膧测耻谤惫别诲补 from Indra and taught to his six disciples鈥�础驳苍颈惫别艣补, Bhela, Jatukar峁嘺, 笔补谤腻艣补谤补, 贬腻谤墨迟补 and K峁Ｄ乺ap膩峁噄. All the six disciples composed the books. Among the books of 础驳苍颈惫别艣补 is very popular. It is not available in original form but available as 颁补谤补办补-厂补峁僪颈迟腻, which was developed by Caraka and D峁涐笉havala at later periods. From 膧迟谤别测补 school of 膧测耻谤惫别诲补 a popular 厂补峁僪颈迟腻 known as 颁补谤补办补-厂补峁僪颈迟腻, a book of General Medicine originated.
Origin of Dhanvantari tradition鈥揊rom Dhanvantari school of 膧测耻谤惫别诲补, a popular 厂补峁僪颈迟腻 is known as Su艣ruta 厂补峁僪颈迟腻, a book of surgery was originated. Su艣ruta etc. Seven disciples approached Divod膩sa Dhanvantari requesting him to teach 膧测耻谤惫别诲补, Divod膩sa Dhanvantari agreed and taught them 艢补濒测补鈥�笔谤补诲丑腻苍补 础峁ａ弓腻峁単补-膧测耻谤惫别诲补. At that time Divod膩sa Dhanvantari had attained a high reputation.
Su艣ruta and seven other disciples completed their education, published texts and established the Surgical school of 膧测耻谤惫别诲补. At present only Su艣ruta 厂补峁僪颈迟腻 is available to represent the 艢补濒测补 tradition. The propounder of 艢补濒测补 tradition and first preceptor of the surgical school of 膧测耻谤惫别诲补 is Divod膩sa Dhanvantari, the king of 碍腻艣颈. This period is about 1000 BC and earlier to Punarvasu 膧迟谤别测补.
碍腻测补 treatment is the main basis of the 膧迟谤别测补 community and Surgical treatment is the main basis of the Dhanvantari community. At that time the 叠丑腻蝉办补谤补 community was 11 not particularly familiar. However, these communities later became extinct. Many are still prevalent today.
Origin of 碍腻艣测补辫补 tradition鈥揻rom 碍腻艣测补辫补 school of 膧测耻谤惫别诲补 a popular 厂补峁僪颈迟腻 known as 碍腻艣测补辫补-厂补峁僪颈迟腻, a book of paediatrics originated. It is the tradition of Kaum膩rbh峁泃ya or B膩laroga or paediatrics[20]. According to the ancient scriptures, the creator of the science of 膧测耻谤惫别诲补 is 叠谤补丑尘腻 who taught this very knowledge to Dak峁praj膩pati, 础艣惫颈苍 twins, Indra who handed over this knowledge to the learned hermits such as 叠丑补谤补诲惫腻箩补, Dhanvantari, 碍腻艣测补辫补, Nimi etc. This can be illustrated through the following diagram鈥�
[Fig. 2: Creation History of the 膧测耻谤惫别诲补]
[Ancient Era鈥�腻测耻谤惫别诲腻惫补迟补谤补峁嘺][21]
Footnotes and references:
[1]:
C. S奴. 鈥�30/23; Caraka 厂补峁僪颈迟腻 -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 599.
[2]:
S. S奴. 鈥�1/14; Su艣ruta 厂补峁僪颈迟腻 of Mahar峁 Su艣ruta -Vol. I, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 9.
[3]:
[4]:
C. S奴. 鈥�1/41; Caraka 厂补峁僪颈迟腻 -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 25.
[5]:
sama诲辞峁岣am膩gni艣casama诲丑腻迟耻malakriya岣� |
prasann膩tmendriyamana岣vasthaityabhidh墨yate || (S. S奴. 鈥�15/47); Dr. Anant Ram Sharma (ed.), Su艣ruta 厂补峁僪颈迟腻 of Mahar峁 Su艣ruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 130.
[6]:
C. S奴. 鈥�1/42; Caraka 厂补峁僪颈迟腻 (Vol. I), trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 25.
[7]:
[8]:
C. S奴. 鈥�1/15; Caraka 厂补峁僪颈迟腻 -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 600.
[9]:
C. S奴. 鈥�1/15; Caraka 厂补峁僪颈迟腻 -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 19.
[10]:
S. S奴. 鈥�1/13; Dr. Anant Ram Sharma (ed.), Su艣ruta 厂补峁僪颈迟腻 of Mahar峁 Su艣ruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 8.
[11]:
tad du岣hasa峁儁og膩 vy膩dhaya ucyante | (S. S奴. 鈥�1/22); Dr. Anant Ram Sharma (ed.), Su艣ruta 厂补峁僪颈迟腻 of Mahar峁 Su艣ruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 12.
[12]:
[13]:
诲丑腻迟耻s膩myakriy膩 cokt膩tantrasy膩sya prayojanam | (C. S奴. 鈥�1/53); Caraka 厂补峁僪颈迟腻 -Vol. I: elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakkha Natha Chatturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 28.
[14]:
[15]:
dr膩gh墨ya 膩yu岣� pratara峁� dadh膩n膩岣� | (峁歏. -X/18/2) & (AV. -XII/2/30); Ibid., p. 243, 106.
[16]:
[17]:
yad膩mayati ni峁峁泃a | Taittir墨ya 厂补峁僪颈迟腻 -4/2/6/2.
[18]:
[19]:
so'yam腻测耻谤惫别诲补岣� 艣膩艣vato nirdi艣yate | (C. S奴. 鈥�30/27); Caraka 厂补峁僪颈迟腻 -Vol. I: elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakkha Natha Chatturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 587.
[20]:
Dingari Lakshmana Chary, A Text Book of Padartha Vijnana Evam Ayurveda Itihasa, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, pp. 305-308.2017, p. 13.
[21]:
Dr. Vidyadhar Sukla & Dr. Ravidatta Tripathi, Ayurveda Ka Itihasa Evam Paricaya, Delhi, Chaukhamba Sanskrit Pratishthan,