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Brahma, the first teacher of the universe 28, according to Hindu mythology, originally composed the Ayurvedic texts in 100,000 hymns divided into one thousand chapters, but, realizing the fact that it would be beyond the comprehension of the mere man. He abridged it and divided it into eight parts with medicine (Kayacikitsa), and surgery (Salyatantra) as the main subjects. Having propounded the science of healing, Brahma propagated this knowledge through 12

Daksa Prajapati, who taught the science to the legendary Asvini Kumaras, the celestial physicians to the gods. The Asvins appear to the Vedas also under the names of Dasra and Nasatya. It may be pointed out that these and many other names. of the vedic Gods appear in the documents found in the excavation in Boghaz Koyi in Cappadocia, northwest Mesopotamia. It is, therefore, believed that the Mitanian kings used to worship the Vedic Gods as early as 1600 B.C. The Asvins imparted the science of medicine to Indra, 29 considered chief of the Gods in heaven, who, in turn, is said to be the first god to hand over this knowledge to his mortal protagonists. According to the popular school of medicine represented by Caraka, the first mortal who received this science from god Indra was Bharadwaja. He then imparted it to Atreya and other great sages of whom Agnivesa seems to have been the first to compose the text of Ayurveda. Caraka in his text claims that he has reproduced the actual words of his mother. Atreya however, according to the old Dhanvantari school of surgery, represented by the celebrated surgeon Susruta, Indra favoured Dhanvantari with the entire knowledge of Ayurveda. 30 Ayurveda is ancient, yet also modern. It had its origins. 13

on the Indian sub continent anywhere from 3,000 to 5,000 years ago. Ayurvedic knowledge is considered to originate from divine sources. Numerous references to healing are found in the Veda. Two Vedas are of special importance in the development of Ayurveda, the Rgveda and the Atharvaveda, both of which give detailed information about longevity, healing and surgery. Dhanvantari, who warded off death, disease and decay from the celestials, appeared in the form of Divodasa, the king of Kasi (modern Benares or Varanasi). On being approached by a group of sages who were moved by human suffering, Dhanvantari agreed to admit them to his hermitage and delivered to them the science of healing. Susruta, the spokesman of the sages is believed to have recorded the very words of Dhanvantari himself. But South India, like the south anywhere, has its own traditions; and it credits the sage Agastya, with the dissemination of the knowledge of Ayurveda during ancient times. It is unfortunate that the ancient Ayurvedic text is no more available in its original form, but most of its contents are revealed to us by the Samhitas or the encyclopedic work of Caraka and Susruta. 14

These texts were originally written about 1000 B.C., and are considered the most authentic and renowned representatives of the original Ayurveda. They contain all the information regarding the status of medicine in the ancient times. They, on the whole, have similar contents, analogous divisions, and corresponding theoretical and practical data except for the fact that the Susruta Samhita is richer in the field of surgery. These Samhitas contain an abundance of material in an extremely condensed form, and have a rational approach. The exception being the use of magic and the mantras (the holy incantations) in cases of delirium, in demoniac possessions, in some diseases of children, and in the ceremonies connected with birth. The state of health and of disease is explained on the basis of interplay of the constituent elements of the body, the general and alimentary regimen, and the influences of time and season. Caraka, in his writings, has the combined role of a moralist 31 philosopher and above all a physician; whereas, Susruta has tried to cast off whatever shackles of priestly domination remained during his time, and created an atmosphere of independent thinking and investigations, which later characterized the Greek medical science. 15

The Susruta Samhita is acknowledged as one of the greatest of its kind in Sanskrit literature; and is especially important from the surgical point of view. The glory of first transforming the art of surgery into a practical science, during the remote antiquity, must go to Susruta, the author of the original Susruta Samhita. The knowledge of happiness (good health) and unhappiness (ill health) along with their etiology, symptomatology and therapeutics 32 has continuity and is without any beginning. This is what is described in Ayurveda. Substances having properties like heaviness, lightness, cold, heat etc. get increased when other substances having similar qualities are added and substances having dissimilar qualities on the other hand decrease in their quantity. Some think that Ayurveda is conceived or thought of by preceptors 33. Because of this some scholars ascribe a beginning to Ayurveda. In fact it is not so and it is not known if ever Ayurveda was non existent at any time after which it was propagated. Like the heat of the fire and liquidity of water, Ayurveda is innate and it doesn't involve any artificiality (efforts of mortals). It is not the book containing the knowledge of medical science but the very utility of the science, which is eternal and is being 16

prescribed without interruption. The various aspects of life described. in this science is eternal. There is continuity of life, its knowledge and these who have contributed to this science have become immortal. Much more than life itself, it is the good health and ill health and their aspects affecting life, which are described in Ayurveda. The means to tackle unhappiness caused by ill health, the measures to be taken for the maintenance of positive health are described in Ayurveda.34 The matter and their attributes are both eternal and ephemeral. The causes like Akasa, etc. are eternal and the effects, are ephemeral. The same principle is applicable to eternity and ephemerically of their attributes. The attributes of Akasa, like quantity etc. are eternal and taste, etc. are ephemeral. But these ephemeral attributes like tastes have their continuity which is also eternal. The etiological factors which manifest naturally, and produce or alleviate diseases are also natural. The science of life, deals along with others, with life, as also deals with the correlation of these and effects. Thus the science itself is eternal. Brahma is described to have originally conceived Ayurveda.³ 35 Bharadwaja learnt the science from Lord Indra. But these statements 17

are not indicative of any beginning of the science. The phenomenon of increase by by homologous substances and decrease by heterologous ones, are nothing but natural manifestations and do not involve artificiality. Such natural manifestations are indicative of the eternity of the science of life.