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Charaka Samhita (चरक संहिता)

2021-02-24T09:37:24Z

Dryogeshdeole: Corrected and added information.

{{NeedCitation}}Charaka Samhita is one of the core treatises of Ayurveda. It is the most referred samhita by Ayurveda students, practitioners, academicians and researchers. This treatise is popular by the name of Maharshi Charaka who redacted the compendium originally compiled by sage Agnivesha. Charaka samhita is one of the 3 treatises in Brhatrayee (the greater triad of Ayurveda classical treatises). It is believed to be the best treatise to study medicine in Ayurveda.

== परिचयः॥ Introduction ==
Ayurveda - divine tradition of its descent and spread.

Procurement of knowledge - interesting tales from Indian mythology

The physicians of the god in the Heaven called Ashwinikumar.

They were known to be performing various complex surgeries including the plastic surgery and transplants.

When the sedentary lifestyle in human beings became predominant - development of various diseases - suffering and difficulty in carrying out day to day work;

They felt the need to know the science of Ayurveda in order to reduce the suffering and stay healthy.

Ayurveda was then the divine medical science of the gods in heaven; till the saint Bharadwaja went to the lord Indra to request to pass on the knowledge of Ayurveda to him for the benefit of mankind.

This was the important period when the Ayurveda descended from heaven to earth for the first time.

Bhardwaja to his disciple Punarvasu Atreya

Atreya to his 6 disciples

Agnivesha, Bhela, Jatukarna, Parashara, Harita, Ksharapani

Received knowledge from their guru Atreya

It was passed on verbally to saints or seers like Aatreya Punarvasu, Bharadwaja etc and from them to their disciples like Agnivesha, Harita etc.

Each of these disciples created their own treatise

However, Agnivesh was considered most brilliant out of them, hence his treatise called Agnivesha Tantra got much popularity while the other treatises got lost with the time.

Agnivesha Samhita was in verse or sootra form

Expanded upon by Charaka by his annotations or bhashya in such a spectacular way that it popularly now called as Charaka Samhita.

== भाषा॥ Language ==
This classic has been written in Samskrit language. Being the most popular and widely referred treatise on Ayurveda, various Ayurveda scholars have translated it in multiple Indian as well as foreign languages for easy understanding of the text.

== ग्रन्थकर्ता॥ About the Author ==
Carakasaṁhitā is the compendium compiled by the Sage Agnivēśa by the preaching of expounder Punarvasu Ātrēya. It is redacted by Maharṣi Caraka, and thus it becomes popular by the name of Carakasaṁhitā in Ayurvedic fraternity. Ācārya Dr̥ḍhabala, re-redacted the Carakasaṁhitāand added 41 chapters including kalpasthāna, siddhisthāna and 17 chapters of cikitsāsthāna, which were lost in the due course of time in original manuscript. This compendium is considered as the authoritative text on kāyacikitsā and praised as "....śrēṣṭhaḥ....carakastu cikitsitē". Though the details of all aṣṭāṅga (Eight specializations) are given, elaborated description about the kāyacikitsā is available in this scripture and hence it is considered as the authoritative text on kāyacikitsā.

== ग्रन्थविषयः॥ Subject / Focus ==
Charaka samhita is the core treatise on Ayurveda. It offers knowledge about all 8 branches of Ayurveda however, lays special emphasis on Kayachikitsa, (Internal medicine). Thus the popular saying is,<blockquote>चरकस्तु चिकित्सिते</blockquote>Charaka samhita is the authoritative text on Chikitsa (medical treatments).

It has detailed knowledge about Rasayana and Vajikarana branches as well. Special sections are dedicated to describe basic principles in Ayurveda, clinical evaluation, medical treatment protocols, Arishta lakshanas, Panchakarma therapies and various medicinal formulations.

== रचना॥ Structure ==
The ''Samhita'' comprises 120 chapters categorized into eight sections, or ''Sthana''. The text is written partly in the form of verses, or ''shloka'', and partly in prose. In the last chapter of the Siddhi Sthana (verse 12/52), it is mentioned that there are 12000 verses in the text. However, the present available edition of treatise has 8419 verses and 1111 prose paragraphs. Thus, some 2000 verses seem to have been lost in the course of its existence.

== Sections ==
* ''Sutra Sthana'' (30 chapters) covers basic principles of Ayurveda with seven groups of tetrads (logical groupings of four chapters, or ''Chatushka'') including medicaments (''Bheshaja Chatushka''), preventive and promotive medicine (''Swastha Chatushka''), directions of utilizing Ayurveda principles (''Nirdesha Chatushka''), preparations useful for treatment (''Kalpana Chatushka''), Disease categories and classification of diseases (''Roga Chatushka''), Management principles of disease (''Yojana Chatushka'') and dietary principles (''Annapana Chatushka''). The last two chapters are called ''Sangraha Adhyaya'' including important aspects of ''Prana'' (vital energy) and summary of topics discussed in the entire Samhita.

* Nidana Sthana (8 chapters) discusses the etiopathogenesis and important clinical diagnostic tools for eight major diseases.

* Vimana Sthana (8 chapters) contains specific information about diet, dietary rules, epidemics, teaching and learning methods, various types of examinations.

* Sharira Sthana (8 chapters) describes details about the composition of the human body, its origin, the importance of body, mind and soul co-ordination, embryology and anatomical aspects of a human body.

* Indriya Sthana (12 chapters) explains diagnosis and prognosis of disease with bad prognostic features and dreams on the basis of senses.

* Chikitsa Sthana (30 chapters) gives treatment protocols and specific remedies for various ailments.

* Kalpa Sthana (12 chapters) contains usage and preparation of medicine.

* Siddhi Sthana (12 chapters) describes principles of Panchakarma (five therapeutic procedures for body purification) and preparations useful for these procedures.
This compendium is divided into 8 sections and 120 chapters (sūtrasthāna-30, nidānasthāna-8, vimānasthāna-8, śārīrasthāna-8, indriyasthāna-12, cikitsāsthāna-30, kalpasthāna -12 and siddhisthāna -12 chapters). Sūtrasthāna describes about the fundamental principles of Ayurveda to maintain the health of a healthy person and to cure the diseases of diseased person in the form of sūtra. In nidānasthāna, 06 Somatic and 02 Psychosomatic diseases description is available according to nidānapañcaka.

In the guidelines of treating any disease, it is said that; if treatment is done based on the different stages of dōṣa-bhēṣaja-kāla-bala-śarīra-sāra-āhāra-sātmya-satva-prakr̥ti-vaya-agni concepts, then only it will become successful. Method of aṁśāṁśavikalpanā of these concepts is described in planned manner in the vimānasthāna. By understanding these concepts, physician can do the successful treatment to any disease.

Caraka has added śārīrasthāna to this compendium, to attain a comprehensive knowledge about the satva, ātmā, śarīra. Somatic disease causes psychiatric disease and vice versa. The same is explained in the following verse as -- śarīraṁ hi sattvamanuvidhīyatē sattvaṁ ca śarīram|| (Ca. śā. 4 / 36).

In the process of treating complicated diseases, often mortality is high. In such conditions to avoid unpopularity of vaidya, a unique section, called indriyasthāna is given in this compendium featuring with symptoms/signs impending death of human beings and the same is explained in the following verse as

arthavidyāyaśōhānimupakrōśamasaṅgraham|

prāpnuyāt niyataṁ vaidyō yōasādhyaṁ samupācarēt || (Ca. sū. 10 / 8)

. Based on the observation of these signs, vaidya can avoid treating the complicated cases.

As per Carakasaṁhitā, the first and foremost aim of Ayurveda is maintaining the health of a healthy individual. Towards achieving this goal, śarīra and manō bala are important to prevent the diseases. So, first two chapters of cikitsāsthāna are dedicated to rasāyana and vājīkaraṇa concepts. In latter chapters management of diseases of Jvara etc. are described, in the way of achieving the second goal of the Ayurveda, i.e. curing the disease - prayōjanaṁ cāsya svasthasya svāsthyarakṣaṇamāturasya vikārapraśamanaṁ ca|| (Ca. sū. 30 / 26).

Since saṁśōdhana is the part of treatment of all the diseases and pañcakarma therapy is the śōdhana therapy, to give complete details of pañcakarma medicaments and procedures, kalpa and siddhisthāna are added after the cikitsāsthāna. The concept behind this is universally accepted i.e. the diseases which are treated with saṁśamana therapy can reoccur, but the with saṁśōdhana therapy, there is no such possibility. This is explained in the following verse

dōṣāḥ kadācitkupyanti jitā laṅghanapācanaiḥ|

jitā saṁśōdhanairyē tu na tēṣāṁ punarudbhavaḥ|| (Ca. sū. 16 / 20-21)

This compendium became popular and attained greatest importance in Ayurvedic medical world due to description of all the concepts at the appropriate places. It is authoritative text on kāyacikitsā for the reason that it is explained that all the diseases which were happening in the past, manifesting in the present and going to come in the future are explained. It is the need of the hour that, to understand these concepts in their original meaning and implement in the daily practice as said by Caraka in the following verse
{| class="wikitable"
|<nowiki>vikāranāmākuśalō na jihrīyāt kadācana| na hi sarvavikārāṇāṁ nāmatōsti dhruvā sthitiḥ|| sa ēva kupitō dōṣaḥ samutthānaviśēṣataḥ| sthānāntaragataścaiva janayatyāmayān bahūn|| tasmādvikāraprakṛtīradhiṣṭhānāntarāṇi ca| samutthānaviśēṣāṁśca buddhvā karma samācarēt|| yō hyētat tritayaṁ jñātvā karmāṇyārabhatē bhiṣak| jñānapūrvaṁ yathānyāyaṁ sa karmasu na muhyati||(Ca. sū. 18 / 44-47)</nowiki>
|}
The Ayurvedic physician, who does not read Carakasaṁhitā meticulously, can not attain complete knowledge of kāyacikitsā. Hence it is necessary to read Carakasaṁhitā with the vākyaśaḥ, vākyārthaśaḥ and arthāvayavaśaḥ in their root meaning. The doctrines and practical concepts of health maintenance and disease cure are available Carakasaṁhitā are exceptionally broad and no where else available.
{| class="wikitable"
|<nowiki>yasya dvādaśasāhasrī hṛdi tiṣṭhati saṁhitā| sōrthajñaḥ sa vicārajñaścikitsākuśalaśca saḥ|| rōgāṁstēṣāṁ cikitsāṁ ca sa kimarthaṁ na budhyatē| cikitsā vahnivēśasya susthāturahitaṁ prati|| yadihāsti tadanyatra yannēhāsti na tatkvacit| (Ca. si. 12 / 52-53)</nowiki>
|}
In ancient times, study of saṁhitā was done in guruśiṣya paramparā and students use to read in the presence of Guru. So thus they use to understand the saṁhitā vākya along with their root meaning. But in later times due to change in the study patterns, elaborate commentary on mūlasūtra became necessary to understand the true meanings of original sutras. To fulfill these needs many commentators written commentaries on Carakasaṁhitā. First among them is Scholar Bhaṭṭāra hariścandra and the commentary written is ‘Carakanyāsa’. In due course of time, many of the commentaries are extinct. Only Cakrapāṇidatta’s Āyurvēdadīpikā and Jalpakalpataru commentary of Gangadhar Roy are available in complete form. Out of these two, Āyurvēdadīpikā commentary is the most popular and complete guide to understand the Carakasaṁhitā in Ayurvedic world. Experts of Ayurveda considers that, with out reading the Āyurvēdadīpikā commentary along with the original compendium it is difficult to understand the deep rooted Ayurvedic concepts of Carakasaṁhitā.

== टीका ॥ Commentaries on Charak Samhita ==
"Ayurvedadeepika" is the most popular commentary on Charak Samhita written by Chakarapnidatta. Jalpakalapataru commentary is written by Gangadhara. These commentaries are widely used and referred. The electronic version of original Charak Samhita with Ayurvedadeepika commentary is available in Sanskrit language on the website of [http://niimh.nic.in/ebooks/ecaraka/?mod=adh National Institute of Indian Medical Heritage]. The contemporary edition of Charak Samhita in English language is in progress and available for open access as "[https://www.carakasamhitaonline.com/index.php?title=Main_Page Charak Samhita New Edition]". This edition includes original text, English translation, fundamental principles, scientific researches done on various topics of [https://www.carakasamhitaonline.com/index.php?title=Preface-_Charak_Samhita_New_Edition Charak Samhita].
[[Category:Ayurveda]]

Ayurveda (आयुर्वेदः)

2019-02-12T09:12:49Z

Dryogeshdeole: /* Vrusha Chikitsa OR Vjikaranatantra: वृषचिकित्सा । वाजीकरणतन्त्रम् । (Aphrodisiac therapy) */

Ayurveda (Samskrit: आयुर्वेदः) is a traditional Indian system of holistic medicine which is widely practiced in भारतवर्षः । Bharatavarsha since ages. Although it is considered as one of the many alternative medical systems, its scope is not similar to the scope of modern medical science or other alternative medical systems. It is important to know that, Ayurveda can not be equated with conventional medical science since the modern medical science deals with the diagnosis and management of diseases affecting only a physical body. However, Ayurveda refers to the knowledge in the scriptures, describing the methods to obtain health and longevity, by preserving health and eradicating the diseases affecting union of body, mind and life energy known as Ayu.
[[File:Aushadhi.png|thumb|700x700px|'''Students learning mantras & to make medicines.''' Courtesy: Permitted to use Copyrighted Images from the Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad]]

== परिचयः ॥ Introduction ==
Ayurveda, as the name aptly suggests, is a part of vedic literature originated in भारतवर्षः । Bharatavarsha. It is considered to be the उपवेदः । Upaveda of अथर्ववेदः । Atharvaveda with its main focus on maintenance of आयुः। Ayu. Ayurveda thus offers the divine methods to achieve Ayu and keep away the रोगाः । Rogas that create obstacles in the daily activities of human beings. Ayu (Samskrit: आयुः) is a union of 4 elements namely, शरीरम् । Shareeram (Body that has natural tendency to degenerate), इन्द्रियाणि । Indriyas (commonly known as sense organs and motor organs), सत्वम् । Satva (or मनस् commonly known as mind) and आत्मा । [[Atman (आत्मन्)|Atma]] (commonly referred to as life energy, consciousness or indestructible spirit). It follows that, purpose, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of all these.
== व्युत्पत्तिः ॥ Etymology ==
[[File:Ayurveda-Science of life.PNG|thumb|'''Ayurveda: Traditional Indian medical system.''' Courtesy: Book 'Ancient Indian science and it's relevance to the modern world' published by Rashtriya Sanskrita Vidyapeetha, Tirupati]]
According to आचार्य सुश्रुतः। Acharya Sushruta, Ayurveda is the Veda from where one can obtain the methods to achieve life or longevity. <blockquote>आयुरस्मिन् विद्यते अनेन वा आयुर्विन्दन्ति इति आयुर्वेदः । (Sush. Samh. 1.15)<ref name=":1">Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%AB Sootrasthanam])</ref></blockquote><blockquote>āyurasmin vidyate anena vā āyurvindanti iti āyurvedaḥ । (Sush. Samh. 1.15)</blockquote>Meaning: Ayurveda is the veda where the (the methods to obtain) Ayu lies or the veda from where the Ayu can be obtained.

The term Ayurveda consists of 2 terms namely आयुः। Ayu and वेदः। Veda.

=== आयुः ॥ Ayu ===
Ayu is defined as the close union of 4 elements namely
# शरीर ॥ [[Shareeram (शरीरम्)|Shareeram]] (Body that has natural tendency to degenerate)
# इन्द्रिय ॥ Indriyani (commonly known as sense organs and motor organs)
# सत्व ॥ Satva (मनस् Manas or commonly known as mind)
# आत्मा ॥ [[Atman (आत्मन्)|Atman]] (commonly referred to as life energy, consciousness or indestructible spirit)
Dhaari (धारि), Jeevitam (जीवितम्), Nityaga (नित्यगः), Anubandha (अनुबन्ध) are the terms synonymously used with Ayu. This union is present till the time of death or in other words death is the discontinuation of this union. Therefore Shareeram, Indriyas, Satva and Atma are considered the essential components of Life. <blockquote>शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम् । नित्यगश्चानुबन्धश्च पर्यायैरयुरुच्यते ।। (Char. Samh. 1.1.42)<ref name=":0">Charaka Samhita ([https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%B0%E0%A4%95%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sutrasthana])</ref></blockquote><blockquote>śarīrendriyasattvātmasaṁyogo dhāri jīvitam । nityagaścānubandhaśca paryāyairayurucyate ।।(Char. Samh. 1.1.42)</blockquote>

=== वेदः ॥ Veda ===
The other term [[Vedas (वेदाः)|Veda]] means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.

== आयुर्वेदस्य परिभाषा ॥ Ayurveda Definition ==
आचार्य चरकः । Acharya Charaka defines Ayurveda as, the Veda which offers knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favorable or beneficial life), अहितायुः । Ahitayu (Unfavourable or disadvantageous life), सुखायुः । Sukhayu (comfortable and peasant life) and दुःखायुः । Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.

<blockquote>हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् । मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। (Char. Samh. 1.1.41)<ref name=":0" /></blockquote><blockquote>hitāhitaṁ sukhaṁ duḥkham āyus tasya hitāhitam । mānaṁ ca tacca yatroktam āyurvedaḥ sa ucyate ।।(Char. Samh. 1.1.41)</blockquote>Meaning : Ayurveda is that, which deals with good, bad, happy and unhappy life, it's promoters and non-promoters, measures and nature.

== आयुर्वेदोत्पत्तेः पार्श्वभूमिः ॥ Emergence of Ayurveda ==
Every new invention has its roots in some necessity. This the the basis for emergence and advancement of any branch of knowledge. Similarly, even many thousand years ago, Ayurveda originated because immense need for this kind of knowledge was felt at that time. This necessity highlights the importance and relevance of knowledge offered in Ayurveda as well as the purpose behind offering the knowledge of life in Ayurveda.

Acharya Charaka throws a light on this by writing that, आरोग्यम् । Arogya ( Health and well being) acts as the root of धर्मः । [[Dharma]], अर्थः । Artha, कामः । Kama and मोक्षः। Moksha which results in श्रेयः । [[Shreyas and Preyas (श्रेयः प्रेयः च)|Shreyas]] (obtaining better fortune) and जीवितम् । Jivitam (longevity). Through the fulfillment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref> Therefore when in ancient times, common people, Seers and sages performing pious acts experienced impediments in fulfilling these aspects of life due to diseases, the quest for knowledge of life began. This lead to the emergence of Ayurveda many thousand years ago. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.15,16)<ref name=":0" /></blockquote><blockquote>dharmārthakāmamokṣāṇāmārogyaṁ mūlam uttamam ।। rogāstasyāpahartāraḥ śreyaso jīvitasya ca । prādurbhūto manuṣyāṇāmantarāyo mahānayam ।।(Char. Samh. 1.1.15,16)</blockquote>Meaning: Arogya is believed to be the basic requirement for taking a step towards fulfilling all these पुरुषार्थाः । purusharthas. रोगाः। Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to अनारोग्यम् । anarogya (Ill health) and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired आरोग्यम् । Arogya and eliminate the roga. This necessity also describes the basis of the unique structure of Ayurveda, the aim of Ayurveda and the various concepts that act as basic principles of Ayurveda.

== आयुर्वेदस्य अधिकरणम् ॥ Adhikarana of Ayurveda ==
अधिकरणम् । Adhikarna means the substratum or the object for which the entire knowledge is offered.

Aacharya Charaka has clearly mentioned that, knowledge about life offered in Ayurveda is related to the Ayu of त्रिदन्डात्मकपुरुषः । Tridandatmaka [[Purusha]]. It is highly recommended for one to understand the concept of त्रिदन्डात्मकपुरुषः । Tridandatmaka Purusha described in Ayurveda to identify the scope and application of Ayurveda. The entire knowledge in Ayurveda has been offered for this object known as Tridandatmaka Purusha. <blockquote>सत्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् । लोक्स्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ।</blockquote><blockquote>स पुमांश्चेतनं तच्च तच्चाधिकरणं स्म्रुतम् । वेदस्यास्य, तदर्थं हि वेदो अयं प्रकाशितः ।। (Char. Samh. 1.1.46,47)<ref name=":0" /> </blockquote><blockquote>satvamātmā śarīraṁ ca trayametattridaṇḍavat । lokstiṣṭhati saṁyogāttatra sarvaṁ pratiṣṭhitam ।</blockquote><blockquote>sa pumāṁścetanaṁ tacca taccādhikaraṇaṁ smrutam । vedasyāsya, tadarthaṁ hi vedo ayaṁ prakāśitaḥ ।।(Char. Samh. 1.1.46,47)</blockquote>Meaning: सत्वम्। Satva (Mind), आत्मा। [[Atman (आत्मन्)|Atman]] (Soul) and शरीरम् । Shareeram (Body) are the three basic components. The union of these three components form the tripod of life. The entire life depends and sustains on this union. It must be understood that any one of these is not sufficient to uphold the life individually. When each one of these factors supports other and form a union, they develop the ability to sustain the life. When any one of these factors is absent and their union breaks, the life discontinues. Hence each of these 3 factors and their union hold equal importance. This union is also called as पुमान् । Puman or चेतनम् । Chetan and, this is the object under discussion in Ayurveda. In fact Ayurveda had been brought into light for this object only.

== आयुर्वेदावतरणम् ॥ Ayurveda Avatarana ==
Being upaveda of [[Atharvaveda]], Ayurveda also does not belong to any specific author but considered to be सनातनम् । Sanatana or शाश्वतम्। Shasvata. Creation of Ayurveda has also been credited to [[Brahma (ब्रह्मा)|Brahma]]. <blockquote>तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)<ref name=":1" /></blockquote><blockquote>tadidaṁ śāśvataṁ puṇyaṁ svargyaṁ yaśasyamāyuṣyaṁ vr̥ttikaraṁ ceti ।।(Sush. Samh. 1.19)</blockquote>Meaning: Ayurveda is शाश्वतम्। Shasvata, पुण्यं। Punyam (Pure, Sacred, Auspicious), स्वर्ग्यं। Swargyam (Heavenly or partaking to heaven), यशस्यम् । Yashasyam (Creditable, Glorious), आयुष्यम्। Ayushyam (Giving long life), वृत्तिकरं Vruttikaram (affording a livelihood).

Though Ayurveda is eternal in nature, various Ayurveda संहिता । [[Samhita (संहिता)|samhita]] (Compendia) have described interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main परम्परा । paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from देवता । devatas to human beings and this event is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण).

It is believed that the knowledge of Ayurveda was recollected by ब्रह्मा । [[Brahma (ब्रह्मा)|Brahma]] and not created. Knowledge of Ayurveda is thus said to be received first by Brahma in meditative state by revelation. It was then passed on to दक्ष प्रजापति । Daksha Prajapati. Daksha Prajapati passed on this knowledge to अश्विनीकुमारौ । [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]]. Ashvini Kumaras are recognized as twin brothers who are renowned physicians of devatas. Various mythological tales in vedas describe complex, innovative surgical procedures and medical treatments performed by Ashwini kumaras. Impressed by their fascinating medical knowledge and skills of surgery, इन्द्र । Indra requested them to share this knowledge with him. In this way Indra inherited knowledge of Ayurveda from Ashvini Kumaras and later passed on this knowledge to seers and sages of ancient India. The transfer of Ayurveda from devatas to manushyas is described by different tales in various compendium. There are mainly 2 traditions of this transfer where one tradition is known as Atreya Parampara (tradition) and the other one as Dhanvantari Paramapara. <blockquote>श्रेष्ठो जातस्य रुद्र श्रियासि तवस्तमस्तवसां वज्रबाहो । पर्षि णः पारमंहसः स्वस्ति विश्वा अभीती रपसो युयोधि ॥३॥ (Rig. Veda. 2.33.3)</blockquote><blockquote>मा त्वा रुद्र चुक्रुधामा नमोभिर्मा दुष्टुती वृषभ मा सहूती । उन्नो वीराँ अर्पय भेषजेभिर्भिषक्तमं त्वा भिषजां शृणोमि ॥४॥ (Rig. Veda. 2.33.4)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A8.%E0%A5%A9%E0%A5%A9 Mandala 2 Sukta 33])</ref></blockquote>

Meaning:

=== Atreya Parampara ॥ (आत्रेय परम्परा) ===
In ancient India, the sages and seers were engaged in performing various yajnas and pious acts as a part of their practices for spiritual enlightenment. When emergence of various diseases started creating obstacles in the तप। [[Tapas|tapa]] , उपवास। Upawas , ब्रह्मचर्य। [[Brahmacharya (walking on the path of the divine)|Brahmacharya]] , व्रत। Vrata and आयुष। Aayush , immense need to find out a solution for these diseases was felt.

Looking at the plight of mankind, the sages and seers decided to assemble at one of the auspicious sides of Himalayas and search for a solution. ऋषयः। Rushis like Angira, Jamadagni, Vasishtha, Kashyapa, Bhrugu, Atreya, Gautam, Saankhya, Pulastya, Narad, Agastya, Vamadev, Asit, Markandeya, Paarikshi, Ashwalayan, Bhikshu Atreya, Bhardwaja, Kapinjala, Wishwamitra, Ashwamathya, Bhargava, Chyawan, Abhijit, Gargya, Shandilya, Koundilya, Varkshi, Devala, Galav and many other sages were part of in this assembly. They all were enlightened and brilliant. They started discussing that diseases are appearing as obstacles in attainment of Dharma, Artha, Kama and Moksha. Aarogya is the main source for achieving these while, diseases work as destroyers of health, welfare and life. Hence, in order to overcome this problem, they started thinking of means to get rid of these diseases , achieve longevity and the source to find this knowledge. In a meditative state, they saw Indra as a savior, the source to obtain this knowledge. They realized that Indra could be the only source to get the desired knowledge and thus decided to meet him.

ऋषी भरद्वाज। Rushi Bharadwaja voluntarily expressed the willingness to work as representative and hence was deputed by sages to go to the abode of Indra and request him to share the knowledge. In a very short span, intelligent and devoted sage Bharadwaja absorbed Ayurveda knowledge in its entirety, practiced himself to attain happy life and transferred it to other sages. This way, ऋषी भरद्वाज। Rushi Bharadwaja is considered as the first Manushya to receive the knowledge of Ayurveda for welfare of mankind on earth. He then passed on this knowledge to various other sages.

आत्रेय पुनर्वसुः । Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja. He then bestowed this knowledge on his 6 disciples, out of the virtue of compassion for mankind and friendliness to share. अग्निवेशः। Agnivesha, भेलः। Bhela, जतुकर्णः। Jatukarna, पराशरः। Parashara, हारितः। Harit and क्षारपाणिः। Ksharapani were the 6 disciples of Atreya Punarvasu. On the basic of the knowledge obtained from guru Atreya, each of these disciples scripted their own treatise. Agnivesha being the most brilliant among them, was the first one to transcribe this knowledge from oral tradition into a compendium. His compendium got recognized by his name as अग्निवेशसंहिता । Agnivesha Samhita.<ref name=":0" /> This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises and thus in the later period, आचार्य चरकः । Acharya Charaka and दृढबलः । Drudhabala expounded this Samhita by their annotations. Since then, this Samhita became popular as चरकसंहिता । Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the बृहत्रयी। Brihatrayee (the greater triology) in Ayurveda.

=== Dhanwantari parampara ॥ (धन्वन्तरि परम्परा) ===
In another parampara (tradition), knowledge of Ayurveda was inherited by काशीराज् दीवोदास धन्वन्तरी । Kashiraj Divodas Dhanwantari from Indra. He then passed on this divine knowledge to his disciples like सुश्रुत । Sushruta, औपधेनवः । Aupadhenav, वैतरणः । Vaitaran, औरभ्रः । Aurabhra, करवीर्यः । Karaveerya, भोजः । Bhoj, पौष्कलावतः । Poushkalawat गोपुररक्षितः । Gopoormeet. <ref name=":1" /> आचार्य सुश्रुतः। Acharya Sushruta among these disciples created a treatise named सुश्रुतसंहिता । [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita]]. Sushruta Samhita is also considered as one of the authoritative texts in Ayurveda and forms an integral part of बृहत्रयी। Bruhatrayee.

== आयुर्वेदस्य प्रयोजनम्॥ Prayojana of Ayurveda ==
[[File:Medicinal Herbs.png|thumb|700x700px|'''Disciples helping Guru in treating a patient.''' Courtesy: Permitted to use Copyrighted Images from the Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad]]
प्रयोजन । Prayojana of Ayurveda means the aim of Ayurveda which is described as below.

=== धातुसाम्यम् । Establishment of equilibrium of Dhatus ===
As per Acharya Charaka, establishing धातुसाम्यम् । Dhatusamyam is the only aim of Ayurveda.<blockquote>धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम् ।। (Char. Samh. 1.1.43)<ref name=":0" /></blockquote><blockquote>dhātusāmyakriyā coktā tantrasyāsya prayojanam ।।</blockquote>Meaning: Establishing Dhatusamyam is the only aim of Ayurveda.

In another discourse Dhatusamyam is defined as आरोग्यम्। Aarogya. Aacharya Charaka defines विकाराः। Vikara as धातुवैषम्यम्। Dhaatu vaishamya. Dhaatu samyam is labelled as प्रकृतिः । Prakruti or state of equilibrium of the human system. Vikaras are considered as दुःख । Dukkha and consequently the opposite, सुख । Sukha, is considered to be the state of absence of vikara. <ref>Charaka Samhita (Sootrasthana 9.4)</ref> Ultimately Dhaatu samyam is referred to as Aarogyam and Sukham. This clarifies that, the aim of Ayurveda is to establish Aarogya or Dhatusamyam which ultimately leads to attainment of Sukha.

=== व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च । Curative and Preventive Medicine ===
<blockquote>इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च ।। (Sush. Samh. 1.14)<ref name=":1" /> </blockquote><blockquote>iha khalvāyurvedaprayojanaṁ vyādhyupasr̥ṣṭānāṁ vyādhiparimokṣaḥ svasthasya rakṣaṇaṁ ca।। (Sush. Samh. 1.14)</blockquote>Acharya Sushruta opines that, the aim of Ayurveda is व्याधिपरिमोक्षः । Vyadhiparimoksha i.e. to alleviate the suffering of a diseased individual by eradicating the disease and स्वास्थ्यरक्षणम् । Svasthyarakshan i.e to preserve the health of a healthy individual by preventing the diseases. Hence, it is clear that Ayurveda focuses on both the aspects of health namely curative and preventive. The methods of achieving health and longevity by not just treating the diseases but also by prevention of the diseases have been described in Ayurveda indicating its supremacy and the wisdom of ancient Rushis.

== त्रिस्कन्ध आयुर्वेदः ॥ Nature and Subject of Ayurveda ==

The knowledge of Ayurveda is presented as त्रिसूत्र। Trisootra or त्रिस्कन्ध । Triskandha (3 pronged knowledge) covering 3 important aspects viz.
# हेतवः । Hetu (Etiology and diagnosis)
# लिङगानि । Lingani (Clinical presentation, signs, symptoms etc)
# औषधी। Aushadhi (Medicine and various other methods like dietary regimen, lifestyle etc to combat the illness).
This knowledge is offered for betterment of आतुरः। Aatur (Diseased individual- Curative aspect) as well as स्वस्थः । Swastha (Healthy individual: Preventive measures). This rich source of knowledge named Ayurveda will last forever without any change, it is eternal and virtuous which was first known to only Brahma. <blockquote>हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् । त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः ।। (Char. Samh. 1.1.24)<ref name=":0" /> </blockquote><blockquote>hetuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam । trisūtraṁ śāśvataṁ puṇyaṁ bubudhe yaṁ pitāmahaḥ ।। (Char. Samh. 1.1.24)</blockquote><blockquote>सो ऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः । यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः ।। (Char. Samh. 1.1.25)<ref name=":0" /> </blockquote><blockquote>so 'nantapāraṁ triskandhamāyurvedaṁ mahāmatiḥ । yathāvadacirāt sarvaṁ bubudhe tanmanā muniḥ ।। (Char. Samh. 1.1.25)</blockquote>

== अष्टाङग आयुर्वेदः ॥ Ashtanga Ayurveda ==
This entire knowledge of life in Ayurveda is divided under 8 main branches. These are called उपाङ्गानि। Upanga of Ayurveda and as they are 8 in number, Ayurveda is also called Ashtanga Ayurveda.<ref name=":1" /> <ref>Ashtanga Hrudayam ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B9%E0%A5%83%E0%A4%A6%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7 Sootrasthanam])</ref> These 8 branches are as follows:
# Kayachikitsa: कायचिकित्सा । (Internal Medicine for systemic diseases caused due to disturbances in Agni)
# Baala Chikitsa OR Koumarbhrutyatantram: बालचिकित्सा । कौमारभृत्यतन्त्रम् । (Treatment of neonates, infants and children like Paediatrics)
# Graha Chikitsa OR Bhootavidyaa : ग्रहचिकित्सा । भूतविद्या । (Demonology / Psychology)
# Urdhvaanga Chikitsa: उर्ध्वाङ्चिकित्सा। (Treatment of disease occurring in head and neck)
# Shalya Chikitsa: शल्यचिकित्सा। (Surgical procedures involving use of blunt and sharp instruments, fire, Kshara and bloodletting)
# Damstra Chikitsa OR Agadatantra: दन्ष्ट्राचिकित्सा । अगदतन्त्रम् । (similar to Toxicology)
# Jara Chikitsa OR Rasayanatantra: जराचिकित्सा । रसायनतन्त्रम् । (Geriatrics, Rejuvenation)
# Vrsha Chikitsa OR Vjikaranatantra: वृषचिकित्सा । वाजीकरणम् । (Aphrodisiac therapy, treatments assisting natural conception and fertility)
=== कायचिकित्सा ॥ Kayachikitsa (Internal Medicine) ===
It deals with Internal Medicine for systemic diseases caused due to disturbances in Agni. The word Kayachikitsa is composed of 2 parts. First is काय । Kaay, meaning complete physical body composed of multiple अवयवाः । Avayava (various organs and systems) in all the stages of life, while चिकित्सा । Chikitsa refers to the treatment methods. Thus, Kayachikitsa offers the knowledge of treatments for bodily diseases. This branch is commonly co related with internal medicine. It is believed that imbalances in दोषाः । Dosha, धातवः । Dhatu, मलाः। Mala and अग्निः । Agni are the fundamental causes for development of almost all the diseases. These imbalances can be managed using various orally administered medicines, पथ्यम् । dietary regimens, lifestyle changes and other important methods like पंचकर्मः। Panchakarma. Hence, Kayachikitsa is the branch of Ayurveda that deals with management of systemic disorders.

=== Baala Chikitsa OR Koumarabhrutyatantram: बालचिकित्सा । कौमारभृत्यतन्त्रम् । (Paediatrics) ===
This branch includes knowledge of treating diseases occurring in neonates, infants and children. Diseases in this age group are considered to be caused by imbalances in nutrition, contaminated breast milk from feeding mother and sometimes some unknown factors or evil forces known as ग्रह । Graha. Causes, Clinical manifestations and methods to treat these diseases can be found in Kaumarbhrutya which is also known as Balachikitsa.

=== Graha Chikitsa OR Bhootavidya : ग्रहचिकित्सा । भूतविद्या । (Demonology / Psychology) ===
This branch focuses on management of various diseases caused due to unknown etiological factors which might include ill spirits, demons, astrological factors etc. these factors primarily affect चेतस् । Chetas. Hence this branch offers knowledge of methods to fight psychological and psycho-somatic diseases. It includes mention of various शान्तिकर्माणि । Shantikarmas, मन्त्राः। Mantras etc. This aspect is considered unique to Ayurveda.

=== Urdhvaanga Chikitsa or Shalakyatantra: उर्ध्वाङ्गचिकित्सा। शालाक्यतन्त्रम्। (Head and Neck Treatment) ===
It involves treatment of diseases occurring in head and neck. Includes diseases of Ear, Eyes, Oral cavity, Nose etc. Shalakya is the term derived from the name of instrument शलाका। 'Shalaka' appearing like a probe. Since most of the procedures performed in head and neck region involve use of this instrument. The entire branch is thus named after it.

=== Shalya Chikitsa: शल्यचिकित्सा। (Surgery) ===
It consists of surgical procedures involving use of blunt and sharp instruments, fire, Kshara and bloodletting and hence commonly referred as Surgery. Knowledge of various procedures performed using various types of blunt यन्त्रम्। and शस्त्रम्। sharp instruments, क्षाराः । Ksharas (Alkaline Ash like substances), अग्निः । fire and various local treatments for wound healing are described here.

=== Damstra Chikitsa OR Agadatantra: दन्ष्ट्राचिकित्सा । अगदतन्त्रम् । (Toxicology) ===
Agadatantra is a very well-developed branch in Ayurveda which deals with management of poisoning from various sources like snakes, insects, food combinations, natural and artificial poisons etc. It provides details of identification, causes, clinical manifestations and methods to eliminate the poison from body. Commonly referred as Toxicology in Ayurveda.

=== Jara Chikitsa OR Rasayanatantra: जराचिकित्सा । रसायनतन्त्रम् । (Geriatrics, Rejuvenation) ===
Rasayana tantra is a specialty of Ayurveda. It is also known as Jarachikitsa. Various methods to prevent premature ageing, achieve longevity (by preventing diseases and preserving the health), increase the strength, endurance and immunity are discussed under this branch of Ayurveda. The word जरा । ‘Jara’ means Ageing or senility. Thus, Jarachikitsa also signifies the specialty treatments in Ayurveda for diseases occurring in old age. Therefore, this branch is commonly referred to as Geriatrics but its scope is not limited to the subject of Geriatrics. Detail description of Rasayana is found in Rasayana chapter of Charaka Samhita.<ref>Rasayana Adhyaya, Charaka Samhita available from http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Rasayana</ref>

=== Vrisha Chikitsa OR Vajikarana tantra: वृषचिकित्सा । वाजीकरणतन्त्रम् । (Aphrodisiac therapy) ===
Vajikarana tantra is also known as Vrisha chikitsa in Ayurveda. This stream of Ayurveda offers knowledge of methods to preserve sexual health and treat diseases related to reproduction. This involves use of medicines, diet, lifestyle modifications and psychotherapy to correct the imbalances that cause deficiency, impurity, insufficient production and dryness of रेतस् । Retas (Commonly known as शुक्रम्। Shukra, which is one of the 7 Dhatus of पुरुषः । Purusha and is responsible for reproduction. Not equal to but similar to semen). It elaborates on the therapeutic measures for nourishment, fortification and enhancement of the quality and quantity of Shukra. Moreover, it also provides knowledge about methods to increase the libido and aphrodisiac agents.

It is extremely important to understand that, in Ayurveda, Sexual intercourse is considered for the purpose of reproduction. Therefore, this branch of Ayurveda is developed to correct the imbalances in the factors responsible for reproduction and generation of healthy progeny. This specialty deals with diseases of infertility resulting from unhealthy Shukra. It is not intended for enhancing the carnal pleasures like it is misinterpreted many times. Detail description of Vajikarana is found in Vajikarana chapter of Charaka Samhita.<ref>Vajikarana Chikitsa, Charaka Samhita available online from http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Vajikarana</ref>

== References ==
<references />
[[Category:Ayurveda]]

Upavedas (उपवेदाः)

2019-02-12T04:29:41Z

Dryogeshdeole: /* आयुर्वेदः ॥ Ayurveda */ External links of available authentic websources are added.

Upavedas (Samskrit : उपवेदः) or subsidiary Vedas, are said to be four in number forming auxiliaries to the four Vedas as given below<ref name=":0">All About Hinduism, Swami Sivananda, Page 33 </ref>
# [[Ayurveda (आयुर्वेदः)]]
# [[Dhanurveda (धनुर्वेदः)]]
# [[Arthashastra (अर्थशास्त्रम्)|Arthaveda (अर्थवेदः)]]
# [[Gandharvaveda (गन्धर्ववेदः)]]

== Introduction ==
Upavedas when treated separately from Vedas and added to the list of Chaturdasha vidyasthanas, form the Ashtadasha Vidyasthanas as accounted by Vishnupurana.<ref name=":1">Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Amsha 3 Adhyaya 6])</ref><ref>[http://vedicheritage.gov.in/upaveda/ Introduction to Upavedas] given in Vedic Heritage Portal</ref> <blockquote>आयुर्वेदो धनुर्वेदो गान्धर्वश्चैव ते त्रयः । अर्थशास्त्र चतुर्थन्तु विद्या ह्मष्टादशैव ताः ।। २९ ।। (Vish. Pura. 3.6.29)</blockquote><blockquote>āyurvēdō dhanurvēdō gāndharvaścaiva tē trayaḥ । arthaśāstra caturthantu vidyā hmaṣṭādaśaiva tāḥ ।। 29 ।। (Vish. Pura. 3.6.29)</blockquote>Shilpaveda (शिल्पवेदः) or Sthapatyaveda (स्थापत्यवेदः) is considered as the Upaveda instead of Arthashastra according to Charanavyuha<ref name=":7">Malladi, Sri. Suryanarayana Sastry (1982) ''Samskruta Vangmaya Charitra, Volume 2 Laukika Vangmayam'' Hyderabad : Andhra Sarasvata Parishad</ref> and Katyayana<ref name=":02">Shri. Kishore Mishra's Article : ''[http://vedicheritage.gov.in/pdf/ved_vedang_gp_13.pdf Vaidik Vangmay ka Shastriya Swaroop]'' in Vedic Heritage Portal.</ref>. The Upavedas supplement the Vedas with more specific applications of Vedic teachings into the cultural field. Upavedas are considered as a part of Veda and not as a separate entity according to a few scholars, in such case there are Chaturdhasha (14) Vidyasthanas only.<ref name=":03">Raghunathacharya, S. B. (1982) ''[http://ebooks.tirumala.org/Product/Book/?ID=877 Arshavijnana Sarvasvamu, Volume 1 : Vedasamhitalu (Telugu)]'' Tirupati : Tirumala Tirupati Devasthanam</ref>
{| class="wikitable"
!S. No.
!Upaveda Name
!Contents
!Associated with Veda
|-
|1
|Ayurveda (आयुर्वेदः)
|Science of Health and Life
|Rigveda according to Charanavyuha. Atharvaveda according to Sushruta.<ref name=":0" /><ref name=":7" />
|-
|2
|Dhanurveda (धनुर्वेदः)
|Science of Warfare / Martial Arts
|Yajurveda
|-
|3
|Gandharvaveda (गन्धर्ववेदः)
|Music, poetry and dance
|Sama Veda
|-
|4
|Arthashastra (अर्थशास्त्रम्)
|Public administration, governance, economy and polity
|Atharvaveda
|}

== Brief Description of Upavedas ==
A brief description of the Upavedas are as follows

=== आयुर्वेदः ॥ Ayurveda ===
Ayurveda is related to the secret of longevity and medicines to cure diseases. Ancient rshis have, with their research and experience, practically shown the way to lead a happy life by protecting and enriching the health of healthy person (स्वस्थस्य स्वास्थ्यरक्षणम् preventive) and curing the disease of a patient (व्याध्युपसृष्टानां व्याधिरपिमोक्षः curative). Any shastra has two parts - Siddhanta (सिद्धान्तभागः theoretical aspects) which defines the basic rules and Karmabhaga (कर्मभागः practical application) which define the practical usage of those rules. Ayurvedic study involves both the siddhanta and applications in curing the diseases.<ref>Acharya Baldeva Upadhyaya (1969) ''[https://archive.org/details/SamskritaSastronKaItihasBaldevUpadhyaya1969/page/n17 Sanskrit Shastron Ka Itihas.]'' Varanasi : Sharada Mandir</ref> The originator of Ayurveda is supposed to be Dhanwantari, who originated as one of the treasures during samudra-manthan. Apart from him, other prominent names are Aitareya, Kashyapa, Harit, Agnivesha, and Bhedamuni. At present, three important books of Ayurveda are: [http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Charaka_Samhita Charaka Samhita], [http://niimh.nic.in/ebooks/esushruta/index.php Sushruta Samhita] and Ashtanga Hridayam. These three books are collectively called Brihat-trayi. Patanjali has also authored text on Ayurveda.<ref name=":0" />

In the most referred Sanskrit-Sanskrit dictionaries like Shabdakalpadruma & Vachaspatyam, Ayurveda is mentioned as Upaveda of both Atharvaveda and Rigveda.

According to Sushruta Samhita and भावप्रकाशः Ayurveda is Upaveda of Atharvaveda<blockquote>इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाद्यैवप्रजाः श्लोकशत सहस्र-मध्यायसहस्रं च कृतवान् स्वयम्भूः ततोऽल्पायुष्ट्वमल्पमेध स्त्वं चालोक्य नराणां भूयोऽष्टधा प्रणीतवान् ६ (Sush. Samh. 1.6)<ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%AB Sutrasthana Adhyaya 1])</ref></blockquote><blockquote>विधाताथर्व्वसर्वस्वमायुर्वेदं प्रकाशयन्। स्वनाम्ना संहितां चक्रे लक्षश्लोकमयीमृजुम्” इति भावप्रकाशोक्तेः । (Bhavaprakasha)</blockquote>According to Charanavyuha of Shaunaka it is Upaveda of Rigveda <blockquote>चरणव्यूहमते ऋग्वेदस्योपवेदः आयुर्वेदः{{Citation needed}}</blockquote>

=== धनुर्वेदः ॥ Dhanurveda ===
This Upaveda explains civil and military defense, war and politics. The art of warfare, well known for bringing victory in ancient days, has now been reduced to obscurity and these days, unfortunately, it is mentioned as the art of using bows and arrows. Starting from the [[Samhita (संहिता)|Samhitas]] and [[Brahmana (ब्राह्मणम्)|Brahmanas]] there is a mention of this shastra, terms of battlefield instruments such as Ashti, Vajri, Shatagni, which gives us evidence of their usage even in vedic times. Later in the Ramayana and Mahabharata a good deal of light is thrown upon this science and art, particularly in the descriptions of battles. This shastra has it origins from Brahma as given in Shrutis, Smrtis and puranas. Rigveda sukta (9.112) describes the art of making bows and arrows (grinding of the tips of arrows and carving stones using them) apart from praises of Indra, Varuna, Agni, Rudra as great warriors wielding the bows.<ref name=":7" /> The most ancient books of Dhanurveda are not available, but some of the known books are Dhanurvidhi, Drauna Vidya, Kodanda Mandana and Dhanurveda Samhita.<ref name=":0" />

=== गन्धर्ववेदः॥ Gandharvaveda ===
Gandharva veda is the science of music, derived from the Sama-Veda as evidenced by the list of pravartakas seen in Samaveda Anukramanikas. Starting from Ranaayani to Jaimini, 13 seers have given gandharva vidya in Bharatavarsha, later developed by maharshi Jaimini and his students. This ancient veda was the root of Ganavidya which gave musical notes and spread as classical musical tradition is evident from Narada shiksha. Yamalashtaka tantra (यामळाष्टक तन्त्रम्) describes the existence of Gandharvaveda (containing 36000 slokas), but it is at present unavailable. Gandharvaveda is treated and studied as a part of [[64 Kalas (चतुःषष्टिः कलाः)|64 Kalas]] in the present ages.<ref name=":7" />

=== अर्थशास्त्रम् ॥ Arthashastra ===
Dr. R. Shamasastry, who first translated Kautilya's Arthashastra<ref name=":2">Dr. R. Shamasastry. (1915 First Edition, 1929 Third Edition) ''[https://archive.org/details/KautilyasArthasastra/page/n3 Kautilya's Arthasastra.]'' Mysore : Weslevan Mission Press</ref>, elaborately discusses, in the preface to his translation, the authorship of Arthashastra and mentions the different aspects given in various works like Vishnupurana (4.24), Nitisara of Kamandaka, Shakuntaka of Kalidasa, Dandi's work, Kadambari of Bana, Panchatrantra etc. Kautilya also known as Vishnugupta and Chanakya, has been ascribed to the authorship of Arthashastra, though there is little clarity whether all these names refer to one person.

Nevertheless, the work itself is a masterpiece that covers a whole gamut of topics covered in 15 Adhikaranas and 150 Adhyayas (total of 6000 slokas). Kautilya in his opening statement offering salutations to Sukra and Brhaspati mentions that<blockquote>''"This Arthashastra is made as a compendium of almost all the Arthasastras, which, in view of acquisition and maintenance of the earth, have been composed by ancient teachers."''<ref name=":2" /></blockquote>Topics dealt with include discipline, restraint of sense organs, creation of Councillors and priests, institution of spies, ministers, duties of a raja, maharaja, his duty to protect his parivara (harem) and personal safety, duties of the government incharges and superintendents, sovereignty, formation of villages, division of land, construction of forts, revenue, armoury, treasury, agriculture, weaving, slaughter-houses, forest produce, ships, chariots, infantry, resolution of legal disputes, recovery of debts, cooperative undertakings, rules for slaves and laborers, dealing with betting and gambling, robbery, defamation among many other laws and policies relating to war, invasion, army, strategic planning and secret punishments.

=== शिल्पवेदः॥ Shilpaveda or Sthapatyaveda (स्थापत्यवेदः) ===
Few scholars treat Shilpaveda or Sthapatyaveda as the Upaveda instead of Arthashastra.<ref name=":0" /><ref name=":02" />It deals with architecture and various arts. Also considered as one of the 64 Kalas now, Shilpashastra originally dealt with architectural sites including waterbodies (tataka), rest houses (aramas), temples (alayas) etc.<ref name=":7" /> According to Shukra-niti there are a number of arts but 64 are considered to be more prominent. More commonly called ''Vastu'', it shows the right design of structures to bring in wholesome earth and spatial energies. Yoga uses Vastu for the orientation of temples, ashrams and meditation rooms.<ref name=":0" />
==References==
<references />
[[Category:Vedas]]
[[Category:Vaidika Vangamaya]]
[[Category:Upavedas]]

Upavedas (उपवेदाः)

2019-02-12T04:23:10Z

Dryogeshdeole: The actual name of text by Vagbhata is Ashtanga Hridayam. That is corrected.

Upavedas (Samskrit : उपवेदः) or subsidiary Vedas, are said to be four in number forming auxiliaries to the four Vedas as given below<ref name=":0">All About Hinduism, Swami Sivananda, Page 33 </ref>
# [[Ayurveda (आयुर्वेदः)]]
# [[Dhanurveda (धनुर्वेदः)]]
# [[Arthashastra (अर्थशास्त्रम्)|Arthaveda (अर्थवेदः)]]
# [[Gandharvaveda (गन्धर्ववेदः)]]

== Introduction ==
Upavedas when treated separately from Vedas and added to the list of Chaturdasha vidyasthanas, form the Ashtadasha Vidyasthanas as accounted by Vishnupurana.<ref name=":1">Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Amsha 3 Adhyaya 6])</ref><ref>[http://vedicheritage.gov.in/upaveda/ Introduction to Upavedas] given in Vedic Heritage Portal</ref> <blockquote>आयुर्वेदो धनुर्वेदो गान्धर्वश्चैव ते त्रयः । अर्थशास्त्र चतुर्थन्तु विद्या ह्मष्टादशैव ताः ।। २९ ।। (Vish. Pura. 3.6.29)</blockquote><blockquote>āyurvēdō dhanurvēdō gāndharvaścaiva tē trayaḥ । arthaśāstra caturthantu vidyā hmaṣṭādaśaiva tāḥ ।। 29 ।। (Vish. Pura. 3.6.29)</blockquote>Shilpaveda (शिल्पवेदः) or Sthapatyaveda (स्थापत्यवेदः) is considered as the Upaveda instead of Arthashastra according to Charanavyuha<ref name=":7">Malladi, Sri. Suryanarayana Sastry (1982) ''Samskruta Vangmaya Charitra, Volume 2 Laukika Vangmayam'' Hyderabad : Andhra Sarasvata Parishad</ref> and Katyayana<ref name=":02">Shri. Kishore Mishra's Article : ''[http://vedicheritage.gov.in/pdf/ved_vedang_gp_13.pdf Vaidik Vangmay ka Shastriya Swaroop]'' in Vedic Heritage Portal.</ref>. The Upavedas supplement the Vedas with more specific applications of Vedic teachings into the cultural field. Upavedas are considered as a part of Veda and not as a separate entity according to a few scholars, in such case there are Chaturdhasha (14) Vidyasthanas only.<ref name=":03">Raghunathacharya, S. B. (1982) ''[http://ebooks.tirumala.org/Product/Book/?ID=877 Arshavijnana Sarvasvamu, Volume 1 : Vedasamhitalu (Telugu)]'' Tirupati : Tirumala Tirupati Devasthanam</ref>
{| class="wikitable"
!S. No.
!Upaveda Name
!Contents
!Associated with Veda
|-
|1
|Ayurveda (आयुर्वेदः)
|Science of Health and Life
|Rigveda according to Charanavyuha. Atharvaveda according to Sushruta.<ref name=":0" /><ref name=":7" />
|-
|2
|Dhanurveda (धनुर्वेदः)
|Science of Warfare / Martial Arts
|Yajurveda
|-
|3
|Gandharvaveda (गन्धर्ववेदः)
|Music, poetry and dance
|Sama Veda
|-
|4
|Arthashastra (अर्थशास्त्रम्)
|Public administration, governance, economy and polity
|Atharvaveda
|}

== Brief Description of Upavedas ==
A brief description of the Upavedas are as follows

=== आयुर्वेदः ॥ Ayurveda ===
Ayurveda is related to the secret of longevity and medicines to cure diseases. Ancient rshis have, with their research and experience, practically shown the way to lead a happy life by protecting and enriching the health of healthy person (स्वस्थस्य स्वास्थ्यरक्षणम् preventive) and curing the disease of a patient (व्याध्युपसृष्टानां व्याधिरपिमोक्षः curative). Any shastra has two parts - Siddhanta (सिद्धान्तभागः theoretical aspects) which defines the basic rules and Karmabhaga (कर्मभागः practical application) which define the practical usage of those rules. Ayurvedic study involves both the siddhanta and applications in curing the diseases.<ref>Acharya Baldeva Upadhyaya (1969) ''[https://archive.org/details/SamskritaSastronKaItihasBaldevUpadhyaya1969/page/n17 Sanskrit Shastron Ka Itihas.]'' Varanasi : Sharada Mandir</ref> The originator of Ayurveda is supposed to be Dhanwantari, who originated as one of the treasures during samudra-manthan. Apart from him, other prominent names are Aitareya, Kashyapa, Harit, Agnivesha, and Bhedamuni. At present, three important books of Ayurveda are: Charaka Samhita, Sushruta Samhita and Ashtanga Hridayam. These three books are collectively called Brihat-trayi. Patanjali has also authored text on Ayurveda.<ref name=":0" />

In the most referred Sanskrit-Sanskrit dictionaries like Shabdakalpadruma & Vachaspatyam, Ayurveda is mentioned as Upaveda of both Atharvaveda and Rigveda.

According to Sushruta Samhita and भावप्रकाशः Ayurveda is Upaveda of Atharvaveda<blockquote>इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाद्यैवप्रजाः श्लोकशत सहस्र-मध्यायसहस्रं च कृतवान् स्वयम्भूः ततोऽल्पायुष्ट्वमल्पमेध स्त्वं चालोक्य नराणां भूयोऽष्टधा प्रणीतवान् ६ (Sush. Samh. 1.6)<ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%AB Sutrasthana Adhyaya 1])</ref></blockquote><blockquote>विधाताथर्व्वसर्वस्वमायुर्वेदं प्रकाशयन्। स्वनाम्ना संहितां चक्रे लक्षश्लोकमयीमृजुम्” इति भावप्रकाशोक्तेः । (Bhavaprakasha)</blockquote>According to Charanavyuha of Shaunaka it is Upaveda of Rigveda <blockquote>चरणव्यूहमते ऋग्वेदस्योपवेदः आयुर्वेदः{{Citation needed}}</blockquote>

=== धनुर्वेदः ॥ Dhanurveda ===
This Upaveda explains civil and military defense, war and politics. The art of warfare, well known for bringing victory in ancient days, has now been reduced to obscurity and these days, unfortunately, it is mentioned as the art of using bows and arrows. Starting from the [[Samhita (संहिता)|Samhitas]] and [[Brahmana (ब्राह्मणम्)|Brahmanas]] there is a mention of this shastra, terms of battlefield instruments such as Ashti, Vajri, Shatagni, which gives us evidence of their usage even in vedic times. Later in the Ramayana and Mahabharata a good deal of light is thrown upon this science and art, particularly in the descriptions of battles. This shastra has it origins from Brahma as given in Shrutis, Smrtis and puranas. Rigveda sukta (9.112) describes the art of making bows and arrows (grinding of the tips of arrows and carving stones using them) apart from praises of Indra, Varuna, Agni, Rudra as great warriors wielding the bows.<ref name=":7" /> The most ancient books of Dhanurveda are not available, but some of the known books are Dhanurvidhi, Drauna Vidya, Kodanda Mandana and Dhanurveda Samhita.<ref name=":0" />

=== गन्धर्ववेदः॥ Gandharvaveda ===
Gandharva veda is the science of music, derived from the Sama-Veda as evidenced by the list of pravartakas seen in Samaveda Anukramanikas. Starting from Ranaayani to Jaimini, 13 seers have given gandharva vidya in Bharatavarsha, later developed by maharshi Jaimini and his students. This ancient veda was the root of Ganavidya which gave musical notes and spread as classical musical tradition is evident from Narada shiksha. Yamalashtaka tantra (यामळाष्टक तन्त्रम्) describes the existence of Gandharvaveda (containing 36000 slokas), but it is at present unavailable. Gandharvaveda is treated and studied as a part of [[64 Kalas (चतुःषष्टिः कलाः)|64 Kalas]] in the present ages.<ref name=":7" />

=== अर्थशास्त्रम् ॥ Arthashastra ===
Dr. R. Shamasastry, who first translated Kautilya's Arthashastra<ref name=":2">Dr. R. Shamasastry. (1915 First Edition, 1929 Third Edition) ''[https://archive.org/details/KautilyasArthasastra/page/n3 Kautilya's Arthasastra.]'' Mysore : Weslevan Mission Press</ref>, elaborately discusses, in the preface to his translation, the authorship of Arthashastra and mentions the different aspects given in various works like Vishnupurana (4.24), Nitisara of Kamandaka, Shakuntaka of Kalidasa, Dandi's work, Kadambari of Bana, Panchatrantra etc. Kautilya also known as Vishnugupta and Chanakya, has been ascribed to the authorship of Arthashastra, though there is little clarity whether all these names refer to one person.

Nevertheless, the work itself is a masterpiece that covers a whole gamut of topics covered in 15 Adhikaranas and 150 Adhyayas (total of 6000 slokas). Kautilya in his opening statement offering salutations to Sukra and Brhaspati mentions that<blockquote>''"This Arthashastra is made as a compendium of almost all the Arthasastras, which, in view of acquisition and maintenance of the earth, have been composed by ancient teachers."''<ref name=":2" /></blockquote>Topics dealt with include discipline, restraint of sense organs, creation of Councillors and priests, institution of spies, ministers, duties of a raja, maharaja, his duty to protect his parivara (harem) and personal safety, duties of the government incharges and superintendents, sovereignty, formation of villages, division of land, construction of forts, revenue, armoury, treasury, agriculture, weaving, slaughter-houses, forest produce, ships, chariots, infantry, resolution of legal disputes, recovery of debts, cooperative undertakings, rules for slaves and laborers, dealing with betting and gambling, robbery, defamation among many other laws and policies relating to war, invasion, army, strategic planning and secret punishments.

=== शिल्पवेदः॥ Shilpaveda or Sthapatyaveda (स्थापत्यवेदः) ===
Few scholars treat Shilpaveda or Sthapatyaveda as the Upaveda instead of Arthashastra.<ref name=":0" /><ref name=":02" />It deals with architecture and various arts. Also considered as one of the 64 Kalas now, Shilpashastra originally dealt with architectural sites including waterbodies (tataka), rest houses (aramas), temples (alayas) etc.<ref name=":7" /> According to Shukra-niti there are a number of arts but 64 are considered to be more prominent. More commonly called ''Vastu'', it shows the right design of structures to bring in wholesome earth and spatial energies. Yoga uses Vastu for the orientation of temples, ashrams and meditation rooms.<ref name=":0" />
==References==
<references />
[[Category:Vedas]]
[[Category:Vaidika Vangamaya]]
[[Category:Upavedas]]