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Line 43: − + − + − “काल: स्वभावों नियतियंदच्छा भूतानि योनि: पुरुष इति चिन्त्या । संयोग एथर न त्वात्मसावादात्माप्यनोश: सुखदुःखहेतोः ॥ ते ध्यानयोगानुगता अपश्यन्देवात्मशक्ति स्वगुणनिगृढास् । यः फारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्यंकः ४ (इवेताइवतर १॥२-३.) + + + + + + + + − + + − == Agantu unmada ==+ + − == Bhutavidya or Grahachikitsa ==+ − Pg 73, 74
Ayurveda in Upanishadas (उपनिषदेशु आयुर्वेदः) (view source)
Revision as of 19:27, 9 January 2023
, 19:27, 9 January 2023no edit summary
== Various Vadas in Ayurveda samhitas having origin? in Upanishadas ==
== Various Vadas in Ayurveda samhitas having origin? in Upanishadas ==
In Charaka Samhita Sutrasthanam adhyaya 25, One can find a detail discussion , arguments and counter arguments to discuss and decide the source of origin of Human and diseases. Various opinions and their background described in Charaka can be found to have mentioned in Upanishadas as well. All these opinions seem to have been rampant in Buddha period. One can find all these points discussed and mentioned collectively in Sushruta Samhita and Shwetashwatara upanishada.
In Charaka Samhita Sutrasthanam adhyaya 25, one can find a detail discussion , arguments and counter arguments to discuss and decide the source of origin of Humans and diseases. <ref>Charaka Samhita (Sutrasthanam Adhyaya 25 Sutra )</ref>Various opinions and their background described in Charaka can be found to have mentioned in Upanishadas as well. All these opinions seem to have been rampant in Buddha period.
स्वभावमीशवर काल यद॑च्छां नियाति- तथा। परिणाम ल मन्यन्ते प्रकृति पृथु्दशिनः ४ (शा. अ. ११११.)
All these points about source of creation have also been discussed in Sushruta Samhita and clubbed in one single sutra as below, <blockquote>स्वभावमीशवर काल यद॑च्छां नियाति- तथा। परिणाम ल मन्यन्ते प्रकृति पृथु्दशिनः ४ (शा. अ. १/११.) </blockquote>Similar concept or discussion about the same point and display of all of the abovementioned opinions about it can also be found in Shwetashwatara upanishada as below,<blockquote>“काल: स्वभावों नियतियंदच्छा भूतानि योनि: पुरुष इति चिन्त्या । संयोग एथर न त्वात्मसावादात्माप्यनोश: सुखदुःखहेतोः ॥ ते ध्यानयोगानुगता अपश्यन्देवात्मशक्ति स्वगुणनिगृढास् । यः फारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्यंकः ४ (Shwet. Upan. १॥२-३.) </blockquote>
== Parishad concept ==
Parishada refers to the conference of the scholars of some subject. Such conferences are found to have been in occurrence since ancient time and references for these can be found in Ayurevda texts like Charaka Samhita. <ref>Charaka Samhita (Sutrasthanam Adhyaya 12/25/26)</ref> Such conferences are found to have organized in the time of Ayurveda acharyas, to decide or understand a subject. Discussion of the subject was mutual in these councils. These councils were the protectors of their branch or phase. Decision and conclusion about a particular subject used have not done without its discussion in the conference/council. Acharya Kashyapa seems to have confirmed this protocol by saying 'Iti Parishada' (As per the conference/council) at some places. This tradition appears to have absorbed from Upanishadas. In Chhandogya upanishada, there are references of 2 such conferences or councils to discuss and decide about a subject. <ref>Brihadaranyaka Upanishada (6\2\1)</ref> <ref>Chhandogya Upanishada (3\1)</ref>
* Organizing an assembly /conference by King Janaka to discuss about the brahmajnanam.
* Council of Panchalas is also mentioned in Upanishada.
== Agantu unmada and Bhutavidya or Grahachikitsa ==
Unmada is a phycho-somatic disorder wherein a person behaves abnormally. There is derangement of mind, cognition, memory, speech etc. Aganatu unamada is type of Unmada when the root cause is some external stimulus. In Charaka Samhita, such Unmada caused by the wrath of deities etc. has been called Agantu Unmada.<ref>Charaka Samhita (Nidanasthana Adhyasya 7 Sutra 12)</ref> In these factors Gandharva has been one of the external factor which is also found to have mentioned in Upanishada. In Brihadaranyaka upanishada, there is a reference of a woman afflicted by Gandharva. This means knowledge of [[Bhootavidya or Grahachikitsa (भूतविद्या ग्रहचिकित्सा वा)|Bhootavidya or Grahachikitsa]] was present in Upanishada time also. <ref>Brihadaranyaka Upanishada (3/7/1)</ref> Bhootavidya has also been mentioned by Narada in Chhandogya Upanishada. <blockquote>देव- विद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद भगवोःध्येमि ॥ (Chhan. Upan 7/1/2)<ref>Chhandogya Upanishada (7/1/2)</ref></blockquote>
== Parishad concept ==
== Other References ==
Apart from all the above there are multiple other references in Upanishadas where concepts in Ayurveda can be found as follows,
* Hrudaya nadis are mentioned in Chhandogya upanishada. <ref>Chhandogya Upanishada (8/6/1)</ref>
* Various body parts (angas/avayavas) described in Ayurveda have bene mentioned in Brihadaranyaka Upanishada. <ref>Brihadaranyaka Upanishada (1/1/1)</ref>
Despite all these, nowhere in Upanishadas Ayurveda has been clearly and separately mentioned. When various Vidyas are listed in Upanishadas Ayurveda is not included. The subject under discussion and the focus of Upanishadas is knowledge of 'Brahman'. Thus, wherever in this reference, Ayurveda knowledge becomes necessary, it is discussed. Possibly under the teachings of Atharvaveda, most of the knowledge in Ayurveda might had been learned. Hence, Ayurveda might not have been included under the list of Vidyas in Upanishadas. <ref>Ayurveda ka Brihat Itihas by </ref> Nevertheless, shadows of Ayurveda's ideas are visible in the Upanishads. The thought pattern of the Upanishada's time appears to be quite similar to that of preaching of the Charaka Samhita but not of any other samhita like Sushruta or Vagbhata. Therefore, Charaka Samhita of Ayurveda shares considerable similarity with the Upanishadas.
== References ==
== References ==