Changes

Ayu is defined as the close union of 4 elements namely  

Ayu is defined as the close union of 4 elements namely  

# शरीर ॥ Shareeram (Body that has natural tendency to degenerate)  

# शरीर ॥ [[Shareeram (शरीरम्)|Shareeram]] (Body that has natural tendency to degenerate)  

# इन्द्रीय ॥ Indriyani (commonly known as sense organs and motor organs)   

# इन्द्रीय ॥ Indriyani (commonly known as sense organs and motor organs)   

# सत्व ॥ Satva (मनस् Manas or commonly known as mind)   

# सत्व ॥ Satva (मनस् Manas or commonly known as mind)   

Arogya (meaning health) is believed to be the basic criteria before taking a step towards fulfilling all these purusharthas. Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to anarogya and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired arogya and eliminate the roga. This necessity gave rise to the quest for knowledge of Ayu and origin of Ayurveda.  

Arogya (meaning health) is believed to be the basic criteria before taking a step towards fulfilling all these purusharthas. Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to anarogya and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired arogya and eliminate the roga. This necessity gave rise to the quest for knowledge of Ayu and origin of Ayurveda.  

== Ayurveda Avatarana ==

== Adhikarana of Ayurveda ==

Being an upaveda of Atharvaveda, Ayurveda also does not belong to any specific author but considered to be Sanatana or Shasvata. <blockquote>तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)<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>   

Adhikarna means the substratum or the object for which the entire knowledge is offered. Aacharya Charaka has clearly mentioned that knowledge about life offered under Ayurveda is related to the Ayu of tridandatmaka Purusha and not just human being. The concept of human being in Ayurveda is explained by this term Tridandatmaka purusha.  

However various Ayurveda samhitas (Compendia) describe interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from gods to human beings and this is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण). 

Satva (Mind),  

Similar to 4 vedas, making of Ayurveda has also been credited to lord Brahma. It is believed that the knowledge of Ayurveda was recollected by lord Brahma and not created. Knowledge of Ayurveda is thus said to be received first by lord Brahma in meditative state by revelation. It was then passed on to Daksha Prajapati. Daksha Prajapati passed on this knowledge to Ashwinikumaras. Ashwinikumaras are twin brothers who are renowned as physicians of Gods. Various mythological tales describe complex, innovative surgical procedures and medical treatments performed by Ashwinikumaras. Impressed by the fascinating medical knowledge and skills of Ashwinikumaras, lord Indra requested them to share this knowledge with him. He inherited knowledge of Ayurveda from Ashwinikumaras and is mentioned to be the source of Ayurveda knowledge for seers and sages of ancient India. The transfer of Ayurveda from gods to humans is described by different tales in various compendia. There are mainly 2 traditions of this transfer where one tradition is known as Atreya PArampara (tradition) and the other one as Dhanwantari PAramapara (Tradition).

Aatman (Soul) and  

Shareeram (Body)  

Scholars of Vedic literature and Indology contemplate that SAGE VED VYAS would have been the first person to document major portions of Ayurveda in addition to other Vedic literature through his spiritual enlightenment and deep introspection of the cosmos. The Vedas are comprised of 4 major books, which deal with various aspects of life. THEY ARE: Rig (Rik) Veda Sama Veda Yajur Veda Atharvaveda Of all the four Vedas, the Rig-Veda is accepted as the oldest surviving treatise on the planet, dated as long back as 3000 B.C. Rig-Veda details the concepts of Cosmology on the principles of Sankhya Darshan. References to the Tridosha theory of VATA PITA AND KAPHA, which forms the basis of Ayurveda are sporadically found in the Rig-Veda. Herbs and their use as medicines and pathogens (Krimis) are also discussed. However it is in the Atharvaveda where major references of Ayurveda are found. Ayurveda is hence considered as a supplement or Upveda of Atharvaveda. Atharvaveda gives a systematic description of Ashtang-Ayurveda (8-fold branches of Ayurveda).

Adhikaran of Ayurveda  

The union of these three aspects form the tripod of life. The entire life depends and sustains on this union. It must be understood that anyone of these individually is not sufficient to uphold the life. when each one of these factors support other forming a union, they acquire the ability to sustain the life. When any one of these factors is absent, their union breaks and life discontinues. Hence each of these 3 factors and their union hold equal importance. This union is also called as Puman or Chetan and this is the object under discussion in Ayurveda in fact Ayurveda had been brought in light for this object only.

Adhiakrna means the substratum or the object for which the entire knowledge is offered. Aacharya Charaka has clearly mentioned that knowledge about life offered under Ayurveda is related to the Ayu of tridandatmaka Purusha and not just human being. The concept of human being in Ayurveda is explained by this term Tridandatmaka purusha.  

== Ayurveda Avatarana ==

Satva (Mind), Aatman (Soul) and Shareeram (Body) and their union form the tripod of life. The entire life depends and sustains on this union. It must be understood that anyone of these individually is not sufficient to uphold the life. when each one of these factors support other forming a union, they acquire the ability to sustain the life. When any one of these factors is absent, their union breaks and life discontinues. Hence each of these 3 factors and their union hold equal importance. This union is also called as Puman or Chetan and this is the object under discussion in Ayurveda in fact Ayurveda had been brought in light for this object only.

Being an upaveda of Atharvaveda, Ayurveda also does not belong to any specific author but considered to be Sanatana or Shasvata. <blockquote>तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)<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>   

Aim of Ayurveda:

However various Ayurveda samhitas (Compendia) describe interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from gods to human beings and this is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण). 

As per Acharya Charaka, establishing Dhaatusamyam is said to be the only aim of knowledge offered in Ayurveda. Dhatusamyam is defined as Aarogya

Similar to 4 vedas, making of Ayurveda has also been credited to Brahma. It is believed that the knowledge of Ayurveda was recollected by 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 Daksha Prajapati. Daksha Prajapati passed on this knowledge to Ashwinikumaras. Ashwinikumaras are twin brothers who are renowned as physicians of devatas. Various mythological tales describe complex, innovative surgical procedures and medical treatments performed by Ashwini kumaras. <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:

Here Aacharya Charaka defines Vikara as Dhaatu vaishamya and Dhaatu samyam is labelled as Prakruti. Next to it Vikara are considered as Dukkha and consequently Sukha is considered to be the state of absence of vikara meaning Prakriti. Ultimately Dhaatu samyam is referred to as Aarogyam and Sukham.  

This clarifies that, the aim of Ayurveda is to establish Aarogya or Dhaatusamyam which ultimately leads to attainment of Sukha.  

==== Atreya parampara ====

 

=== Atreya Parampara ===

In ancient India the sages and seers were engaged in performing various yajnas and pious acts in the process of their spiritual enlightenment. When emergence of various diseases started generating obstacles in the tapa (तप), Upawas उपवास, Brahmacharya (ब्रह्मचर्य), Vrata (व्रत) and Aayush (आयुष), 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 a solution. Rushis named 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. They started thinking of means to get rid of these diseases and the source to find this knowledge. In a meditative state they saw Lord Indra as a saviour. They realised that Lord Indra could be the only source to offer the knowledge of obtaining disease free life and thus decided to meet him. Rushi Bharadwaja voluntarily expressed the willingness and hence was deputed by sages to go to the abode of lord Indra to request to share the knowledge. This way rushi Bharadwaja went to Lord Indra and received the knowledge of Ayurveda from him for welfare of human beings. 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. Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja in the quest of longevity. He then bestowed this knowledge on his 6 disciples out of the virtue of compassion for mankind and friendliness to share. Agnivesha, Bhela, Jatukarna, Parashara, Harit and Ksharapani were the 6 disciples of Atreya Punarvasu. Each of these disciples scripted their own treatise on the basic of this knowledge obtained from guru Atreya. Agnivesha being the most brilliant among them who first scripted this knowledge from oral tradition into a compendium which got recognised by his name as Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises. In the later period Aacharya Charaka and Drudhabala expounded this Samhita by their annotations. Since then this Samhita became popular as Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the Brihatrayee (the greater triology).

In ancient India the sages and seers were engaged in performing various yajnas and pious acts in the process of their spiritual enlightenment. When emergence of various diseases started generating obstacles in the tapa (तप), Upawas उपवास, Brahmacharya (ब्रह्मचर्य), Vrata (व्रत) and Aayush (आयुष), 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 a solution. Rushis named 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. They started thinking of means to get rid of these diseases and the source to find this knowledge. In a meditative state they saw Lord Indra as a saviour. They realised that Lord Indra could be the only source to offer the knowledge of obtaining disease free life and thus decided to meet him. Rushi Bharadwaja voluntarily expressed the willingness and hence was deputed by sages to go to the abode of lord Indra to request to share the knowledge. This way rushi Bharadwaja went to Lord Indra and received the knowledge of Ayurveda from him for welfare of human beings. 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. Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja in the quest of longevity. He then bestowed this knowledge on his 6 disciples out of the virtue of compassion for mankind and friendliness to share. Agnivesha, Bhela, Jatukarna, Parashara, Harit and Ksharapani were the 6 disciples of Atreya Punarvasu. Each of these disciples scripted their own treatise on the basic of this knowledge obtained from guru Atreya. Agnivesha being the most brilliant among them who first scripted this knowledge from oral tradition into a compendium which got recognised by his name as Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises. In the later period Aacharya Charaka and Drudhabala expounded this Samhita by their annotations. Since then this Samhita became popular as Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the Brihatrayee (the greater triology).

In another parampara (tradition), knowledge of Ayurveda was inherited by Kashiraj Divodas Dhanwantari from Lord Indra. He then passed on this divine knowledge to his disciples like Sushruta, Aupadhenav, Vaitaran, Aurabhra, Karaveerya, Bhoj, Poushkalawat, Gopoormeet etc. Sushruta amongst these disciples created a treatise named Sushruta Samhita. Sushruta Samhita is also considered as one of the authoritative texts and an integral part of Bruhatrayee.  

In another parampara (tradition), knowledge of Ayurveda was inherited by Kashiraj Divodas Dhanwantari from Lord Indra. He then passed on this divine knowledge to his disciples like Sushruta, Aupadhenav, Vaitaran, Aurabhra, Karaveerya, Bhoj, Poushkalawat, Gopoormeet etc. Sushruta amongst these disciples created a treatise named Sushruta Samhita. Sushruta Samhita is also considered as one of the authoritative texts and an integral part of Bruhatrayee.  

Ashtanga Ayurveda

== Ashtanga Ayurveda ==

 

कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।

कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।

'''8.''' Vrsha Chikitsa (Aphrodisiac therapy).

'''8.''' Vrsha Chikitsa (Aphrodisiac therapy).

RELATED TOPICS:

RELATED TOPICS:

13.  Aushadhi- type daiva- yuktiwyapashraya  

13.  Aushadhi- type daiva- yuktiwyapashraya  

References: detail references from standard Texts, classics/ compendia of Ayurveda.

References: detail references from standard Texts, classics/ compendia of Ayurveda.