Ayurveda in Upanishadas (उपनिषदेशु आयुर्वेदः)

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The Upanishads and the Aranyaka are the last parts of Vedic literature. Therefore, they are also called Vedanta. The Upanishads are the shining gems of Indian spirituality. The Vedas have been divided into four styles of texts – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads. The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic section deals with various sacrifices and rituals. The Upasana-Kanda or Worship section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda.The Upanishads along with the Bhagavadgita and Brahmasutras constitute the Prasthana Trayi (प्रस्थानत्रयी) and both the Gita and Brahmasutras are based again on the Upanishads. They are also the foundational sources for all Darshana shastras and including the Jain and Buddhist philosophies.

The Upanishads number up to two hundred; but the main Upanishads are eleven among them---Ish, Ken, Katha, Prashna, Mundaka, Mandkya, Taitriya, Aitareya, Chhandogi, Buhridaranyaka and Swetasvatara.

Ahara pachanam

The basis of Brahmajn is the body. That's why there is a very beautiful mention about food that sustains the body.

अन्न ब्रह्मेति व्यजानात्‌ । अन्ताद्धश्ेव खल्विमानि भूतानि जायन्ते। अन्नेन जातानि जीवन्ति । अन्न प्रयन्त्यभि संविशन्तीति-तेत्तिरीय २ ।

अन्न न निन्‍्यात्‌ू--तद्ब्रतम्‌ । प्राणो वा अन्नम्‌ । शरीरमन्नादम्‌ । प्राणे शरीर प्रतिष्ठितम्‌ । शरीरे प्राण: प्रतिष्ठित: । तदेतदश्नमन्ने प्रतिष्ठितम्‌ । स य एतदसख्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादों भवति | महान्‌ भवति प्रजया पशुभिन्नद्य- वर्चसेन । महान्‌ कीर्त्या ।' तैत्तिरीय | ७ ।

Digestion of food -- Digestion of food in the body has been described by the process of making jaggery from the juice of sugarcane. Three pans are used while cooking sugarcane juice. First the juice is poured into the last pan. It gets hot over there. When heated, a lot of waste gets stuck! Then the hot juice is removed from it and put it in the first pan. The rest of the waste comes out in this and the juice becomes thicker. When it becomes clear and thick, it is poured into the middle of the pan and cook it. When it ripens, it is spread on earthen wheel to make jaggery or sugar.

“अन्नसशितं जेधा विधीयते तस्य यः स्थविष्ठों धातुस्तत्पुरीषं भवति, यो मध्यम- स्तन्मार्स घोएणिष्टस्तन्सनः ॥१॥ आप: पीतस्न्रणा विधीयन्ते तासां यः स्थविष्दों धातुस्तन्मत्र भवति यो मध्यसस्तल्लोहित॑ योउल्पिष्ठः स प्राण: ॥” छान्‍्दो० ५ ।

स्थल; सुक्ष्मस्तन्मलशच तंत्र तत्न त्रिधा रसः। स्वस्थूलांदा: पर सुक्ष्मस्तन्मलों याति तन्मरूम्‌ ।--आयुर्वेद संग्रह: ।

This has been written by Atriputra / in Charaka Samhita in two senses, Rasa and Kitta. There are two parts of Rasa itself, Sthula (gross) and Sukshma (fine). The whole body is strengthened by these only.

Pama roga

The story of raikwa comes in Chhandogya upanishada. JAnashruti goes to Raikwa with the desire of knowledge. He seem Raikwa lying below the vehicle and suffering from Pama disease to protect from Sunlight and heat.

Pama disease is a type of kshudra kushtha (skin disease) described in Ayurveda samhitas. It is characterized by intensly itchy lesions all over the skin. Texts describe its causes, clinical features and management in depth.

Head transplant

Athavanna Rishi has given the advice of Madhuvidya to Ashwinau. The Ashwins gave it to Dadhichi Rishi. But a story has been given in this preaching-tradition. Aadharvena did not give this Madhuvidya from his own mouth. Ashwinau cut off his head and attached it to a horse's head. When he preached Madhuvidya to Ashwinau, he fell on his head. On that Ashwinau again attached the head of Athavan. Atharvan was told that if you preach this Madhuvidya to anyone your head will fall. That's why the horse's head was planted. (Bruhadaranyaka 5.17)

The head of Yajna was added by Ashvitau. In this, Rud had cut off Yagya's head. For this, the gods went to Ashwinau and said that both of you will be the best of all of us, you should join the head of Yagya again. He said, 'That's right, he joined the head, for this Indra pleased him by giving him a sacrifice. (Su. SAmh. 1.27)

यज्ञस्य हि शिरह्हिन्नं पुनस्ताभ्णं समाहितम्‌ । एतैश्वान्येश्च बहुभि: कर्मभिर्भिषगृत्तमौ !। बभूवतुम श॑ पूज्याविद्धादीनां महात्मनाम्‌ | ( चरक० चि० अ० १४।) ।

Hrudaya function

Explanation of the meaning of the word Hrudaya can be found in Brihadaranyaka upanishada

एव प्रजापतियंद हृदयसेतद्‌ ब्रह्म तत्सर्व तवेत्त्यक्षरं हृदयमिति ।, हुद॒त्येक- मक्षरमभिहरत्यस्स स्वाबचात्य च य एवं वेद ! व हत्येकमकार दवत्यस्मे स्वाइचान्ये चय एवं वेद । यमित्यकसक्ष रमति स्वरगलोक श एवं वेद !। ( बहुदा० ५।३। )

Charaka

Upanishadas have references about Charaka. Charaka is a general term used to denote rishis who are identified by their continuous travel for a purpose or a specific cause. The Upanishadas are found to have references about Charaka.

“अथ हैन॑ भुज्पुर्लाह्यायनिः पप्नच्छ याज्वत्क्य ति होवाच भद्देष्‌ चरका: पर्यश्रजाम । (Bruhad. 3|3|1)

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 Humans 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.

All these points about source of creation have also been discussed in Sushruta Samhita and clubbed in one single sutra as below,

स्वभावमीशवर काल यद॑च्छां नियाति- तथा। परिणाम ल मन्यन्ते प्रकृति पृथु्दशिनः ४ (शा. अ. १/११.)

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,

“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.)

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. 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.

• 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. 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 was present in Upanishada time also. Bhootavidya has also been mentioned by Narada in Chhandogya Upanishada.

देव- विद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद भगवोःध्येमि ॥ (Chhan. Upan 7/1/2)

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.
• Various body parts (angas/avayavas) described in Ayurveda have bene mentioned in Brihadaranyaka Upanishada.

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. 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.