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| − | Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are | + | Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are different from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. |
== Ayurveda in Ramayana == | == Ayurveda in Ramayana == | ||
| Line 21: | Line 21: | ||
=== Marmas === | === Marmas === | ||
| − | + | Death of Ravana is said to have happened due to Nabhi marma ghata. Marmas are known as the vital points in Ayurveda. These are the points wher the life energy is concentrated and therefore injury to these can lead to various effects ranging from pain to permanent disability or death. [[Shira (शिरस् or शिरः)|Shiras]], [[Hrudaya (हृदयम्)|Hrdayam]] and Basti are known as 3 most important marmas which when hit by arrow/bullet/sharp instrument lead to immediate death. Nabhi is also one such Sadyapranahara marma. The knowledge on hitting on these specific points known as marma was prevalent in that time as is described in Ayurveda treatises. | |
| − | == Ayurveda in | + | == Ayurveda in Mahabharat == |
| + | Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. | ||
=== Ashtanga Ayurveda === | === 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. Kayachikitsa, Kaumarabhrutya/ Bala, Graha, Urdhwanga (Shalakya), Shalya, Danshtra / Agadatantra, JAra (Rasayana), Vrusha (Vajikarana) are those 8 branches or ashtangas of Ayurveda. In th esabha parva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. There he asks Yudhishthira, whether his Vaidya is skilled in Ashtangas (all 8 branches) of Chikitsa? This indicates that, Ayurveda in its complete form and well developed knowledge of all 8 branches was existent in Mahabharata's time. | ||
=== Types of rogas === | === Types of rogas === | ||
| Line 30: | Line 32: | ||
=== Types of doshas === | === Types of doshas === | ||
| − | + | There are references in Mahabharata where causes of illness in physical body and factors controlling manas (mind) are described. | |
| − | Sattva, Rajas and Tamas are considered as the gunas of manas (mind).<ref name=":0" /> | + | * Shita (Cold), Ushna (Hot) and Vayu (Air) are considered as the causes of diseases in Sharira (Physical body). <ref name=":0">Mahabharata Shanti parva (Adhyaya 16 Sutra 11-13)</ref> |
| + | * Sattva, Rajas and Tamas are considered as the gunas of manas (mind).<ref name=":0" /> | ||
=== Methods of treating diseases of physical body and mind === | === Methods of treating diseases of physical body and mind === | ||
| Line 38: | Line 41: | ||
=== Agadatantra === | === Agadatantra === | ||
| + | Agadatantra or Vishachikitsa is one of the 8 branches of Ayurveda. It deals with the treatment of poisoning through many sources like animals, plants, humans (artificial poisoning) etc. | ||
==== Sthavara visha nutralisation by Jangama visha ==== | ==== Sthavara visha nutralisation by Jangama visha ==== | ||
| + | A story in Adiparva of Mahabharata narrates as, sinful Duryodhana mixed poison in Bheem's food items, so that Bhima died. Duryodhana himself tied Bhima with ropes and pushed him off the ground into the water. There, due to the bite of snakes, the kalkut poison in Bheem's blood was destroyed and he became alive. The reason for elimination of the poison in blood can be found rooted in the concept of opposing actions of 2 types of Visha described in Ayurveda. According to the Ayurveda, Jangama visha (animal poison) destroys the Sthavara visha (plant poison) and vice versa. Therefore, plant based poison that had entered Bheem's blood was neutralized after the poisonous snakes bit him in water. <ref>Mahabharata Adiparva (127. 53-59)</ref> | ||
==== Effect of Mantra chanting on poisoning ==== | ==== Effect of Mantra chanting on poisoning ==== | ||
| + | One more example of poisoning and its management can be found in Mahabharata in a story of Kashyapa, Takshaka and Pareekshita. When Takshaka bites the tree and poisons it, the tree dies. Kashyapa then collects all the ashes of that tree and then brings it back to life through Mantra chanting.<ref>Mahabharata Adiparva (50.34)</ref> In another example, Pareekshita is said to had arranged for Mantrasiddha brahmanas as one of the measure of managing poisoning. <ref>Mahabharata Adiparva (42.30)</ref> | ||
| + | |||
| + | In Sushruta samhita, there is a sutra that clearly highlights the effective use and incomparable action of Mantra chanted by capable brahmarshis and devas in poisoning. <blockquote>देवब्रह्मर्षिभिः प्रोक्ता मन्त्राः सत्यतपोमयाः | भवन्ति नान्यथा क्षिप्रं विषं हन्युः सुदुस्तरम् ||९|| | ||
| + | |||
| + | विषं तेजोमयैर्मन्त्रैः सत्यब्रह्मतपोमयैः | यथा निवार्यते क्षिप्रं प्रयुक्तैर्न तथौषधैः ||१०|| (Sush. Samh. 5.9-10)<ref>Sushruta Samhita (Kalpasthanam Adhyaya 5 Sutra 9-10)</ref></blockquote> | ||
=== Sanjeevani Vidya === | === Sanjeevani Vidya === | ||
| Line 47: | Line 57: | ||
=== Doctor in the war === | === Doctor in the war === | ||
| + | Yudhishthira had kept hundreds of Shastravisharad vaidyas (Doctors skilled in surgery) in his army by paying them salaries; they were all equipped with necessary tools for surgeries and wound care. <ref>Mahabharata Udyogaparva (52.12)</ref>Ashtanga Samgraha and Sushruta Samhita advise king to have Vaidya (Doctor) living near him. It is advised that, the physician should always take care of the king's food and other things and the king must obey his advise. <ref>Sushruta Samhita (Sutrasthanama Adhyaya 34 Sutra 12-13)</ref> | ||
=== Kushtha roga === | === Kushtha roga === | ||
| + | Kushtha is the name of the group of diseases affecting skin primarily and then in the further progression can damage other organs as well depending upon the type of Kushtha. This diseease described in Ayurveda is also found to be mentioned in Mahabharata. In a story in Mahabharata, Shantanu's elder brother 'Devaati' was said to had been suffering from Kushtha of terminal stage where his Indriyas (sensory and motor organs) were affected by it. Therefore the throne was not given to him considering his disability to take responsibility.<ref>Ayurveda ka Brihat Itihasa by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . [https://archive.org/details/in.ernet.dli.2015.478863/page/n79/mode/2up?view=theater Pg 86].</ref> It indicates the nature of progression of illness called Kushtha was known that time and is similar to that described in Ayurveda literature. | ||
=== Rajayakshma roga === | === Rajayakshma roga === | ||
| − | + | YAkshma or Rajayakshma is a disease described in Ayurveda where the person emaciates extremely and can die due to that disease progression. It is compared with diseases like Tuberculosis and AIDS in contemporary medical science. One of the cause of this disease is said to be excess indulgence in carnal pleasure and resultant depletion of all [[Dhatus (धातवः)|dhatus]] starting from [[Shukra Dhatu (शुक्र धातुः)|Shukra dhatu]]. In Mahabharata there is a mention that, Vichitraveerya, the son of Satyavati had developed this disease due to the same reason as mentioned earlier and since no medicine worked he sinked to death due to this yakshma.<ref>Mahabharata (1/102/80-71) , [https://archive.org/details/in.ernet.dli.2015.478863/page/n77/mode/2up?view=theater Ayurveda ka Brihat Itihasa] by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . Pg 84. </ref> This shows abundance of knowledge about diseases, their progression or course and their management along with the treatment outcomes in the Mahabharata times which is found to be in line with that in Ayurveda treatises. | |
== References == | == References == | ||
Latest revision as of 20:47, 21 January 2023
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Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the Prasthantrayi. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are different from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata.
Ayurveda in Ramayana
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army.
Mountain with medicinal herbs
In the Parvatayana adhyaya of Yuddha Kanda in Ramayana, there is a mention about Hanumana bringing mountain of medicinal herbs from Himalayas to Lanka. The location of mountain with medicinal herbs has been described in Ramayana as, ' Oshadhiparvata (mountain of medicines) is situated between Kanchan Parvat (Golden Mountain) near the Himalayas and the peak of Kailasa'. The names of the herbs that were required are also clearly mentioned. Sandhankarani. Vishalyakarani, savarnyakarani and Mrutasanjeevani were the 4 herbs growing on the oshadhi parvata which were brought by Hanumana and used by Vaidya Sushena. A sutra in this place described how after using /inhaling these herbs, in a fraction on omen the army of vanaras was brought alive.
तावप्युभौ मानुषराजपुत्रौ तं॑ गन्धमाघ्राय महौषधीनाम्। बभूवतुस्तत्र तदा विशल्यावुत्तस्थुरन्ये च हरिप्रवीरा: । (Valm. Rama, Yudd, 73-74 )
Meaning: With the advent of these medicines, all the dead vanaras (monkeys) became free from injury (foreign bodies) and pain. As soon as they smelled the aroma of these medicines, all the dead monkeys woke up as if they had woken up from sleep.
Ashvinikumaras and Meshavrshana
(मेषवृषण) Meshavrushana is one of the many names of Indra. Indra's vushans (testicles) had become useless due to the curse of Gautam Rishi. That's why Ashvinikumaras planted the testicles of Aries to Indra. From this he got the name 'Mesha-Vrishana' which means testicles of aries. This story comes in Ramayana that indicates the evolved knowledge about Ayurveda related to transplant surgeries. [1] Ayurveda texts mention about Ashvinikumaras and also their medical and surgical expertise.
Term Vaidya
The term Vaidya refers to the Doctor/practitioner of Ayurvedic medicine. This is also used as a prefix of the name by the Ayurveda practitioners in Bharata. It appears that the term Vaidya first appears in 'Ramayana' in Samskrit literature. In Vedas, the term 'Bhishak' is used to refer to the doctors.
प्रधानं साधक वैद्य धर्मशील च राक्षस। ज्ञातयों ह्यवमन्यन्ते शूरं परिभवन्ति च ।॥ (Valm. Rama, Yudd 16.4)
Shalyakarma in Mudhagarbha
Signs of living and dead person
Marmas
Death of Ravana is said to have happened due to Nabhi marma ghata. Marmas are known as the vital points in Ayurveda. These are the points wher the life energy is concentrated and therefore injury to these can lead to various effects ranging from pain to permanent disability or death. Shiras, Hrdayam and Basti are known as 3 most important marmas which when hit by arrow/bullet/sharp instrument lead to immediate death. Nabhi is also one such Sadyapranahara marma. The knowledge on hitting on these specific points known as marma was prevalent in that time as is described in Ayurveda treatises.
Ayurveda in Mahabharat
Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses.
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. Kayachikitsa, Kaumarabhrutya/ Bala, Graha, Urdhwanga (Shalakya), Shalya, Danshtra / Agadatantra, JAra (Rasayana), Vrusha (Vajikarana) are those 8 branches or ashtangas of Ayurveda. In th esabha parva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. There he asks Yudhishthira, whether his Vaidya is skilled in Ashtangas (all 8 branches) of Chikitsa? This indicates that, Ayurveda in its complete form and well developed knowledge of all 8 branches was existent in Mahabharata's time.
Types of rogas
Sharira rogas and Manasa rogas are the 2 different types of rogas (Diseases) described in Mahabharata which is same as the concepts of types of rogas in Ayurveda. [2]
Types of doshas
There are references in Mahabharata where causes of illness in physical body and factors controlling manas (mind) are described.
- Shita (Cold), Ushna (Hot) and Vayu (Air) are considered as the causes of diseases in Sharira (Physical body). [3]
- Sattva, Rajas and Tamas are considered as the gunas of manas (mind).[3]
Methods of treating diseases of physical body and mind
In sabhaparva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. In that dialogue NArada asks Yudhisthira whether he treats diseases of physical body by taking medicines and following pathya (dos and donts of diet). He further asks whether he treats the diseases of manas (psychological disturbances) by serving experienced elderly people and spending time in their good company?. By this it is clear that, in MAhabharata times, 2 different sites of diseases i.e. body and mind were clearly known and the approach to treat them is also different was known as well. Ayurveda treatises clearly state the 2 sites of disease viz. body and mind. Also the special approach to treat psychological disorders is explained along with the examples as mentioned below,
मानसं प्रति भैषेज्यं त्रिवर्गस्यान्ववेक्षणम्। तद्विद्यसेवा विज्ञानमात्मादीनां च् सर्वशः ।--(Char. Samh. 11.47)[4]
Agadatantra
Agadatantra or Vishachikitsa is one of the 8 branches of Ayurveda. It deals with the treatment of poisoning through many sources like animals, plants, humans (artificial poisoning) etc.
Sthavara visha nutralisation by Jangama visha
A story in Adiparva of Mahabharata narrates as, sinful Duryodhana mixed poison in Bheem's food items, so that Bhima died. Duryodhana himself tied Bhima with ropes and pushed him off the ground into the water. There, due to the bite of snakes, the kalkut poison in Bheem's blood was destroyed and he became alive. The reason for elimination of the poison in blood can be found rooted in the concept of opposing actions of 2 types of Visha described in Ayurveda. According to the Ayurveda, Jangama visha (animal poison) destroys the Sthavara visha (plant poison) and vice versa. Therefore, plant based poison that had entered Bheem's blood was neutralized after the poisonous snakes bit him in water. [5]
Effect of Mantra chanting on poisoning
One more example of poisoning and its management can be found in Mahabharata in a story of Kashyapa, Takshaka and Pareekshita. When Takshaka bites the tree and poisons it, the tree dies. Kashyapa then collects all the ashes of that tree and then brings it back to life through Mantra chanting.[6] In another example, Pareekshita is said to had arranged for Mantrasiddha brahmanas as one of the measure of managing poisoning. [7]
In Sushruta samhita, there is a sutra that clearly highlights the effective use and incomparable action of Mantra chanted by capable brahmarshis and devas in poisoning.
देवब्रह्मर्षिभिः प्रोक्ता मन्त्राः सत्यतपोमयाः | भवन्ति नान्यथा क्षिप्रं विषं हन्युः सुदुस्तरम् ||९|| विषं तेजोमयैर्मन्त्रैः सत्यब्रह्मतपोमयैः | यथा निवार्यते क्षिप्रं प्रयुक्तैर्न तथौषधैः ||१०|| (Sush. Samh. 5.9-10)[8]
Sanjeevani Vidya
In the 70 adhyaya of Adiparva of Mahabharata, there is a mention about Sanjeevani Vidya. Kacha the son of Brhaspati went to the Shukracharya to learn Sanjeevani vidya. When Danavas come to know about this, they kill Kacha. But on request of Devayani, Shukracharya's daughter, Shukracharya revives Kachas senses and makes him alive again with his vidya. After finishing studies Kacha leaves for his home. While leaving Shukracharya, Devayani expresses her wish to marry Kacha. When Kacha refuses her proposal to marry, she curses him saying 'the sanjeevani vidya that you have learned will not work.' As a reply to it Kacha says, your words are influenced by the Kama and not Dharma. Therefore to whoever I teach this Vidya it will work for him. [9]
Doctor in the war
Yudhishthira had kept hundreds of Shastravisharad vaidyas (Doctors skilled in surgery) in his army by paying them salaries; they were all equipped with necessary tools for surgeries and wound care. [10]Ashtanga Samgraha and Sushruta Samhita advise king to have Vaidya (Doctor) living near him. It is advised that, the physician should always take care of the king's food and other things and the king must obey his advise. [11]
Kushtha roga
Kushtha is the name of the group of diseases affecting skin primarily and then in the further progression can damage other organs as well depending upon the type of Kushtha. This diseease described in Ayurveda is also found to be mentioned in Mahabharata. In a story in Mahabharata, Shantanu's elder brother 'Devaati' was said to had been suffering from Kushtha of terminal stage where his Indriyas (sensory and motor organs) were affected by it. Therefore the throne was not given to him considering his disability to take responsibility.[12] It indicates the nature of progression of illness called Kushtha was known that time and is similar to that described in Ayurveda literature.
Rajayakshma roga
YAkshma or Rajayakshma is a disease described in Ayurveda where the person emaciates extremely and can die due to that disease progression. It is compared with diseases like Tuberculosis and AIDS in contemporary medical science. One of the cause of this disease is said to be excess indulgence in carnal pleasure and resultant depletion of all dhatus starting from Shukra dhatu. In Mahabharata there is a mention that, Vichitraveerya, the son of Satyavati had developed this disease due to the same reason as mentioned earlier and since no medicine worked he sinked to death due to this yakshma.[13] This shows abundance of knowledge about diseases, their progression or course and their management along with the treatment outcomes in the Mahabharata times which is found to be in line with that in Ayurveda treatises.
References
- ↑ Valmiki Ramayana Va (49/8, 10-12)
- ↑ Mahabharata Shanti parva (Adhyaya 16 Sutra 8-9)
- ↑ 3.0 3.1 Mahabharata Shanti parva (Adhyaya 16 Sutra 11-13)
- ↑ Charaka Samhita (Sutrasthanam Adhyaya 11 Sutra 47)
- ↑ Mahabharata Adiparva (127. 53-59)
- ↑ Mahabharata Adiparva (50.34)
- ↑ Mahabharata Adiparva (42.30)
- ↑ Sushruta Samhita (Kalpasthanam Adhyaya 5 Sutra 9-10)
- ↑ Mahabharata Adiparva (1.77.20)
- ↑ Mahabharata Udyogaparva (52.12)
- ↑ Sushruta Samhita (Sutrasthanama Adhyaya 34 Sutra 12-13)
- ↑ Ayurveda ka Brihat Itihasa by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . Pg 86.
- ↑ Mahabharata (1/102/80-71) , Ayurveda ka Brihat Itihasa by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . Pg 84.