Origin and history of Ayurveda (आयुर्वेदोत्पत्तिः आयुर्वेदावतरणं च)
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Ayurveda is the system of medicine that evolved in Bharata. It evolved with a rationale logical foundation which has been proven by the success of Ayurveda treatments in various diseases since time immemorial. And therefore it has survived as a distinct entity from remote antiquity to the present day. Ayurveda's knowledge and its medical system is based in the fundamentals that are essentially true for all times and do not change from age to age. It is because these are based on human factors, on intrinsic causes. The self is centered and focused and therefore even for any new medical illness or infection the solutions from Ayurveda's point of view can be searched and applied. The origin of Ayurveda is attributed to Atharva Veda where mention is made several diseases with their treatments. Later, from the 6(th) Century BC to 7(th) Century AD there was systematic development of the science and it is called Samhita period, when a number of classical works were produced by several authors and during this period there is evidence of organized medical care.
Origin of Ayurveda
- https://www.youtube.com/watch?v=G1OOSP_PbNo
Ayurveda avatarana
Video link- How did Ayurveda come to Earth ? https://www.youtube.com/watch?v=Vp9UJUmXiEg
Problem of health and conference for its solution
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
तपोपवासाध्ययनब्रह्मचर्यव्रतायुषाम् ||६||
तदा भूतेष्वनुक्रोशं पुरस्कृत्य महर्षयः|
समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||
When diseases started blighting life, creating impediments in penance(tapa), abstinence (upavasa), study(adhyayana), celibacy (bramhacharya), religious observance (vrata) and life span (ayusha) of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
List of scholars participated in the conference
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
आत्रेयो गौतमः साङ्ख्यः पुलस्त्यो नारदोऽसितः||८||
अगस्त्यो वामदेवश्च मार्कण्डेयाश्वलायनौ|
पारिक्षिर्भिक्षुरात्रेयो भरद्वाजः कपिञ्ज(ष्ठ)लः||९||
विश्वामित्राश्मरथ्यौ च भार्गवश्च्यवनोऽभिजित्|
गार्ग्यः शाण्डिल्यकौण्डिल्यौ(न्यौ)वार्क्षिर्देवलगालवौ||१०||
साङ्कृत्यो बैजवापिश्च कुशिको बादरायणः|
बडिशः शरलोमा च काप्यकात्यायनावुभौ||११||
काङ्कायनः कैकशेयो धौम्यो मारीचकाश्यपौ|
शर्कराक्षो हिरण्याक्षो लोकाक्षः पैङ्गिरेव च||१२||
शौनकः शाकुनेयश्च मैत्रेयो मैमतायनिः|
वैखानसा वालखिल्यास्तथा चान्ये महर्षयः||१३||
ब्रह्मज्ञानस्य निधयो द(य)मस्य नियमस्य च|
तपसस्तेजसा दीप्ता हूयमाना इवाग्नयः||१४||
सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|
Among them were Angira[6], Jamadagni [7], Vashishtha [8], Kashyapa [9], Bhrigu [10], Atreya [11], [Gautam], Samkhya [12], Pulastya [13], Narada [14], Asita [15], Agastya [16], Vamadeva [17], Markandeya[[18]], Ashvalayana, Parikshi, Bhikshu Atreya, [Bharadwaja], Kapinjala, Vishwamitra[[19]], Ashmarathya, Bhargava[[20]], Chyavana[[21]], Abhijit Gargya[[22]], Shandilya[[23]], Kaundinya (lya), Varkshi, Devala[[24]], Galava, Sankrutya, Baijavapi, Kushika, Badarayana[[25]], Badisha, Sharaloma, Kapya, Katyayana[[26]], Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka[[27]], Shakunteya, Maitreya, and Maimatayani, along with the sages of Vaikhanasa[[28]] and Valakhilya orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]
Four objectives of Life
धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च|
प्रादुर्भूतो मनुष्याणामन्तरायो महानयम्||१६||
कः स्यात्तेषां शमोपाय इत्युक्त्वा ध्यानमास्थिताः|
अथ ते शरणं शक्रं ददृशुर्ध्यानचक्षुषा||१७||
स वक्ष्यति शमोपायं यथावदमरप्रभुः|
Health is the best source of virtue, wealth, gratification and emancipation; while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this, they concentrated on finding the solution. Then in that state of meditation they realized Indra as savior. That only the King of the Gods will be able to tell the correct means of amelioration (of disease).[15-17]
Knowledge transfer from Indra to Bharadwaja
कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
अहमर्थे नियुज्येयमत्रेति प्रथमं वचः|
भरद्वाजोऽब्रवीत्तस्मादृषिभिः स नियोजितः||१९||
स शक्रभवनं गत्वा सुरर्षिगणमध्यगम् |
ददर्श बलहन्तारं दीप्यमानमिवानलम्||२०||
सोऽभिगम्य जयाशीर्भिरभिनन्द्य सुरेश्वरम्|
प्रोवाच विनयाद्धीमानृषीणां वाक्यमुत्तमम्||२१||
व्याधयो हि समुत्पन्नाः सर्वप्राणिभयङ्कराः|
तद्ब्रूहि मे शमोपायं यथावदमरप्रभो||२२||
तस्मै प्रोवाच भगवानायुर्वेदं शतक्रतुः|
पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||
Who should go to the abode of Indra to inquire about the correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for their amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]
Hierarchy of transfer of knowledge of Ayurveda
दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|
इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||
Bharadwaja 2, a great scholar, went to the King of Gods and the saviour Indra3, in quest of longevity. [3]
ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|
जग्राह निखिलेनादावश्विनौ तु पुनस्ततः||४||
अश्विभ्यां भगवाञ्छक्रः प्रतिपेदे ह केवलम्|
ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||
Ayurveda in its entirety as recited by Brahma4 was received by Prajapati 5 at first. Then the Ashwins (received) the knowledge. From Ashwins, lord Indra received it fully. That is why Bharadwaja, as beseeched by the sages, came to Indra.[4-5]
Medicine in the Vedas and Puranas
References to medicine are found in the earliest texts including the Vedas. The legendary version of the origin of the Ayurvedic system is that Brahma reminded it to Prajapati, who handed it down to Atreya Punarvasu etc. In the Rig Veda there are reference to the first divine physician Rudra and of how the Aswini Kumaras cured Chyavana of senility. There are number of Riks addressed to Marut, vayu etc, in which the reference to medicine is unmistakable. Although such references are found in the Rig Veda, as systematic and comprehensive treatment of medicine is to be found only in the Atharva Veda. The Atharva Veda is considered to have originated later than the Rig Veda, and contains a description of diseases and the cure of them.[1]
The tradition of medical knowledge is further carried during the period of the puranas. References to drugs, diseases and health care are to be found in the epics. Thus we see in the Ramayana, that expert physicians attended on kings and they were capable of preserving dead bodies. In the Mahabharatha there are references to surgeons attending on the wounded and the disabled with all the appliances and equipments in the battle field. [1]
Beginnings of Systematic Development
We shall next consider the period whensystematic development can be said to have taken place. This era is associated with a few illustrious names, the first of whom is Agnivesa. The Samhita written by him which is classic which has survived to this day has been made available to the world by Caraka, a redactor. Historically it would appear that during Caraka’s time the Agnivesa Samhita has fallen into discuse or partly perished, and Caraka undertook the great task of restoring the work, filing up the gaps and re-writing the parts of the work, which had become obscure. This will be evident from the subscription to each chapter in which the author states that he has redone the chapter (Pratisamakrita). The work has undergone a further revision by one Dridabala: at least the last 17 chapters devoted to Cikitsa and the whole Kalpa and Siddhi stanas have been re-written by Dridabala as stated in the colophon of each chapter.[1]
Story of origin of Ayurveda as per Charaka Samhita sutrasthanam 1