Ayurveda (आयुर्वेदः)

Ayurveda is a traditional Indian system of holistic medicine which is widely practiced in India since ages. Although it is considered as one of the many alternative medical systems, its scope is not similar to the scope of modern medical science or other alternative medical systems. Ayurveda, as the name aptly suggests, is a part of vedic literature originated in Bharatawarsha. It is considered to be the उपवेदः Upaveda of अथर्ववेदः Atharvaveda with its main focus on maintenance of आयुः AAYU (life).

Etymology:

The term ‘Ayurveda’ consists of 2 terms namely आयुः “Ayu” and वेदः “Veda”.

Ayu is defined as ‘the close union of 4 elements namely, शरीर “Shareeram” (Body that has natural tendency to degenerate), इन्द्रीय “Indriya” (commonly known as sense organs and motor organs), सत्व “Satva” (मनस् “Manas” or commonly known as mind) and आत्मा “Atman” (commonly referred to as life energy, consciousness or indestructible spirit)’. Dhaari (धारी), Jeevitam (जीवितम्), Nityaga (नित्यगः), Anubandha (अनुबन्ध) are the terms synonymously used with “Ayu” and they indicate that, when term “Ayu” or anyone of these is used, it refers to the union of these 4 elements and not just any one of them. This union is present till the time of death or in other words death is the discontinuation of this union. Therefore “shareeram’, “indriyani”, “Satva” and “Aatma” are considered the essential components of Life.

शरीरेन्द्रीयसत्वात्मासंयोगोधारीजीवितम्॥

The other term “Veda” means knowledge or Wisdom. Veda are the scriptures, which describe the divine method for obtaining what is desirable and for giving up what is undesirable. Hence collectively the term “Ayurveda” referes to the knowledge in the scriptures describing the divine method for obtaining “Ayu” which is a union of 4 elements “Shareer” (Body that has natural tendency to degenerate), “Indriya” (commonly known as sense organs and motor organs), “Satva” (“Manas” or commonly known as mind) and “Aatman” (commonly referred to as life energy, consciousness or undestroyable spirit). This follows that, purpose, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of these. Definition of Ayurveda: Aacharya Charaka defines Ayurveda as the Veda which offers the knowledge about “Ayu”, its measurement, various aspects of “Ayu” like “hitayu” (Favourable or beneficial life), “Ahitayu” (Unfavourable or disadvantageous life), “Sukhayu” (comfortable and peasant life) and “Dukhhayu” (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of “Ayu”. CONTENT: Origin / need of Ayurveda Dharma (धर्मः), artha (अर्थः), kama (कामः), moksha (मोक्षः) that are the foundational principles of India’s culture. Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.[1- Swami Krishnananda Heritage of Indian culture (under article varnashramadharma ref 1)] Aarogya (meaning health) is believed to be the basic criteria before taking a step towards fulfilling all these purushartha. 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 “Aarogya” and eliminate the “roga”. This necessity gave rise to the quest for knowledge of “Ayu” and origin of Ayurveda. History of Ayurveda: The origin of Ayurveda could be roughly traced back 5,000 years, when writing was not even evolved in its physical forms. It is believed that the Vedic knowledge was passed through COGNITION or was gained through MEDITATION. Knowledge of the use of various methods of healing, prevention, longevity and surgery came through DIVINE REVELATION. These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life and spirituality. 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

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”. Satva (Mind), Aatman (Soul) and Shareer (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.

Aim of Ayurveda:

As per Acharya Charaka, establishing “Dhaatusamyam” is said to be the only aim of knowledge offered in Ayurveda. Dhatusamyam is defined as Aarogya Cha soo 9 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.

Ayurveda avatarana

Ayurveda offers the divine methods to achieve ‘Ayu’ and keep away the ‘Rogas’ that create obstacles in the daily activities of human beings. Being upaveda of Atharvaveda, Ayurveda also does not belong to any specific author but considered to be Sanatana or Shashwata. (ref: of shashwatatwa.. su.soo. 1/17). 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).

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).

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).

Dhanwantari parampara

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

कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।

Ayurveda has 8 branches in it. They are called ashta angaha of Ayurveda. They are-

1. Kaaya Chikitsa (Internal Medicine),

2. Baala Chikitsa (Treatment of Children / Pediatrics),

3. Graha Chikitsa (Demonology / Psychology),

4. Urdhvaanga Chikitsa (Treatment of disease above the clavicle),

5. Shalya Chikitsa (Surgery),

6. Damstra Chikitsa (Toxicology),

7. Jara Chikitsa (Geriatrics, Rejuvenation),

8. Vrsha Chikitsa (Aphrodisiac therapy).

RELATED TOPICS:

Ashtanga Ayurveda Basic principles of Ayurveda 1. Dravya, guna, karma etc 2. Samanya vishesha 3. Panchamahabhoota 4. Tridosha 5. Saptadhatu 6. Trimala 7. Prakruti 8. Agni 9. Trividho hetusamgraha 10. Wyadheenam ashrayani 11. Aatma in Ayurveda 12. Dosha in Ayurveda – Shareer & Manas 13. Aushadhi- type daiva- yuktiwyapashraya References: detail references from standard Texts, classics/ compendia of Ayurveda.