Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)
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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 diffrerent 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
Ayurveda in Mahabharata
Ashtanga Ayurveda
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
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
Sthavara visha nutralisation by Jangama visha
Effect of Mantra chanting on poisoning
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. [5]