Ayurveda in Smrtis (स्मृतिषु आयुर्वेदः)

Smrtis are texts in Bharatiya jnana parampara, containing guidance on the application of the knowledge of the Vedas within a given period of time. “Smriti '' means “that is remembered” in literal translation. Smrtis include codes of social ethical, moral and domestic conduct. The Smriti Sastra is based on the Sruti. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. There are 18 smritis namely, Atri, Vishnu, Brihaspati, Parashara and etc. Smritis are text which was created for the purpose of explanation of Dharma to the people.

Since Smrtis are based on Vedas and, Ayurveda is an Upaveda of Atharvaveda, certain references pertaining to Ayurveda are found in Smritis as well. It mainly includes references regarding maintaining one’s lifestyle, hygiene, and code of conducts and etc.

Ayurveda in Manusmriti

It is one of the Dharmashastras of the Hindus, a text of laws stated by Manu. Ayurveda is scattered through smritis.

In manusmriti, the Ayurvedic dravyas are classified as Aushadhi, Vanaspati, vriksha, and Valli. That which gets destroyed after begetting fruits is known as aushadhi. That category of plants that produce Fruits and not flowers are considered Vanaspati. Both fruits and flower-bearing class is considered as Vriksh. The category which grows in bushes is considered Valli.

According to Manusmriti, these plants, trees and etc undergo emotions like happiness and sadness. (ManuSm.1.49)

Ayurveda in Vishnu smriti

Vishnu Smriti is one of the recent Dharmashastra() which is written based on manusmriti around 300 - 1000 BCE. the text has a commentary by “Namdapandita” who belonged to Benaras, and is translated in english as well by Juilius Jolly.

https://en.wikipedia.org/wiki/Vishnu_Smriti

Vishnusmriti states majorly regarding the maintenance of one’s own health. There are references regarding Dinacharya, a daily regimen, “shauchkarya” which means maintaining one’s hygiene. These are similar to the ones stated by Acharya Vagbhata in the Ashtanga sangraha.

Dantadhavan vidhi is mentioned in Vishnu smriti along with its indications and contraindications, specifically about which twig of the tree to be included and excluded. The Smriti era was ancient and people used small twigs of trees for the purpose of brushing their teeth.  According to Vishnusmruti, twigs of Reetha, vibitaki, sahajan and etc are contraindicated for brushing teeth. Neem, asana,apamarga, karanja, khadira and etc are indicated. Similarly, “Sanan vidhi” is also mentioned stating a person was supposed to bathe in his own lake, and after a head bath, one must not do any quick/ jerky movements of the head.

Explanations regarding “sadvrutta” which precisely means social and personal code of conduct,

1.       One should not keep company with their enemies and those who do not follow “Dharma”

2.        One must not sleep in and around bones, ashes, or nail fragments.

3.       Devta, a scholarly person, and Vanaspati/ tree are considered sacred thus must be circled around them or “pradikshina” must be done.

4.       A river must not be crossed without any intention or with a broken boat.

Ayurveda in Yadnyavalkya smriti

It consist of Vedangas, Nyaya darshan, Mimamsa darshan(precisely traditional philosophical texts) and other Shastras(treatises) as well. This Smriti explains the code of conduct describing various concepts like Ahimsa(non-violence), Atman(soul) and etc composed around 4th century CE.

It is considered the second most genuine text after Manusmriti and is one of the most respected smritis in the south part and middle regions of Bharatvarsha. In Yadnyavalkya smriti there are descriptions regarding human anatomy stating the number of bones, snayu (tendon), nerves, arteries, muscles and etc.

Month-wise development of the fetus is mentioned, for instance, in the third month of pregnancy there is the presence of “aatma” (soul), and in the eighth month the ojus(vital energy precisely) flows to and fro from the womb. These concepts are similar to those mentioned in Charaka Samhita.

Ayurveda in Naradiya Manusmriti

This was written around appx 2500 years ago. Naradiya Manusmriti is also known as Naradiya Dharmashastra. It is also written in Newari language. As the name suggests, Naradiya manusmriti is authored by Sage Narada, sage Markandeya, although according to certain historians, it was originally composed by “Manu Prajapati” and later edited by Rishi Narada.

Nāradasmṛti - Wikipedia

Naradiya manusmrit igained popularity after the Gupta period(4th -6th century CE). In Naradiya Manusmriti while explaining philosophical views a surgeon is correlated with pradvivaka who is a legal advisor to the king. As a surgeon finds out and removes a deeply situated foreign body from the shareera, with the help of yantra and shastras, similarly a pradvivaka() must find out the truth from the hypothetical scenarios.

Ayurveda in Boudhayan smriti

One of the ancient Hindu literature written in Vedic sanskrit around 1st millennium BCE, has various explanations regarding Dharma along with mathematics and various regimens.

This is also one of the ancient smritis. There are mentions of Sages like Rishi yayavar and Rishi Shaleen, and an explanation of Dharma () for them. Charaka Samhita mentions only two Rishis and their lineage, Rishi Yayavar, and Rishi Shaleen, but Boudhayan Smriti mentions “Chakrachar” Rishi as well, and “Charak” is a synonym often used in correlation with them. Those rishis who used to work in confined spaces or workshops were termed Shaleen. The sages who work for a stipulated time period as a job were known as Yayavar Rishis and those who moved from one place to another were considered Chakrachar Rishis.

References

https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n115/mode/2up