Ayurveda in Smrtis (स्मृतिषु आयुर्वेदः)

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Smrtis (स्मृतिः) are texts in Bharatiyasamskrtik parampara (भारतीयसांस्कृतिकपरंपरा) , containing guidance on the application of the knowledge of the Vedas (वेदाः) 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 Shruti (श्रुतिः). 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 (अत्रि), Vishnu (विष्णु), Brihaspati (बृहस्पति), Parashara (पराशर) 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 (उपवेदः) of Atharvaveda (अथर्ववेदः) , 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.

मनुस्मृतौ आयुर्वेदः ॥ Ayurveda in Manusmrti

Ayurveda is scattered through smritis. Manusmrti (मनुस्मृतिः) is one of the popular smrtis which is a text of laws stated by Manu.

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 Vriksha. The category which grows in bushes is considered Valli. Similar classification is found in Ayurveda samhitas also.

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

विष्णुस्मृतौ आयुर्वेदः॥ Ayurveda in Vishnu smriti

Vishnu Smriti is one of the smrtis which is based on manusmriti and is written around 300 - 1000 BCE.

The Ayurveda related part in Vishnusmriti is majorly regarding the maintenance of one’s own health through Dinacharya (दिनचर्या), a daily regimen.

There are references regarding “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 information regarding which twig of the tree to be included and excluded while selecting a twig as a brush. 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, Bibitaki, Sahajan etc are contraindicated for brushing teeth. Neem (Azadirecta indica), asana, apamarga (Achyranthes aspera), karanja, khadira (Acacia catechu) etc are recommended.
Similarly, “Snana 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 (सद्वृत्तम्)” which precisely means social and personal code of conduct mentioned in Ayurveda samhitas are found in Vishnusmrti also. To mention few,

One should not keep company with their enemies and those who do not follow “Dharma”
One must not sleep in and around bones, ashes, or nail fragments.
Devata, a scholarly person, and Vanaspati/ tree are considered sacred thus “pradikshina” must be done.
A river must not be crossed without any intention or with a broken boat.

याज्ञवल्क्यस्मृतौ आयुर्वेदः॥ 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 southern 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.

The concept of Daiva (दैवम्) and Purushakara (पुरुषकारम्) in relation to Karman (कर्म) explained in Charaka Samhita is found in many other texts of Bharatiya jnana parampara. Yadnyavalkya smrti also describes this concept.

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

नारदीयमनुस्मृतौ आयुर्वेदः ॥ Ayurveda in Naradiya Manusmriti

This was written around appx 2500 years ago. Naradiya Manusmriti is also known as Naradiya Dharmashastra. 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.

Naradiya manusmriti gained 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.

बौधायनस्मृतौ आयुर्वेदः ॥ Ayurveda in Boudhayan smriti

One of the ancient literature written in Vedic samskrit 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 types of Sages like Chakrachara (चक्रचरः), yayavar (यायावरः) and Shaleen (शालीनः), and an explanation of Dharma () for them. Charaka Samhita mentions only two Rishis types, Yayavar and Shaleen. Boudhayan Smriti mentions “Chakrachar” type not mentioned in Charaka samhita. “Charak” is a synonym often used in correlation with Chakrachara Rshi in Baudhayana smrti. Those rishis who used to work in confined spaces or ashramas were termed Shaleen, 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