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 Bharatavarsha. It is considered to be the उपवेदः । Upaveda of अथर्ववेदः । Atharvaveda with its main focus on maintenance of आयुः। Ayu (life). Ayurveda thus offers the divine methods to achieve ‘Ayu’ and keep away the रोगाः । ‘Rogas’ that create obstacles in the daily activities of human beings.

Introduction

Ayurveda refers to the knowledge in the scriptures describing the methods to obtain Ayu. Ayu is a union of 4 elements namely, शरीरम् । Shareeram (Body that has natural tendency to degenerate), इन्द्रीयाणि । Indriyas (commonly known as sense organs and motor organs), सत्वम् । Satva (or मनस् commonly known as mind) and आत्मा Atma (commonly referred to as life energy, consciousness or indestructible spirit). It 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.

Etymology

According to Acharya Sushruta Ayurveda is the Veda from where one can obtain the methods to achieve life or longevity.

आयुरस्मिन् विद्यते अनेन वा आयुर्विन्दन्ति इति आयुर्वेदः । सु.सू. १/ १५

Meaning: Ayurveda is the veda where the (the methods to obtain) Ayu lies or the veda from where the Ayu can be obtained.

The term Ayurveda consists of 2 terms namely आयुः Ayu and वेदः Veda.

• Ayu is defined as the close union of 4 elements namely

1. शरीर ॥ Shareeram (Body that has natural tendency to degenerate)
2. इन्द्रीय ॥ Indriyani (commonly known as sense organs and motor organs)
3. सत्व ॥ Satva (मनस् Manas or commonly known as mind)
4. आत्मा ॥ Atman (commonly referred to as life energy, consciousness or indestructible spirit)

Dhaari (धारि), Jeevitam (जीवितम्), Nityaga (नित्यगः), Anubandha (अनुबन्ध) are the terms synonymously used with Ayu. This union is present till the time of death or in other words death is the discontinuation of this union. Therefore Shareeram, Indriyas, Satva and Atma are considered the essential components of Life.

शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम् । नित्यगश्चानुबन्धश्च पर्यायैरयुरुच्यते ।। (Char. Samh. 1.1.42)

• The other term Veda means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.

Acharya Charaka defines Ayurveda as the Veda which offers the knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favorable or beneficial life), अहितायुः । Ahitayu (Unfavourable or disadvantageous life), सुखायुः । Sukhayu (comfortable and peasant life) and दुःखायुः । Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.

हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् ।

मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। चसं-१,१.४१ ।।

Meaning : Ayurveda is that, which deals with good, bad, happy and unhappy life, it's promoters and non-promoters, measures and nature.

Emergence of Ayurveda

Every new invention has its roots in some necessity. This the the basis for emergence and advancement for any branch of knowledge. Similarly, even many thousand years ago Ayurveda originated because immense need for this kind of knowledge was felt at that time. This necessity highlights the importance and relevance of knowledge offered in Ayurveda as well as the purpose behind offering the knowledge of life in Ayurveda. Acharya Charaka throws a light on this by writing that, Arogya ( Health and well being) acts as the root of धर्मः । Dharma, अर्थः । Artha, कामः । Kama and मोक्षः। Moksha which results in Shreyas prapti and logngevity. Through the fulfillment of these, life became complete socially, physically, psychologically, intellectually, and spiritually. Therefore when in ancient times, common people, Seers and sages performing pious acts experienced impediments due to diseases, the quest for knowledge of life began and this lead to the emergence of Ayurveda many thousand years ago.

धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। (Char. Samh. 1.1.15)

रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.16)

Meaning: Arogya is believed to be the basic requirement for taking a step towards fulfilling all these पुरुषार्थाः । purusharthas. रोगाः। Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to anarogya (Ill health) and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired arogya and eliminate the roga. This necessity also describes the basis of the specific structure of Ayurveda, the aim of Ayurveda and the various concepts that act as basic principles of Ayurveda.

Adhikarana of Ayurveda

अधिकरणम् । Adhikarna 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 त्रिदन्डात्मकपुरुषम् । Tridandatmaka Purusha. It is highly recommended for one to understand the concept of त्रिदन्डात्मकपुरुषम् । Tridandatmaka Purusha described in Ayurveda to identify the scope and application of Ayurveda. The entire knowledge in Ayurveda has been offered for this object known as Tridandatmaka Purusha.

सत्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् । लोक्स्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ।

स पुमांश्चेतनं तच्च तच्चाधिकरणं स्म्रुतम् । वेदस्यास्य, तदर्थं हि वेदो अयं प्रकाशितः ।। (च्. सू. १, ४६,४७)

Meaning: Satva (Mind), Atman (Soul) and Shareeram (Body) are the three basic components. The union of these three components form the tripod of life. The entire life depends and sustains on this union. It must be understood that any one of these is not sufficient to uphold the life individually. When each one of these factors supports other and form a union, they develop the ability to sustain the life. When any one of these factors is absent and their union breaks, the life discontinues. Hence each of these 3 factors and their union hold equal importance.

This union is also called as पुमान् । Puman or चेतन । Chetan and, this is the object under discussion in Ayurveda. ईn fact Ayurveda had been brought in light for this object only.

Ayurveda Avatarana

Being an upaveda of Atharvaveda, Ayurveda also does not belong to any specific author but considered to be सनातनम् । Sanatana or शाश्वतम्। Shasvata creation of Ayurveda has also been credited to Brahma.

तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)

Meaning: Ayurveda is शाश्वतम्। Shasvata, पुण्यं। Punyam (Pure, Sacred, Auspicious), स्वर्ग्यं। Swargyam (Heavenly or partaking to heaven), यशस्यम् । Yashasyam (Creditable, Glorious), आयुष्यम्। Ayushyam (Giving long life), वृत्तिकरं Vruttikaram (affording a livelihood)। .

Though Ayurveda is eternal in nature, various Ayurveda samhitas (Compendia) have described interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main परम्परा । paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from देवता devatas to human beings and this event is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण).

It is believed that the knowledge of Ayurveda was recollected by ब्रह्मा । Brahma and not created. Knowledge of Ayurveda is thus said to be received first by Brahma in meditative state by revelation. It was then passed on to दक्ष प्रजापति । Daksha Prajapati. Daksha Prajapati passed on this knowledge to अश्विनीकुमारौ Ashwinikumaras. Ashwinikumaras are recognized as twin brothers who are renowned physicians of devatas. Various mythological tales in vedas describe complex, innovative surgical procedures and medical treatments performed by Ashwini kumaras. Impressed by their fascinating medical knowledge and skills of surgery, इन्द्र । Indra requested them to share this knowledge with him. In this way Indra inherited knowledge of Ayurveda from Ashwini kumaras and later passed on this knowledge to seers and sages of ancient India. The transfer of Ayurveda from devatas to manushyas is described by different tales in various compendium. There are mainly 2 traditions of this transfer where one tradition is known as Atreya Parampara (tradition) and the other one as Dhanvantari Paramapara.

श्रेष्ठो जातस्य रुद्र श्रियासि तवस्तमस्तवसां वज्रबाहो । पर्षि णः पारमंहसः स्वस्ति विश्वा अभीती रपसो युयोधि ॥३॥ (Rig. Veda. 2.33.3)

मा त्वा रुद्र चुक्रुधामा नमोभिर्मा दुष्टुती वृषभ मा सहूती । उन्नो वीराँ अर्पय भेषजेभिर्भिषक्तमं त्वा भिषजां शृणोमि ॥४॥ (Rig. Veda. 2.33.4)

Meaning:

Atreya Parampara

In ancient India the sages and seers were engaged in performing various yajnas and pious acts as a part of their practices for spiritual enlightenment. When emergence of various diseases started generating obstacles in the तप। tapa , उपवास। Upawas , ब्रह्मचर्य। Brahmacharya , व्रत। Vrata and आयुष। Aayush , 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 for a solution. ऋषयः। Rushis like 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. Hence in order to overcome this problem, they started thinking of means to get rid of these diseases , achieve longevity and the source to find this knowledge. In a meditative state, they saw Indra as a savior, the source to obtain this knowledge. They realized that Indra could be the only source to get the desired knowledge and thus decided to meet him.

ऋषी भरद्वाज। Rushi Bharadwaja voluntarily expressed the willingness to work as representative and hence was deputed by sages to go to the abode of Indra and request him to share the knowledge. 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. This way, ऋषी भरद्वाज। Rushi Bharadwaja is considered as the first Manushya to receive the knowledge of Ayurveda for welfare of mankind on earth. He then passed on this knowledge to various other sages.

आत्रेय पुनर्वसुः । Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja. He then bestowed this knowledge on his 6 disciples, out of the virtue of compassion for mankind and friendliness to share. अग्निवेशः। Agnivesha, भेलः। Bhela, जतुकर्णः। Jatukarna, पराशरः। Parashara, हारितः। Harit and क्षारपाणिः। Ksharapani were the 6 disciples of Atreya Punarvasu. On the basic of the knowledge obtained from guru Atreya, each of these disciples scripted their own treatise. Agnivesha being the most brilliant among them, was the first one to transcribe this knowledge from oral tradition into a compendium. His compendium got recognized by his name as अग्निवेशसंहिता । Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises and thus in the later period, आचार्य चरकः । Aacharya Charaka and दृढबलः । Drudhabala expounded this Samhita by their annotations. Since then, this Samhita became popular as चरकसंहिता । Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the बृहत्रयी। Brihatrayee (the greater triology) in Ayurveda.

Dhanwantari parampara

In another parampara (tradition), knowledge of Ayurveda was inherited by काशीराज् दीवोदास धन्वन्तरी । Kashiraj Divodas Dhanwantari from Indra. He then passed on this divine knowledge to his disciples like सुश्रुत । Sushruta, औपधेनवः । Aupadhenav, वैतरणः । Vaitaran, औरभ्रः । Aurabhra, करवीर्यः । Karaveerya, भोजः । Bhoj, पौष्कलावतः । Poushkalawat गोपुररक्षितः । Gopoormeet. Sushruta among these disciples created a treatise named सुश्रुतसंहिता । Sushruta Samhita. Sushruta Samhita is also considered as one of the authoritative texts in Ayurveda and forms an integral part of बृहत्रयी। Bruhatrayee.

Prayojana of Ayurveda

प्रयोजन । Prayojana of Ayurveda means the aim of Ayurveda which is described as below.

• धातुसाम्यम् । धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम् ।। (च्. सू १/ ४३)

As per Acharya Charaka, establishing धातुसाम्यम् । Dhatusamyam is the only aim of Ayurveda.

In another discourse Dhatusamyam is defined as आरोग्यम्।Aarogya.

विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते। सुखसंज्ञकमारोग्यं विकारोदुःखमेव च ।। Cha soo 9/ ४

Here Aacharya Charaka defines Vikara as Dhaatu vaishamya. Dhaatu samyam is labelled as Prakruti or state of equilibrium of the human system. Vikaras are considered as Dukkha and consequently the opposite, Sukha, is considered to be the state of absence of vikara. Ultimately Dhaatu samyam is referred to as Aarogyam and Sukham. This clarifies that, the aim of Ayurveda is to establish Aarogya or Dhatusamyam which ultimately leads to attainment of Sukha.

• इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च १४ (सु. सू १. १४)

Acharya Sushruta opines that, the aim of Ayurveda is व्याधिपरिमोक्षः to alleviate the suffering of a diseased individual by eradicating the disease and स्वास्थ्यरक्षणम् to preserve the health of a healthy individual by preventing the diseases. Hence, it is clear that Ayurveda focuses on both the aspects of health namely curative and preventive. The methods of achieving health and longevity by not just treating the diseases but also by prevention of the diseases have been described in Ayurveda indicating its supremacy and the wisdom of ancient Rushis.

Nature of Ayurveda and the subject of Ayurveda

The knowledge of Ayurveda is presented as Trisootra or Triskandha ( 3 pronged knowledge) covering 3 important aspects viz. Hetu (Etiology and diagnosis), Lingani (Clinical presentation, signs, symptoms etc) and Aushadha (Medicine and various other methods like dietary regimen, lifestyle etc to combat the illness). This knowledge is offered for betterment of Aatur (Diseased individual- Curative aspect) as well as Swastha (Healthy individual: Preventive measures). This rich source of knowledge named Ayurveda will last forever without any change, it is eternal and virtuous which was first known to only Brahma.

हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् । त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः ।। चसं-१,१.२४ ।।

सो ऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः । यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः ।। चसं-१,१.२५ ।।

Ashtanga Ayurveda

The knowledge of life in Ayurveda is divided under 8 main branches. These are called Upanga of Ayurveda and as they are 8 in number, Ayurveda is also called Ashtanga Ayurveda. These 8 branches are as follows:

1. Kayachikitsa: कायचिकित्सा । (Internal Medicine for systemic diseases caused due to disturbances in Agni)
2. Baala Chikitsa OR Koumarbhrutyatantram: बालचिकित्सा । कौमारभृत्यतन्त्रम् । (Treatment of neonates, infants and children like Paediatrics)
3. Graha Chikitsa OR Bhootavidyaa : ग्रहचिकित्सा । भूतविद्या । (Demonology / Psychology)
4. Urdhvaanga Chikitsa: उर्ध्वाङ्चिकित्सा। (Treatment of disease occurring in head and neck)
5. Shalya Chikitsa: शल्यचिकित्सा। (Surgical procedures involving use of blunt and sharp instruments, fire, Kshara and bloodletting)
6. Damstra Chikitsa OR Agadatantra: दन्ष्ट्राचिकित्सा । अगदतन्त्रम् । (similar to Toxicology)
7. Jara Chikitsa OR Rasayanatantra: जराचिकित्सा । रसायनतन्त्रम् । (Geriatrics, Rejuvenation)
8. Vrsha Chikitsa OR Vjikaranatantra: वृषचिकित्सा । वाजीकरणम् । (Aphrodisiac therapy, treatments assisting natural conception and fertility)

कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः। (a.h s. 1/ )

यद्यथा शल्यं शालाक्यं कायचिकित्सा भूतविद्या कौमारभृत्यम् अगदतन्त्रं रसायनतन्त्रं वाजीकरणतन्त्रमिति (su.soo. 1/ 7)

Kayachikitsa: कायचिकित्सा । (Internal Medicine for systemic diseases caused due to disturbances in Agni)

This branch is commonly co related with internal medicine. However the term Kayachikitsa literally means the treatment of Agni (Unique entity in Ayurveda responsible for digestion and metabolism). It is believed that imbalances in Agni are the main culprit for development of almost all the diseases. These imbalances can be managed using various medicines administered orally, dietary regimens, lifestyle changes and other important methods including Panchakarma. Hence Kayachikitsa is the branch of Ayurveda that deals with management of systemic disorders caused due to imbalances of Agni.

Baala Chikitsa OR Koumarbhrutyatantram: बालचिकित्सा । कौमारभृत्यतन्त्रम् । (Treatment of neonates, infants and children like Paediatrics)

This branch includes knowledge of treating diseases occurring in neonates, infants and children. Diseases in this age group are considered to be caused by imbalances in nutrition, contaminated breast milk from feeding mother and sometimes some unknown factors or evil forces known as Graha. Causes, Clinical manifestations and methods to treat these diseases can be found in Kaumarbhrutya which is also known as Balachikitsa.

Graha Chikitsa OR Bhootavidyaa : ग्रहचिकित्सा । भूतविद्या । (Demonology / Psychology)

This branch focuses on management of various diseases caused due to unknown etiological factors which might include ill spirits, demons, astrological factors etc. these factors primely affect Chetas / Mind. Hence this branch offers knowledge of methods to fight psychological and psycho-somatic diseases. It includes mention of various Shantikarmas, Mantras etc.

Urdhvaanga Chikitsa or Shalakyatantra: उर्ध्वाङ्चिकित्सा। शालाक्यतन्त्रम्। (Treatment of disease occurring in head and neck)

It involves treatment of diseases occurring in head and neck. Includes diseases of Ear, Eyes, Oral cavity, Nose etc. Shalakya is the term derived from the name of instrument 'Shalaka' appearing like a probe. Since most of the procedures performed in head and neck region involve use of this instrument. The entire branch is named after it.

Shalya Chikitsa: शल्यचिकित्सा। (Surgical procedures involving use of blunt and sharp instruments, fire, Kshara and bloodletting)

Commonly known as Surgery. It involves the knowledge of various procedures performed using various types of blunt and sharp instruments, Ksharas (Alkaline Ash like substances), fire and various local treatments for wound healing.

Damstra Chikitsa OR Agadatantra: दन्ष्ट्राचिकित्सा । अगदतन्त्रम् । (similar to Toxicology)

Agadatantra is a very well-developed branch in Ayurveda which deals with management of poisoning from various sources like snakes, insects, food combinations, natural and artificial poisons etc. It provides details of identification, causes, clinical manifestations and methods to eliminate the poison from body. Commonly referred as Toxicology in Ayurveda.

Jara Chikitsa OR Rasayanatantra: जराचिकित्सा । रसायनतन्त्रम् । (Geriatrics, Rejuvenation)

Rasayana tantra is a speciality of Ayurveda. It is also known as Jarachikitsa. Various methods to prevent premature ageing, achieve longevity (by preventing diseases and preserving the health), increase the strength, endurance and immunity are discussed under this branch of Ayurveda. The word ‘Jara’ means Ageing or senility. Thus, Jarachikitsa also signifies the specialty treatments in Ayurveda for diseases occurring in old age. Therefore, this branch is commonly referred to as Geriatrics but its scope is not limited to the subject of Geriatrics.

Vrsha Chikitsa OR Vjikaranatantra: वृषचिकित्सा । वाजीकरणम् । (Aphrodisiac therapy, treatments assisting natural conception and fertility)

Vajikarana tantra is also known as Vrishachikitsa in Ayurveda. This stream of Ayurveda offers knowledge of methods to treat diseases related to reproduction. This involves use of medicines, diet, lifestyle modifications and psychotherapy to correct the imbalances that cause deficiency, impurity, insufficient production and dryness of Retas (Commonly known as Shukra, which is one of the 7 Dhatus of Purusha and is responsible for reproduction. Not equal to but similar to semen). It elaborates on the therapeutic measures for nourishment, fortification and enhancement of the quality and quantity of Shukra. Moreover, it also provides knowledge about methods to increase the libido and aphrodisiac agents.

It is extremely important to understand that, in Ayurveda, Sexual intercourse is considered for the purpose of reproduction. Therefore, this branch of Ayurveda is developed to correct the imbalances in the factors responsible for reproduction and generation of healthy progeny. This specialty deals with diseases of infertility resulting from unhealthy Shukra. It is not intended for enhancing the carnal pleasures like it is misinterpreted many times.