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 (favourable 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 wellbeing) 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 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 for a solution. 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. 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).

सो ऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः ।

यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः ।। चसं-१,१.२५ ।।

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.

Prayojana of Ayurveda

Dhatusamyam

As per Acharya Charaka, establishing Dhatusamyam is said to be the only aim of Ayurveda.

इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते । धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम् ।। (च्. सू १/ ४३)

Dhatusamyam is defined as Aarogya

Cha soo 9

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.

swasthasya swasthyarakshanam wyadhitasya...

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

Purushartha Siddhi

vighnabhoota yada roga..

dharmarthkammokshanam aarogyam moolamuttamam...

हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् ।

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

Ashtanga Ayurveda

कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।

यद्यथा शल्यं शालाक्यं कायचिकित्सा भूतविद्या कौमारभृत्यम् अगदतन्त्रं रसायनतन्त्रं वाजीकरणतन्त्रमिति ७

अथास्य प्रत्यङ्गलक्षणसमासः तत्र शल्यं नाम विविधतृणकाष्ठपाषाणपांशु-लोहलोष्टास्थिबालनख पूयास्रावदुष्टव्रणान्तर्गर्भ शल्योद्धरणार्थं यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च १/८

शालाक्यं नामोर्ध्वजत्रुगतानां श्रवणनयनवदनघ्राणादिसंश्रितानां व्याधीनामुपशमनार्थम् २/८

कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् ३/८

भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षः पितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् ४

कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थंदुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् ५

अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च ६

रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधा वलकरं रोगापहरणसमर्थं च ७

वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजननिमित्तं प्रहर्षजननार्थं च ८/८

एवमयमायुर्वेदोऽष्टाङ्ग उपदिश्यते अत्र कस्मै किमुच्यतामिति ९

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

1. Kaaya Chikitsa (Internal Medicine)

kaya-

chikitsa-

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)