Introduction to Āyurveda

The word Āyurveda means authentic knowledge about life. Where Āyu means life and Veda means true knowledge. The etymology of the word ‘Āyurveda’ is–

‘āyuṣaḥveda āyurvedaḥ |’
‘āyurvedayatīti ayurvedaḥ |^[1]
‘āyurvidyate'neneti ayurvedaḥ’
‘āyurvindati—asmānnitīva āyurvedaḥ |’
‘āyurasminvidyate, anenavā āyurvindatītyayurvedaḥ |’^[2].

The word Āyurveda is derived from √vid. There are many types of Nirukti in Āyurveda as √vid has many meanings. That is why it has been said in Siddhānta Kaumudī texts–

‘satāyāṃvidyatejñānevettivintevicāraṇe |
vindatevindatiprāptośyanlṛkṛśnaṃśāṣvid kramāt ||’^[3]

The science which imparts knowledge of life is known as Āyurveda. The word Āyurveda is formed by the combination of Āyu and Veda. Āyurveda–Āyu(life) +

Veda(authentic real knowledge).Where Āyu is the subject matter is called Āyurveda–

‘āyurasminvidyate—ityayurvedaḥ |’

Although knowledge of life is obtained, it is called Āyurveda -

'āyurvidyatejñāyate—'neneti ayurvedaḥ | vedayatiitivedaḥ, āyurvedayato ityayurvedaḥ |’

Again, the long and healthy life from which it is obtained is also called Āyurveda -

‘anenavā''yurvindatiityayurvedaḥ |’

Where life is judged, it is also called Āyurveda -

‘āyurjīvitamucyatevid jñānedhātuḥvid lābheca, āyuranenajñātenavidyatejñāyatevindatelabhatenariṣyatotyayurvedaḥ |’

In the Kāśyapa Samhita it is said that Āyu means living and √vid means knowledge. Thus, the word Āyurveda is formed and it means by which the knowledge of Āyur is obtained and life is gained. Āyurveda means the authentic, real, true knowledge or science of life. The Āyurveda is the real science or knowledge of life with four types of Āyu, named Hitāyu, Ahitāyu, Sukhāyu and Duḥkhāyu.

According to Caraka-Saṃhitā-

“hitāhitaṃsukhaṃduḥkhamāyustasyahitāhitam |
mānaṃcataccayatroktamāyurvedaḥsaucyate ||”^[4]

That science is termed Āyurveda which describes good and bad, happy and unhappy life, its promoters and non-promoters, its measures and life itself. Human life aims to attain Dharma, Artha, Kāma and Mokṣa and without sound health, it is impossible to accomplish such status so for Āyurveda is the study of elemental and execution units of the human body. According to Suśruta the beneficial and detrimental theories of life are judged and that which gives longevity is called Āyurveda. Āyurveda aims at preserving health where health is defined as the equilibrium of doṣa, dhātu, mala, Agni, manas and Ātmā^[5].

The Āyu is a complex structure formed by the congregation of Śarīra, Indriya, Sattva and Ātma. Śarīra (body) is formed of Pañcabhūta, they are Pṛthvī, Jala, Tejas, Vāyu and Ākāśa. Indriyas (sensory and motor organs) are responsible for sensory perceptions and different functions. Sattva (mind or manas) is formed of triguṇas known as Sattva, Rajas and Tamas. Ātma (soul) is the inherent part of the body responsible for jīva or caitaṇya.

Caraka-Saṃhitā says that–

“śarīrendriyasattvātmasaṃyogodhārijīvitam |
nityagaścānuvandhaścaparyāyairāyurucyate ||”^[6]

The word Āyu possesses synonyms like Dhāri, Jīvita, Nityaga and Anubandha. Dhāri—which does not allow the body to undergo decomposition. Jīvitam–Which supports Prāṇa. Nityaga–Which decays daily. Anubandha -which travels from one body to another.

According to Āyurveda–the den of all maladies is the corporal body. The human body is regarded as "The abode of all maladies". The primitive people believed that behind every ailment their exit supernatural powers and some natural forces were held responsible for diseases, so, they kept worshipping the natural powers like sun or moon to cure ailments. Atharvaveda records some treatments namely Māraṇaucātana, Stambhana, Vaśīkaraṇa and Bhaiṣaja. Diseases are caused by a chemical imbalance in the human body due to several factors like a violation of rules of maintaining good health, ravages of different adverse times, seasons and several other natural catastrophes. Āyurveda treats these diseases by fixing these chemical imbalances to regain health. Āyurveda emerged from Atharvaveda. Atharvaveda consists of the science of treatment. The following flow chart helps us understand the constitution of Atharvaveda.

[Fig: 1: Classification of the Atharvaveda^[7] ]

[Upaveda Śākhā Kalpasūtra Brāhmaṇa Upaniṣad Āyurveda Gopatha Brāhmaṇa Praśna Maṇḍūka Māṇḍūkya Śaunaka Vaitāna Nakṣṭrakalpa Āṅgirasakalpa Śāntikalpa Paippalāda Toda Moda Śaunakīya Jājala Jalada Brahmavada Devadarśa Cāraṇa]

Source: A Text Book of Padartha Vijnana Evam Ayurveda Itihasa

Āyurveda is an alternative medicine system with historical roots in the Indian subcontinent. Āyurveda emphasized good health and prevention and treatment of illness. Maharṣis have spoken of two needs of Āyurveda—to protect the health of a healthy person and to alleviate the disorders of a sick person–

‘prayojanaṃ cāsya svasthasya svāsthya-rakṣaṇamāturasya vikāra-praśamanaṃ ca |’^[8]

There are two requirements for Ayurvedic medicine -firstly, pleasure and the advice of medicine and healing. By adopting healthy men can maintain their health and longevity of life. Secondly, because of unwholesome food, Bihāra or enjoyment, men are diseased or sick, and the treatment by which men are cured is advised. The sages advised Āyurveda, mainly for healing and curing diseases. Staying healthy is essential for Dharma, Artha, Kāma and Mokṣa.

If there is ever a disease, then the only goal of medical science is to eradicate it–

‘dharmārtha-kāma-mokṣāṇāmārogyaṃ mṛtamuttamam |
rogāstasyāpahartāraḥ śreyaso jīvitasya ca |’^[9]

The second requirement of Āyurveda is that the knowledge of the symptoms of the sick condition is first and foremost necessary for the relief of the disease spread in the eight parts of the entire Āyurveda. The reason for this is that the diagnosis of the disease is made knowing the condition and the treatment accordingly. It is also necessary to know the signs of distortion while performing the rules of a healthy circle. This knowledge helps to bring men back to the path of a healthy circle and maintain health.

Ācārya Suśruta says–

‘iha khalvāyurveda-prayojanaṃ vyādhyupasṛṣṭānau |
vyādhi-parimokṣaḥ, svasthasya rakṣaṇaṃ ca ||’^[10]

Suśruta called it free from disease and saved healthy people’s lives. It is the importance of Āyurveda.

Āyurveda can be divided into two parts in Western Medical science: To save life or Preventive medicine and hygiene and department of medicine or curative medicine. According to Suśruta the one who causes pain in the body is called a disease or Vyādhi^[11]. According to Caraka dhātu heterogeneity is called disease and the equilibrium of dhātu is called Nīroga. Happiness is the name of healing and obsession with the disease is called sorrow^[12]. That is, the purpose of Āyurveda is to keep the dhātu in equal condition.

The purpose of Āyurveda is also described in the Vedas^[13].

a) Āyurveda eliminated the cause of death according to Ṛgveda and Atharvaveda^[14].

b) We gain longevity^[15].

c) The disease is destroyed by holy rituals and longevity prevails^[16].

d) The Taittirīya-Saṃhitā states, “Eliminate the cause of the disease”^[17].

e) Various Vedas have mentioned that the scope and limits of life should be increased^[18].

f) According to the Atharvaveda, the silence of the body parts and the invincibility of the soul are prayed for.

g) The Atharvaveda mentions that diseases are caused by poisons and it has been said to destroy those poison, diseases and worms.

In Āyurvedic medical literature, we can come across the following technical words repeatedly–Doṣa is 3 functional elements–Vāta, Pitta and Kapha. Rasa, rakta, māṃsa, medas, asthi, majjā and śukra are seven structural elements which are called Dhātu. Mūtra, purīṣa and sveda are three excretory elements which are called Mala. The minute channels through which all the vital elements circulate in the body are called Srotas. The Agni converts the external macro elements into micro bodily elements. Thirteen types of Agni–five bhūtāgni, seven dhātvagni, one jaṭharāgni. Pṛthvī, Jala, Tejas, Vāyu and Ākāśa are five basic elements called Pañca-mahābhūta. Pañca-tanmātra is–śabda, sparśa, rūpa, rasa and gandha. Pañca-jñānendriyas are–Cakṣurendriya for visual perception; Ghrāṇendriya for olfaction (Smell perception); Śravaṇendriya for auditory perception; Rasanendriya for taste perception; Sparśanendriya for touch perception. Pañca-karmendriya is -Vāgindriya organs of Speech; Pāṇindriya–hands; Pādendriya–legs; Gudendriya–anus; Upasthendriya–sexual organs. The Manas (the Mind) is called Ubhayendriya.

The knowledge of Āyurveda is known in Āyurveda. Life expectancy is determined by looking at the signs of the body and nature. Āyurveda is eternal, natural, endless, divine^[19]. Anādi means endless. Āyurveda has been influenced since ancient times. It cannot be destroyed. Eternal can never be changed. This anādi and immortal Āyurveda was expressed in the form of Saṃhitā with one lakh verses and one thousand chapters before the creation of Lord Brahmā. Āyurveda is one of the oldest processes. The

Āyurvedic teachings received from Brahmā were successively preached from one person to another and came down to Bhūloka. The tradition of Āyurveda was not accepted by all but became popular in many traditions. The main reason for this is that Brahmā directed all things in the form of sūtras. Aśvin Kumar enriched those sutras as much as possible and gave them to Indra.

Indra gave this knowledge to the Maharṣis. But the Maharṣis advised all the organs of Aṣṭāṅga Āyurveda and made a special analysis of one particular organ. As a result, his disciples had special faith in that particular organ. As a result, various Āyurvedic traditions emerged. About three major communities are mentioned in the descending tradition of Āyurveda like Ātreya community, Dhanvantari community and Bhāskara community.

Origin of Ātreya tradition of Āyurveda–The Ātreya tradition of Āyurveda is popular as Kāya-cikitsā tradition (General Medicine). Punarvasu Ātreya was the propound of this tradition. He learned the science of Āyurveda from Indra and taught to his six disciples–Agniveśa, Bhela, Jatukarṇa, Parāśara, Hārīta and Kṣārapāṇi. All the six disciples composed the books. Among the books of Agniveśa is very popular. It is not available in original form but available as Caraka-Saṃhitā, which was developed by Caraka and Dṛḍhavala at later periods. From Ātreya school of Āyurveda a popular Saṃhitā known as Caraka-Saṃhitā, a book of General Medicine originated.

Origin of Dhanvantari tradition–From Dhanvantari school of Āyurveda, a popular Saṃhitā is known as Suśruta Saṃhitā, a book of surgery was originated. Suśruta etc. Seven disciples approached Divodāsa Dhanvantari requesting him to teach Āyurveda, Divodāsa Dhanvantari agreed and taught them Śalya–Pradhāna Aṣṭāṅga-Āyurveda. At that time Divodāsa Dhanvantari had attained a high reputation.

Suśruta and seven other disciples completed their education, published texts and established the Surgical school of Āyurveda. At present only Suśruta Saṃhitā is available to represent the Śalya tradition. The propounder of Śalya tradition and first preceptor of the surgical school of Āyurveda is Divodāsa Dhanvantari, the king of Kāśi. This period is about 1000 BC and earlier to Punarvasu Ātreya.

Kāya treatment is the main basis of the Ātreya community and Surgical treatment is the main basis of the Dhanvantari community. At that time the Bhāskara community was 11 not particularly familiar. However, these communities later became extinct. Many are still prevalent today.

Origin of Kāśyapa tradition–from Kāśyapa school of Āyurveda a popular Saṃhitā known as Kāśyapa-Saṃhitā, a book of paediatrics originated. It is the tradition of Kaumārbhṛtya or Bālaroga or paediatrics^[20]. According to the ancient scriptures, the creator of the science of Āyurveda is Brahmā who taught this very knowledge to Dakṣaprajāpati, Aśvin twins, Indra who handed over this knowledge to the learned hermits such as Bharadvāja, Dhanvantari, Kāśyapa, Nimi etc. This can be illustrated through the following diagram–

[Fig. 2: Creation History of the Āyurveda]
[Ancient Era—āyurvedāvataraṇa]^[21]

Footnotes and references:

[1]:

C. Sū. –30/23; Caraka Saṃhitā -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 599.

[2]:

S. Sū. –1/14; Suśruta Saṃhitā of Maharṣi Suśruta -Vol. I, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 9.

[3]:

Dr. Vidyadhar Sukla & Dr. Ravidatta Tripathi, Ayurveda Ka Itihasa Evam Paricaya, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, p. 231.

[4]:

C. Sū. –1/41; Caraka Saṃhitā -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 25.

[5]:

samadoṣaḥsamāgniścasamadhātumalakriyaḥ |
prasannātmendriyamanaḥsvasthaityabhidhīyate || (S. Sū. –15/47); Dr. Anant Ram Sharma (ed.), Suśruta Saṃhitā of Maharṣi Suśruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 130.

[6]:

C. Sū. –1/42; Caraka Saṃhitā (Vol. I), trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 25.

[7]:

Dr. Dingari Lakshmana Chary, A Text Book of Padartha Vijnana Evam Ayurveda Itihasa, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, p. 51.

[8]:

C. Sū. –1/15; Caraka Saṃhitā -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 600.

[9]:

C. Sū. –1/15; Caraka Saṃhitā -Vol. I, trans. R. K. Sharma & Bhagwan Dash, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 19.

[10]:

S. Sū. –1/13; Dr. Anant Ram Sharma (ed.), Suśruta Saṃhitā of Maharṣi Suśruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 8.

[11]:

tad duḥkhasaṃyogā vyādhaya ucyante | (S. Sū. –1/22); Dr. Anant Ram Sharma (ed.), Suśruta Saṃhitā of Maharṣi Suśruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 12.

[12]:

vikāro dhātuvaiṣamyaṃ, sāmyaṃ prakrutirucyate |
sukhasaṃjñakamārogyaṃ, vikāro duḥkhameva ca || (C. Sū. –9/4); Caraka Saṃhitā -Vol. I: elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakkha Natha Chatturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 192.

[13]:

dhātusāmyakriyā coktātantrasyāsya prayojanam | (C. Sū. –1/53); Caraka Saṃhitā -Vol. I: elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakkha Natha Chatturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 28.

[14]:

mṛtyoḥ padaṃ yopayantaḥ | (ṚV. -X/18/2); Acharya Vedanta Tirtha (ed.), Ṛgveda-Vol. 4, Delhi, Manoj Publication, 2012, p. 243. & (AV. -XII/2/30); Acharya Vedanta Tirtha (ed.), Atharvaveda-Vol. 2, Delhi, Manoj Publication, 2012, p. 106.

[15]:

drāghīya āyuḥ prataraṃ dadhānāḥ | (ṚV. -X/18/2) & (AV. -XII/2/30); Ibid., p. 243, 106.

[16]:

śuddhāḥ pūtā bhavata yajñiyāsaḥ | (ṚV. -X/18/2); Acharya Vedanta Tirtha (ed.), Ṛgveda-Vol. 4, Delhi, Manoj Publication, 2012, p. 243.

[17]:

yadāmayati niṣkṛta | Taittirīya Saṃhitā -4/2/6/2.

[18]:

śataṃ jīvantu śaradaḥ purūcīḥ | (ṚV. -X/18/4); Acharya Vedanta Tirtha (ed.), Ṛgveda-Vol. 4, Delhi, Manoj Publication, 2012, p. 243.

[19]:

so'yamāyurvedaḥ śāśvato nirdiśyate | (C. Sū. –30/27); Caraka Saṃhitā -Vol. I: elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakkha Natha Chatturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 587.

[20]:

Dingari Lakshmana Chary, A Text Book of Padartha Vijnana Evam Ayurveda Itihasa, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, pp. 305-308.2017, p. 13.

[21]:

Dr. Vidyadhar Sukla & Dr. Ravidatta Tripathi, Ayurveda Ka Itihasa Evam Paricaya, Delhi, Chaukhamba Sanskrit Pratishthan,