Āyurveda and the Vedas

The Vedic mantras are theistic. There is a deity in every Sūkta. The deity in which the Sūkta has been prayed for and he is the God of that Sūkta. Thus, the Gods Agni. Ap etc. were equal to the Gods Rudra, Indra, etc., and with them were Asvini twins with treatment. The Aśvin twin treated the Gods. In Āyurveda, the names of many gods and goddesses are found in the Vedas. Among them, Aśvin and Rudra were the chiefs.

From the Vedas, we know about various deities and their treatment. But medical treatment is not accurate in Āyurveda. For example–Ribhūgaṇa is the main example. Similarly, Vāyu, Bṛhaspati and Kāśyapa are not found to be described as Vedic physician. There is no mention of any medical activities. But in Āyurveda there are various additions with their names.

As such the name of Brahmā as the creator of creation is well known. Brahmā is called the basis of all kinds of knowledge. In all scientific and philosophical scriptures, Lord Brahmā was the first to reveal knowledge. In addition to the four Vedas -Āyurveda, Grammar, Astrology, Nātyaśāstra, Brhmajñāna, Dhanurveda, Physics, Political Science, Equine Science, Hastiśāstra and Bṛkṣāyurveda etc. Brahmā is widely used as a source of knowledge. It is said in various Ārṣa texts that Brahmā had spread the knowledge of Āyurveda before the origin of Prajā^[1]. The original decision of Āyurveda is still unchanged from the original creation as it is based on perfect truth. Brahmā gave this knowledge to the skilled Dakṣa-Prajāpati and Bhāskara.

In Āyurveda Saṃhitā and all other Ārṣa texts, Brahmā is recognized as a historical figure. But the Western writing, Brahmā as an imaginary vessel. Paryāya Brahma is a symbol of various qualities. In Amarakoṣa various synonymous of Brahmā has been mentioned like Ātmabhū, Parameṣṭhī, Pitāmaha, Hiraṇyagarbha, Lokeśa, Svayambhū, Caturāṇana, Dhātā, Ajjayoni, Druhiṇa, Biṃraci, Kamalāsana, Sraṣṭā, Prajāpati, Vedha, Vidhātā, Viśvasṛkvidhi etc. In Vāyupurāṇa various synonyms of Brahmā have been mentioned are -Yogeśvara, Ātmā, Ṛṣi, Sarvajña, Nārāyaṇa, Mahādeva, Puruṣa, Yajña, Kavi and Āditya. Śauṇaka Muni mentions Brahmā as Vedātmā, Vedavidhi, Padbhāgarbha and Ādideva at the beginning of the book Ṛkprātiśākhya. In Caraka Saṃhitā Brahmā is identified as a Pitāmaha and Prajāpati. In all the Saṃhitās of Āyurveda, Brahmā has been called the original proponent of Āyurveda. According to Kāśyapa Saṃhitā, Svayambhū Brahmā advised the entire Āyurveda in one thousand chapters and one lakh verses. According to Caraka-Saṃhitā Pitāmaha gave the knowledge of trisūtra. According to the Suśruta-Saṃhitā, with time, when Lord Brahmā saw the decline of human intellect and longevity, he divided the previously taught Āyurveda into eight parts. In Chāndogya Upaniṣad, Bhūtavidyā is recognized as a part of Aṣṭāṅga Āyurveda. This proves that even at that time Brahmā knew the division of specific Āyurveda^[2].

There are eight branches of Āyurveda^[3] like-

1. Kāya Cikitsā–General medicine;
2. Bālaroga Cikitsā–Pediatrics;
3. Graha Cikitsā–Treatment for evil spirits;
4. Ūrdhvāṅgaroga Cikitsā–E.N.T & Ophthalmology;
5. Śalya Cikitsā–Surgery;
6. Viṣa Cikitsā–Toxicology;
7. Rasāyana Cikitsā–Rejuvenation therapy;
8. Vājīkaraṇa Cikitsā–Aphrodisiacs.^[4]

Lord Brahmā has been acknowledged as the guru of the gods because he originated in heaven. According to various scriptures, Lord Brahmā imparted the knowledge of Āyurveda to the Dakṣa Prajāpati, Aśvin twins, and Bhāskara. Also, many sages were the sons of Brahmā. The original teachings of Brahmā are now extinct, yet more than sixteen yoga Āyurveda texts are still available. Also, the addition of Brāhmī oil, Brāhmī rasāyana etc., clarifies Brahmā, joining the treatment. In various texts in the name of Pitāmaha Brahmā, there are major additions such as srvāṅgasundara-rasa, vātakulāntaka-rasa, caturmukha-rasa, āmavātagajasiṃha-modaka, vijayānanda-rasa, sūtikātmaka-rasa, nīlakaṇṭha-rasa, mṛtasiñjīvanogoda, bṛhadagnimukha-cūrṇa, bṛhdsārasvata-cūrṇa, candraprbhāvaṭi or guṭikā, svāyambhura-guggulu, makṣikāsava, daśasāraghṛta, karṇāmṛtataila and sahacarataila.

There were three names of Dakṣa in the history of India–Mānasputra Dakṣa, Prācetasa Dakṣa, Pārvatī or Parvata Putra Dakṣa. In Vāyupurāṇa we see Dakṣa is the nine mānasputra of Brahmā. In Āyurveda the Dakṣa Prajāpati is Prācetasa Dakṣa. Dakṣa is one of the sons of Lord Brahmā. The first chapter of the Nidāna sthāna of the Aṣṭāṅga Saṃgraha contains references to Prācetasa Dakṣa. It is mentioned in the Mahābhārata that Brahmā's mānasputra Dakṣa was born in the second birth as Prācetasa Dakṣa. According to the first chapter of Caraka-Saṃhitā Sūtra sthāna, the Prajāpati studied Āyurveda from Brahmā. And Aśvin twins studied Āyurveda from Prajāpati. Kāśyapa- Saṃhitā has four bases of medical property namely-Bhiṣak, Bhiṣaja, Ātura, and Paricāraka. According to Dakṣa Prajāpati Ātura is not the main pāda but the main pāda is Bhiṣak. The last three are dependent on Bhiṣak. Mahārasnādi decoction in the name of Prajāpati is mentioned in Bhāvaprakāśa^[5].

Lord Viṣṇu is known as Dyusthānīya Deity in the Vedas whose special work is 'Tribikramaṇa' and its paramapada is located in Dyuloka. Its special feature is that it spreads from the sky to the earth very quickly. Most scholars call Lord Viṣṇu the Solar God, based on his qualities and the basis of his actions. Which is a symbol of solar motion and range. In Āyurveda, some oils are planned based on Viṣṇu's name, surname, form and adjectives and its application is indicated for the need for certain features. The famous oils popularly known as Viṣṇu are -Nārāyaṇa oil, Śatābarī oil, Svalpaviṣṇu oil, Madhyama Nārāyaṇa oil, Mahānārāyaṇa oil, Bṛhadviṣṇu oil, Viṣṇu oil. Some of the juices in the Bhaiṣaja Ratnāvalī texts are acknowledged to have been made by Viṣṇu. The juices are -Bṛhadśṛṅgārābhya, Nityodayarasa, Āmavāteśvararasa and Srvāṅgasundara-rasa^[6].

Rudra or Śiva is described as a prominent physician in Vedic literature. There are only three sūktas in the entire Ṛgveda on Rudra^[7]. In a Sūkta, Soma is praised and his name is mentioned eighty and five times. The hymn-seekers or beggars seek healing and happiness from the husband of the yajna, the water of bliss, and the Rudra associated with medicine. Lord Rudra is said to be the greatest physician in the Ṛgveda. He holds the medicine almost in his hand. Her herbs are very pleasing and the beggars try those herbs by mantra. Rudra deva is called a Jalāṣa-bheṣaja. In the sixth chapter of the Atharva Veda, Rudra is also considered as the god of water. Rudra's name is found in the form of water and deity as mentioned in at least three mantras of ninety and seven Sūkta. He was a famous Vedic physician. Apart from this, Lord Rudra was very angry. That is why the master went to praise and said -Rudra's weapon should not fall on us. Tejasvī Rudra's very angry intellect should not be ours. Relax your bow to your Yajamāna. Give happiness to our sons and grandsons^[8].

Rudra medicine for the disease is equal to rain. His hand has been called sacred and nectar-like medicine. The name of Lord Rudra is widely used in Āyurvedic texts such as -Cintāmaṇi rasa, Sūcikābharaṇa rasa, Cūḍāmaṇi rasa, Ardhanārīśvara rasa, Bṛhatcūḍāmaṇi- rasa, Vaidyanātha-vaṭī, Pañcānana-vaṭī, Mṛtasañjīvana rasa, Lokeśvara rasa, Viśveśvara rasa, Yogeśvara rasa, Bāla-rasa, Candrānana rasa, Bajrakṣāra, Cūrṇarāja, Pūrṇacandra rasa, Putraprada rasa, Bhasmeśvara etc.^[9]

In the Vedas, the sun or sculptor is said to be the soul of all inanimate nature existing on earth. The word sun means that which produces. Sons of Bhāskara are Kāśyapa and Aditi. The sun is one of the famous twelve gods. Twelve Āditya is mentioned in the Mahābhārata. In the Vāyupurāṇa, Sabitā and Bhāskara have been applied for Vivasvān. Worshipping the sun cures diseases. There is a legend about this -Ācārya Manmaṭa has given examples of great poets Bāṇabhaṭṭa and Mayūrabhaṭṭa in discussing the need for poetry in his poetry. The great poet Mayūrabhaṭṭa was afflicted with leprosy due to a curse. For its prevention, he worshipped the Sūryadeva and was cured. From the first maṇḍala of the Ṛgveda, we know that the sun has healing properties and when the sage says -the Sūryadeva is rising in the east; he sees the whole world and destroys the destinies. He destroys all destinies and yātudhānī. The sun is the destroyer of all poisons, omniscient, and destructive. Āditya has risen for the welfare of living beings. I throw the poison of the solar system like a leathery wine cup in the house of Śoṇḍika, we will not die like the revered Sūryadeva does not die. Sūryadeva drives away the poison by driving the horse away. Honeycomb turns this poison into deadly nectar. In the first chapter of the Atharvaveda also the treatment of the sun is seen. In Sūkta twenty-two, the importance of sunlight has been mentioned to the cure of heart disease and kāmalā disease. The red rays of the sun are considered the destroyer of the illness.

In the first mantra of the thirty-two Sūkta of the second chapter of the Atharvaveda, the morning rays of the sun are called deworming. In a complete Sūkta of the Ṛksaṃhitā, the sun has been praised by the sage Agastya, Maitrāvaruṇī, with the fear of poison, for poisoning. This Sūkta is also called Biṣaghnopaniṣad. The healing properties of the sun and the rays of the sun are derived from the sixth chapter of the Atharvaveda. In this mantra, there is a description of the labor of the destined rogānu. In the first mantra, the rays of the sun are said to be antiseptic. In Purāṇas too, Sūrya is the husband of longevity and healing. The hymn also calls on the healer Sūryadeva to cure certain diseases, one of which is a skin disease.

The Bhāskara obtained the knowledge of Āyurveda from Prajāpati-Brahmā, written in the sixteenth chapter of the Brahmākhaṇḍa of the Brahmatattva Purāṇa. Prajāpati- Brahmā composed Āyurveda as the fifth Veda and gave it to the Bhāskara. In the Brahmavaivartya Purāṇa, in the sixteenth chapter of Brahmākhaṇḍa, there are descriptions of sixteen disciples of the Bhāskara like Dhanvantari "Cikitsātattva vigñāna", Divodāsa "Cikitsā-darśana", Kāśirāja "Cikitsākaumudī", Nāsatya "Cikitsā Sāratantra", Dasra "Bhramadhana", Nakul "Vaidhākasarvasva", Sahadeva "Vyādhisindhu-vimardana", Arki-Yama "Jñānāṇarva", Cyavana "Jīvadānatantra", Janaka "Vaidhāsandeha Bhallana", Candrasuta or Budha or Rājaputra "Sarvasāra", Jābāla “Tantrasāraka”, Jājali “Vedāṅga Sāratantra”, Paila “Nidāna”, Karatha “Sarvadhāratantra”, Agastya “Dvaidhānirṇaya Tantra”. In Āyurveda, there are different yogas in the name of the sun, notable yogas among them being-Bhāskara salt, Bhāskara Cūrṇa, Lavaṇabhāskara Cūrṇa, Udarkarasa. In these four yogas, the most popular is Lavaṇabhāskara Cūrṇa yoga^[10].

The gods of Aśvin twins are called Vaidya's. There are two types of treatments available for Aśvin twins, namely kāya treatment and surgery. Aśvinī Kumāra is a twin brother and always young. They are the first of the gods. Aśvinī Kumāra is the twin brother of Vivasvān's four sons. One is called Nāsatya and the other is named Dasra. They specialize in surgical treatment. In the Brahmavaivartya Purāṇa, there is a reference to a book called Cikitsātantrasāra which was written by Aśvinī Kumāra. Other books written by Aśvinī Kumāra are–Aśvinīsaṃhitā, Bhramahana, Naḍīparīkṣā and Dhāturatnāvalī.

In the Ṛgveda, Aśvinī Kumāra has been compared with a pair of substances somewhere. Such as -eyes, hands, feet, animals moving in pairs such as -dogs, goats, ducks, śyena. The Aśvin twins had a close relationship with Madhuvidyā. He taught Madhuvidyā from Indra to Dadhyaṅ Ṛṣi. Aśvinī Kumāra twins were experts in various fields of medicine. Medicinal and nectar creation, nectar acquisition, anti-ageing of Cyavana, Kilāsaharaṇa of Śvetaketu Āruṇi, Yajñaśiraḥ Sandhāna, dental treatment of Pūṣṇa, Bhāva Netra Cikitsā, Candra Tuberculosis and Netrāñjana Nirmāna etc.^[11]

Indra is the king of all the Gods. He is also the god of thunderstorms, lightning and fierce weather. Indra was the son of Kāśyapa and the mother Aditi. He was called ‘Bāhudantīputra’ in Kauṭilya’s ‘Arthaśāstra’. Indra had many names like–Indra, Śatru, Śatakratu, Amaraprabhu, Amareśvara, Śacīpati, Sahasrākṣa etc. Indra is the most referred deity in the Ṛgveda. In Caraka Saṃhitā he is called Śacīpati, Balahantā, Sureśvara, Amaraprabhu, Śatakratu etc^[12]. A separate analysis of Indra is located at the place of treatment are Amarādhipati, Sahasradṛk, Amaraguru etc. Lord Indra invokes many Vedas to protect his kingdom and himself from the enemy. The need for healing science was noticed by Indra. Indradeva defeated the enemy many times and protected his kingdom. That’s why he read the Vedas many times and followed the Vedas rule. He was a brave God. Indra knew how to use science and used them. He used the science of healing Parāvṛk ṛṣi got blinds and he cripples. For this reason, he would not get married. Then he prayed to Lord Indra and then Indra pleased and gave him eyes and legs. There is also a description of the surgical treatment of Arvuda by Indra. Indra Agnirūpa was therefore treated by cremation and soon.

If we see the birth of Āyurveda then we find it started from Indra all over the Earth. Indra learned this knowledge from Aśvinī Kumāra. Devarāja Indra imparted this knowledge to the sages and the sages-built Saṃhitā etc. for the welfare of the people. And this knowledge becomes famous in society. We find the same thing in Caraka- Saṃhitā and Suśruta-Saṃhitā. Indra wrote many books like–Āyurveda, Śākunaśāstra, Vāstuśāstra, Arthaśāstra, Vyākāraṇa etc. There were various yogas connected with the name of Indra like–Aindriyarasāyana-1, Aindriyarasāyana-2, Sarvatobhadrayoga, Daśamūlāditaila, Harītakī Avaleha etc.^[13]

In the Hindu Purāṇas, Varuṇa is the God of oceans. Varuṇa is a Vedic deity associated initially with the sky. Varuṇa is prevalent in the Vedas as the protector of Ṛta. In the sixteenth Sūkta of the fourth chapter of the Atharvaveda, Varuṇa has been prepared as the protector of the moral system of the world. Varuṇadeva has a keen eye on all the actions of a person. No person can be free from Varuṇa's enchantment. People observe the use of truth and untruth by being pierced by the three types of Varuṇa's enchantment. The person who lies gets Jalodara disease. For example, in the story of Hariścandra in the Aitareya Brāhmaṇa, King Hariścandra could not fulfil the promise he had made to have a son, and for that reason, he was afflicted with Jalodara disease for speaking falsely. He was later healed by the prayers of Śūnaśepa, Ajīgarta. In Vedic times Indra, Varuṇa, Surya etc. are worshipped as deities. Varuṇa is the best and most influential deity in the world. Varuṇa is worshipped for obtaining water. In the Revatī Kalpa of Kāśyapa Saṃhitā, twelve Ādityas are described. Varuṇa is one of them. In the Ṛgveda, Mitrāvaruṇa is said to have ridden together in a chariot. Varuṇa apologized for breaking the rules of the ritual. Varuṇa, the protector of the rites, gives various diseases according to all the good and bad deeds of man. That is, the disease is according to the actions of the person. And those diseases cannot be cured by folk medicine. Therefore, it can be said that all diseases are karma and every creature must suffer its karma. This is the reason why failure is achieved even after doctors and medicines can afford it^[14].

The greatness of Somadeva has been described in both Āyurveda and Veda. In the Ṛgveda, after Indra and Agni, one hundred fifty sūktas are found on Soma. The entire ninth maṇḍala of the Ṛgveda is dedicated to Somadeva. That is, most of the sages have praised Soma. Other names for Somadeva are Moñjavata, Auṣadhapati, Vanaspati, Bācaspati, Amartya, and Pavamāna etc. The relationship of Somadeva with Indra and Agnideva is most available. Indra was able to kill Vṛtrāsura only because he drank the juice of Somalatā. In the Vedic scriptures, Soma is called the king of medicine and in the secular text, the moon is called the husband of medicine. This suggests that the two are the same person. Soma is mentioned as a tree in the story of Jātaka -Somarukkha. In the Suśruta Saṃhitā, Soma is called Latā or creeper. The Suśruta-Saṃhitā mentions twenty-four types of Soma. And how to drink on Soma and people get immortality by drinking on Soma. In the eighty-three Sūkta and the ninety-six Sūkta of the sixth chapter of the Atharvaveda, the prayers for the moon and the Soma are found. The mantra of this sūkta, prayers are made to the medicinal king Soma for his liberation. In other words, it can be said that disease is the cause of misdeeds. According to the Ṛgveda, Varuṇa replaced Soma with a mountain and brought a bird called Śyena from the mountain to the land.

Goddess Sarasvatī is not found in Vedic medicine. But some mantras related to conception must be obtained. Where Sarasvatī has been prayed for all conceptions. Some Āyurvedic manuscripts mention Sarasvatī Ghṛta. From which it is proved that Goddess Sarasvatī had a relationship with Āyurveda.

The greatness of Agni is most described in the Vedas. Because the first mantra of the Ṛgveda is dedicated to the god of Agni. In the Ṛgveda, fire is praised in two hundred sūktas. There are many common names of Agnideva such as -Ṛtvik, Hotā, Kavikratu, Dhūmaketu, Ghṛtapratīka, Śociṣakeśa etc. Agni carries the offerings of the gods, which is why he is called the priest of the gods. In the Ṛgveda, Agni is said to be the killer of worms called Atri.

The basis of Āyurveda is Agni. The main principle of creation is Agni. Agnideva exists inland, medicine, water, stones, men, that is, in all animals. In Āyurveda, the greatness of Agni is the highest in terms of Jaṭharāgni. Air, bile, phlegm are the three faults in which the animal is healthy and when it is in the disease. The equilibrium of these three faults depends on the Agni. That is why Ācārya Caraka in his Caraka-Saṃhitā says that life, caste, strength, scripture, growth of the body and the soul maintains its superiority only when the gastrointestinal tract in these bodies is intense.

Vāyu also occupies an important place among the medical deities. In the Vedas, there is a deity called Vāyu Marudgaṇa. The wind is counted in the Pañca-mahābhūta. Vāta doṣa in the body is related to Vāyu. Any kind of motion in the entire universe is due to wind. In this decision, any movement of the body, whether internal or external, is possible due to the Pañca-Vāyu in the body. There are many such Vedas where healing is sought from the Vāyu. In the fourth chapter of the Atharvaveda, it is said that the sage Śantāti wished for healing by the sea and land winds flowing day and night. The greatness of Vāyu has been proved in Caraka-Saṃhitā. According to the source of Caraka-Saṃhitā, a conference of sages like Punarbasu Ātreya, Kuśa, Sāṃkṛtyāyana, Kumāraśira Bharadvāja etc. was held the conference discussed five questions related to Vāyu, viz What is the quality of Vāyu? What causes the Vāyu to get angry? etc. The sages explained these questions appropriately. The Vāyu itself is God, if the Vāyu is properly praised, healing, growth of the ball, vigour, nutrition of the body, an increase of knowledge, longevity is obtained. In both Vedas and Āyurveda, Vāyu occupies an important place. In the end, the only cure for all diseases is pure water and pure food.

Ṛbhu, Bāja and Vibhū belong to these three Ṛbhugaṇas. They are the sons of Sudhanyā. They were human beings in the past and later became deities by their deeds. It also had the right to drink Soma rasa. In many sūktas, the Ṛbhu have been described with Indra.

In the Ṛgveda, the heavens and the earth are separated by Ṛbhus and descriptions of handicrafts are found. The Ṛbhus provided the youth of their worn-out parents. Descriptions of Ṛbhus are found only in Vedas, not in Āyurveda. Reverence and faith in the gods for healing was largely a symbolic sign in the thinking of Indian culture that the maximum benefit of human beings is possible through the proper use and cooperation of natural forces.

Footnotes and references:

[1]:

‘iha khalu āyurvedo nāma yadupāṅgamatharvavedasya anutpādyeva prajāḥ ślokaśatasahasramadhyāyasahasraṃ kṛtavān svayambhūḥ |’ (S. Sū–1/5); Dr. Anant Ram Sharma (ed.), Suśruta Saṃhitā of Maharṣi Suśruta -Vol. I, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 4. ‘svayambhūrbrahmā prajāḥ sisṛkṣuḥ prajānāṃ paripālanārtham āyurvedameva agre'sṛjata sarvāvit tato viśvāni bhūtāni |’ (Kā. Vi. –1/10); Kāśyapa Saṃhitā by Vṛddha Jīvaka with the Vidyotani Hindi Commentary, trans. Satyapāla Bhiṣgāchārya, Varanasi, Chaukhambha Sanskrit Sansthan, 2018, pp. 89. ‘brahmā smṛtvā''yuṣyo vedaṃ prajāpatimajigrahat |’ (Aṣṭā. H Sū. –1/3); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. I, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 4.

[2]:

Anup Kumar Gakkhara & Anil Gakkhara, Āyurveda Kā Itihāsa, Varanasi, Chaukhambha Publishers, 2016, pp. 55-56.

[3]:

Dingari Lakshmana Chary, A Text Book of Padartha Vijnana Evam Ayurveda Itihasa, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, p. 6.

[4]:

According to Suśruta–Śalya Cikitsā, Śālākya Cikitsā, Kāya Cikitsā, Bhūtavidyā, Kaumārbhṛtya, Agada tantra, Rasāyana, Bājīkaraṇa. According to Caraka–Kāya Cikitsā, Śālākya, Ślyāpahartṛka, Biṣagara- Bairodhika Praśamana, Bhūtavidyā, Kaumārbhṛtya, Rasāyana, Bājīkaraṇa. According to Aṣṭāṅga Hṛdayaṃ–Kāya Cikitsā, Bāla Cikitsā, Graha Cikitsā, Ūrdhvāṅga Cikitsā, Śalya Cikitsā, Daṃṣṭrā Cikitsā, Jarā Cikitsā, Vṛṣa Cikitsā.

[5]:

Sri Baladev Upadhyaya & Srinivasa Rath (eds.) Sanskrit-Vāṅmaya Kā Bṛhad Itihāsa, Lucknow, Uttar Pradesh Sanskrit Sansthan, 2006, p. 60.

[6]:

Sri Baladev Upadhyaya & Srinivasa Rath (eds.) Sanskrit-Vāṅmaya Kā Bṛhad Itihāsa, Lucknow, Uttar Pradesh Sanskrit Sansthan, 2006, p. 66.

[7]:

ṚV. -II/33/1-15; Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 454-457.

[8]:

Sri Baladev Upadhyaya & Srinivasa Rath (eds.) Sanskrit-Vāṅmaya Kā Bṛhad Itihāsa, Lucknow, Uttar Pradesh Sanskrit Sansthan, 2006, pp. 65-66.

[9]:

Baidyacharya Kalikinkar Sensarma & Ayurvedacharya Satyasekhar Bhattacharya (eds.), Carak- Samhita (Vol. II), trans. Kaviraj Jasodanandan Sirkar, Kolkata, Deepayan, 2013, pp. 210-211.

[10]:

Anup Kumar Gakkhara & Anil Gakkhara, Āyurveda Kā Itihāsa, Varanasi, Chaukhambha Publishers, 2016, pp. 65-67.

[11]:

Vidyadhar Sukla & Ravidatta Tripathi, Ayurveda Ka Itihasa Evam Paricaya, Delhi, Chaukhamba Sanskrit Pratishthan, 2017, pp. 23-24.

[12]:

C. Sū. & Ci; Caraka Saṃhitā Vol. I & III, Kaviraj Bajendrachandra Nag (ed.), Kolkata, Navapatra Prakashan, 2013, pp. 1-19, 1-34.

[13]:

Kaviraj Vagishwar Shukla, History of Ayurveda, Varanasi, Chaukhamba Amarabharati Prakashan, 2016, pp. 42-43.

[14]:

Anup Kumar Gakkhara & Anil Gakkhara, Āyurveda Kā Itihāsa, Varanasi, Chaukhambha Publishers, 2016, pp. 67-68.