ÀYURVEDA AS DEPICTED IN ATHARVAVEDA

1 ÀYURVEDA AS DEPICTED IN ATHARVAVEDA Dr. Narasingha Ch. Panda Professor of Sanskrit, Deptt. of VVBIS & IS (Sanskrit) Panjab University Joint Editor, Vishveshvaranand Indological Journal, Sadhu Ashram, Hoshiarpur, Punjab. E mail: [email protected] The Vedas are the oldest sacred scriptures of the Universe. Out of these four Vedas, the Atharvaveda is widely known as Brahmaveda1 or Amªtaveda. According to the Gopatha BrÁhmaÆa the word Brahma is meant BheÒaja and understood as BheÒaja-veda. The word bheÒaja is known as Amªta and this Amªta is also known as Brahma2. In the Atharvaveda, this Veda is recognized as BheÒaja or BhiÒagveda3. Besides, in the GopathaBrÁhmaÆa it is mentioned that the mantras of Atharvaveda are related with Àyurveda and the meaning of the word AtharvÁ also specified as BheÒaja 4. In addition to these, the Gopatha BrÁhmaÆa extensively clarified that sage Angiras is related with Àyurveda and Physical Science. The description of rasas or tattvas in the various parts of body is also known as AÉgirasa. The rasas, which are extracting from the different parts of the body, are generally known as AÉgiras5. According to the Gopatha BrÁhmaÆa, the 1 2 Science of Chemistry is also recognized as AÉgiras6. However, there is no doubt that sage AÉgirÁ and Atharvan are related with Atharvaveda. The Atharvaveda was earlier known as the AtharvÁÉgirasa Veda, as it is a collection of the mantras, seen or witnessed by sages Atharvan and AÉgiras. This name finds mention in the Atharvaveda itself7. The Gopatha BrÁhmaÆa also mentions this name with proper respect8. The Atharvaveda is called as BhaiÒaja Veda as is deals with various therapeutics and medicines, etc9. The Àyurvaeda is known as BheÒaja or BhiÒagveda (Science of Drugs) in the Atharvaveda10. The Ïatapatha BrÁhmaÆa, while explaining a mantra from the Yajurveda, defines prÁÆa as AtharvÁ. Thus, prÁÆa-vidyÁ (life science) is known as ÀtharvaÆa VidyÁ11. The ChÁndogya and BªhadÁraÆyaka UpaniÒads also support the idea that Physiology and Chemistry are the AÉgiras-Sciences12. So, the prÁÆa-vidyÁ is also known as AÉgirasa, as prÁÆa (vtal air of the body) is known as the substance of the body. Life is possible only with the proper circulation of the winds of the body. Therefore, the prÁÆa-vidyÁ has been called ÀÉgirasavidyÁ in the Ïatapatha BrÁhmaÆa13 as well as in the BªhadÁraÆyaka UpaniÒad14. According to Aitareya BrÁhmaÆa, BrahmÁ is known as BhiÒak, as he removes all the shortcomings of the sacrifice15. Both Caraka and SaÐruta SaïhitÁ admit that Àyurveda is a part or Upaveda of the Atharvaveda. The SuÐruta SaïhitÁ maintains that Àyurveda is only a part of the Atharvaveda and is divided into eight parts16. But according to the Caraka SaïhitÁ, the mantras in the Atharvaveda deal with the eight subjects, viz. 2 3 Þ-----------osnks g~;kFkZoZ.k% LoLR;;u&cfy&eaxy&gkse&fu;e&izk;f'prks iokleU=k& fnifjxzgkfPpfdRlka izkg] fpfdRlk pk;q"kks fgrk;ksifn";rsAÞ17 It means the AtharvaÆa Veda speaks about the eight subjects, like: svastyayana (seeking welfare), bali (offering), maÉgala (well-being), homa (sacrifice), niyama (conduct rules), prÁyaÐcitta (expiation), upavÁsa (fasting) and mantra. So, for the increase of age (Áyu), all the positive efforts that are being done, known as cikitsÁ, i.e. the healing art of the practice of medicine. These above subjects belong to Àyurveda, which means that the Atharvaveda deals with the Medical Science. So, the Atharvaveda is the most favorite of all the Vedas to a physician (Vaidya).This signifies that there is a close relationship between the Atharvaveda and Àyurvda. The knowledge of Àyurveda is most essential for a thorough knowledge of the Atharvaveda18. The Àyurveda is the oldest system of medicine in the world. The term Àyuurveda consists of two words, viz. Áyus and veda, which means ‘the science of life’. So, Àyurveda means the science of life, which provides proper knowledge to live perfectly in the world. It also provides true knowledge to prevent from diseases and to maintain a healthy life. Its main aim is the preservation of health for healthy persons and to cure diseased persons by exclusively using natural medicines, prepared from different types of herbs, plant, trees, flowers, seeds and leaves. According to SuÐruta, the science which reflects upon the good of life (Àyus) and through which one can attain longevity is known as Àyurveda. As said: vk;qjfLeu~ fo|rs] vusu ok··;q foZUnrhR;k;qoZsn%A19 3 4 As defined by Caraka, this Àyurveda imparts knowledge of Àyus, i.e. life span. So, the Charaka Saïhita states: fgrkfgra lq[ka nq%[kek;qLrL; fgrkfgre~A ekua p rPp ;=ksDrek;qosZn% l mP;rsAA20 According to Caraka (this) Àyurveda (ÏÁstra) is beneficial for this World (loka) as well as for the Upper World (paraloka), for a human being. It can even provide both prosperity (abhyadayaí) and liberation (niíÐreyasa) to all persons who will follow it properly21. The aim of Àyurveda, according to Caraka, is to preserve the health of a normal person and cure the disease of a patient22. The Atharvaveda exclusively describes different diseases of the body and teaches longevity of life. It covers all physical, mental and spiritual developments of the body. Besides, it also provides knowledge regarding healthy life, diseases, their causes, precaution, preservation and treatment. There are descriptions of many diseases, just like heart diseases, tuberculosis, respiratory diseases, urinal problems leprosy, rheumatism, dental problems, problem of limb, eating of poison, bleeding, hereditary diseases, pregnancy and other woman diseases. Irregular life style or sins and germs are responsible for these diseases. There is detail description of different types of germs, their names, prevention and their destruction. CAUSES OF DISEASE: There are a number causes due to which the diseases occurred. It can be said that the diseases are caused by the misuse of senses both in when a person in alert or in a sleep. By using slang words in an angry mood a person 4 5 may be so tensed and so faces heart disease. By drinking or using affected water a man falls ill. The diseases are two types, viz. physical & mental. The physical diseases occur due to rough food & drink. The mental diseases occur due to anger, grief, fear, pleasure, dejection (viÒÁda), jealousy, envy, meanness (dainya), malice (mÁtsarya), lust (kÁma), greed (lokha), likes & dislikes, etc23. Diseases also occur due to the misbalance of vÁta, pitta & kapha. Fever causes shivering due to the excess of kapha, heats of the body due to the excess of pitta and is accomplished by cough due to excess of vÁta24. There is a CikitsÁ hymn (SÚkta) in the Atharvaveda, which describes the way of healing by using of medicines, i.e. Ayurvedic medicines. Therefore, the sage properly advised in the Atharvaveda as: ;k vks"k/k;% lksejkKhcZgh% 'krfop{k.kk%A c`gLifr izlwrkLrk uks eq´~pURoagl%AA25 It means, many plants of hundred uses, that Soma rules as king, administered by a learned physician, possessing Vedic knowledge, deliver us from grief, sin and sorrow. eq´~pUrq ek 'kiF;k…nFkks o#.;k nqrA vFkks ;eL; iM~oh'kkn~ fo'oLekn~ nsokfdfYo"kkr~AA ;Ppq{kq"kk eulk ;Pp okpksikfje tkxzrks ;r~ LoiUr%A lkseLrkfu Lo/k;k u% iqukrqAA26 The sage invoked and prayed to the spiritual power of the medicines for curing from sickness and relieving from the curse’s/evil deeds. Besides, 5 6 the medicines also invoked to free and cure from the various sins occurred from different reasons. In the Atharvaveda, the sage has prayed to the God for longevity of hundred years. As nicely said: Ñ.oUrq fo'os nsok vk;q"Vs 'kjn% 'kre~A27 Besides, it is also said that the seven seers do good to a devotee to see the old age in safety. It is mentioned in the Atharvaveda as: liZf"kZH; ,ua ifjnnkfe r ,ua LofLr tjls ogUrqAA28 However, it is wisely advised that to live long, knowledge, strength, food and sleep, etc. are required29. Medicines are used to keep the body healthy. Terrestrial region in their place as moon is responsible for the growth of the plants30. The milk and milk products give longevity to life. So, it is nicely explained in the Atharvaveda as: Hk{kks ?k`reUua nqgzrka xksiqjksxoe~A31 The (Àyurvedic) trees & plants are also praised for providing healing powers to the human beings. The holy fig tree (AÐvattha), sacrificial grass, Soma, the king of plants, water, corn, possesses medicinal properties. Rice, barley are highly healing balms, which nourish us from heaven like sons. v'oRFkks nHkksZ oh#/kka lkseks jktke`ra gfo%A ozhfg;Zo'p Hks"ktkS fnoLiq=koeR;kSAA32 The food provides strength and energy to body. By taking balanced food one can escape from death (rsukSnusukfr rjkf.k e`R;qe~)33. 6 7 It is already mentioned that Atharvaveda described a number of diseases. Some of the prominent diseases have been enumerated, viz. Headache (ÐÍrÒÁmaya), earache (karÆaÐula), jaundice (vilohita), psychotic diseases (ÐÍrÒanya), etc. 34 The diseases that occur throughout the year35 are: jaundice, dropsy (harimÁ), etc. 36 The Atharvaveda mentions diseases that occur in different organs37, like: dysentery (ÁsrÁva) 38, pain (visalpa), boils (vidradha), gastric aliments (vÁtÍkÁra)39, hysteria40, leprosy (kuÒÔha)41, impotency42, gynecological troubles43, scrofula (gaƱamÁlÁ) 44, fever (jvara) 45 , tuberculosis (yakÒmÁ) 46, cardiac troubles (hªdroga),47 nocturnal emissions (duísvapna) 48, etc. In the conclusion it can be said that the Atharvaveda contains huge descriptions of various (Àyurvedic) trees, plants, herbs, flowers, seeds, leaves & diseases. The true remedies of various diseases are also explained in the texts. Besides, different therapies are also found in the texts of the Atharvaveda, through which the critical diseases can be cured in a natural & positive way. However, it is obvious that our (old) traditional Àyurvedic treasures are completely available in the Atharvaveda for the true welfare of the mankind. References 1. ;tafw "k p czã p A vFkoZons ] XV.6.8. 2. ;n~ Hks"kta rne`re~];ne`ra rn~ czãA Gopatha BrÁhmaÆa, I.3.4. 3. _p%------- lkekfu Hks"ktkA ;twaf"kA Atharvaveda, XI.6.14. 4. ;ks·FkokZ.k%] rn~ Hks"kte~A Gopatha BrÁhmaÆa, I.3.4. 7 8 5. ,oa v³~xjla lUre~ vf³~xjk bR;kp{krsA ibid., I.1.7. 6. ;s·f·~xjl% l jl%A ibid., 1.3.4. 7. Atharvaveda, X.7.20.(yksekU;FkokZf³~xjlks eq[ke~) 8. Gopatha BrÁhmaÆa, I.3.1. 9. AV. XI. 6.14. ;tekue`p% lkekfu Hks"ktk 10. ibid. 11. Yajurveda, 11.33. (iq= bZ/ks vFkoZ.k%) Cf. izk.kks ok vFkZok& Ïatapatha BrÁhmaÆa, VI. 4.2.2. 12. ChÁndogya Upanisad, I.2.10. Cf. BªhadÁraÆyak Upa, I.3.19. 13. Ïatapatha BrÁhmaÆa, VI.1.2.28. 14. BªhadÁraÆyaka UpaniÒad, I.3.19. 15. Aitareya BrÁhmaÆa, V. 34. [kyq vk;qosZna ukeksik³~e~ vFkoZons L;kuqIik|So iztk% 16. bg 'yksd'krlglze/;k;lglza p Ñroku~ Lo;EHkw%] rrks·yik;q"V~oa vYies/kLRoa p vkyksD; Hkw;ks·"V/kk iz.khroku~A SuÐruta SaïhitÁ, I.5. 17. Caraka SaïhitÁ, XXX.18. 18. ibid., XXX. 20-21. 19. SuÐruta SaïhitÁ, I.14. 20. Caraka SaïhitÁ, SÚtra SthÁna, I.40. 21. rrL;k;q"k% iq.;reks osnks osnfonka er%A o{;rs ;Ueuq";k.kka yksdks;ks#Hk;ksfgZre~AA ibid., SÚtra SthÁna, I.41. 22. ibid., SÚtra SthÁna, XXX.25. 23. SuÐruta SaïhitÁ, SÚtra SthÁna, I. 22-24. 8 9 24. Atharvaveda, I.25.4. 25. Atharvaveda, VI. 96. 1. 26. ibid., VI.96.2-3. 27. ibid., II.13.4. 28. ibid., VII.55.4. 29. ibid., I.11; IV.4.2; IV.5.1-7. 30. vUrfj{k vklka L;ke JkUrlnkfeoA ibid., I.32.2. 31. ibid., VIII.7.12. 32. ibid., VIII.7.20. 33. ibid., IV.35.1-6. 34. ibid., IX.8.1. 35. ibid., IX.8.6. 36. ibid., IX.8.9. 37. ibid., IX.8.1-22. 38. ibid., I.2.4. 39. ibid., IX.8.20. 40. ibid., VI.11.1-4. 41. ibid., XIX.39. 42. ibid., VI.1.38. 43. ibid., VIII.6. 44. ibid., VII.74. 45. ibid., I.25. 46. ibid., I.12.3. 47. ibid., I.22.1. 48. ibid., XX.96. 9