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Nature of Ayurveda

Ayurveda a combination of two words Ayur and Veda, Ayur meaning life and Veda meaning superior or scientific knowledge. With regard to these we have to follow the scientific hypothetico-deductive method as is done even in Physics, and accepting them provisionally, go on to test their validity by their pragmatic worth. Etymologically Ayurveda means the science of life. In this it is akin to the word Biology but from which it differs on a very vital point. Ayurveda may appropriately be spoken of as the Science of Living – thereby bringing out its practical implications as well.

Here it will be interesting to give the historical  background of Ayurveda and for this purpose we have to go back to the Vedic period as Ayurveda is believed to be Upa Veda or a branch of Atharva Veda. In the Vedas, which are four in number – Rig, Sama, Yajur and atharva – we find ample references to the medicines, drugsprinciples of treatment and descriptions of the different parts and organs of the human body, so the germ of Indian medicine no doubt lay in the Vedas. In fact, it is the Atharva Veda which deals in great detail with the medicines. We find therein not only the description of the drugs but the etiology of the diseases 9the causes of the diseases) as well.

The description of the several parts of the skeleton (which are very cautiously enumerated) strikingly resembles that by Atreya in Charaka Samhita and Sushruta Samhita, two main texts of Ayurveda respectively. The latter have expressed their faith in Ayurveda as Upanga of Atharva Veda and Ayurveda as a branch of Veda. And generally the time of the Vedas is calculated as two thousand years before Christ. Thus Ayurveda has existed in India for a much longer period than any other system of medicine.

According to the description given in the ancient texts of the evolution of medicine. Brahma the creator of the universe is supposed to have explained the system of Ayurveda to Prajapati Daksha in one lakh slokas in a thousand chapters. From Daksha two Ashwinikumars learned this art and science and from them Lord Indra graduated in this system of medicine. From Indra this science of medicin descended to us in two different forms. It is mentioned in Charaka Samhita that once upon a time when the earth was afflicted with various kinds of diseases, the sages who were very keen to relieve men from their unhappiness of body and mind gathered near the holy Himalayas and they deputed Bharadwaja to go to Indra to learn Ayurveda. One his return Bharadwaja imparted the knowledge of Ayurveda to Atreya. Atreya had six pupils. Agnivesha, Bhela, Jatukarna, Parasara, Harita and Ksharpani. Each of these pupils wrote a separate test on Ayurveda of which only two are available. One Agnivesha Samhita, which is known as Charaka, and the other Bhela Samhita. This branch is known as the branch of general medicine.

There is another mythological saying which reveals that Dhanwantri, the physician to the Gods, was sent by Indra to the earth to impart knowledge of medicine with special reference to surgery. Dhanwantri was also known by the name of Divodas and Kashiraja. Of his students Sushruta was most expert in the skill of surgery and he wrote a compendium on Ayurveda known as Sushruta Samhita.

This was the branch of medicine chiefly concerned with surgical treatment though side by side it dealt with general medicine also. Later on there was a scholar named Vaghbhata, who wrote an independent compendium known as Ashtanga Sangraha, which included a separate treatise on Ayurveda combining the skill of Charaka in medicine and the art of Sushruta in surgery; saying that both of these are useful to the physician and that it would be more convenient to the students of the science of medicine if they were both covered in a single treatise. Thereafter Vagbhata, the junior, created Ashtanga Hridaya, which describes Ayurveda in the form of poetry. At that time there were no printing presses or printing equipment as is available today. So they used to write down in Tadpatras or Bhojpatras and then the teacher used to impart the knowledge to the students in the form of slokas and it became very easy to remember them when the principles were described in the form of poetry.

The Senior Vagbhata has made in many places references to both Charaka and Sushruta and tried to harmonise the conficting views of both and produced the most systematic work on Ayurveda. It is believed that Ayurveda is composed of eight branches viz. Kaya  (General Medicine), Shalya (Major Surgery), Shalakya (Ear, Nose, Throat, Mouth and Eye diseases), Bhuta Vidhya (Psychiatrics), Kaumara Bhritya (Paediatrics), agada (Toxicology), Rasayana (Rajuvenation or Tonics), and Vajikarena (Science of Aphrodisiacs). These eight branches have been described by Sushruta also and the name Ashtanga Ayurveda is given to the whole system which comprises these eight branches. In the abovementioned eight branches, the first viz. general medicine, is the chief branch and on which Atreya is believed to be the great authority, and on the other two Shalya and Shalakya surgery, Sushruta is believed to be the highest authority.

Ayurveda has also its vitalizers and aphrodisiacs. Long life, heightened memory and intelligence, freedom from disease, youth, excellence of luster, complexion and voice, optimum strength of body and sense, utterances that always get fulfilled, the reverence of people, body glow all these a man can obtain by the use of vitalizers.

It must be mentioned that Ayurveda has never been stagnant. After the Portuguese came to India and introduced the disease known as syphilis (Firanga) in the 16th century A.D. Shri Bhava Mishra introduced arsenic and mercury in the treatment of the same. Thus according to time, there have been admirable and effective additions of very good cures and remedies, but they have been added keeping in mind the original principles of Ayurveda. 


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