17
Oct
Ayurveda and India
Source : www.indiaheritage.com
The word Ayurveda refers both to the healing science as well as to the Veda that is a supplement to the Atharvaveda. As the former, it focuses on mind and body, seeing them as parts of a whole rather than discrete entities. As the latter, it is one of the four lesser Vedas expounding a wisdom that is simultaneously simple and profound. Past, present and future concerns are addressed. The medical science that is Ayurveda can well be considered the answer to the prayer for health (in the Atharvaveda): “God, throughout my life let there be speech in my tongue, breath in my nostrils, vision in my eyes and hearing in my ears. Let me have ungreying hair, untarnished teeth. Grant me strength in my arms, painless thighs, rapidity to my legs and steadfastness in my feet. Let there be no diminishing of my power of endurance during my long life and bless my sensory and physical organs’ function with their natural resources and power.”
The Complete Science
Recognizing that health is not the result of purely external factors, Ayurveda holds that a healthy mind and body begin before conception. The mental compatibility of the parents, their health and blood groups, and later the health of the mother-to-be, her happiness and activities during pregnancy are all vital ingredients. Next, the careful & loving upbringing of the child, as also an education that is appropriate to the interests and abilities of the individual. As a basis to all-round well-being, Ayurveda has its own philosophy.
Ojas is the life force or vigour that imparts energy to the individual. This Sanskrit word corresponds to the Vedic pranasakthi, and has been described as being cold, reddish-yellow, and oily. The presence in full of ojas ensures complete health & energy, a lessening leads to disease while an absence means death – En naso nayatam nasaha- yasmin tistati tistasis. Ojas is regarded as deriving from the seven tissues (dhatus)- rasa (plasma), raktha (blood), mamsa (muscle), medas (adipose tissue), asthi (bone), majja (bone marrow), and sukra (male & female reproductive parts/agents). This is the mucilaginous ojas that circulates throughout the system and is called slaishnika ojas. The other ojas – apar ojas – is present only in the heart and there are a mere eight drops of it.
Ojas can be depleted through mental and physical factors. Of the former, anger, fear, sorrow and worry are the components; while the physical causes are a loss of nourishment, intake of unsuitable foods, old age and excessive physical activity. There are three stages of the weakening and gradual loss of ojas:
a) Visramsana : this occurs when the ojas has somehow moved out of its correct place. This first stage is marked by looseness of joints, and deterioration of body functions.
b) Vyapat: this occurs when the quality of ojas gets affected. The symptoms are insomnia, heaviness of the body, oedema (accumulation of fluids) of the limbs, and discolouration of the skin.
c) The third stage is one of insecurity and fear, loss of colour, and weakening of the sensory organs.
Another interesting feature of ojas is its role as protector of the embryo. During the sixteenth week of pregnancy, ojas enters the foetus and nourishes it. However, in the eighth month, it alternates between mother and foetus thereby making birth at this point highly risky. If the ojas is with the mother the foetus cannot survive, and vice versa.
Bala is described as the strength of the individual, and can be classified as –
a) Sahaja bala: this refers to the innate strength a person possesses, based on genetic factors. Race and climatic conditions further determine this pre-determined strength.
b) Kalaja bala: this is the seasonal strength, i.e. the individual is stronger in winter than in summer. A moderating factor is the age of the individual.
c) Yuktikritham bala: this is the strength acquired through one’s own endeavours – exercise, medicine, correct diet – and mental emphasis on avoiding stress and negativity.
A healthy and abundant presence of both bala and ojas boost immunity levels, and to this end, milk and ghee (a milk-based fat) are the ideal food stuffs. Further, this jeevanaya gana (life-giving diet) of which milk and ghee are a part, includes items like Leptadenia reticulata W&A, Satavari – Asparagus racemosus, Hemidermus indicus L., Phaseolus trilobus Ait., Peramolus labialis Spreng, Tinospora cordifoling L.. These are to be boiled in water or preferably milk, strained and drunk for the purpose of restoring ojas.
Pancha Mahabhutas concept corresponds to the five basic elements that constitute the human body – akasha (ether), vayu (wind/air), tejas (fire), ap (fluid/water), and prithvi (solid/earth). These five are the constituents of the universe, and therefore, the building blocks of all creation. That the human body is a reflection of cosmic life is a deep-rooted Vedic belief. Ayurveda reduces these into the three doshas (the factors that regulate the functions of the human body), indicating the vital and living link between philosophy and healing.
The tri-doshas (three doshas) are vata, pitta, and kapha. Vata dosha is believed comprised of akasha (ether) and vayu (air) and controls energy levels, intellectual prowess, and body movements. Pitta dosha, regarded as consisting of tejas (fire), is responsible for the metabolic functions of the body and thus is the source of warmth as well.
Kapha dosha, constituted by ap (water/fluid) and prithvi (earth/solid), maintains the fluid balance within the system, is responsible for secretions, and is the provider of growth and stamina. Likewise, the mind has three characteristics (gunas). The first, satva, is the pure & peaceful bent of mind, and one not easily distracted. The second, rajas, denotes an overly excitable temperament, one prone to passions, envy, anger, and lust. The third, tamas, is responsible for the slowing down of the mental and physical activities.
These three gunas are directly related to diet – they influence choice of food items, and these in turn reinforce the character of the individual. For instance, sattavic persons (those predisposed to the satva guna) instinctively prefer sweet, soft, juicy foods; rajasi persons (those of the rajas guna) choose foods that are sharp in taste, whether spicy, sour, bitter, or salty; tamasi persons (of the tamas guna) are indifferent to the quality of food, and will gladly accept under-cooked, stale food. Thus, to effect a change in temperament, it is advised to include food items from the desired category. While a very passive individual would do well to include foods from the rajasic list, the latter should partake of sweet & soft foods to tone down the excesses of character. The tamasic category is best avoided in totality.
The Pancha Karma (Five Therapies) concept is an adjunct to the medicines administered to the patient. This is a detoxification procedure that includes purification baths, inducing sweat through dry and steam baths, and massage by specially prescribed oils. It is recommended for healthy individuals as well since the physical, neurological and cell & tissue rejuvenation benefits of Pancha Karma cannot be over-emphasized.
Writings on Ayurveda
The Brihat-trayi books- Sushruta Samhita, Charaka Samhita, and Ashtanga Sangraha – represent the systemization of the medical science of Ayurveda upto the fifth century AD. There was a comparative lull from the eleventh century onward till the period of British Occupation, due to Islamic invasions. Nonetheless, many Hindu rajahs extended their patronage, and this ensured the survival of Ayurveda. Not till well into the British period and coinciding with the rise of nationalism did Ayurveda flourish once again, receiving due recognition from Indians and non-Indian alike.
It all began with Brahma, the Creator, who revealed the secrets of the plant world to the ancients. One of them, Atreya Punavarsu, is believed to be one of the founders of Ayurveda and the sage responsible for passing on this knowledge. Legend holds that two or three hundred years before the birth of Christ, all the great sages met in a Himalayan cave to ponder the alleviation of human suffering. Atreya chose Agnivesh as his disciple, and the latter went on to become proficient enough to have trained Lord Buddha’s physician, Jivika.
Aginvesh taught that the body was comprised of extremely minute particles, unnoticeable to the human eye, each particle carrying traits both inherited and personal. This was of course much before the era of genetics and molecular biology. Thus, the study of the anatomy and accurate diagnosis from pulse readings were an integral part of ancient Ayurveda.
This wealth of healing was passed on in the time-honoured oral tradition for centuries before Charaka compiled it all in his famous Charaka Samhita. Ayurveda had acquired much with the passage of time, and the eight branches of this science were already well in place.
These three greats are responsible for Ayurveda as we know it, and the others such as Sushruta and Vagbhat consolidated and extended it.
Charaka Samhita, written in the first century AD, is the first scientific medical text. While it does list 1500 plants with description, a mere 350 are pronounced medicinal. Charaka as a physician was interested in the diagnostic and prescriptive aspects of healing. To this end, his classification of everything from the solar calendar to topography to the system of birth is an amazing feature of his treatise. The medicinal plants are categorized as of fifty groups, based on the medicinal value to be derived from them. At the same time, there is a clear warning that the improper collection and use of the plants can have infortunate results. Certain plants can prove poisonous, and this aspect too has been classified.
The diagnosis itself, as propounded by Charaka in the true tradition of Ayurveda, is an exhaustive process. The physician needs a thorough medical knowledge, an open mind receptive to discussion, and an observant eye. Plus, the willingness to acquire all the facts of the patient’s medical and personal history, preferences, state of mind, and mental clarity. Next, the investigation of physical functions and symptoms. To this end, Charaka extolled Yukti- The practical + intellectual ability to determine correct medical procedure when faced with complex cases. Treatment will follow as a third step of Ayurvedic healing or as one may express it, the interaction between patient and physician.
Eight chapters of the Charaka Samhita are devoted to pharmacology, diet, and the treatment of diseases such as fever, diarrhoea, consumption, leprosy, and tumour among others.
Four hundred years later, Sushruta wrote his Sushruta Samhita, a text on the hitherto frowned-upon practice of surgery. As befits the father of surgery, Sushruta details the 125 surgical instruments used by him, as also the highly intricate surgeries associated with caesarean sections, plastic surgery and the setting of compound fractures. It is his techniques, particularly in the creation of the new nose, that have made Sushruta world-renowned .
The Ashtanga Sangraha by Vagbhat is third of the great texts. Written in the seventh century AD, it discusses the eight branches of Ayurveda: Salya tantra (major surgery), Salakya tantra (minor surgery), Kaya cikitsa, (therapeutics), Bhuta vidya (demonology), Kaumara bhrtya (paediatrics), Agada tantra (toxicology), Rasayana (elixirs), Vaji karana (aphrodisiacs).
The allegorical play Jivanandanam by Vedaki was composed under the patronage of the minister Anandaraya during the rules of King Sahaji (1684-1710) and King Serfoji (1710-1728). This Sanskrit play was instrumental in bringing Ayurveda close to the people and reviving interest in this ancient science.
A host of other works followed, including Vaidyavinoda by Sankarabhatta, Ayurvedaapprakasa by Madhava Upadhyaya, Sivatattvaratnakara, by Keladi, Bhaisajyaratnavali by Govindadasa, Rajavallabhiyadrabyaguna by Narayandasa, Prayogamrta by Vaidyacintamani.
In the nineteenth century Raja Serfoji (1798-1832) chose four thousand Ayurvedic treatments and prescriptions to comprise the Sarabhendra Vaidya Murai. This work in eighteen volumes includes treatment for cancer.
Reflecting the increased use of metals and mercury in Ayurveda, Ananta, wrote his Paradaklpadruma at the end of the eighteenth century.
The Kaviraj tradition of Ayurveda boasts many brilliant minds. Foremost was Kaviraj Ganga Prasad Sen, the editor of the Bengali magazine Ayurveda Sanjibani. His disciple Mahamahopadhyay Bejoyratha Sen edited Vagbhat’s Ashtanga Sangraha. Kaviraj Gananath Sen compiled Ayurveda, Paricaya, Siddhantanidana, and Pratyaksasarira. He is also the founder of the manufacturing establishment Kalpataru Ayurvedic Works, and the Viswanath Ayurveda Mahavidyalaya (an Ayurvedic university) in Calcutta.
Kaviraj Gangadhar Roy was a physician, scholar, prolific writer and teacher. Of his forty texts, twelve related to Ayurveda. Apart from his Commentaries on the medical chapters of the Agni Purana and on the Charaka Samhita, he wrote Pathyapathya, Bhaskarodaya and Vidyatattvaviniscaya. His disciples continued the Kaviraj discipline.
Two pioneering efforts warrant mention. The Maharaja of Gondal, Bhagvat Sinhji’s thesis “A Short History of Aryan Medical Sciences” went a long way in introducing Ayurveda to a western audience. Another nineteenth century first was the Ayurvedic dictionary compiled by Umeshchandra. Datta, Chief Librarian of the Government Sanskrit College, Calcutta.
Among non-Indians who studied Indian medicine, Rudolf Roth (1821-95) was an indefatigable scholar. In addition to a thorough study of healing methods of the time, he paid particular attention to Madanavinoda. This text was an extensive work on the flora and fauna of the country and the medical benefits from them. He published sections of the Charaka Samhita.
In 1837, Royle published his article “The Antiquity and Independent Origin of Hindu Medicine”; and in 1890 the Navanitaka texts were discovered at Kashgar in a Buddhist stupa. This work has been accepted as a fourth century manuscript and contains valuable information about Indian medicine, testifying to its ancient roots.
THE AYURVEDIC GARDEN
What we know of is the traditional Indian method of absorbing perfumes into oils rather than distilling them. What few realize is that the flowers and plants considered health-giving are usually beautifully perfumed and shaped. The haunting fragrance and pretty flowers of the jasmine (mogra) yield an oil that is soothing and healing for the eyes. The hundred-leafed cabbage rose (gulab) bequeaths us both the attar perfume and cures for stomach disorders, apart from the rose water so effective for cleansing and cooling the eyes. The cooling properties of sandalwood (safed chandan) are renowned, as is heady scent. Not so well-known is the antiseptic powers of this wood. A decoction (boiling in water) of Indian Sarsaparilla (anantmul) leaves is the ideal drink for a rosy complexion, while the root has important anti-viral properties.
The green and purple flowers of the cardamom (elaichi) plant play host to the seed that is both a culinary delight and an effective digestive. Praised as the ‘tree with the flowers the colour of a sunset’, the mahua is important to Ayurveda for its efficacy in treating lung and throat infections, debility and intestinal worms. The astringent qualities of its bark render it useful for dental problems and diabetes, while its musky fragrance and juicy flowers attract humans and wildlife alike. The outer covering of the seeds can be eaten whole, the inner portion ground to a flour, the oil from the seeds is useful for cooking purposes & as an ingredient for making soap and candles, its wood a proven good choice for building purposes. In short, the ideal tree as an ornamental and as a bulwark against famine.
Ayurvedic physicians have long recommended walking among plants and tending to them as a healer for the mentally-disturbed, and for those wishing to remain healthy.
THE TENDER TOUCH
True to its compassionate nature, Indian medicine embraced vaterinary science. In addition to hospitals for elephants, horses and cattle, there were specific medical texts on the subject. Gajayurveda (also known as Gaja Sastra) by Palakapya was a comprehensive treatise on the care and treatment of elephants. Salihotra is regarded as the originator of the science of horses. His and others’ instructions are contained in the Asvayurveda (also known as Asva sastra). The Gavayurveda as also a chapter of the Agni Purana deal with the medical needs and care of cattle.
HYMN IN PRAISE OF HERBS
from the Rig Veda
You herbs, born at the birth of time
More ancient than the gods themselves.
O Plants, with this hymn I sing to you
our mothers and our gods.
The holy fig tree is your home.
A thousand are your growths.
You, who have a thousand powers,
Free this my patient from disease.
Fly, Spirit of Disease.
Be gone with the blue jay and the Kingfisher. Fly with the wind’s impetuous speed.
Vanish together with the storm.
Most excellent of all are you, O Plants.
Your vassals are the trees.
Let him be subject to your powers
The man who seeks to injure you.
When restoring vanished strength
I hold you herbs within my hand.
And the Spirit of Disease departs,
Cheated of another death.
Reliever is your mother’s name.
Hence, restorers are you called.
Rivers are you, with wings that fly.
Keep distant that which brings disease.
Unharmed be he who digs you up. Unharmed the man for whom I dig.
And let no malady destroy
The lives within your guardianship.
SOURCES:- History of Science & Technology in India Vol.I
Ed. by G. Kuppuram & K. Kunudamani.
2. The Garden Of Life: Naveen Patnaik
3. India: Publ. by for Festival of India.
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