I!'

Bull. Ind. Inst. Hist. Med. Vol. XXII, pp. 1 to 10

IGLEANINGS FROM SUKLA YAJURVEDA

Prof. V. J. THAKAR*'

,I

ABSTRACT

Samhitas (Treatises) of Ayurveda are products of the period between theestablishment of four Vedas and their Brahmanas and the production of the epicMahabharata. Ayurveda is connect'ed 'with Atharvaveda or Rig~eda. Avurvedaas a separate bian'ch of learning is mentioned first in Mahabharata which showsthat, its development as a separate science of he~lth and longevity might havetaken Plac'e between the period of Shatapatha and Mahabha~ata.' Here it istried to show in brief bow Yajurveda as distinct tra'm Atha;vaveda 'and' Rigvedaand its Shatapatha Brahmana are also connected with Ayurveda and how theycover subject matter of Ayurveda succinctly.

We have an unbroken tradition oflearning of Ayurveda right from GodBrahma to this date; through Guru-Si~ya Pararnapara. through literature-Vedas, Sarnhitas and later compila-tions and allied treatises; and 'alsothrough usage of medicines and otherskilled practices preserved and inheri-ted in professional families, But,study of history, as word 'Itihasa' it-self denotes a different thing, "itiha asa" means such was a definitehappening, Recorded account ofsuccessive (developments, rise andfalls through different ages and atdifferent periods and places reliableand supported by factual evidencesof a particular region; and comparable

to the contemporary events and con-ditions in other regions; is quite adifferent thing. There should notonly be the account of factshap'penedin the past but should be establishedbeyond doubt. Though we have richunbroken tradition, difficulty in tra-cing' our history is that we find nomention of authors name, place ortime, patronage or contemporaries,preceptors or disciples, ancestors ordescendants, their speciality and ex-pertise and their works in differentbranches of learning, their sou-ces.etc. That is whv there is much scopeof conjecture and there are so manyviews and confusions, absence ofunanimity among various scholars.

*Ex-Vice Chancellor. Gujar at Ayurved University. Jamnagar, Gujarat State (India).

2

Our Sarnhitas of Ayurveda arethe products of the period betweenthe establishment of four Vedas andtheir Brahrnanas and the productionof the epic Mahabharata. It is men-tioned in the Ayurvedic Sarnhitas thatAyurveda is connected with Atharva-veda or Rqveda. Ayurveda is alsoreferred as Upaveda or Upanga ofAtharvaveda which means similarityto Vedas or a section of the subjectmatter of Vedas, This similarity isevident in dealing with the varioustopics-description of Purusa and lok a,diseases and their drugs, Deia and K21a,Janma and M!tyu and beyond, diffe-rent classes and vocations, constitu-ents of the body and its organs, foodpreparations, preparation of fermen-ted beverages, congenial environ-ment and society etc.

However, there is no mention ofword 'Avurveda as such in any ofthe four Vedas, Brahmanas andUpanisads. Ayurveda as a separatebranch of learning, as the science oflife, is mentioned first in Mahabhar ata.So many Rs.is who are connectedwith propagation of science of Ayur-veda are also mentioned in Maha-bharata in different contexts. Namesof their disciples who compiled Sam-hitas are also found in ~ATAPATHAas well as Mahabharata. So it seemsreasonable to conclude that develop-ment of Ayuveda as a separate scie-nce of health and longevity might

----_._----.-----1. Shukla Yajurve da. Chapter 23, Mcn(ra 51 ·52.

Bull. Ind. Inst. Hist. Med, Vol. XY/I

have taken place between the periodof Satapatha and Mahabharata,

Here, it is tried to show in briefhow Yajurveda as distinct fromAtharvaveda and T.{gveda alreadymentioned in Sarnhitas and its Sata-patha Brahmans are also connectedwith Ayurveda and how they coversubject matter of Ayurveda Succinctly.

CARAKA (not to be confusedwith the person of same name, whoredacted Aqnivesa Sarnhita - now invogue as CARAKA SAlVIHIT\) whobelonged to the school of Kr:;;l.1aYajur-veda and Yajnavalkya belonging tothe school of Sukla Yajurveda bothwere disciples of VAISAMP'\ YANA,who was disciple of Veda Vvasa andbelonged to Post- Mahabharata era.

Yajurveda of both schools men-tioned ".\yus" in many contexts."Puru-a" constituted by combinationof six elements as accepted by bothCARAKA and SUSRUTA, is describedin Sukla Yajurve da.! This refers tocombination of 5 Mahabhutas and.\tma. It also defines the ideal lifewhere-in a man enjoys longevity fullof health and strength, with acutenessof sense organs and mind intact incongenial and harmonius social andphysical environment, ibid 25,21-22,3,62: 36,24, the same is fallingunder Sukhayu (Happy life) andHitayu (benevolent life) described in

Gleanings from SUkla Yajurveda-Thakar

Car aka and their attainment are theaims and objects of "Rasavana"therapy in Ayurveda. The compo-nents of life are body, mind, senseorgans and the soul. They are des-cribed as follows:

Body is composed of Do-as,Dhatus and Malas and all of themare the combination of basic ingredi-ents, i. e. Pancabhutas. There ismention of "Tridhatus " in ibid. 27,7-8-9 & 36-10 and "Tisro Devis" inibid 29-33. Three Dhatu s are Vata.Pitta and Kapha. Three Devis areBharati, I,la and Sarasvatt who areascribed the fu nction of sensationand vital activity. It is strange thatwe do not find mention of these threeDevis anywhere in the Ayurved Sam-hitas. In Hat ha Yoga texts we findthree names of another type 'I,la,Pil'lga!a and Susurnna' for the mainchannels of Pral,la.

Sapta Dhiu us- The body is composedof gross seven dhatus. These arealso referred by the name of Sapta1\ is. These are described as res-ponsible for vigilence and for cons-tant protection of the living body.In addition, there are two other watch-men, ever awakening and vigilant.Whenever seven Dhatus along withsense organs fall asleep, these twoviz. Prana and Aparia take care ofthe body without stopping forrest. 34- 35.

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As Caraka and Susruta both havementioned, three dynamic forces inthe outer world viz. Soma, Surva.and Anila are responsible for mainte-nance of the world by their respectiveactivities of humidity, heat and

motion; and for cyclic changes ofweathers. Same three are referredto in 36-10 for benefit of the people.Similarly Vavu and Ayu have diffe-

rent roots, but have the same mea-ning, that is why in one Mantra.\yu is used to mean Vfivu and Bhasva-kar a has explained as such. ThusVa yu is just the synonym of .\yu i. e.life. The same importance of thesewords is emphasised in CarakaSamhita i.e. 'Vavu is life and Vitality;Vayu is the supporter of all embodied

beings: Vayu is verily the whole uni-verse; and Vavu is the Lord of all.Thus is Vavu extolled." Vavu is againcalled as Prana and is thus chief

manifestation of life i.e .. \tma, whichis also denoted by word 'Indra'. Vavuin the form of Prana and Udana ispervading allover the body in the

form of respiratory air. It moves toand fro in each and every organand also in the space between theearth and sky. 5 divisions of Vayuin the body are also mentioned, ibid727; 13-19; 23-18;,14-8,12,14,17.

Savitra Silrya -is described as having

shining golden armstravs) spread out

in the space, gives vitality and life,

2. Char ak a , Chikitsasthana. Chapter 28-3.

/"

4,

destroys diseases and disease produ-cing microbes.

Soma:- is descri bed as the wateryelement present as juice in plants, asmilk in cattles and as ra'ins andclouds in the sky. As moon itremoves darkness because it owslight from sun,i'bid 34-21~22-23:This gives us impression of 'Vata KalaKaliya' the 1.2th cha'pter, o~ Charaka,Sutrasthana and Susruta's principlesof aqnisomlva jag at and purusa. Deve-lopment of the body and formatio~of its various organs and their I~cationat differen't situations is described b'ythe way of sirnili of weavers makingdifferent designs in different parts ofa cloth, ibid 19-80. Here in Dhatusand Malas, Viscera and organs ofhead and neck are enumerated,

Two A~wins, Sarasvati. Savita.Varuna and Candra are depicted hereas artists or sculptures., Here w,ordRiipa is used to, denote body, SOIDeusage .is found in Caraka "Sa,2.Embriological development of differentorgans like skin and other organscontained inside "the thorax andabdomen and description of eye ballin Susruta, obviously follows thisdescription. Poruses with eight typesof developmental defects were con-demned (30-22). Same is incorpora-ted in Caraka Samhita, Ast auninditlva(The eight censured persons) chapter-"The very tall and the very short, the

BUll. Ind. Inst. Hist, Mea, Vol. XX/~

I-

very hairy and the hairless, the verydark and the very fair, the very corpu-lent and the very emaciated'<".

Physiology- Importance of Agni forlife is stressed beinq useful to fightcold, ibid, 3-17;20-56; 21-13; 25-7;27-12; and 44,29~26.j

, " ,j' ' ,

Fertitization, foetus, foetal ,mem~branes, placenta, and its 'bloodcontent and labo~r painsa't' fullterm, are practically described bygiving sirnili of waves of 'sea andwaves 'of wind.Tbid. 8-28:' Best attri-bute of a wo~an wasto be 'able' toconceive a child. Barrenness of anytype was considered a stigma:

Msrmes (Vital parts of the body) andtheir protection by wearing imperviousjackets du,ring fightin,9 is also referred,which subject is described by Susrut ain detail in a full separate chapter,Su-Sa-6,

Indriyas (Sensory and motor organs)and their functions are also mentioned.Manas (Mind) and its functions aredescribed in a special group ofmantras called - Siva SamkalpaSiikta, Here too, its location inheart and speed and relation to sen-soryorgans, sleep and wakefulness,memory, and self control, motive forcebehind each sensory and motor acti-vity and capacity of conceiving pastand future images and role as internalinstrument of enlightenment isvividly described,

3. Chereka, Sutrasthana, Chapter 21-3.

Gleanings from Sukla Yejurv ede-i-Theker

Alma (Spirit) is described in a specialchapter called Puru-a Sukta andSarvameda, ibid - 31 - 32. .\tma-omnipresent and confined to indivi-dual body and entering along withSukr a in the fertilised ovum instantly,as described in Caraka, Siirira chapters1&2 is also supported by the mantras- "Praja Patisvarati garbhe antar java-rnano bahudha vvajavata. 31.Paritya bhutani parrtvalokan atrnanaatrnanarnabhi sarnvivesaParidhvava prthivi s adhvah .tadabhavat tadasit". 32-11-12.

This resembles to-"which isknown as the formative principle ofall bodies in the universe and omni-present soul":' "He who sees himselfas extended in all the world and allthe world in himself, the peace ofthat surveyor of this (i.e. spirit andmatter) and the yonder, being rootedin knowledge, does not oerish':".

"It is all-pervasive and can take allbodily forms. It can do all actionsand appear in all shapes. It is theelement of:'consciousness and transc-ends sense-perceptions. It is alwaysin conjunction with the mind, intellectetc. and is associated with the emo-tions of like and dislike<"

Herein the principle of Karma,

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Karmaphala and Punarjanma, Moksaare implicit.

Loka (Environment) in the form ofsociety, regions and seasons are alsodescribed. Moreover four factors ofenvironment - air, water, country andseasonal changes are described inCarka Sarnhita, responsible for commu-nity health or ill health". They arealso described in Yajurveda, purityand salubriousness of environmentwas earnestly described in twomantras - 13. 27-29, and 36-17.

Vayu (Air) is prayed in Vavusukta. itis described as a force which keepsearth and sky clean by its movementsfrom west to east.

Jete or .\pa~la (Water) is describedin Susruta Samhita. It is derived fromtwo sources (1) Divya i.e. rains fallingfrom antank-a (sky) and is subdividedas Samudra and Gallga according tothe months in which it is showered;and (2) Bhauma i.e , found on orunder the earth, which is again divi-ded as rivers, lakes, wells, fountains,

- etc. In Yajurveda these divisions ofwater are mentioned under differentnames, ibid. 22-25.

De-;e (Region)- Mention of somegeographical regions is also found,ibid-36-1 &23-18.

4. Charaka, Chikitsasthana , Chapter 2-49.5. Char aka, Sharirasthana, Chapter 5-20.6. Charaka, Sharirasthana. Chapter 2-32.7. "Te tu khalvime bhavah sarnanva jan ap abeshu bhavanti: Tadvathah -Vayuh, Udakam, Desh ,

Kala iti"-Charaka, Vfmanasthana, Chapter 3-6.

6

Kata (Time factor) - There is mentionof day and night, dawn and dusk,months and seasons and year andyuga which is followed by Caraka andSusruta in chapters on Rtucarva.Year starts with Vasant (spring) sea-son, which is comprised of Chaitraand.Vaisakha and ends with Sisira, i.e.Magha and Phalqun. The year iscalled Sariwatsara and a group offive years is called a Yuga (13-15,25 to 47, 24-11; 27-45). Same isfollowed by Susruta

Loka (Society) is also described byciting four main classes or castes andsub castes and the people of variouscharacters and vocations (30-4-21).

Ayurveda deals mainly with theHetu, Linga and Ausadha i.e. causes,diseases and remedies respectivelyand the conditions of health and un-health. Above lines deal with normalcondtions of structures and functionsof the body.

Abnormal conditions of the body and _mind are also mentioned in SuklaYajurveda. Yaksrna is a generalname for any disease and a particularname for consumption.

Some Prominent diseases are mentio-ned by name e.q. Balasa, Ksava, Arsa,and hundred types of Yak-rna.

Common abnormal conditions ofstructure or functions are describedand conditions of disfigurement of

Bult, Ind. l nst, HIst. Med. Vol. XXII

skin, colour defects of the eyes,Mental derangements, the defects ofthe sense and motor organs, develop-mental defects and deformity, gynaecconditions, some personality traitsand pecularitv of charaters etc. arementioned as is described in ManasPrakriti in Caraka and Susruta Sam-hitas.

Dhanai,:l)a is a necessary pursuit forearning livelihood, which helps themaintenance and prolongation of life.For this a number of vocations aredescribed. In Caraka Samhita onlyfew like agriculture, commerce, servi-ces and animal husbandry etc. arecited while in Yajurveda main 4 castesand few sub-castes are cited viz.Brahmaua, Ksatriva, Vai~ya, Siidra,Magadha, Slita, Sailfl;;a, Bhi- ak.Gal)ak, Prasnina, Abhiprasnina. Prasn a-vivaka, and other vocations are alsocited viz Vanija, Hastipa, AsvapaAsvasada, Gopala, Ajapala, Surakar a,Manikar a, Karrnara, Avastapa, Hiranya-kara, Kaulala, Rathakara. Dhanu.kara,Vapa Rajjusarja, ~vanim, Upada,Gruhapa, Vittadha (Dhanakartaj ,Vidalakari. Kosakari. Kar.ltakikari,Vanapa, Da~a, N isa.da, Paunjis~ha,Ca~Hlala, Mrgayu, Pan.aka, Viuavad aand Vadvavadak a etc. This showshow many varied arts crafts werepracticed during that period and howmuch cultured that society was.

Anna & Au-edhe (Foods & Drugs)-In ibid 12, 75 to 109, there is "AusadhiSukta". in 1348 animals of 3 types-flying in air. floating in water and

Gleanings from Sukla Yajurveda-Thakar

dwelling on earth grouped as tamedand forest dwelling, again two leggedand 4 legged. In 24 there is mentionof 609 biological drugs out of which327 are of tamed animals, 260 are offorest animals and aquatic creatures.Rest 22 grouped into two containing11 creatures each.

In 18 - 13 minerals are cited"Asrnah rnrttika loham, sisam,trapu". This division tallies with thatof Caraka and Susruta". Vaidyas usedto collect and store all of them andused them to remove diseases anddisease causing germs.

.\hara (food) - Food grains ofvarious types were used viz. Vrihi.Yav a, Godhurna. 5yamaka, Nivara,Mudga, Ma~a, Tila, Masur a, andPrivauqu etc. and various prepara-tions were made out of them viz.Yusa .. \ rnik-a, Masara. Saktu and Lajii.etc. Similarly food of animal origins(meat) was also used after cookingit; milk and curd and clarified butterwere profusely used as sacred food.

Anuosne (Drinks) - Soma andsura were prepared by adopting spe-cial methods of fermentation andwere given special importance fortheir tonic and stimulating effects(19- ), as it is praised in CarakaSamhita. Special festivals like "S3U-

7

trurnani Yaqiia" were reputed fortheir liberal use.

Janma Mritv u (Birth and death)are two mysterious events, inevitablefor life. Union of .\tma (spirit) with5 bhutas through Sukra, at the timeof conception, is referred above.After full development for 10 monthsthe foetus is born as a child; and lifebegins. At the end of this life, the.\tm3. leaves the body, i.e. union of5 bhutas and death, that is 'PancatvaPrapti' takes place. The 5 bhutasof the body get -drsinteqrated afterthe dead body is consigned to pyre.This is described in the last mantra of40th chapter of Yajurveda. The sameidea is clearly mentioned by Carakain ~a-1, and by Su-ruta in Sa-4.

Satapatha Brahrnana also mentionssome of the topics mentioned inAyurveda Samhitas-foremost of themis the total number of bones - 360,which is fully corroborated by Caraka;and Susrut a, has also referred to thatas 'VEDAV\DINO BH\~\NTE', andput his disagreement with it, byreducing the number to 300. Car akahas described Hrdava (heart) to bethe seat or the base on which impor-tant factors i.e. spirit and mind withits emotional set-up and intellectrest; and many organs and functionsof body, its six main divisions-four

8. Tat punastriv idh arn pr ok t arn jangannudbhidaparthivam (again they are classlfed in 3 qr oups-

animal, vegetable and m: ,e·al)-Charaka. Sutr asthana , Chapter 1/67L and Su shrut a ,Suu asth ana. Chapter 1/28-32.

8

extremities, head and neck, andtrunk; five senses and sensations aredependent. Heart supports themthrough blood circulation.

All these factors are mentionedin Satapatha as related to heart.Moreover, sleep and wakeful condi-tions are also dependent on influenceof heart from Tamas and Sattvarespectively. The body with its sixlimbs, the understanding, the senses,the five sense-objects, the spirit withits attributes, the mind and the men-tal concepts, are all dependent onthe heart". We come across the firstmention of Ayurveda as a distantbranch of knowledge in Mahabharataalong with other branches 10.

Similarly, we find the same nar-rations of expertise of Asvinikurnarasin Mahabharata as we find in Carakaand in Susruta Sarnhitas.11

Two types of disorders- Psychicand Somatic and their mutual influ-ence, balance of 3 dosas, man's phy-sical health and balance of 3 Gunasmeans psychic health and when theyare disturbed balance is again re-es-tablished by promoting opposite pro-perties like heat to be sub-dued byapplication of cold and grial to be

Bull. Ind. Inst. Hist . Med, Vol, XXII

sub-dued by producing job, This isthe principle advocated by Caraka as"Application of opposite properties inthe form of medicines ,foods, seasonsand in dose is the method for eradi-cating diseases"; and raga etc. emo-tional upsets should be set right byproducing opposite conditions offear or favour.' 2 Same l\"is, whoare cited in are mentioned to approachBrahrna for clarifying some spiritualproblems, including genesis of thisworld. The genesis of this worldforms the basic elements viz. Avyakta,Triqunas, Mahar. Ahamkara, Pane aBhutas and their inherent propertiessuccessively increasing in numbersviz .. \kiisa having only one propertyof :;abda and Prithvi, having 5 prop-erties= Sabda. Sparsa, Rupa, Rasa,and Gandha, and people having dif-ferent temperaments and behaviourdue to prominence of satvadi qunasare described in the same order. Ofcourse, in more detail, in Mahabha-rata, 13 the similarity in philosophicalthoughts and the method of question/answer Guru Sisva is apparent inboth treatises. Unity of Avyakta,K~hetrajiia, Atma and Brahma as des-cribed in Caraka is also followed byMahabharata and by predominance ofSatva one attains liberation and bypredominance of Rajas and Tamas

9. Cha aka Sutrasthana 30/4, Shatapatha, 3-8-3-12. 3-3-4-7, 3-4·3-8, 3-8-3-15.9-1-2-40.12-9-1,14-6-9-25,14-8-4-1.

10. Maha, Shanti, Moksha-Chapter 341-8-9.11. Maha, Anusha, Chapter 160.12. Maha, Ashwame, Chapter 12-1 6.13. Maha, Ashwame. Chapter 35, 36, 37, 38, 39.

Gleanings from SUkla Yajurveda-Thakar

one gets entangled in the cycle ofbirth and death is also the coursepreached in Mahabharat a.U

Next to Mahabharata we come toBuddha and Jain periods. Buddhaperiod starts from Gautama Buddhaand ends with Asoka. Asoka'smonuments and lithographs are wellknown. JATAKA KATHAS discussmany Ayurvedic Topics incidentally.

9

Jain literature is not yet suffi-ciently studied with this angle. Wecome accross some episodes of Ayur-vedic interest in .Jain-Pali bookVIP'\KA SRUTI.

However this is just an example,more research is required to fill upthe gaps in the history of Ayurvedafrom early Maurya period to the endof 18th and 19th centuries.

14. Maha, Ashwame, Chapter 48-4-12.

10 Bull. Ind. tnst. Hist. Med. Vol. XX1/

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