A›VmamoÔ≠>`ÒVa{ _moZVm, g›Xo^©Vm, ‡dag_rojVm M em{Y-[oÃH$m Internationally Recognized Refereed & Peer-reviewed Research Journal

VEDA-VIDY Ā

Internationally Recognized Refereed & Peer-reviewed Research Journal

Vol. XXXI January-June 2018 आ आ
वषयानुम णका

i-iv

आ आआ 15 Contribution of the Vedas in the field of Mathematics 100-104 Maumita Bhattacharjee 16 Anukramani literature of the Vedas : A Note 105-110 JagadishSarma 17 Atharvaveda As The Source of Ayurveda 111-120 Kishor Deka



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Vol. 31 Veda-Vidy ā January-June-2018 ISSN-2230-8962

Contribution of the Vedas in the field of Mathematics Maumita Bhattacharjee

The word 'Veda' is derived from the root vid- ‘to know'. Therefore the term Veda itself means knowledge. Vedas are the ancient scriptures of Hinduism. Vedas are the storehouse of knowledge. Vedas are not only a grantha but also a vast literature. These ancient works consisting mainly of hymns of praise and poems of worship show a high state of civilization. Indian culture, society, tradition, education system, pure sciences etc., all these are influenced by Vedas. The Vedas are not the texts of mathematics but mention a lot of mathematical concepts. So, it can be said that the germ of mathematics has been found in Vedas. The Vedic seers invented mathematical, geometrical, astronomical, botanical formulas without which the present development in various aspects can not be imagined. Actually Veda means knowledge. But when we go through the Vedas it is clear that it contains a lot of mathematical references in the Vedic Sa ṁhit ās, Br āhma ṇas and Jyoti şas . Vedas are four in number viz., Rgveda, Yajurveda, Sāmaveda and Atharvaveda . There are four parts of each Veda-Samhit ā, Br āhma ṇa, Ara ṇyaka and Upani șad . The Vedas and Ved āngas ( Sik ṣā, Kalpa, Nirukta, Vy ākara ḥ, Chanda and Jyotis ) are primarily religious in content but embody a large amount of astronomical and mathematical knowledge. The Sanskrit term of mathematics is Ganita. Ganita literally means 'the science of literature' . This term is a very ancient one and occurs in the Vedic literature. In ancient India, Wieuse. mathematics was considered to be the mother of all sciences. Ganita has been considered a very important subject since ancient times. Many references related to Ganita have been found in the Vedas. The book entitled Ved ānga - Jyotisa has mentioned the importance of mathematics as follows — yath ā śikhā may ūrāņā m n āgānām ma ņayo yath ā | tadvad ved ānga śā str āņā ṁ ganita murdhni sthitan || 1 This mantra can be defined thus - as the crests ( śikh ā) of a peacock and jewel-stone of a snake are placed at the highest place of body (head), similarly position of mathematics is highest among the Ved ānga S āstras . There are many references in the Vedas from where it can be known that mathematical ideas started from that ancient period. A new orientation had indeed set in the latter part of the Vedic age. There is a story in the Ch āndogya Upani şad whose value

1 Sarma, K.V., Ved ānga Jyoti șa of Lagadha, Part A, p.27 ~ 100 ~

Contribution of the Vedas in the field of Mathematics in support of our view cannot be over-estimated. A dialogue has been found between Nārada and Sanatkum āra. According to this story once upon a time Nārada approached the sage Sanatkum āra for Brahmavidy ā or supreme knowledge. Sanatkum āra asked Nārada to state what sciences and arts he had already studied. Then Nārada told him the names of various sciences and arts studied by him. Then N ārada told the sage that he already read the Rgveda, the Yajurveda, the Atharvaveda, the Itih āsa, Pur āņ a, R āś ividy ā, Science of Spirit, Archery, Astronomy etc. 2 A lot of references have been found in Vedic literature. In this paper I am trying to mention some mathematical ideas found in Vedas. • Mention of the digit 810: Sāya ṇācārya mentions the digit eight hundred and ten (810) for the first time in a Rgvedic mantra. The mantra runs thus — indro dadhico asthabhirvytr āṇyapratiskuta ḥ | jagh āna navat īrnava || 3 Sāya ṇācārya construes the term nayat īrnava as navat īrnava navasa ṁkhy ākā navat īrda ś ottar āştaýatasamkhy ākāḥ |4 From his commentary it can be understood that here 90 × 9 = 810. Da śottar āșta śatasarkhy ākāḥ means eight hundred and ten. • Mode of expression in the Rgveda : For the sake of metrical facility, the large numbers are expressed in additive method. An expression of 3339 has been found in the Rgveda. 5 • Vedic references to fractions : In the Vedic literature, ardha, p āda, śapha, kala, da śabh āga 1/10 etc., fractions had been found. In the Rgveda, a reference to fraction has been mentioned in a mantra of the Purusa S ūkta for the first time. The mantra is given below — et āvānasya mahim āto jy āyāṁśca pūrusah | pādo'sya vi śvā bh ūtāni trip ādasy āmộtam divi || 6 B. B. Chaubey defines the terms p āda as 1/4 and trip āda as 3/4 . 7 The Maitr āya ṇī Samhit ā,8 indicates the knowledge of fractions in the ancient time. Kala, kusta, śapha etc., term has been mentioned in this Samhit ā. Dharma Deva Mehta says in his book

2 Ch āndogyopani şad., 7.1.1-2 3 Rgveda, 1.84.13 4 Sāyana's commentary on Rgveda, 1.84.13 5 trini sat ā tr ī sahasranyagnim irim śacca dev ā nava s āparyan | auksanglırtairastrman barhirasm ā ūdiddhot āram nyas ādayanta || Rgveda, 10.52.6 6 Ibid., 10.90.3 7 Chaubey, B.B., The New Vedic Selection, Part. II, p.448-449 8 ... kalay ā te kr īnāni, kustay ā te kr īņā ni saphena te kr īņā ni || Maitr āya ṇī Samhit ā, 3.7.7 ~ 101 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal entitled Some positive sciences in the Vedas that the term 'kala is 1/6 ku șț a means 1/2 and śapha means 1/8.9 From these references it is clear that the modern decimal place value notation was known in India in the 4th century before the Christian era. Paying a tribute to Indian genius, a great scientist named Pierre-Simon Marquis de Laplace says- how grateful we should be to the Hindus who discovered this great decimal system that did not occur to the minds of such mighty mathematicians as Archimedes and Apollonius. In the Vajasaneyisamhit ā,10 a list of the names pertaining to the numbers has come into light. The list is given below — eka (1) da śa (10) śata (100) sahasra (1,000) ayuta (10,000) niyuta (100,000) prayuta (1000000) arbuda (10000000) nyarbuda (100000000) samudra (1000000000) madhya (10000000000) anta (100000000000) par ārdha (1000000000000) Mah īdhara, the Vedic commentator remarks that ek āekatvasa ṁkhy āvi śiştā s ā da śagunit ā da śasamkhy āmāpadyate | s ā da śagunit ā śatam bhavati |11 It means number 1 × 10 = 10, 10 × 10 = 100. In this way he showed all these numbers multiply (×) with 10. Such as 100 × 10 = 1000, 1000 × 10 = 10000, 10000 × 10 = 100000 etc. 12

9 Mehta, D.D., Some positive sciences in the Vedas, book. II, p. 24 10 im ā me agna istak ā dhenava ḥ santvek ā ca da śa ca da śa ca sata ṁ ca śata ṁ ca sahasra ṁ ca sahasra ṁ cāyuta ṁ cāyuta ṁ ca niyuta ṁ ca niyutam ca prayuta ṁ cārbuda ṁ ca nyarbudam ca samudra śca madhya ṁ cānta śca par ārdha ńcait ā me... | V ājasaneyisa ṁhit ā, 17.2 11 Mah īdhara's commentary on V ājasaneyisamhitä, 17.2 12 śatam da śagu ņitam sahasram bhavati sahasram da śagu ņitamayutam bhavati ayutam dasagunita niyutam bhavati niyuta ṁ da śagunita ṁ prayuta bhavati prayutam laksadasakam prayutam daraguna kot ih / kotirdasaguna arbudam... | Ibid., 17.2 ~ 102 ~

Contribution of the Vedas in the field of Mathematics

The same list occurs in the Taittir īya Samhit ā. 13 The Maitr āya ṇī Samhit ā 14 mentions almost the same list as the V ājasaneyisa ṁhita. The Maitr āya ṇī Sa ṁhit ā mentions ayuta then prayuta and then again ayuta and thereafter nyarbuda, samudra, madhya etc. In the K āthaka Samhit āl15 the same list with slight difference has been found. Here, niyuta and prayuta change their places. 19,29,39,49 etc., numbers offer us instances of the use of the subtractive principle in the spoken language. In the Vedic period, the terms ek ānna-vim śati (one less twenty) and ekanna-catv ārim śat (one less forty) were used for nineteen and thirty-nine respectively. 16 In later times (S ūtra period) the term ek ānna was changed to ekona and occasionally even the prefix eka was deleted and ūna-vim śati, ūna-trim śat etc., forms have been got which are used upto the present day. The alternative expressions navada śa, 17 navavim śati 18 etc., were also sometimes used. From these references it is clear that people got the idea of addition and subtraction from the Vedic period. The idea of writing numbers has been found in a reference of the Rgveda. Here, it is stated that — sahasra ṁ me dad āto a ștakarnya ḥ || 19 R.T.H. Griffith defines this mantra as ‘gave me a thousand cows on whose ears the number eight was written. 20 But Sāya ṇācārya explains the term astakarnya ḥ in a different way. He remarks that, — aştakarnya ḥ as vistytakar ņā ḥ |21 It means the cows whose ears are expanded. In the 18 th chapter of the Vājasaneyisa ṁhit ā, there is a mantra where we have found the odd numbers i.e., one, three, five, seven, nine, eleven, thirteen, fifteen, seventeen, nineteen, twenty one, twenty-three, twenty-five, twenty-seven, twenty-nine, thirty-one, thirtytirea 22 According to Mahidhara, this mantra is described as odd homa mantra. 23 And in another of the same chapter of the Vājasaneyisa ṁhit ā the even numbers i.e., four, eight twelve Sixteel etc, have been showed. The mantra runs thus-- catasra ńsca me 'stau ca me stau ca me dvadasa ca me dv ādaśa ca me șoda śa ca me șoda śa ca me vim śati śca me vimisatisco me caturvimsatisca me caturvim śati śca

13 Taittir īya Samhit ā, 7.2.20.1 14 ... ek ā ca śatam ca, śatam ca sahasram ca, sahasra ṁ ca c āyuta ṁ cā 'yuta ṁ ca prayutam ca, prayuta ṁ cāyuta ṁ cā ... | Maitr āya ṇī Sa ṁhit ā, 2.8.14 15 Kā! haka Samhit ā, 17.10 16 Taitt īriya Samhit ā, 7.2.11.1-41 17 āś ustrivrdbh ānta ḥ pa ńcada śo vyom ā saptada śa dharu ņa ekavim śaḥ... navada śo... Vajasaneyisa ṁhit ā, 14.23 ; Taitt īriya Samhit ā, 7.2.11., 18 Vājasaneyisa ṁhit ā, 14.31 19 Rgveda, 10.62.7 20 Griffith, R.T.H., The Hymns of the Rgveda, p.452 21 Sāya ṇa's commentary on Rgveda, 10.62.7 22 Vājasaneyisam hit ā, 18.24 23 ayugmastomahom ārth ā mantr āḥ | Mah īdhara's commentary on V ājasaneyisa ṁhit ā, 18.24 ~ 103 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal me ʼst āvim śati śca me...|| 24 Here in the commentary of this mantra Uva ța and Mah īdhara remark that yugmato juhoti | 25 It means this mantra is used as even homa mantra. From their commentaries it is clear that the idea of yugma and ayugma came to light at that ancient time. There is a mantra in the Atharvaveda, where the numbers (digit) 1 to 10 have been mentioned. 26 In another mantra of the Atharvaveda, some numeral names such as 99, 88, 77 etc., have been seen. 27 R.T.H. Griffith translates this Atharvavedic mantra as—“Thy ninety nine examiners, O Night, who look upon mankind. Eighty and eight in number or seven and seventy are they. Sixty and six, O opulent, fclty and five, O happy one, Forty and four and thirty-three are they, O thou enriched with spoil."? 28 The term śata (100), sahasram (1000), ayutam (10000), nyarbudam (100000000) also have been found in the Atharvaveda also. 29 The description of the construction of the fire altar found in Satapatha Br āhma ṇa and Sūlbas ūtras might have contributed towards the idea of geometry. The Vedic metres are denoted by numerical numbers. In the Vedic literature there are several metres. But it is not possible to mention the list of all Vedic chandas within a short period of time. A list of first 7 chandas are given below - gāyatr ī - 24, u şnik - 28, anu ştup - 32, brhat ī - 36, pa ńkti - 40, tristup - 44, jagat ī - 48. From the above discussion it can be concluded that Vedas are rich in culture, literature, society, tradition, social sciences, pure sciences, spirituality etc. The seed of mathematics, geometry, ayurveda, medical science etc., has been found in Vedas. Without the help of the mathematical, astronomical, botanical formulas which are found in the Vedas, the present development in various sides can not be imagined. The Vedic civilization which originated in India bears literary evidence of Indian culture, literature, astronomy and mathematics. So, in simple words it can be said that Vedas are the source of knowledge. Maumita Bhattacharjee Research scholar Department of Sanskrit Guwhati University, Guwhati

24 Ibid., 18.25 25 Uvata and Mah īdhara's commentary on V ājasaneyisa ṁhit ā 18.25 26 ya etam devamekavrta ṁ veda | na dvit īyo na tritya ścaturtho n āpyucyate... na pa ńcamo na șaștha ḥ saptamo n āpyucyate... n āștamo na navamo da śamo n āpyucyate - Atharvaveda, 13.5.2-5 27 ye te r ātri nr caksso drast āro navatirnava | a śī ti ḥ santyast ā uto te sapta saptati || șast īsca sat ca revati pa ńcāś at pa ńca sumnayi catv ārascatv ārim śacca trayastrinsacca v ājini || dvau ca te vim śati śca te rūtryek āda śā vam āḥ | Ibid, 19.47.3-4 28 Griffith, R.T.H., The Hymns of the Atharvaveda, Vol.II, p. 304 29 břhat le j ūlam brhat indra śū ra sahasrarghasya śatav īryasya tena sata msahasramayutan nyarbudam jagh āna śakro dasy ūnāmabhidh āya senaya || - Atharvaveda, 8.8.7 ~ 104 ~

Vol. 31 Veda-Vidy ā January-June-2018 ISSN-2230-8962

Anukramani literature of the Vedas : A Note

Dr. Jagadish Sarma

The word Veda signifies a holy or secret knowledge. The Vedas are also known as śruti, that which is 'heard' or 'revealed' and ämn āya, that which has come down by tradition. The traditional scriptures of India consist of the four Vedas, viz. Rgveda, Yajurveda, samaveda and Atharvaveda; and the exegetical texts, the Vedangas which are six, viz. Śik ṣā, Kalpa, Vyakarana, Nirukia, Chanda and Jyotisa; and their four supplements, viz. Pur āna, Ny āya, Mim āṁsä and Dharma śā stra. 1 Veda as the oldest Indian and at the same time, the oldest Indo-European literary work, acquired a prominent place in the history of world literature. Veda or Vedic literature consists of three different classes of literary works. These classes are Veda, Vedänga and Upanga. The first type of literary works, i.e. Veda represented by four types of literary documents, viz. Sashitás, Br āhmanas, Āranyakas and Upanisads. These classes belongs a good numbers of separate works, of which some have been preserved and some have been lost. The Sa ṁhit ās are the collections of mantras, benedictions etc. The Brahmanas are the voluminous prose text, contains sacrificial matter, mystical significance of the separate sacrificial rites and ceremonies. The Aranyakas or forest texts and Upanisads or secret doctrines are partly included in the Br āhmanas but they are treated as the independent works. These works contain the world and the mankind, essence of soul, realization the self, knowledge of the ultimate reality etc. Veda, comprising of both Sa ṁhit ā and the Br āhmana, 2 is expected that they should be studied with the help of the Ved āngas. The word Ved ānga signifies a particular type or class of literature which rendered a great help to the understanding the Vedas properly. These six Ved āngas are - Siks ā, Kalpa, Vyakarana, Nirukta, Chandas and Jyoti şa. In the P āṇin īyasiks ā, a famous verse is found where it is stated that the chandas is said to be the two feet of the Veda purusa, the kalpa as the two hands, the movement of the luminaries, i.e. jyotisa as the eye, the nirukta as the ear, the śiks ā as the nose and

1 ang āni veda śctv āro m īmāṁsā nyayavistara ḥ | pur āna ṁ dharma śā strañca vidy ā hyeta śturda śa || Visnupur ānam, 3.6.28 2 mantrabr āhnayorvedan āmadheyam | Āpastamvayajñaparibhasa, 31 ~ 105 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal the vy ākarana as the mouth. A person having learnt the Veda along with these limbs (angas) is celebrated in the Brahmaloka. 3 These six Ved āngas are most essentially required for understanding the Vedas. The first thing for studying the Veda is phonetics and without having knowledge of Vedic phonetics it is impossible to recite the mantras. The class of literature which deals with Vedic phonetics is called Siks ā. In the Br āhmanical period, the Vedic sacrifice had developed and the Vedic mantras had started to be employed in the performance of Vedic rituals. Give a systematic account of Vedic rituals; a class of literature has been composed by the name of Kalpas ūtras. Another class of literature which helps to understand the nature of Vedic language by dealing with its various elements, e.g. näma, ākhy āta etc. is called Vyakarana. To know the Vedic vocables and the interpretation by tracing the roots of the Vedic words, a class of literature, called Nirukta, was composed. To impart correct knowledge of the metrical composition a special class of literature known as Chandas was composed. Each of Vedic rites was performed on as auspicious occasion. The knowledge of the auspicious and appropriate time is most essential for successful completion of a specific ritual. To deal with this necessity a class of literature namely Jyotisa was composed. For proper understanding the real meaning of the Veda particularly the Sa ṁhit ās, the Vedic ancillary texts played a vital role which is hardly need to emphasis. The Brhaddevat ā tells that he who learn or use the Vedic mantras without knowing its seer, metre, devatä and viniyoga, he ultimately became a sinner. 4 These texts includes the Anukraman īs, the Brhaddevat ā, the Sarv ānukraman ī, the Rgvidh ānam, the Pādavidh ānam, the Caranavyuhasütram, the Nitimañjar ī, the Kalp ānupadas ūtram, the Upagranthasütram, the Anupadas ūtram, the Nid ānas ūtram, the Upanid ānas ūtram, the Laghu-rktantrasa ņgraha, Brhatsarv ānukramani etc. These literatures help a person to know the proper intension of the mantras as well as practice the mantras in the truthful manner. Among the ancillary texts of the Vedas, the Anukramani literature occupied a pre eminent position in determining the various aspects of the Samhit ās. The Anukramanis are the catalogues, lists, indexes which give the contents of the Vedic Sa ṁhit ās with regard to the different items. Ghate states that, the Anukrama ņi or systematic indices to

3 chanda ḥ pādou tu vedasya hastou kalpo'tha pathyeta jyoti şāmayana ṁ cak ṣurniruktam śrotramucyate śik ṣā ghr ānam tu vedasya mukha ṁ vyäkaranas smrtam tasm āt sángamadhityaiva bramaloke mahiyate || P āṇiniyasiksä, 41-42 4 aviditv ā rsi ṁ chando daivatam yogameva ca | yo'dhyapayejjapedv āpi pap īyañj āyate tu sah || Brhaddevat ā, 8.99 ~ 106 ~

Anukramani literature of the Vedas : A Note various portions of the ancient Vedic literature 5. According to Weber, the Anukraman īs, a peculiar class of works, which adhering to the order of each Sa ṁhitä, assigns a poet, a metre, and a deity to each prayer. They may therefore, perhaps belong to a later period than most of the sutras, to a time when the text of each Sa ṁhit ă was already extant in its final form, and distributed as we there find it into larger and smaller sections for the better regulation of its study. 6 Among the authors of the Anukraman īs, the name of the two writers comes to our mind first. The two authors are-Saunaka and Käty āyana. Sadguru śisya, author of the Ved ārthadipik ā, a commentary on Käty āyana's Rgveda Sarv ānukramani, opines that ten books are said to be written by Saunaka for preservation of the Rgveda. They are 1. Ārs ānukramani, 2. Chandanukramani, 3. Devat ănukramani, 4. Anuv ākānukramani, 5. S ūkt ānukramani, 6. Rgvidh āna, 7. Pädavidh āna, 8. Brhaddevat ā, 9. Rgveda- Pr āti śā khya and 10. Saunaka smrti. 7 First of all a sketch of Anukramanis are giving bellow: Ārşānukramani: This work composed by Saunaka. It is a small treatise which is divided into ten mandalas. Here, a description of the seers of all the ten mandalas and their chronology are found. The book is composed with three hundred ślokas. Some of the Rgvedic risis are - Vaisv āmitra Madhuccdand ā, Medhätithi K ānva, Angirasa Hiranyastupa, Kutsa, Dirghatam ā etc. Chando'nukramani: The work is divided into ten mandalas and it provides information about the metres presenting in all the ten mandalas of the Rgveda. The author of this book is śaunaka. In the Vedas seven metres are found, viz. gāyatrí, usnik, anustuv, brhat ī, pankti, tristuv and jagati. Regarding the number of metres a verse may be cited here — ekapañc āś adrgvede g āyatrya ḥ śā kaleyake | sahasradvitaya ṁ caiva catv āryeva sat āni tu ||

evas da śa sahasr āņ i sát ānāṁ tu catustayam | rc āmavyadhikam ākhy ātamrsibhistatvadar śivih || 8 Devat ātanukramani: Saunaka explains in the work in details regarding deities invoked in the Rgvedic hymns and mantras.

5 Ghate's Lecture on Rgveda, p. 56 6 Weber, A., The History of Indian Literature, p. 144 7 Sadguru śisya on the Ved ărthadipik ā, a commentary on Sarv ānukramani of K āty āyana 8 Chandasankhy ā, Ķgveda, published by The Maharaja Saheb Sri Govinda Deekshithar Punya Smarana Samithi, p.829

~ 107 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal

Anuv ākānukramani: The work of Saunaka contains 45 verses. According to the text the Rgveda contains 85 anuvakas, 1017 suktas, 2006 vargas and 10580 mantras 9. In the first sloka, Saunaka eulogizes the lord Ganesa thus — sarvas karma saphalam yatra tuste’tuste na kimcittamaha ń nam āmi | vin āyaka ṁṁṁ girirajendraputr īmahesvarapriyas ūnu ṁṁṁ ghr ņā mbdhim || Sūkt ānukramani : Saunaka's S ūkt ānukramanî deals with and informs about the sūktas (hymns) of the Rgveda. After Saunaka, Käty āyana can be assigned an important position as an Anukramikäras. The Sarv ānukramaní of the Rgveda, composed by K ātyayana is one of the most popular texts of the Vedic literature. The work is extremely valuable as well as indispensable for the knowledge of all important topics connected with the Rgveda. It is composed as an aphoristic style. M. Winternitz terms this book as the 'catalogue of all things' for the Rgveda. 10 The work gives, in the form of sutras, the first words of every hymns, then the number of mantras, the name and family of the rsis to whom the s ūkta is ascribed, the name of the deities to whom the single mantra is address and lastly the metre or metres in which the hymn is ascribed. For example — agninnava madhucchand ā vaisv āmitrah. 11 The Sarv ānukramaní is arranged with ten mandalas and in the beginning a paribh āsä khanda is attached. In the paribhäs ā, he has given the definition of the rsi etc. in the following pattern yasya v ākya ň sa rsih/ y ā tenocyate sa devat ā/ yadak şaraparim ānañ tacchandah/arthepsava rsayo devat āś chandobhirup ādh āvan)...... gayatru şņiganustubbrhatipamktitristubjagatyatijagat īšakvaryati śakvaryastyatyasti dhrtyatidhrtaya ḥ/12 The author Kâty āyana seems to be no other than the author of K āty āna-Srauta-Sutra of Sukla-Yajurveda. He is also said to be the author of Sukla-Yajuh-Sarvänukrama- Sūtra. Scholars think that the famous grammarian Katyayana, who composed the Vártikas, is a different person. Western scholar A.A.Macdonell places Katyayana, the

9 rgved āstyo dv āda śako’nuv ākascatv ārimsacch ăsa ittheti cásmin.... etatsahasram da śa sapta caiv āstst āvato v āskalake'dhik āni..... varg ānās tu sahasre dve sa ṁkhy āte ca sa ďuttare...... rc āṁ da śa sahasr āṇi rc ām pañca śat āni ca/rcäma śī ti ḥ pāda śca p āra ṇaḥ samprak īrtitam || Anuv ākānukramani, 31,35,38,83 10 Winternitz, M., A History of Indian literature, p. 250 11 Sarv ănukramani, Mandala, 1 12 Sarv ānukramani, Paribhas ă, 4-7 ~ 108 ~

Anukramani literature of the Vedas : A Note author of the Sarvanukramani about the middle of the fourth century B.C. 13 According to Prof. Baladeva Upadhyaya, K āty āyana flourished in the eighth century B.C. 14 There is another Anukramani work on Rgveda is found which is known as Rgved ānukramani of Madhava Bhatta. This work provides the same information regarding the Rgveda as given by the Sarv ānukramani. It is in the verse form and seems not to be an independent work, which is a collection of relevant portions from the Rgveda-bhäsya of Madhava Bhatta. Among the other Anukramani works, the Sukla-Yajurveda-Sarvanukrama Sutra is a remarkable one which is attached to the Sukla-Yajurveda. Katyayana is the author of this work. It comprises five chapters and provides the valuable information about the deities, the Seers and the metre of the Madhyandina Samhita of the Sukla-Yajurveda- Samhita. It also included an exhaustive exposition of the chandas and the prescription of various yagas. In the context of the Krsna-Yajurveda, one Yajusa-Sarvanukramani is found which is ascribed to Yaska. This work provides the information regarding the deities, seers and metres of the Black Yajurveda. Regarding the Atharvedic Anukramani, one notable text has been found known as Atharvaveda- Brhat-Sarvanukramanika. Here, the information about the metres, the seers and the deities of every sukta occurring in the each kanda of the Atharvaveda has been found. This work divided into twenty kandas as per the Atharvaveda. In the Samaveda, a lot numbers of works are found, which serves the purpose of Anukramani. Some works are Kalpa’nupadasutram, Upagranthasutram, Anupadasutram, Nidanasutram, Upanidanasutram. Among the other ancillary text of the Vedas the following are very famous: Rgvidh āna: The Rgvidh āna is the work of Saunaka. It consists of 483 verses. The book describes the various gains one might get by reciting a particular sukta, varga, pada or mantra of the Rgveda. Here, it is said that — śrnudhva ṁṁṁ sūsur āḥḥḥ sarve višväsena sam āhit āḥḥḥ | sūkt ānāṁṁṁ yatphala ṁṁṁ proktam varg ānām tacchtottaram || varg ānāṁṁṁ yatphalam proktam mantr āņā ṁṁṁ tacchatottaram | mantr ānām yatphalam prokta ṁṁṁ pädän ām tacchatottaram || 15 Pădavidh āna: The Pãdavidh āna is small work of Saunaka, is an index of the Rgvedic words. Brhaddevat ă: The Brhaddevat ā is a metrical works of Saunaka and is an enlarged catalogue of the gods worshipped in the separate hymns of the Rgveda. It is divided into

13 Macdonall (ed) Sarv ānukramani, preface, viii 14 Upadhyaya, Baladeva, Samskrit S āhitya k ā itihasa, p. 365 15 Rgvid ānam, 9-10

~ 109 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal eight chapters with 1200 verses. In this work discussion has been found regarding characteristic features of the gods, their place and other related information. It also contains the myths and legends referring to the gods. In this work, every chapter comprises with some vargas containing five verses. In the first fifteen vargas included in the first and second chapter, the author tried to give an introduction delineating with the importance of the book. Weber mentions that this work is of tolerably late origin, as it chiefly follows Yaska's Nirukta, and probably therefore only belongs to Saunaka in the sense of having proceeded from his school. 16 M.Winternitz views that 'for it contains also myths and legends referring to these deities, and is therefore at the same time an important work from the point of view of Indian narrative literature. The Brhaddevata is obviously one of the earliest Indian narrative works, for its metres, the tristubh as well as sloka, occupy a middle position in point of time between Vedic and epic metre; and furthermore, those legends which are common to the Brhaddevata and the Mahabharata.'' 17 Caranavyühas ūtram: This work also ascribed to saunaka contains five chapters, viz. Rgvedakhanda, Yajurvedakhanda, Samavedakhanda, Atharvavedakhanda and Phalasrutikhanda. It gives the information about the various sakhas of the Rgveda, the Yajurveda, the Samaveda and the Atharvaveda. Nitímañjari: The author of this book is Dya Dviveda of Gujarat. This text is full of interesting moralizations depicted by the legends referred to in the Rgveda. These legends are based on the Sayana-bhasya, the Brhaddevata and the Vedartha dipika of Sadgurusisya. The book serves as an ancillary text of the Rgveda and renders the service in understanding the real nature of Sa ṁhit ă. Thus, it may be concluded that for proper understanding the Vedic mantras, the ancillary texts particularly the Anukramanais played an outstanding role. Like Vedangas, without the help of Anukraman īs, intention of the Vedic mantras could not be properly determined.

Dr. Jagadish Sarma Asst. Professor, Dept. of Sanskrit, Gauhati University

16 Weber, A., The History of Indian Literature , p. 62 17 Winternitz, M., History of Indian Literature, p. 250 ~ 110 ~

Vol. 31 Veda-Vidy ā January-June-2018 ISSN-2230-8962

Atharvaveda As The Source Of Ayurveda Kishor Deka

1. Introduction: The ancient Indian medical science is called Ayurveda. It has vast importance in our dayto-day life. The history of medicine or Ayurveda dates back perhaps to the origin of mankind, but the records of prehistoric events are not available to us. The earliest textual evidence of Indian medicine is primarily the Atharvaveda and to some extent the Rgveda, Caraka, Su śruta, Vägbhata etc. physicians and medico-men, later on developed, systematised and gave an everlasting concrete form to the Indian medicine, in the form of Ayurveda- 'the knowledge of life. The Ayurveda is recognised as a up ānga of the Atharvaveda. The source of Ayurveda or Medical Science is the fourth veda i.e. Atharvaveda,which is also known as Atharvangirasaveda. The Atharvaveda has some special features because of which it stands a little apart from the other three vedas, especially the Rgveda. The topics discuss in the Ayurveda are from the Atharvaveda. Ayurveda is all and everything of the Atharvaveda (atharvavedasya sarvasvam áyurvedam). 2. Ayurveda and its contents in brief: The word Ayurveda is derived from the Sanskrit word ʻayuh' (life) and 'veda' (knowledge). So, Ayurveda means the knowledge or science of life. Caraka Samhit ā further defines Āyurveda as: hit āhita ṁsukhamdukhan ayustasyah hit āhitam / mānam ca tacca yatroktam āyurveda ḥ sa uc сyate // 1 Āyurveda deals with good and bad life (ayu), and happy and unhappy life (ayu). It explains what promotes health and what affects health adversely. It also deals with what affects life expectancy and quality of the life. The science of medicine is also called Vaidya śā stra, the science of the doctor par excellence. Ayurveda, the Veda for (lengthening of) the span of life, that is considered an up ārga (subsidiary) to the Atharvaveda. According to tradition Ayurveda originally consisted of eight parts (ast ānga), in which major surgery (salya), minor surgery (šalakya), treatment of diseases of the body ( k āyacikits ă), demonology or teachings on the diseases caused by demons (bh ūtavidy ā), healing of diseases of children

1 Caraka Samhit ā, 1.41 ~ 111 ~

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(kaum ārabhrtya), toxicology (agadatantra), elixir (ras āyana) and aphro disease (v ājīkarana). 3. Origin and development of Ayurveda: The beginning of medical sciences goes back to the age of the ancient holy books i.e. the vedas. In the magical strophes of the Atharvaveda and in the magical rites of ritualistic literature described in particular in the Kau śikas ūtra, belonging to the Atharvaveda, we find the early beginnings of an art of healing and of a knowledge of healing herbs. As in other countries, so in India too, the magic-doctors were the first physicians. And this association with magical craft is still not wholly forgotten in India. Even til recent days we find in scientific medicinal treatises demons being mentioned as promoters of diseases and charms being prescribed as remedies. Further even in the Vedic texts we find the beginning of a science of anatomy, of an embryology and of a hygiene. In the Satapatha-Br āhmana (X and XII) and in the Atharvaveda (X, 2) we find an accurate enumeration of bones of the human-skeleton. 2 Like other sciences, medicine too has a divine origin. It was created by Brahman, and one after the other it went to Praj āpati, Asvins and Indra, and it was transmitted by these gods to the sages (r șis), who then passed down different aspects of this knowledge to their students. Among the ancient scholars, who are named by tradition in this connection, are those like Ātreya, H ārita, K āsyapa, Agnive śa, Bheda. They might have been individual authors of treatises on medicine whose writings are lost to us 3. In particular Atreya or Krsna Atreya is mentioned as the first teacher of the science of healing. Frequently references to the Indian system of medicine in old Buddhist literature also proves its high antiquity. In Buddhist legends we meet with the boy-physician Jívaka, who studied medicine under Atreya and was an expert on children's diseases. It is probable that the famous "four noble truths” of the science of medicine may be going back to him. The Vinayapitaka and some other texts show a wide knowledge of elementary medicine, surgical instruments, the use of hot baths and so forth. 4 3.1 Bower Manuscripts: The oldest dated medical texts that have come down to us in the Bower- manuscripts were written by Buddhist authors. 5 These are old Indian manuscripts written in incorrect Sanskrit mixed with Pr ākrit that were found by British Lt. H. Bower in the

2 A.F.R. Hoernle, Studies in the Medicine of Ancient India, Part I: Osteology 104 ff., 109 ff. 3 Bhedasanhit ă, see below, p. 630 4 Mah āvagga VI, 1-14; Majjhimanik āya, 101 and 105 5 The Bower Manuscripts ,Facsimile Leaves, Nagari Transcript, Romanised Transliteration and English Translation with Notes, ed. by A.F, Rud. Hoernle, Calcutta 1893-1912 . ~ 112 ~

Atharvaveda As The Source of Ayurveda year 1890 in a Buddhist st ūpa in Kutcha in Kashgar (Chinese Turkistan) 6 . On palaeographical grounds these manuscripts are considered to be of the second half of the fourth century A.D. Of the seven texts contained in them, there are three that deal with topics concerning medicine. One of these texts is on the origin of garlic ( lasuna ) that cures several diseases and may let life last up to one hundred years, on digestion, on an elixir for span of life of one thousand years, on proper way of mixing of ingredients, on remedies that make one strong, on eye-lotions, ophthalmic ointments, etc. 3.2 Caraka Samhita: Caraka is one of the “three ancients” of medicinal literature: Caraka, Su śruta and Vágbhata. Under these three names we possess Samhitás, great compendia of medicine, that in all probability go back to some Tantra and Kalpa literature that is now lost to us and in which certain topics of medical science were treated. The oldest of the extent Samhit ās on the Ayurveda is ascribed to Caraka, who according to tradition was the physician of king Kani şka of Ku şāņ a dynasty, whose wife he helped in a critical case. 7 The Carakasa ṁhit ă of Caraka, according to its own testimony, is not an original work, but merely an adaptation of a Tantra by Agnive śa, a disciple of Punarvasu Atreya and a fellow student of Bheda or Bhela. The Carakasa ṁhit ā is closely connected with the little known Bhedasaṁhit ă.8 The text of the Carakasámhita, in its present form, appears to be the result of the revision by one Drdhabala, son of Kapilabala, who admits to having added the last two chapters and to having written 17 out of 30 chapters of the 6th book. The Carakasamhit ă consists of 8 chapters ( sth ānas ) : 1. Sūtrasth āna, deals with remedies, diet, duties of a physician etc. 2. Nid ānasth āna, is concerned with the eight chief diseases. 3. Vim ānasth āna which deals with general pathology and medical studies. It also contais regulations for the conduct of the newly fledged students. 4. Šārīrasth āna deals with anatomy and embryology. 5. Indriyasth āna deals with diagnosis and prognosis. 6. Cikits āsth āna which deals with special therapy. 7. Kalpa-sth āna and 8. Siddh ānta-sth āna. These two deal with general therapy. The Carakasamhitá is in prose mixed with verses. Caraka is assigned by some scholars to 2nd or 1st century B.C. The oldest extant commentary on the Carakasa ṁhit ā is the one by Cakrap ānidatta of the 11th century A.D. The name of the commentary of Cakrap ānidatta is Ayurvedadipik ā as well as Carakat ātparyatik ā.

6 Hoernle, The Bower Manuscript ( 1914). 7 Cf. Takakusu, 1- tsing, pp. 130 ff., 222 ff. 8 Hoernle, Osteology, p. 37 ~ 113 ~

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3.3 Susruta Samhit ā: Another famous Indian medical treatise is the Susruta-Samhit ā of Su śruta, that likewise is written in verses mixed up with prose, which is also known as Ayurveda- prak āś a. Susruta is equally famous with Caraka, and he is named with Ātrya and H ārīta in the Bower Manuscript, while the Mah ābh ārata 9 represents him to be a son of Vi śvāmitra, and N āgārjuna is credited with having worked over his text. Moreover, like Caraka, he won fame beyond India, for in the ninth and tenth centuries he was renowned both in Combodia in the east and Arabia in the west. Su śruta-Samhit ā is divided into sections called sth ānas. Following are the sections of the Su śruta-sa ṁhid ā. I. Sūtrasth āna - It deals with general questions and contains a list of the teachers of Susruta. II. Nid ānasthana- It deals with pathology. III. Särirasth āna- It deals with anatomy and embryology. IV. Cikitsästh āna- It is on therapy. V. Kalpasth āna - It is on toxicology The concluding part forms the Uttaratantra “the supplementary book', that was added early. It is devoted to eye-diseases and to topics not mentioned in the old part. The oldest commentaries on the Susruta-Samhit ă written by Jaiyyata and Gayadása have not come down to us. Of the available commentaries the oldest are the Bhanumati of Cakrap āņ idatta and the Nibandhasa ṁgraha of Dallana of the 11th and 12th centuries respectively There are other two famous works on Ayurveda that go under the name of Vägbhata, namely A ștăngasamgraha, “Compilation of the Eight Parts of medical science” and Ast āngahrdayasa ṁhitã “Compendium of the essentials of the Eight Parts of medical science”. In respect of form the As țāřgasa ṁgraha, that is written in mixture of prose and verses, is older than the Ast āngahrdayasanhit ā, that is written only in verses. In respect of the subject-matter as well the former work is older of the two. The quotations in later-day medical treatices appear to refer to the former as “Vrddha- Vágbhata”, while the second one is simply called Vágbhata. 4. Reference to Medicine in Vedic Literature: In Vedic literature there occur a number of references to diseases and their cure. Several of the hymns of the Rgveda (RV) consists mantra-s which are to be recited during the application of medicines or are addressed to curative herbs or the deities who are supposed to cause or cure diseases. The mantra-s of this nature occur in a greater

9 Mah ābh ārata XIII. 4. 55 ~ 114 ~

Atharvaveda As The Source of Ayurveda measure in the Atharvaveda (AV) for which reason Atharvan mantr ās in general are called “medicine, bhesajam v ā atharva ņā ni. 10 A point to note in this connection, is that the Vedas are not textbooks on medicine nor, for that matter, of any material discipline. Rather, they are compilations (sa ṁhit ā) formed, at some period of time, by collecting together hymns from the large floating sage of hymns composed much earlier, on the basis of their importance. In text, in sacrifices and prayers, poetic quality, and utility in sacrifices and prayers, or other considerations, the compiled hymns have little mutual or topical connection whatsoever. Mention to medicine and cure in Vedic literature are quite substantial. However, for the reasons pointed out above, their treatment herein cannot be expected to be descriptive, systematic, sequential or full-fledged. Naturally enough, they can also be repetitive or cross-refer themselves. All the same, if the mentions occurring at all different places are collected, classified and put together in some sequential order, with duplications deleted and omissions supplied, the result would form at least a vague picture of the Ayurvedic system in its formative period. In other words, a correlative analysis of the diseases, drugs and methods of application as adumbrated in Vedic hymns with the parallel forms in the Caraka and Su śruta Samhita-s, which would show that the roots of later developments are well testified both in theory and practice in Vedic literature, especially in the Atharvaveda. 4.1 Landmark References of Medicine in the Vedas: Before taking up specific topics in medicine occuring in the Vedas and correlating them with the developed aspects thereof in later texts like those of Caraka and Susruta, attention might be directly to certain authoritative statements on the subject. The Su śruta Samhit ă calls Ayurveda as a ‘Vedic subsidiary of the Atharvaveda', 'iha khalu āyurvedam n āma up āngam atharvavedasya' 11 . The Kasyapa Samhit ă, another early text on Atharvaveda, “Ayurvedah katham cotpanna iti...... tasmad Atharvavedam śrayati”. 12 The Caraka Sa ṁhit ă adduses several reasons as to why a physician should be affiliated to the Atharvaveda, in exclusion to the other three vedas. Thus it states: 'tatra bhi șaja... catur ņā m Rk- Sāma- Yujur- Atharva- Ved ānám ātmano Atharvavede bhaktir ādee śyā'13 5. Atharvan Sages of Ayurveda: Several sages have been mentioned in early Ayurvedic treatises as progenitors of Ayurveda. It is instructive to note that the names of some of these sages occur in the mantra-s of the Atharvaveda also in connection with medical herbs and cure, as would be clear from the undermentioned citations.

10 Tändya Mah ābr āhma ṇa, 12.9.10 11 Su śruta Samhita 1.5 12 Kasyapa Samhit ā, edn. N.S. Press, Bombay, p. 42 13 Caraka Samhita 30.21-22 ~ 115 ~

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(i) Kanva, identifier of a life-healing herb āyurdadam vipascitam śrut ām Kanvasya virudham visvabhe șajim asy ādrst ān ni samayat/ 14 The life-giving, inspired, famous plant of Kanva, the all-healing one, have I brought. May it quench this man's unseen ( maladies).' (ii) Atri, Kanva, Jamadagni and Agastya destroyers of worms— “Atrivad vah krimeyo harnmi Kanvavaj Jamadagnivat Agastyasya brahma ṇā sam pinasmy ahm krimin. 15 ‘Like Atri I slay you, worm is, like Kanva, like Jamadagni with the incantation of Agastya I mash together the wormis.' (iii) Atharvan, Agastya, Kanva and Ka śyapa destroy diseases-- ‘tvay ā p ūrvam Atharv āno jaghnú reks āmsy o șadhe tvay ā jagh āna Kasyapas tvay ā Kanva Agastyah." 16 O herb! Through you, the Atharvan slew the demons. Earlier. O herb! Through you Kasyapa slay. Through Kanva, Agastya (slay) (the diseases)”. (iv) Jamadagni's recipe for growth of hair - yām Jamadagnir aghanad duhitre kesavardhan īm / am Vitahavya ābharad asitasya grhebhyah // 17 '(The herb) which Jamadagni dug out for his daughter for the growth of hair, that one Vitahavya has brought from Asita's house.' (v) Sage M ătali who brings medicine. Sage M ātali, one of the progenitors of Ayurveda, is said to have brought the rejuvenating medicine by selling a chariot. The medicine was thrown into the waters by Indra, and the waters are prayed to give back the medicine. yan M ātali rathakritam amritam veda bhesajam / tad Indro apsu pr āve śayat tad āpo datta Ahe șajam // 18 The immortal remedy bought by the sale of a chariot, which M ătali knows, which Indra threw into the waters, that remedy, O waters! Give ye back. The word Atharvan which originally referred to the sagefamily and the sagecomposer and also the sage-composer-physician came, in due course, to mean also

14 Atharvaveda(AV) 6.52.3 15 Ibid., 2.32.3 16 Ibid., 4.37.1 17 Ibid., 6.137.1 18 Ibid., 11.6.23 ~ 116 ~

Atharvaveda As The Source of Ayurveda the medicine. 19 The circle came to be completed when the word bhesaja itself came to the sage 20 and the Atharvaveda began to be called Bhaisajya-veda. 21 6. Ayurvedic Theories in Atharvaveda: 6.1 Tridosa theory: The Humorial theory which postulates that three humors, V āta (Nerve force), Pitta (Metabolism and bodily heat) and Kapha (combustion), pervade the entire Āyurvedic system (Caraka S., 1.27.3; Su śruta S., 1.21.3). Su śruta equates this theory in essence with the ‘Triguna theory of the S āňkhya philosophy, of sattva or being, rajas or energy and tamas or inertia (Su śruta S., 2.1-18 ; 3.1.20). A reference to the three guna-s (Attributes) appeaes in the Atharvaveda : pundarikam navadv āram tribhir gunebhir āvrtam / tasmin yad yaksmin yad yak şam stmanvat tad vai brahmavido viduh // 22 “The lotus flower of nine doors, (viz., the human body with its nine orfices) covered (imbued) with the three temperaments (sattva, rajas and tamas ) what soulful prodigy is within it, that only Brahman-knowers know.' 6.2 Trivstkarana and Pancikarana: The Ayurvedic theory of the composition of the world and the human body from three elements ( tri-dh ātu-s), viz., tejas (Agni or fire or heat), āpah (water), and anna (earth food), and that any imblance thereof would cause diseases is obviously rooted on the theory underlaying statements in the Atharvaveda and other Vedic literature. tridh ātu sarma vahatam śubhaspati 23 ‘May the lords of auspiciousness (the Asvins) bring well-being to us through the three dh ātu-s.' The Trivrtkarana is obviously the basis of the later Pancikarana theory of Ayurveda. 6.3 Kálav āda of Ayurveda: Caraka Sa ńhit ā in its Yajjahpuru şīyapari şad chapter (1.25) speak of a K ālav āda, being the theory that K āla or time is the cause of all things in the world, including human diseases. Kalajas iv eva puru ṣaḥ Kālaj ās tasya amay āḥ/ Jagat k ālavasam sarvam kalah sarvatra k āra ṇam / 24

19 Cf. ye Atharvánah tad bhesajam. Gopatha Br āhmana, 1.3.4 20 Cf, bhesajam vai dev ānām atharva ņah. Pancavim śa Br āhmana, 16.10.10 21 Cf. rcah samani bhesaja yaju ṁsi, AV 11.6.14 22 AV 10.8.43 23 Cf. Rgveda 1.34.6 24 Caraka S. 1.25.24 ~ 117 ~

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“Man is caused by time. Time determines his diseases. The entire world depends on time. Time is the cause for everything.' Obviously, this K ālav āda is based on the K ālavåda elucidated in full in two hymns of the Atharvaveda. To cite one mantra thereform. kālā dāpah samabhavan k ālád brahma tapo disah kālenodeti s ūrya ḥ kāle ni višate puna ḥ /25 "From Time originated the waters, from Time Brahman, penance and the directions. The sun rises because of Time and sets too in Time.' 7. Origin of Diseases and Possession by Spirits: Ayurveda asserts in many a context that diseases are caused by the anger of gods. In order to assuage divine anger Āyurveda specifically prescribes in many cases fasts and worship of the gods, alongside prescriptions and remedies, the practice has come down from the Vedas, especially to Atharvaveda wherein certain disease like takman (fever) and ásr āva are considered to be due to the displeasure of specific deities, for which remedies have been suggested through prayers which form the individual hymns. To cite an example, the diseases takman and k āsika are said to be brought about by Rudra's weapons: yasya takm ā k āsika hetir ekam a śvasyeva vrsanah kranda eti/ abhip ūrvam nir ņayate name ast asamai // 26 Of which (Rudra) the takman and käsik ā form the weapon like the noise of a stallion horse, to that Rudra, leading out in succession, our homage.' For a parallel idea in Ayurveda: jvaram ādau pravaksy āmi sa rog ānikar āt smrtah/ rudra-kop āgnisambh ūtah sarvabh ūtaprat āpana ḥ/27 ‘Dhanvatari said : Is shall speak at the outset about jvara (Vedic takman), the foremost of the army of diseases. It is produced due to the wrath of Rudra and agonises all creatures. The Atharvaveda carries numerous instance of spirits affecting people in all sorts of ways. In Ayurvedic treatises the subject takes up one entire branch of the discipline, VI., Bh ūtavidy ā or Demonology. Such diseases as unmada and apasm āra are taken to have been caused by ghosts and goblins. In the section on Kaum ārabhrtya spirits which go by the names skanda, graha, p ūtama and many others are supposed to affect children and due remedies are prescribed.

25 AV 19.54.1 26 Ibid, 11.2.22 27 Susruta S. b. 39.9 ~ 118 ~

Atharvaveda As The Source of Ayurveda

The importance given by later Āyurveda to his aspect of mediciation would be apparent when it is noted that Su śruta devotes fourteen chapters to diseases at tributed to evil spirits. (Susruta S. 6.27-37, 60-62) Pr āna and V āyu: The prime function of V āyu (air), according to Ayurveda, is praspandana (pulsation). Its functions are the sustainment of the body, transmission of food into the internal organs and the maintenance of the vital breath. Susruta says: tatra praspandana-udvahana-püra ņa-viveka-dh āra ṇa-lak ṣaṇo v āyuh pañcadhã pravibhaktah. 28 The five types of v āyu are pr āna, ud āna, sam āna, vy āna and ap āna - pr āņ odána-sam āna ś ca vy ānas c āpāna eva ca/ sth ānasth ā m ārut ā va ňca y āpayanti śar īri ņam // 29 The above enunciation goes back to the Atharvaveda which recognises only four but obviously with similar functions : ko asmin pr ānam avayat ko ap ānam vy ānam u/ sam ānam asmin ko devo'dhi śiśrāya p ūruse // 30 Who wove in man breath? Who expiration and respiration? Which god attached conspiration (sam āna) to man here?" Worms and Germs: The Atharvaveda refers, in numerous mantras, to worms and germs which manage to enter into the human body from without, thrive in the body and cause diseases of different sorts. The parts of the body which the worms attack are also mentioned in the Atharvaveda: anv āntryam śir şanyam atha p ārsteyam krimin avaskvam vyadhvaram krimin vacas ā jambhay āmasi // 31 The one along the entrails, the one in the head, likewise the worm in the ribs, the avaskava, the vyadhvara – all these we grind with our mantra.' Su śruta Samhit ā elaborates upon the Atharvaveda statements and devotes a full chapter (6.54) to worms and germs with the indication of their places of origin in the human body, their propagation, the distress caused by them and the cures thereof (Susruta S. 6.54.1- 18).

28 Ibid, 1.15.3 29 Ibid, 2.1.121 30 Ay 10.2.13 31 Ibid, 2.31.3 ~ 119 ~

'VEDA'VEDA----VIDYVIDY Ā' An International Refereed Research Journal

Seasonal Diseases: Caraka and Susruta speak of diseases whose onslaught occures only at specific periods in the year or which aggravate during certain seasons. In this context, Susruta says: yasmin yasmin rtau ye ye dosáh kurvanti dehin ām/ tesu tesu prad ātavy ā ras ās te te vij ānat ā // 32 He then enumerates the diseases which are liable to occur or aggravate and indicates precautions or cures therefore. Caraka too treats the subject elaborately in ch.3 of the Cikitsasth āna of his Samhita. Both these authors have taken the cue from the Atharvaveda which refers to this aspect in the case of takman (fever) which can occur at any time of the year and so, is called h āyana (AV 19.39.10) but aggravates at certain seasons and is therefore called, respectively, graismika, related to summer, v ārsika, related to the rains and s ārada related to autumn (AV 5.22.13). 8. Materia Medica: The Atharvaveda makes mention of more than a hundred plants whose roots, leaves, bark, splinters, flowers, fruits or juices have been made use in the medication concerned. Besides the vegetable kingdom, minerals and the animal kingdoms also contributed to the materia medica of Atharvam medicine. It is insructive to note that the materials used as above continued to be used in later Ayurveda, of course with additions without number. 9. Conclusion: Ayurveda is a science which has a holistic approach to promote mental and physical health (prevention and treatment both) and happiness, improved quality of life and longevity. In summary, on one hand Āyurvedic concepts, even though they have existed for thousands of years, seem very modern when we talk about basic principles of living and life style modification as the main stay of management of illnesses. There is absolutely no question that yogic practice with emphasis on prānāyāma and meditation exceed anything that modern medicine has to offer. On the otherhand, modern medicine has gone ahead by leaps and bounds in management of specific diseases and it's treatment. The atharvaveda is noted to be the foundation of the Indian medical science. It is only natural that later texts on Ayurveda make the maximum use of the medical material available in the Atharvaveda. Indeed, the tradition of Ayurveda has been developed on the basis of Atharvam medicine. Kishor Deka Subject Teacher, Chamata H.S.S., Nalbari

32 Sušruta S., 64.5 ~ 120 ~

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