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Home , Agni, Rigveda, Samaveda

THE ART OF HEALING IN

By P. J. SARMA, M.D., M.S., F.A.C.S.

CHICAGO

HE discovery of the ruins of prolongation of life form an important Mohenjo-daro and Harappa part of this great book. gives conclusive evidence of The Sanhita is nothing the existence of a great civili- more than an extract from the songs of zation in the Indus Valley long thebefore Rigve da—an anthology. It com- Tthe Rigvedic period. The date of the prises the verses intended to be chanted Indus civilization has been calculated at the ceremony. somewhere between 3250-2750 b .c . The Jajurveda contains the formulas The Rigvedic civilization dates for the entire sacrificial ceremonial and about 2500 b .c . The cultural history of forms its proper foundation. As Rig the Indo- of that period is gath- and Samaveda devote themselves to a ered from the Rigveda, the earliest writ- part of the sacrificial ceremonial com- ten record in . This is also the mon to each other, so the two parts of earliest written work of the entire Jajurveda, the black and white, have race. The antiquity of this great their subject matter in common, but work has been the subject of study of they differ fundamentally from each many scholars. other as regards their arrangements. The Rigveda Sanhita is the oldest of The Sanhita contains all the vedic literature. Three other twenty separate parts with nearly 760 ; the Sama, the Jajur (which is in hymns and about 6000 verses. In it are a double form, a Black Jajur and a formulas intended to protect against White), and the Atharvaveda, are of the baneful influences of the divine later origin. Each of these four vedas is powers and of the stars, against diseases again subdivided into three distinct and noxious animals. The cursings of parts, the Sanhita, the and enemies are mentioned. The invoca- the . tions of healing herbs occupy quite a The Sanhita of the Rigveda is a col- part of this work. Prayers for protection lection of magnificent lyrics. They were on journeys, luck in gaming and many brought by the from their an- other occurrences of everyday life are cient homes on the banks of the Indus. to be found in the Atharvaveda. A few These lyrics were used for invoking hymns also deal with witchcraft, sor- prosperity for themselves and their cery and demonology. The art of heal- folks, in their adoration of the dawn, in ing is given more serious consideration celebration of the struggle between the in this work than in the Rigveda. god who wields the lightning and The object of the of the power of darkness and in rendering vedas is to connect the sacrificial songs thanks to the heavenly beings for pre- and formulas with the sacrificial rite, servation in battles. Prayers for protec- by pointing out, on the one hand, their tion from illness and for the preserva- direct interrelationship, and on the tion of health and thanksgiving for the other, their symbolical connection. The vedic are essentially light and earth. Two mystical figures founded on Brahmanas, and are really form the basis of their religion, sky the the necessary supplement to the latter. Father and earth the Mother. The literal meaning of “veda” is A hymn for the prolongation of life, knowledge. In these four books the addressed to the Dawn, runs thus: sacred knowledge of the ancient Hindus Rise up. Living life has come to us. The is recorded. The Samaveda, being en- dark has passed away. The light comes. She tirely borrowed from the Rigveda, gives has abandoned the path for the Sun to go. no clue to the period of its origin. The We have come where men prolong their life. characteristic language of both Jajur- Drugs are never efficacious unless veda Sanhita suggests strongly that they backed by the kindly intervention of were originated in the Eastern part of the deities. . The Sanhita of Jajur, es- , the Storm god, “bears in his pecially the white, dates from the third hand a sharp weapon, a pure one, century b .c . Probably the black Jajur mighty, bearing healing medicines.” In originated during a somewhat later pe- the Rigveda, Rudra is called “the best riod. of physicians.” In the Jajurveda he is The Atharvaveda Sanhita is of later referred to as the “first divine physi- date than the others. The origin of this cian.” The Atharvaveda speaks of him work dates back from the time when as “the god who has caused disease shall Brahmanism had become dominant in perform the cure. Let him indeed, the . In the Rigveda, the freedom of holy one, prepare remedies for thee, the people and their for nature is together with the earthly physicians.” characteristic of the Aryans of that pe- A prayer to “free from sickness” is riod. On the contrary, the Atharvaveda addressed to Vastoshpati, “the Lord of shows the dread of evil spirits, the belief the house”: “Lord of the house, ac- in the power of magic and other super- knowledge us; grant us good entrance; stitions amongst the people. In the free us from sickness.” Atharvaveda we find pieces of great an- In a hymn, really a charm, to put the tiquity, which may have belonged more to the people proper, to the lower “house dog” and “the people of the classes, whereas Rigveda belonged to house” to sleep are the words: “O slayer the higher class families. of diseases, Lord of the house, assuming In both Rig- and Atharvaveda we all forms, be our kindly friend.” trace the earliest record of the art of In the Rigveda the herbs and plants healing. endowed with potent and active prop- The healing of the sick was a serious erties, especially for healing, have consideration of the ancient Hindus. been raised to the dignity of the divini- Many prayers and are of- ties. Many hymns are found through- fered to the thirty-three vedic gods men- out this great work praising the plants tioned in the Rigveda for the preserva- for their healing powers. tion of life, prevention of illness and , the sky god, is addressed as healing of the sick. The gods of the “the owner of a hundred thousand Rigveda, especially higher gods, are al- medicinal drugs, O King Varuna . . . most always the personification of the protect us ever with blessings.” elements and other natural phenomena, Great adoration has been given by such as and sun, wind and dawn, the vedic worshippers to the Soma plant. The fermented juice of this Ye place the germ in female creatures, plant, made by pressing it between Ye place it within all beings, the fire, O Asvins, mighty ones, ye set in motion, stones and straining the juice through The water and the forest trees. wooden strainers into wooden vats, has Ye are physicians with your remedies been described with great ecstasy. The And charioteers with your skill; exhilarating effects of this juice or Ye also, strong ones, bestow lordship “soma ” has been repeatedly men- On him who with a sacrifice tioned. This stimulant is supposed to Honours you in his . have conferred immortality upon the For the blessings of radiant health gods. It has great medicinal power for given by Asvins, the prudent worship- a sick man and “the god Soma heals per offered oblations and praised them whatever is sick.” It makes “the blind at the “first break of everlasting dawn.” see and the lame walk.” The name of The name of Asvins again appears or an immortal draught is given in a later period, in Charaka and Sus- to this “soma rasa,” similar to the Greek ruta Sanhita, the most important medi- ambrosia. Without a doubt the birth of cal and surgical treatises of the ancient Hindu alchemy begins with the soma Hindus. rasa description in the Rigveda. is the chief of the gods in The most interesting figures of Rig- heaven and many hymns are ascribed veda to a student of medical history are to him to show his divine attributes. the Asvin twins. They are described as Prayers are offered to him for long life. riding together in a chariot which is He without ligature, before making an in- drawn by . There are many cision in the neck, closed up the wound hymns offered to these “bright gods of again, most wealthy Maghaven, who healeth the dawn.” Their description reminds the injured part. one of the Greek mythological char- Prayers are offered to Indra to cure acters of Dioskri, Kastor and Poly- consumption: deutes. These “twin horsemen,” As- vins, are the “divine physicians.” They 1. O patient! I am releasing you from gave sight to the blind Rijrasva and the unknown disease phthisis. Then you made the lame walk. When the beauti- will live. O Indra and , if the patient ful maiden Vispala had her leg cut off is under the influence of any evil planet in Khela’s battle during the night, As- release him from such influence. 2. Even if his span of life is shortened; vins supplied her with an limb “so even if he is dead or in a moribund condi- that she might move when the conflict tion, still I am bringing him back to life opens.” They saved Bujya from drown- from the god of death. Save him for life ing in the ocean and from a fiery to last a hundred autumns. pit. 3. The oblation that I give, has one We find the following hymn about hundred eyes which grant one hundred their rejuvenating : autumns of life. May Indra protect him from all sins and grant him life for one That too, O Asvins, was your doing, hundred years. when ye returned to the aged Chyavana as he offered oblations and granted him a youth- 4. O patient! Live for one hundred ful body. autumns, one hundred winters and one hundred springs. May Indra, Agni, Sa- Of the many hymns offered to them vita and Vrihaspati, satisfied with the in the Rigveda the following are worthy oblation, grant him life for one hundred of mention: years. 5. O patient! I have brought you round vast majority of vedic scholars. To one and renewed thee and returned you re- who is interested in the anatomy and habilitated. I have restored your limbs, physiology of the brain and the nervous your sight and your whole life. system, Rele’s interpretation will be of The prayers for health and protec- much interest. tion from illness comprise many of the The study of Rigveda has - hymns of this great work. strated that healing was a major con- Rele has tried to give a biological in- sideration of the ancient Aryans in In- terpretation of the vedic gods. He has dia. This was the foundation of their attempted to explain on that basis great contribution to the art and many difficult passages of the Rigveda, science of healing in a later period. though it is hardly acceptable to the Ref ere nce s 1. Original Sanskrit Edition of the 5. Rigveda-Brahmanas. Keith trans. Har- “Vedas,” published by the late Jiba- vard Oriental Ser., 1920. Vidyasagar, Calcutta, India. 6. Rigveda-Kaegi. Arrowsmith trans. Chi- 2. Rigveda Sanhita. Griffiths trans. Be- cago, Ginn, 1886. nares, 1889. 7. Thomas , E. J. Vedic Hymns. Wisdom of Samaveda Sanhita. Griffiths trans. Be- the East Ser., 1925. nares, 1886. 8. Weber , A. The History of Indian Litera- White Jajurveda Sanhita. Griffiths trans. ture, London, Trubner, 1904. 9. Mac Donell , A. A History of Sanskrit Benares, 1899. Literature. London, i8gg. 3. Atharvaveda Sanhita. Whitney trans. 10. Mookerj i, R. Hindu Civilization. Lon- Harvard Oriental Ser., 1905, 2 vols., don, Longmans, Green, 1936. 4. Black Jajurveda. Keith trans. Harvard 11. Rele , V. G. The Vedic Gods. Bombay, Oriental Ser., 1914, 2 vols. Taraporevala, 1931.