Introduction
History of Ayurveda is long, copious and loaded with a rich past, deeply seated in the antiquities. Nearly 5,000 years ago the great sage, Vyasadeva for the first time penned downs the Vedas. The Vedas also included a branch called Ayurveda meaning "The Science of Life". Thus began the journey of Ayurveda as an oldest and most holistic treatment method. The history of Ayurveda states that steeped in mystic antiquity this ancient wisdom of curing, preventing disease and long life was a part of the spiritual tradition of a universal religion in India even before it was penned down.
Ayurveda constitutes not just science but also the philosophy and religion. Religion implies the disciplines and beliefs which contribute towards a state of being in which one can perceive all the aspects of life. According to the concepts of Ayurveda, the entire journey of life is considered sacred. Philosophy indicates the love for truth and truth in Ayurveda is the pure existence of a person. Thus the science of truth constitutes Ayurveda which finds its expression in life.
Samkhya philosophy of creation forms the basis of all the Ayurvedic literature. The term Samkhya is formed of two Sanskrit words `sat` which means truth and `khya` which means to know. The readers of Ayurvedic literature are advised to cultivate an open mind and heart to grasp the philosophy of Samkhya owing to its intimate connection with Ayurveda. In ancient times the truth were discovered by sages with the help of religious practices and disciplines. They had inculcated truth in their daily lives through intensive meditation. Ayurveda encompasses the science of daily living which has evolved from religious, philosophical and practical illumination. This system of knowledge is enrooted in their understanding of the creation. On the basis of the intimate relationship between the man and the universe they had also developed an understanding about the manifestation of cosmic energy in all living as well as non living organisms. The sages had also realized that cosmic consciousness is the source of all existence, the manifestation of which is male and female energy known as Shiva and Shakti.
The Samkhya philosophy of creation was realized by Rishi Kapila who had also discovered twenty-four elements or principles of universe. The most basic of these is Prakruti, also known as creativity. Prakruti signifies the female energy while Purusha is the male energy. The latter is colourless, formless and devoid of attributes. It also does not take any active part in the creation of universe. It is a passive awareness devoid of choice. In contrast, Prakruti has colour, form as well as attributes and implies awareness with choice. It indicates a divine will which desires to become many. It is believed that the universe is a child which has taken birth from the womb of Prakruti, also known as the Divine Mother. All forms of universe are created by Prakruti whereas Purusha witnesses the creations.
Prakruti is primordial physical energy which comprises three attributes, also known as gunas, which is existent in all nature. These three gunas constitute tamas (inertia), rajas (movement) and satva (essence) which forms the foundation of all existences and are duly balanced. With the disturbance of this balance the gunas interact, endangering the evolution of the universe. Cosmic intellect is the first manifestation from Prakruti. Ego or Ahamkar originates form Mahad or intelligence and the former, with the aid of satva, then manifests into the five senses, called tanmatras, and the five motor organs and create the organic universe. This ego also manifests five basic elements, called bhutas, with the aid of tamas for creating the inorganic universe.
Another vital active force in the body is Rajas which moves both inorganic and organic universes to tamas and satva respectively. Thus the tamas and satva can be considered as inactive potential energies which require the active, kinetic force of rajas. Satva signifies creative potential (Brahma), rajas denotes a kinetic protective force (Vishnu) and tamas corresponds to the potential destructive force (Mahesha). These three are believed to be the three manifestations of `aum`, the first cosmic soundless sound that continuously operates in the universe.
Origin of Ayurveda
Ayurveda is the most ancient Indian medical science and the origin of ayurveda can be traced back to even more than five thousand years. Ayurveda is the science based on ancient Indian philosophy and can therefore appropriately be called as `The Science of Living`. Ayurveda traces its etymology to Ayush, meaning `life`, and Veda, which originates from `vid` or knowledge. Popularly ayurveda can actually be defined as a medical science that helps the human body to keep fit, while providing cures from indigenous plants, animal products and minerals for ailments.
Steeped in antiquities the origin of ayurveda has two discrete dominions, one is the folk wisdom and the other is the scientific knowledge. Tradition attributes the origin of ayurveda from the creator itself. According to Mythology the creator Brahma whilst creating the universe, clutched knowledge from the four directions and created Vedas. Brahma then carried the knowledge of Ayurveda to Prajapati Daksha. Daksha passed it on to the Ashwinikumaras, the twins who were the physicians of the gods. The Ashwinikumaras then proffered this knowledge to Lord Indra. Dhanwantari was instructed by Lord Indra to spread this priceless science of longevity on the earth. Thus the legacy of Ayurveda initiated on earth as a holistic treatment procedure. The origin of ayurveda thus claims that the deity of this celestial science is indeed Lord Dhanwantari, an incarnation of Lord Vishnu.
Although ayurveda put across antiquity, legitimacy and usefulness, yet the tradition does not determine the source of knowledge, nor does it implies any specific date of origin. Vedas, the ancient Indian testimonials contain references to illness, cures and other health-related issues. The cures are both magical and medicinal. However, the references do not add up to a theory of medicine but to a great extent signifies the deep seated relation of Vedas with ayurveda whilst marking the origin of ayurveda. Ayurveda is treated as Upaveda of Rigveda and Antharveda (internal part) of Atharvana veda.
Quite ideally therefore Ayurveda is not just merely a medical system on the contrary an entire medical kit offering the secrets of the sacred science of life. Ayurveda therefore supports the human being to lead a happy life with pure mind. The paramparas of ayurveda like the Daiva parampara, Siddha parampara and Rishi paramparas which are deeply entwined with this mystic science further points out the origin of ayurveda. The Daiva parampara states that ayurveda was revealed by the creator Brahma and was then transformed from Lord Brahma to Ashwini kumar through Prajapati, the son of Brahma. Ashwini Kumar taught Ayurveda to Indra and then from Indra ayurveda was gradually revealed to the Saint, Bhardwaj.
The rishi parampara of ayurveda however offers another saga in regard to the origin of ayurveda. According to the Rishi parampara, Dhanvantari received the divine knowledge of ayurveda and pass it on to Sushruta. After this followed an entire Rishi parampara like from Sushruta to Vaitarana then Bambrha and after that Poshka bhavara received the knowledge. He then passes it on to Gopura rakshita and Karaveera who again pass it on to Kasyapa - Atri. It was much later Kasyapa muni passed the divine knowledge to Bhrugu and Vasistha. Laced with antique mysticism the origin of ayurveda marks this holistic treatment procedure as an ancient and higher knowledge to support human being in leading a happy life in natural way.
Ancient Texts on Ayurveda
There are two main re-organizers of Ayurveda whose works still exist intact today - Charaka and Sushruta. According to the history of Ayurveda, Charaka was the first man who based his Samhita on Agnivesha Samhita and further elaborated it with his interpretations and annotations. Precisely, "Charaka Samhita" integrated the external as well as the internal cause of illness. Sushruta based his Samhita on the Dhanvanatri school of Ayurveda. In "Sushruta Samhita" there is details discusses about various surgeries, burns, fractures, wounds and amputation. The complete discussion on human anatomy marks Sushruta Samhita as a contemporary treatise on Ayurveda. The history of Ayurveda however uncovers the third major treatise which is called the "Ashtanga Hridaya". This is basically a summarizing version of the works of Charaka and Sushruta which was compiled by Vagbhata.
Development of Ayurveda
Development of Ayurveda hints back to the practice of medicine and medications by the contemporary sages and saints. Ayurveda has intense mythological association with the creation of cosmos and preservation of life- force. It is said in "Ayurvedavatarana"(the descent of Ayurveda) that Lord Brahma sung these life- giving slokas to other deities who would together relieve human race of severe suffering. Dhanvantari was one among those deities who propagated Ayurveda in the mortal sages; the elixir of life thus came to be known as the divine science of revelation .It equalizes the worth of deep perception, inner vision and realization with empirical observation. Ayurveda is hence, crowned as the "Mother of all healing".
The birth of Indian medicine can be traced back to the days of the famous Indus -Valley civilization of 2700-1500B.C. One notes Sanskrit writings of mythic-religious hymns related to the civilization in Vedas. Atharva Veda and Rig Veda definitely provide us with data of medical practices. The Golden Age of Ayurveda is from 800-1000B.C marked by the evolution of medical texts like Charaka Samhita, Sushruta Samhita, Madhava-nidana, Sarangdhara Samhita,etc.
Ayurveda flourished significantly, during the times of Buddha(520B.C.). The Ayurvedic practitioners of that period invented the unique formula of mixing mercury, sulphur and different metals with beneficial herbs in medicinal compositions. Nagarjuna, the Buddhist herbologist was the greatest exponent of medical science, then. Also big names like Nagbodhi, Yashodhana, Govinda, Vagbhatta worked with him.
The tradition of Ayurvedic medicine, as a chief medical practice, in the rule of Chandragupta Maurya was also present in Emperor`s Ashoka`s paradise of peace. Moreover, the prevention of bloodshed, as a must, inspired the Ayurvedic doctors of that era to innovate new and advanced treatment techniques to avoid surgery. With the Islamic invasion in India (1100-1800A.D.), Ayurveda lost its appeal. However in 1800A.D, a revival was attempted. Ayurveda as a course was introduced in the academics of Sanskrit College, Kolkata in 1827.But unfortunately in 1833 all efforts went in vain. British stopped the educational enterprise.
Western colonisation invited allopathic medicinal method in India which reduced the glory of native Ayurveda.
Nevertheless, Indian National Congress did a lot to retrieve it`s prestige by referring it as a National Healthcare System in 1920. Mahatma Gandhi inaugurated Ayurvedic and Unani Tibia College in Delhi in 1921. In 1927 Madan Mohan Malviya opened an ayurvedic branch in BHU. In 1940 acts were enforced for ayurvedic medicines.
Finally the scenario became better after 1947. Ayurvedic Universities in Jamnagar, Gujrat, BHU and few started conducting research and higher education in Ayurveda. The pharmacopoeia laboratory in Ghaziabad in 1970 was an important establishment. National Institute Of Ayurveda in Jaipur, Rajasthan in 1972-73 is a move ahead. Then the publication of ayurvedic formulary took place. Progress has become the order of the day for Ayurveda. Ayurveda has gained international recognition as well.
Legends of Ayurveda
The history of Ayurveda also points out the celestial origin of this ancient science, which was once communicated to the Indian saints and sages. Myths unfold that Dhanvanatri, who later penned down Ayurveda, taught it to the sages. While according to another legend, the knowledge of healing originated from Lord Brahma who taught it to King Daksha, who further taught Lord Indra.
It was the time of restlessness when disease and death were creating havocs and human had no answer. It was this time when all great sages in order to find solution to this problem gathered. During this meeting Sage Bharadvaja came forward and learnt the ancient science of Ayurveda from Lord Indra. He then taught this science to Atreya, who further transmitted this knowledge throughout world. The history of Ayurveda states that later, it was Agnivesha, the disciples of Atreya wrote "Agnivesha Samhita" which is still considered as the most comprehensive form of Ayurveda.
Reformation of Ayurveda
During the Vedic and earlier Buddhist period "Ayurveda" was at its pinnacle. Ashoka also boosted up the contemporary Indian medicine by his official authority. Starting from the Maurya period the repeated Scythian invasions into India, Indian science suffered a lot. The research on Ayurveda gradually ceased to occur when the Turkish invaders came to India; it suffered further more.
When the Muslim rule in India became stable in the later Middle Ages, religious discrimination affected Ayurveda as a science of the Kafirs (non-believers of Islam). It is said Bakhtiyar Khalji destroyed thousands of books of the Nalanda University Library written on palm leaves. He also burnt the Vikramshila University which was located near modern Bhagalpur. The library of Vikramshila was also destroyed. The earlier Muslim rulers imported Unani physicians from their homeland. Some prudent Indian scholars spirited away valuable Indian texts to Tibet and China some of which are still extant.
During the Mughal period, particularly during the reign of Akbar, attempts at the reintroduction of Ayurveda were made which though very meagre still helped Ayurveda to live for the posterity. With entry of the Portuguese into India in the 15th century and later the British settlement of India during and after the reign of Jahangir, Ayurveda gradually eclipsed from the scene of India. From the 18th century onwards European medicine or Allopathy boarded the stage of Indian medicine.
Western Thoughts on Ayurveda
Western thoughts on Ayurveda differ considerably from the East. Individuality is greatly generalized and categorized as per the thoughts and concepts of Western medicine. The Western concept of normality states that the common features found in the majority of people becomes the norm. However as per the concepts of Ayurveda, every individual differs in terms of normality and the varied constitution of every human being affects the spontaneous as well as particular functioning and temperament of his or her body.
The key for understanding in the Eastern medicine lies in observation, experience and acceptance, whereas in the West it all depends on logical deduction, analysis and questioning. Objectivity gets greater emphasis in the Western mind while in the East, the subjectivity forms the foundation. In fact the teachings of the Eastern science go beyond the division between objectivity and subjectivity. This significant difference in terms of approach creates difficulty for the Westerners for comprehending the concepts and methodologies of Ayurveda.
In the study of Ayurveda many questions of `How` and `Why` arise which are often unanswerable. The phenomenon is also common many a time in Western medicine. Often certain concepts are proven effective but the reasons behind them remains shrouded in mystery. For instance, many antibiotics are known to destroy the toxin producing bacteria in the body however there is still a considerable lack of explanation for why and how these toxins are produced by the bacteria. Ayurveda is in fact a holistic approach. It is a science, the foundation of which lies in the sum of several elements. Thus a strong overview of the complete science of Ayurveda is essential before questioning its details; otherwise the practice becomes unsatisfactory and unproductive.
