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  • 8/13/2019 Ayurveda Vedanta


    Ayurveda-vedanta: The Vedanta of

    Life Science

    krishna varnam tvishakrishnam sangopangastra


    yajnaih sankirtana prayair yajanti hi sumedhasah

    This is a verse from the Srimad Bhagavata Purana,

    ( 11.5.32 !

    "#n the age of $a%i, inte%%igent persons &orship the

    in'arnation of odhead &ho 'onstant%y performs the

    sa'rifi'e of 'ongregationa% g%orifi'ation of the )ord.

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    *%though +is eterna% 'omp%eion is not -%a'kish, &ithin,

    +e is $rishna +imse%f. +e is a''ompanies -y +is

    asso'iates, servants, &eapons and 'onfidentia%

    'ompanions.*''ording to the opinion of many *'haryas &ho are

    eperts in the study of /edi' %iterature, this verse

    des'ri-es the in'arnation of )ord Sri 0haitanya

    ahapra-hu, &ho des'ended to earth in the ho%y p%a'e

    kno&n as avadvipa on the -ank of the ahnavi (anges

    river in the present state of 4est Benga%, #ndia, in the

    year of 167 *.8.

    )ord 0haitanya ahapra-hu, -e'ame famous as imai

    pandita (pandita means a great s'ho%ar of the /edas9

    having -een -orn under the medi'ina% neem tree, +e &as

    kno&n as imai from +is ear%y 'hi%dhood, -e'ause of his

    erudite s'ho%arship of the vast o'ean of /edi' %iterature.+e 'ompared the ten essentia% su-je'ts of the Srimad

    Bhagavata Purana &ith the ten medi'ina% roots of the

    *yurveda (8asha mu%as.

    +e ep%ained that, just %ike the dasha mu%as made into an

    "arishtam 'ures the diseases 'aused -y the im-a%an'eof the three dhatus, vi:., $apha, vayu and pitta (mu'us,

    air and -i%e , in the same &ay the dasha mu%as of Srimad

    -hagavatam (the ten root su-je'ts &i%% 'ure the diseases

    of materia% identifi'ation 'aused -y the im-a%an'e of the

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    three gunas, vi:, sattva, rajas and tamas (goodness,

    passion and ignoran'e.

    *''ording to Sri 0haitanya ahapra-hu, Srimad

    Bhagavata Purana is a natura% 'ommentary on the

    /edanta;sutras of Sri%a /yasadeva!


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    *%% /edanti' epositions are 'ommentaries -y various

    *'haryas on the /edanta sutras. So the ten essentia%

    su-je't matters of Srimad Bhagavata purana are %ike

    "/edanti' o-servation and pres'ription -y the(*yur/edi' a'harya /yasadeva -ased on his o&n study

    of the (*yur/eda shastra , the /edanta;sutras.

    Thus there is no dou-t that the *yurveda shastras and

    the /edanti' shastras have a very simi%ar, if not a'tua%%y

    the same, purpose to them. +aving esta-%ished this

    samya and sam-andha (resem-%an'e and re%ationship of

    *yurveda and /edanta, %et us make an ana%yti'a% study of

    the su-je't through the eyes of -oth /edanti' and

    *yurvedi' *'haryas!

    edi'ine and hea%ing are the t&o most important physi'a%

    s'ien'es ep%ored and deve%oped in the vedi' times. The

    yaya, /aiseshika and Sankya 8arshanas are dire't%y and

    intimate%y 'onne'ted &ith these aspe'ts of vedi'


    +atha yoga, Tantra physio%ogy, Siddha and many other

    yoga s'hoo%s of study etensive%y dea% in their anatomyse'tions &ith su-je'ts from the diffusion of energy in the

    -ody through the nervous system (-ased on the 'hakra

    %inked management of energy up to the study of

    em-ryo%ogy, heredity and geneti' 'odes.

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    # = *yurveda as part of the /edas

    The great *yurvedi' *'haryas have 'onfirmed that

    *yurveda is a%so part of the /edas.

    Susruta, one of the greatest *yurveda *'haryas says in

    his Samhita (1.1.5 !

    "*yurveda is an upanga of the *tharva /eda, 'ontaining

    1>>,>>> verses in one thousand 'hapters. Brahma is the

    author of these verses.

    4hi%e hands and %egs are angas of our -ody, toes andfingers are upangas. The a'ademi' vie& may not -e a-%e

    to digest that su'h a %arge upanga &ou%d have -een part

    of the *tharva veda, -e'ause the entire avai%a-%e tets of

    the present *tharva veda seem to -e mu'h sma%%er than

    *yurveda a%one as des'ri-ed in the a-ove tet?

    But sti%% *'harya [email protected] statement is an "apta vakya9

    So it 'annot -e under;estimated or reje'ted as a mere

    eaggeration. There are reasons &hy the present

    num-ers, shape and form of the vedi' tets do not ta%%y

    &ith fa'ts and figures mentioned in the puranas and

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    other vedi' %iteratures. That is yet another area of

    resear'h and &e do not &ant to go off the tra'k from our

    present dis'ussion.

    *s *yurveda is an upanga of the /edas, it has the same

    purpose in a different denomination. The Apanishads

    &hi'h are 'onsidered as the end of the vedi' kno&%edge,

    (veda;anta or /edanta, aim at understanding the

    a-so%ute truth, Brahman, -eyond the fun'tioning of

    eterna%, materia% nama;rupa;jagat (the 'onstant%y

    'hanging energy of name and form. #n a different

    denomination of the %eve% of epression, *yurveda a%so

    aims at the study and maintenan'e of the me'hanism of

    the -ody &ith a purpose of giving fu%% potentia%

    fun'tioning duration so that the aim of %ife 'an -e

    a'hieved. Thus there is /edanta in the *yurveda ; and it

    is in no &ay of a %esser vo%tage than any other upanga of

    the /edas.

    *''ording to /edanta , %ife is eterna% and &as never

    produ'ed or 'ame into eisten'e, at a parti'u%ar time in

    the history. The Apanihsads are very insistent on this

    point of /edanta. The $atha upanisad 1.2.16 says!

    na jayate mriyate va vipash'in nayam kutash'a na

    -a-huva kash'it

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    ajo nityah [email protected] purano na hanyate hanyamane


    "or the sou%, there is neither -irth nor death at any time.

    #t does not 'ome into -eing at any time, it is un-orn,

    eterna% and primeva%. #t [email protected] die &hen the -ody is put

    to death.

    The -asi' foundation of ayurveda is a%so on the same

    p%atform. The %ife or *yu is fu%%y 'omprehended as eterna%

    and -eyond the -odi%y eisten'e. Su'h kno&%edge (veda,

    makes the phrase "kno&%edge of %ife, vi:., *yurveda.

    /edas are 'onsidered as eterna% sound vi-ration present

    in the akasha, sha-da;-rahman9 The kno&%edge in the

    /edas is eterna%. Therefore, the kno&%edge of *yurveda,this kno&%edge of %ife, its for'e in the -ody and its

    distri-ution through the dhatus -y the %ife airs is a%so

    eterna%. There has a%&ays -een the 'ontinuity of the

    s'ien'e of %ife, vi:., *yurveda.

    The different sty%es of systemati' 'ompi%ation of thekno&%edge and instru'tions for the pra'ti'a% app%i'ation of

    that kno&%edge 'ertain%y have an origin in re'orded

    history. But the spirit and sou% of this kno&%edge is

    dire't%y part (upanga of the eterna%, undying vedi' %ore

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    (*tharva veda. #t has never taken "-irth at a parti'u%ar


    Cven though at present on%y the treatises of 0haraka and

    Susruta, &hi'h &ere 'ommented on -y %ater *'haryas,

    are taken as *yurveda, a''ording to Susruta himse%f

    *yurveda is the origina% tea'hing of Brahma &hi'h &as

    %ater simp%ified into eight parts to suit the degraded

    inte%%e'tua% Dua%ity of the peop%e of this age of $a%i.

    There are eight departmenta% %im-s (ashtanga of

    kno&%edge in ayurveda!

    1 sa%ya surgery2 sa%akya treatment of head

    3 kaya 'ikitsa treatment of ordinary diseases of -ody

    -huta vidya treatment of inf%uen'e of go-%ins

    5 kaumara -hrtya treatment for 'hi%[email protected] diseases

    7 aagada tantra antidotes to poisons

    E rasayana s'ien'e of rejuvenation of -ody

    6 vajikarana reviva% of seua% strength

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    +aving anya%ysed the authenti'y of the ayurveda as part

    of /edas, no& &e &i%% ep%ore the 'ontents of the tets of

    ayurveda that 'onfirms this 'on'%usion.

    ## = ethods of treatment in *yurveda.

    The atharva veda dea%s &ith the treatment of diseases -y

    seven kinds of pres'riptions!

    Svastyayana propitiatory rites

    Ba%i offerings

    anga%ahoma o-%atons

    iyama penana'es

    Prayas'itta purifi'atory rites

    Apavasa fasting

    mantra 'hanting of sound vi-rations

    ; 0haraka Samhita 1.3>.2>

    Cven the dietery regu%ations and the use of medi'ines fa%%

    &ithin the 'ategory of -a%i, manga%ahoma, upasana and


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    # have myse%f seen the father of my fami%y do'tor &ho,

    &as treating my father for respiratory ma%fun'tion,

    pres'ri-e medi'ines &ith mantras to -e 'hanted 9 and it&orked %ike magi'? )ater on # have done a &ide range of

    resear'h on this fie%d, -oth theory and pra'ti'e, and it

    &ou%d -e &orth it to &rite a separate samhita on this


    ### ; The +uman Body as a modifi'ation of the iveC%ements

    The human -ody is regarded -y 0haraka as a

    modifi'ation of the five e%ements and the seat of

    'ons'iousness ("'etanahistana -huta, 0haraka Samhita


    This fu%%y e'hoes the statements of the Bhagavad gita!

    -humir apo Fna%o vayu kham mano -uddhir eva 'a

    ahankara itiyam me -hinna prakrtir ashtadha

    apareyam itas tvanyam prakritim viddhi me param

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    jiva;-hutam maha;-aho yayedam dharyate jagat

    "Carth, &ater, fire, air, ether, mind, inte%%igen'e and fa%seego ; a%% together these eight 'onstitute y separated

    materia% energies. Besides these, G mighty armed *rjuna,

    there is another, superior energy of ine, &hi'h

    'omprises the %iving entities &ho ep%oit the resour'es of

    this materia%, inferior energy.

    #/ ; 0on'eption a''ording to *yurveda

    The semen that passes into the ovary is 'onstituted of

    eDua% parts of air, fire, &ater and earth. )ater, ether

    -e'omes mied &ith it in the ovary. Semen is the produ't

    of si kinds of f%uids kno&n as rasas.

    vayu agni -humy a-guna padavat tad sad-hyo

    rase-hyah pra-havat 'a tasya

    ; 0haraka Samhita, .2..

    The fetus 'annot -e produ'ed simp%y -y the union of the

    semen of the father and the sontia or -%ood of the

    mother. Su'h a union 'an produ'e the fetus, on%y &hen

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    the atman &ith its su-t%e -ody -e'omes 'onne'ted &ith it

    -y prara-dha karma of the past.

    / ; C%ements of 0on'eption

    The e%ements that 'ontri-ute to the features of the ne&

    -ody are (from the [email protected] side -%ood, (from the

    [email protected] side semen, and the karma of the individua%


    The menta% attitudes are determined -y the state of mind

    of the individua% in the previous %ife.

    tesham viseshad -a%avanti yani -havanti mata pitri

    karma jani

    tani vyavasyet sadrishatva %ingam sattvam yathanukam

    api vyavasyet

    ; 0haraka Samhita .2.2E

    This same truth is 'onfirmed in the ita (6.7 as fo%%o&s!

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    yam yam vapi smaran -havam tyajatyante kevaram

    tam tam evitikaunteya sada tad;-hava;-havita

    "4hatever state of -eing one remem-ers &hen he Duits

    his -ody, G son of $unti, that state he &i%% attain &ithout


    *gain, 0haraka '%ear%y ep%ains that &hen one dies, the

    sou% together &ith the su-t%e -ody, in a su-t%e state andmind, passes invisi-%y into a parti'u%ar &om- on a''ount

    of karma, and then, &hen the 'on'eption takes p%a'e,

    deve%ops [email protected] fetus!

    -hutair 'atur-hih sahitah su sukshmair manojavo dehamupaiti dehat

    karmat makatvan na tu tasya drishyam divyam vina

    darshanam asti rupam

    ; 0haraka Samhita .2.3

    /# ; The 0ause of the Senses

    The 'hi%d does not o&e sense organs to his parents9 he

    a%one is responsi-%e for his sense organs ("atma

    jannindriyani. The 'ause for the status of his sense

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    organs is daiva, fruits of his prara-dha (fru'tified previous


    Thus there is no hard and fast ru%e that a 'hi%d of a man

    &ho has defe'tive senses &i%% a%so have defe'tive senses.

    (0haraka Samhita .3.25 #t is not just the -odies of the

    parents &hi'h make the -ody of the 'hi%d. *yurveda is

    very '%ear a-out this. The idea that -odies 'reate -odies

    and 'ons'iousness is on%y a produ't of matter is not

    supported -y the ayurveda. Su'h idea is de'%ared as

    demonia' in the ita (17.6

    asatyam apratishtham te jagad ahur anishvaram

    aparaspara;sam-hutam kim anyat kama;haitukam

    "The asuras (demons say that this &or%d is unrea%, &ith

    no foundation, no od in 'ontro%. They say it is produ'ed

    of se desire and has no 'ause other than %ust.

    /## ; *&areness is intrinsi' to the Sou%.

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    The spirit sou%, is a%&ays &ith a&areness. #t is never

    &ithout the "sattva, or the a&areness!

    na hy asattvah kada'it atma sattva visesha'

    'opa%a-hyate jnana viseshah

    ; 0haraka Samhita .3.27

    #n the materia% eisten'e the spirit sou% is a&are through

    the mind stuff &hi'h is %ike a 'rut'h that is used -y a

    disa-%ed person to &a%k. The hea%thy a&areness is the

    'ons'iousness &hi'h is the symptom of the spirit sou%.

    This 'ons'iousness a%&ays eists and is not destroyed at

    the time of death.

    #n the ita (2.1E &e find!

    avinashi tu tad vidhi yena sarvam idam tatam

    vinasham avyayasyasya na kash'it kartum arhasi

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    "That &hi'h pervades the entire -ody ('ons'iousness

    you shou%d kno& to -e indestru'ti-%e. o one is a-%e to

    destroy that (on%y the -ody 'an -e destroyed.

    Be'ause this 'ons'iousness pervades the su-t%e

    me'hanism, vi:., the mind , one is a-%e to per'eive the

    &or%d through the senses.

    #n the ita (2.1 this is ep%ained as fo%%o&s!

    matra;sparshas tu kaunteya sitoshna;sukha;dukha;dah

    "G son of $unti, -y tou'h of the sense o-je'ts (-y themind one eperien'es heat, 'o%d, happiness and


    Cven &ithout the fun'tioning of the senses, this mind is

    a%&ays 'onne'ted &ith the sense o-je'ts. That the se%f

    has 'ons'iousness even &hen the senses do not operate

    is &e%% i%%ustrated -y our dream kno&%edge &hen the

    senses are not operating. (0haraka Samhita .3.31

    /### ; The Sou% is &ithout 'hange.

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    The organs and the %im-s potentia%%y eisted in the joint

    'auses that operated to -ring the fetus into form. Gf a%%

    these 'auses the se%f remains un'hanged even &hen the-odi%y per'eptions undergo different 'hanges, vi:., heat ,

    'o%d, happiness and misery9

    nir vakarah paras tvatma -hutanam nirvisesa

    sattva sarirayos tu visesad visesopa%a-dhih

    0haraka Samhita ..3

    Thus the vikaras or 'hanges of eperien'ing p%easure and

    pain, or other su'h per'eptions, are a'tua%%y due to the

    'onta't of mind &ith the sense o-je'ts, and they do notaffe't the sou% proper.

    ot on%y the 'hanges of per'eptions, -ut even the

    eterna%%y visi-%e 'hanges of gro&th and materia%

    transformation of the age and si:e of the -ody, does not

    affe't the spirit sou%. #t remains un'hanged, through a%%the 'hanges of the -ody.

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    This ayurvedi' statement is supported -y the Apanisads

    and the ita (2.13!

    dehino Fsmin yatha dehe kaumaram yauvanam jara

    tatha dehantara;praptir dhiras tatra na muhyati

    "*s the em-odied sou% 'ontinuous%y passes &ithout

    'hanging, in spite of the -odi%y 'hanges, from -oyhood to

    youth and on&ards to o%d age, it simi%ar%y passes into

    another -ody after death of the present -ody. * so-er

    person is not -e&i%dered -y su'h a -odi%y 'hange.

    #I ; The three 8hatus and the three unas.

    There are three dhatus &hi'h are the -asi' 'onstituents

    of the -ody, and t&o modes, vi:. passion and ignoran'e,

    that affe't the mind. The im-a%an'e of the three dhatus

    'auses the physi'a% diseases and the im-a%an'e of the

    t&o modes 'ause the psy'ho%ogi'a% pro-%ems.

    The treatment of diseases through ayurveda is founded

    on the kno&%edge that -y proper pres'ription of medi'ine

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    and diet, a hea%thy person 'an maintain the eDui%i-rium of

    the dhatus and a si'k person 'an regain it. 0haraka says!

    dhatu samya kriya 'okta tantrasyasya prayojanam

    ; 0haraka Samhita 1.1.52

    #n the /edanta, the "guna samya, eDu%i-rium of the

    three modes of nature , vi:. sattva, rajas and tamas,

    &hi'h 'an -e effe'ted on%y -y trans'ending them, is the

    pres'ription to -e'ome free from the disease of materia%

    eisten'e, of repeated -irth and death. #n the ita (1.2>

    it is said!

    gunan etan atitya trin dehi;deha samud-havan

    janma;mrityu;jara;dukhair vimukte Fmritam ashnute

    "4hen the em-odied sou% is a-%e to trans'end these

    three modes of nature asso'iated &ith the -ody ofmatter, he 'an -e'ome free from -irth, death, o%d age

    and other miseries asso'iated &ith these. Thus one 'an

    enjoy the ne'tar (of immorta%ity even &hi%e %iving in the


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    *gain in the se'ond 'hapter, tet fourty;five of the ita

    &e find!

    trai;gunya;vishaya veda nistrai;gunyo -havarjuna

    nirdvandvo nitya;sattva;stho niryoga;kshema atmavan

    "The kno&%edge of the /edas dea% main%y &ith the three

    modes of materia% nature. G *rjuna, -e'ome

    trans'endenta% to these three modes (-y the kno&%edge

    of these /edas. Be'ome free from a%% dua%ities and from

    a%% anieties for gain and safety, and -e esta-%ished in

    your Fse%f@.

    I ; #m-a%an'e in the 8hatus.

    The 'ause of -oth the t&o 'ategories of diseases, vi:.,

    physi'a% and psy'ho%ogi'a%, a''ording to ayurveda is the

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    #t is interesting to meditate on the fo%%o&ing ana%ysis at

    this point of our 'omparison of ayurveda and /edanta!

    1 rom the gunas manifest the five materia% e%ements,

    vi:., earth, &ater, fire, air and ether.

    2 The five e%ements 'onstitute the physi'a% -ody.

    3 rom the same gunas manifest the identity,

    inte%%igen'e and mind, &hi'h 'onstitute the su-t%e -ody.

    Three dhatus are dire't manifestations of the three

    gunas (sattva, rajas and tamas and they &ork -y thefun'tion of t&o gunas (passion and ignoran'e.

    5 The im-a%an'e of the dhatus 'auses the diseases.

    Cither e'essive, defi'ient or misuse of the poten'y of the

    -ody 'auses this im-a%an'e. The purpose of ayurveda is

    to pres'ri-e medi'ine and diet to -a%an'e the dhatus.

    7 The im-a%an'e of the gunas 'auses the repetition of

    materia% eisten'e and the miseries therein. The

    trans'ending of the gunas is the so%ution. Thus one

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    -e'omes free from the miseries, even &hi%e %iving in the


    I# ; The Dua%ity of the Body.

    The Dua%ity of the -ody is of t&o kinds!

    a%a = that &hi'h 'ontaminates the system, and Prasada

    ; that &hi'h sustains and purifies. 0haraka Samhita


    The ma%a or 'ontamination from &hi'h the sou% shou%d

    -e'ome free is ep%ained as fo%%o&s in the undaka

    Apanisad (3.1.J!

    esho anur atma 'etasa veditavya yasmin pranah

    pan'adha samvivesha

    pranais 'ittamsattvam otam prajanam yasmin vishuddhe

    vi-havatyesha atma

    "The atomi' sou% 'an -e per'eived -y perfe't inte%%igen'e

    as f%oating in the five kinds of %ife airs (prana, apana,

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    vyana, samana and udana. 4hen the 'ons'iousness

    (that pervades from the sou% through the entire -ody is

    purified from the 'ontamination of the five kinds of

    materia% airs, its spiritua% inf%uen'e is ehi-ited.

    The prasada, or purifying Dua%ity, is 'onfirmed in the ita

    (2.7;75 thus%y!

    raga;dvesha;vimuktais tu vishayan indriyaish 'aran

    atma;vashyair vidheyatma prasdam adhiga''ati

    "Gne &ho is free from a%% atta'hment and aversion and is

    a-%e to 'ontro% his senses through regu%ative prin'ip%es of

    freedom fa'tua%%y attains Fprasada@.

    prasade sarva;dukhanam hanir asyopajayate

    prasanna;'etaso hy ashu -uddhir paryavatishthate

    "#n the prasada p%atform of eisten'e, a%% miseries

    -e'ome non;eistent. #n su'h satisfied 'ons'iousness

    [email protected] inte%%igen'e is soon &e%% esta-%ished.

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    I## ; The /edanta.

    ust %ike many undesira-%e -odi%y gro&ths form in the

    pores of the -ody, un'onstitutiona% desires gro& in the

    aggregate 'osns'iousness forming the ma%as of desire

    and hatred ("i''a dvesha sukham dukham sangata

    'etana driti = ita 13.7.

    Sometimes the -%ood and other %iDuids, &hi'h are

    ingredients for the sustenan'e and gro&th of the -ody,

    turn into puss. Simi%ar%y, the rea% energy of

    'ons'iousness, &hi'h is %ove for od, turns into %ust for

    sense enjoyment, and the proy 'ons'iousness in the

    su-t%e -ody, vi:., eterna% identity, inte%%igen'e and mind,

    -e'ome materia%%y motivated.

    8ue to e'essive, defi'ient and mis; use, the mu'us, -i%e

    and air -e'ome either more or %ess than the reDuired

    measure. Simi%ar%y, the three gunas &hi'h inf%uen'e the

    'ons'iousness try to super'ede ea'h other and thus pu%%

    the 'ons'iousness to -odies situated in different positions

    in the &or%d.

    8a%hana identifies the 'onne'tion -et&een the gunas and

    the dhatus as fo%%o&s!

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    /ata = KajasPitta = Sattva

    $apha = Tamas

    #n 'ontrast to this, other *yurveda *'haryas, su'h as

    Susruta, have ep%ained the 'onne'tion -et&een the

    dhatus and gunas different%y. Susruta states that in a

    fun'tioning 'apa'ity as a 'ause for the designing of the

    -ody, $apha a'ts in the upper portion, i.e., as sattva. This

    seeming%y 'ontradi'tion &i%% -e dea%t &ith in our ensuing

    arti'%e, "8oshas, 8hatus and unas.

    Susruta says the dhatus are "deha sam-hava hetava,'auses for the formation of the -ody. 4hi%e a'ting in this

    fun'tion, the dhatus are 'onne'ted to the gunas and

    -odi%y system as fo%%o&s!

    /ata = %o&er portion of the -ody ; tamas

    Pitta = midd%e portion of the -ody ; rajas

    $apha = upper;portion of the -ody %ike pi%%ars ; sattva

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    o& %et us %ook at &hat the /edanta has to say a-out

    positions or formation of -odies a''ording to the gunas.

    The ita (1.16 states!

    urdhvam ga''hanty sattva;stha madhye tishthanti


    jaghanya;guna;vritti;stha adho ga''hanty tamasah

    "Those situated in the mode of goodness gradua%%y go

    up&ard to the higher p%anets. Those in the mode of

    passion %ive on the earth%y p%anets. *nd those in the

    mode of ignoran'e do do&n to %o&er spe'ies.

    Thus the position that a spirit sou% takes in this &or%d

    determines his %ifesty%e for the maintenan'e of his

    eisten'e through the impetus of the inf%uen'ing modes

    of nature ("sthanam poshanam utayahH ; Srimad


    The spirit sou% is part and par'e% of the divine9 +is

    strugg%e in the &or%d is due to su-t%e and gross identity.

    )ord $rishna says in the Bhagavad ita (15.E!

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    mamaivamsho jiva;%oke jiva;-huta sanatanahmanah;shashthanindriyani prakriti;sthani karshati

    "The spirit sou%s in this &or%d are y eterna% fragmenta%

    parts. 8ue to the 'onditioned %ife, they are strugg%ing

    very hard &ith the si senses, &hi'h in'%ude the mind.

    #n an im-a%an'ed state of the dhatus, the resisten'e goes

    do&n and other entities su-sisting in the -ody tend to

    &eaken and destroy the -ody. Simi%ar%y, the u%terior and

    eterna% motives &hi'h are materia% and un'onstitutiona%

    (to the sou%, vi:., the fruitive, spe'u%ative and ep%oitive

    motives, &eaken the 'ons'iousness and destroy themission and rea% goa% of %ife.

    The essentia% part of digested food is Frasa@ ('hy%e and

    the 'ontaminations &hi'h are %eft are the ma%as.

    Simi%ar%y, if the sense per'eptions and the ensuing

    atta'hments that are aroused -y the modes remind the

    sou% of its divine and origina% 'onstitution (vi:., sat ;

    "eterna%, 'hit ; "a&areness, ananda = "-%iss, that is

    the rea% Frasa@. ("raso vai sahH

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    a%as &hi'h 'reate pro-%ems for the hea%thy fun'tioningof the -ody are un'onstitutiona% to the -ody.

    The 'ontaminations of the 'ons'iousness are

    un'onstitutiona% to the sou%. They are materia%, vi:.,

    temporary, fu%% of ignoran'e and misera-%e, and thus just

    opposite to the origina% 'onstitution of the sou%. or this

    reason they are termed as ma%as, or "po%%utions.

    Gn%y for the purpose of eperien'ing the rea'tions of the

    previous%y fru'tified a'tions from past %ives and thus

    finishing off the prara-dha karmas does one need to

    identify &ith the -ody. 4hi%e per'eiving this &or%d &ith

    the senses and fun'tioning &ith the materia% -ody, onehas to -a%an'e -et&een this rasa and the ma%as. That

    -a%an'ed %ife is kno&n as sadhana!

    sukha;duhkhe same kritva

    %a-ha%a-hau jayajayau

    tato yuddhaya yujyasva

    naivam papam avapsyasi

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    "8o thou fight for the sake of fighting, &ithout

    'onsidering happiness or distress, %oss or gain, vi'tory or

    defeat = and -y so doing you sha%% never in'ur sin.


    yukta;'eshtasya karmasu


    yogo -havati duhkha;ha

    "+e &ho is regu%ated in his ha-its of eating, s%eeping,

    re'reation and &ork 'an mitigate a%% materia% pains -y

    pra'ti'ing the yoga system.

    0haraka says (.26.3!

    evam rasa ma%au sva pramanavasthitav ashrayasya

    sama dhator dhatu samyam auvartayatah

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    Thus if rasa and ma%a are -a%an'ed and are kept in their

    reDuired Duantity they 'ooperate to sustain the -ody to


    I### ; The 'on'%usion of *yurveda (*yurveda;vedanta.

    /ag-hatta says that as the manifo%d universe is nothing

    -ut the manifestations of the gunas, so a%% the diseases

    are -ut modifi'ations of the three doshas,

    *s the three gunas &ork together manifesting the

    diversity in the &or%d, the three doshas manifest the

    diversity of diseases.

    aram-hakam virodhe Fpi mitho yadyad guna trayam

    vishvasya drishtam yugapad vyadher doshatrayam tatha

    ; *stanga;samgraha 1.21

    dhanvantarish 'a -hagavan svayam eva kirtir

    namna nrinam pururujam ruja ashu hanti

    yajne 'a -hagam amritayur avavarundha

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    ayushya vedam anushasty avatirya %oke

    LThe )ord in +is in'arnation of 8hanvantari very Dui'k%y'ures the diseases of the ever diseased %iving entities

    simp%y -y +is fame personified, and on%y -e'ause of +im

    do the demigods a'hieve %ong %ives. Thus the Persona%ity

    of odhead -e'omes ever g%orified. +e a%so ea'ted a

    share from the sa'rifi'es, and it is +e on%y &ho

    inaugurated the medi'a% s'ien'e or the kno&%edge of

    medi'ine in the universe.L ; Bhagavata Purana 2.E.22

    *s stated in the -eginning of the Bhagavata Purana,

    everything emanates from the u%timate sour'e, the

    Persona%ity of odhead = "janmady asya yathah. #t is

    therefore understood in this verse that medi'a% s'ien'e or

    kno&%edge of medi'ine &as a%so inaugurated -y the

    Persona%ity of odhead.

    The -ody is a sym-o% of disease. The disease may differ

    from one variety to another, -ut disease must -e there,

    just as there is -irth and death for everyone. So -y the

    gra'e of the Persona%ity of odhead, disease of -ody and

    mind are 'ured. ot on%y are diseases of the -ody andmind 'ured, -ut a%so the sou% is re%ieved of the 'onstant

    repetition of -irth and death = our u%timate disease. The

    name of the )ord as the sour'e of 'uring the disease of

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    materia% eisten'e is "-havausadhi, or the sour'e of

    'uring the disease of samsara.

    sharire jarjari-hute vyadhigraste tathapare

    oushadham jahnavi toyam vaidyo narayano harih

    "4hen the -ody has %ived its duration of time and has

    -een 'aught up in the diseases therein, the medi'ine is

    anga &ater and the do'tor is arayana &ho takes a&ay


    *''ording to the /edanta phi%osophy, our very eisten'e

    &ithin matter is a disease. 4ithin that diseased 'ondition,

    due to the inf%uen'e of avidya (ignoran'e, &e identifysome as -eing hea%thy and some as -eing si'k.

    The purpose of *yurveda is to en%ighten us &ith the

    "kno&%edge (veda of %ife (ayuh!.

    This kno&%edge of %ife is not just kno&%edge of our

    eisten'e &ithin dead matter, for that is not a'tua%%y

    "%ife. $no&%edge of %ife is kno&%edge of the pure spirit

    sou%, situated -eyond the %imitations of the three gunas.

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    4e are a%% in rea%ity "'haitanya, or the divine F%ife for'e@

    &ithin the -ody. The purpose of *yurveda is to -ring us to

    that 'omp%ete understanding of our se%ves as pure %ife


    To -ring a-out this great rea%i:ation of identity, the

    *yurveda s'ien'e pres'ri-es a %ifesty%e -y &hi'h the

    tenets of the truths of "'haitanya 'an -e understood in

    the simp%est manner.

    The -ody is itse%f a temp%e of diseases (shariram vyadhi

    mandiram, thus it is impossi-%e to 'ross -eyond these

    %imitations &hi%e %iving in the -ody if one is identifying

    &ith the -ody9 for that misidentifi'ation is the a'tua% root

    of a%% disease.

    By raising the 'ons'iousness -eyond the %imiting

    inf%uen'es of passion and ignoran'e (the gross inf%uen'ing

    modes of matter, one 'an re;identify &ith the sou%

    through fa'tua% rea%i:ation of the "se%f -eyond the -ody.

    Thus one 'an fa'e the 'ha%%enge of matter and -e'ometota%%y free from the sufferings 'aused -y the im-a%an'e

    of Fdhatus@ and the resu%tant Fdoshas@.

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    )ord $rishna des'ri-es this in the ita as fo%%o&s!



    etaj jnanam iti proktam

    ajnanam yad ato Fnyatha

    "Gne must see that -irth, death, o%d age and disease are

    'aused -y the im-a%an'ed doshas. To see this is 'a%%ed

    kno&%edge. *ny other vision is ignoran'e.

    rom the per'eption of the -ody the doshas are the

    im-a%an'e of the three 'onstituents of the -ody, (vi:.,kapha, pitta and vayu &hi'h %ead one to eperien'e

    disease, o%d age, death, and re-irth.

    But from the per'eption of the sou%, the three im-a%an'ed

    doshas are the modes of nature, vi:., sattva, rajas and

    tamas, &hi'h are the produ'tive 'ause of the 'y'%e ofsamsara, repeated -irth and death.

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    Anderstanding that the root 'ause of diseases is the

    im-a%an'e of doshas is Fkno&%edge of %ife, "*yur;/eda9

    and to understand ho& the pure %ife for'e, the

    "'haitanya, has -een 'onditioned -y the doshas of thethree modes of nature, is 'a%%ed "/edanta, or "the

    'on'%usion of kno&%edge (of %ife for'e

    The purpose of this treatise is to harmoni:e -y %inking the

    "kno&%edge of %ife &ith the "'on'%usion of kno&%edge of

    %ife for'e ; thus &e have the "*yurveda;/edanta

    #n the 'ontemporary times, it is )ord 0haitanya

    ahapra-hu &ho has e%a-orate%y presented this vision, or

    "darshanam, of "*yurveda;vedanta. +e is the great

    $aviraja (physi'ian of modern times, presenting the

    perfe't medi'ina% arishtam to -a%an'e the three doshas of

    sattva, rajas and tamas.

    +e has instru'ted that -y taking the ten medi'ina%

    "roots, the "dasha mu%a of Srimad Bhagavatam (the ten

    su-je't matters dis'ussed in that '%assi', &e 'an -a%an'e

    the three doshas of sattva, rajas and tamas, and 'ure the

    disease of 'onditioned materia% %ife.

    Cp%aining this truth, )ord 0haitanya has given +is

    pres'ription, in +is 'omposition kno&n as Sikshashtakam,

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    &hi'h is a poeti'a%%y -eautifu% and phi%osophi'a%%y

    meaningfu% summary of *yurveda;/edanta!

    'eto;darpana;maarjanam -hava;mahaa;daavagni;


    sreyah;kairava;'andrikaa;vitaranam vidyaa;vadhu;


    aanandaam-udhi;vardhanam prati;padam purna amrtaasvadanam

    sarvaatma;snapanam param vijayate sri;krsna;


    "The dasha;mu%a of Srimad Bhagavata Purana '%eanses

    the heart of a%% a''umu%ated po%%ution and permanent%yetinguishes the great forest fire of repeated -irth and

    death. These ten medi'ina% roots are %ike an effu%gent

    %otus of good fortune that has -een fed &ith the moon;

    -eams of %ife. #t is the eterna% 'ompanion of vidya;

    jeevanam (Fthe kno&%edge of %ife@, or *yurveda. By

    taking this arishtam of Srimad Bhagavatam the o'ean of

    -%iss in'reases at every step, a%%o&ing one to re%ish thedeath%ess %ife (amrita of [email protected] 'onstitutiona% position. )et

    a%% sou%s -athe in the pana'ea of this immorta% ne'tar?

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    Pu-%ished on ov 1 2>13 >3!21 P M Posted -y *.T. 8as

    M *yurveda and +ea%th.

    y sin'ere thanks to *. T. 8as