Ayurvedic Atheism

[Guest guest]

Although Dr. Vasant Lad, and other recent Ayurvedic teachers presnt a lot of useful ino. on Ayurveda, unfortuneatley, whenever you pick up a modern Ayurveda book today, whether it is Dr. David Frawlwy, Svoboda, Maya Tiwari, etc....you can see how they are all mis-guided by the atheistic philosophy of Mayavadi impersonalism. A case in point is how they present the atheistic version of Sankhya Philosophy (as opposed to the Vaisnava view present by Devahuti-putra, Lord Kapiladeva).

 

According to Suhotra Swami, "THE SANKHYA SYSTEM was started by Kapila of Ajmeer, the teacher of Asuri,who is the teacher of Panchasikha.

 

This atheistic Kapila taught that the root of matter is prakriti, and prakriti is the equilibrium state of the 3 modes. Otherwise, it is called pradhana (when the modes are not in equilibrium).The attribute of goodness is joy, of rajas is pain, of tamas is inertia.

 

Prakriti is eternal. No inquiry as to the cause of prakriti is entertained in this system. Prakriti is the producer of everything except the soul,which is also eternal. Without contact of matter, the soul has no attributes and is inert. Similarly, matter is lifeless, but when in contact with the soul, appears to be alive (it is set into motion). Liberation means to discriminate between matter and spirit.

 

Lord Krsna as the source of the three Vishnu Purusa avatars, responsible for creation, is completely ignored by these people,and their followers. This is ignorance.

 

Veda, orf which Ayurveda is a tiny part, is the instruction booklet of how to maintain the world, but the purpose is how to quit the world, and that's given in the Upanisads (example: A fire extinguisher is maintained by periodic checking, by keeping in a prominent place, by making sure that the instructions on the bottle are clearly legible to everyone. For this you have an appointed person - building custodian or fire inspector). One who does not really know the purpose of the fire extinguisher may think it is an object d'art. He has not seen what it is really for. That is esoteric.Like that, we may think the material world is for enjoyment, but it is a funny place to try and enjoy, like a fire extinguisher is a funny piece of decoration. It is actually for saving your life.

 

So AYurveda that simple teaches people how to live a sattvic life, to the exclusion of Krsna consciousness, is really missing the point, and ultimate purpose of the goal of this life. Of course people who are primarily interested only with making money, or selfishly merging into Brahman would have no interest in bringing in the origin of Ayurveda, Lord Sri Krsna, the source of Lord Dhanvantari.

 

Maharishi Mahesh Yogi of TM infamy is one of the biggest entreprenurs to cash in on the atheistic version of Ayurveda, charging exhorbiant prices for training , products and treatment, and unethically inflicting suffering upon animals in research experiments. No mention is ever made in their bulletins about Ayurveda's relationship with Lord Krsna, so they are all criminals and thieves.For that matter, we are all criminals if we take Lord Krsna's resources, and do not offer it back to Him in His service.

[barney]

LITERATURE

Charaka Samhita

 

It is a massive treatise on ancient Indian medicine. It contains 8 divisions (Astanga Sthanas): Sutra, Nidana, Vimana, Sarira, Endriya, Chikitsa, Kalpa and Siddha-Sthanas. Each division is further divided into numerous chapters. It describes not only the existing knowledge about medicine in all aspects but also the logic and philosophy behind the medical system.

 

The present manuscript of Charaka Samhita has a long history behind it. It was originally composed by Agnivesa, one of the six students of sage Atreya and embodied the latter's teachings. Charaka is one of the best known and the most popular name, in Ayurvedic medicine. During the 7th, 8th and 9th centuries when Arabic scholarship was at its height, Charaka was a revered authority in the Saracen and Latin worlds of medicine. Between the eleventh and sixteenth centuries, Charaka was referred to as a great medical authority. Charaka may have lived between the second century BC to second century AD.

 

During the ninth Century AD, 'Charaka Samhita' was again edited and reconstructed by a Kashmiri Pandit named Dridhabala, a resident of Panjore, situated 7 miles north of Srinagar. He added 17 chapters in the section on Therapeutics (Chikitsa-sthana) and also the two complete sections on Pharmaceutics (Kalpa sthana) and success in treatment (siddhi sthana) by collecting his data from various treatises on the Ayurvedic science. The present form which Charaka Samhita has, was given to it by Dridhabala. It was first translated from Sanskrit into English by A.C Kaviratna in 1897.

 

Charaka Samhita deals elaborately with subjects such as foetal generation and development, anatomy of the human body, function and malfunction of the body depending upon the equilibrium or otherwise of the 3 humours of the body; Vata, pitta, and Kapha. It describes etiology, classification, pathology, diagnosis, prognosis, treatment of various diseases and the science of rejuvenation of the body. It discusses elaborately the etiology of diseases on the basis of Tridosha theory. It gives a detailed description of the various diseases including those of the eyes, the female genital organs, normal and abnormal deliveries and diseases of children. Charaka's materia- Medica, consists chiefly of Vegetable products though animal and earthy products are also included in it. All these drugs are classified into 50 groups on the basis of their action on the body.

 

This Vast treatise also gives an idea of the various categories of doctors specializing in different medical subjects, the physicians and their fees, nursing care, centers of medical learning, schools of philosophy such as 'Nyaya' and 'Vaisesika' which formed the fundamental basis of medical theories, medical botany and classification of the animal kingdom, particularly in regard to properties of their flesh etc. It also describes various customs, tradition, legends, routine of daily life, habits of smoking and drinking, dress and clothing of the people of that era.

 

Commentary on Charaka Samhita by Chakrapanidatta called 'Charaka-tatparya-tika' or 'Ayurveda Dipika' written in the 11th cent AD(1066AD) is very famous. Other commentaries are by Patanjali (not available), Hair Chandras in AD 111 ( not available), Japjjatas 'Nirantar-Pad-Vyakha', Shiva Das's 'Charaka-tattva-Pradipika' and Ganga Dhar's 'Jalpa-Kalpa-taru' in AD 1879.

 

Susrutha Samhita

 

This is the main source of knowledge about surgery in ancient India. Susrutha's original version 'Salya Tantra' was later revised and supplemented by another Susrutha (the younger). It came to be known as 'Susrutha Samhita'. Susrutha's Salya tantra consisted of only 5 divisions. Sutra, nidana, Sarira, Chikitsa and Kalpa. Later additions of 'Uttara Tantra' consisting of 3 divisions called Salyaka (diseases of eye, ear, nose and throat) Bhuta Vidya and Kaumara Bhrtya (diseases peculiar to infants and women ) were done by the younger Susrutha to make 8 divisions in the present 'Susrutha Samhita'.

 

Susrutha of 'Salya-tantra' was a great surgeon, a teacher of repute and an admirable author. He made great improvements in the general techniques of surgery and performed many new and major operations. He also described a variety of surgical instruments. His technique of dissection is unique, practical and revealing of the structure of the body. His operations for making a new nose or ear lobe of lithotomy, of taking out the dead foetus and abdominal operations are classical marvels.

 

Of the commentaries on 'Susrutha Samhita', the most renowned is that of Dalhana called 'Nibandha Samgraha' written in the twelfth cent AD. Susrutha Samhita was translated into English in part only by U.C Datta (1883), A Chattopadhyay (1891), Hoernle (1897). K.L Bhisagaratna transalated it in full between the years 1908 and 1917.

 

Other Medical Texts

 

The other Samhitas (medical texts) in Ayurveda are 'Bhela Samhita', Kasyapa Samhita which deals in childrens diseases, 'Astanga Samgraha' and 'Astanga Hridya Samhita' by Vagbhata, 'Chikitsa- Kalika' by Tishtacharya, 'Madhavanidana' or 'Nidana' by Madhavakara, 'Kalyana Karaka' by Ugradilyacharya, a Jain scholar, 'Siddha Yoga' by Vrinda. Vangasena and Chakrapanidatta composed their own treatises on the lines of Vrinda's 'Siddha Yoga', Nadipriksha( Pulse examination) was first mentioned in 'Sarangadhara Samhita' by Sarangadhara.

 

[barney]

HISTORY OF AYURVEDA

 

The Charaka Samhita, written in 1000 BC, by Charaka, is the first and among themost famous texts of Ayurveda texts. The other famous Ayurvedic text, the Sushruta Samhita was also compiled around the same period. By the time of Gautama Buddha (563 - 483 BC), Ayurveda had become a Developed System. One of the reasons for this development is credited to the political needs of the time. The health of the king was equivalent to the health of the state, and the royal physician had the responsibility of looking after the king's health, protect him from poisoning, provide cure for both accidental and military wounds, ensure the queens safe pregnancy and delivery, and also look after the royal progeny.

 

Around 6th century BC, a student named Jivaka was schooling at Takshashila, a center of learning now in Pakistan. After seven years of rigorous training, his guru gave him a spade and sent him out for his final examination. The test consisted of finding a plant bereft of any medicinal value, within a radius of several miles. Jivaka passed his exam when he returned empty handed. This incident epitomizes the spirit of Ayurveda, which has a view that nothing exists in the world that cannot be used as a medicine.

 

Jivaka became the royal physician of the Magadha king Bimbisara and was appointed by the king to personally supervise the health of Gautama Buddha and his followers. Gradually, his fame grew to such an extent that many joined the Buddhist community in order to get treated by Jivaka. He prescribed all the therapeutic measures to the monks, including surgery.

 

In the 3rd century BC, emperor Ashoka, after his conversion to Buddhism, gave a great impetus to Ayurveda when he built charitable hospitals, including specialized surgical, obstetric and mental facilities throughout his kingdom.

The Buddhists were supportive of all forms of learning, and they had set up universities to teach disciplines like Buddhism, Vedic lore, history, geography, Sanskrit literature, poetry, drama, grammar and phonetics, law, philosophy, astrology, astronomy, mathematics, commerce, medicine and the art of war. The university at Nalanda in Bihar, established in the 4th century BC was the most famous center of learning. Nalanda, with its 10,000 students and 1,500 teachers, came to an end in the 12th century BC, with Muslim invasions.

 

Among the major treatises in Ayurveda are the Ashtanga Sangraha, written in the 7th century and the Ashtanga Hradaya in 8th century BC. These two texts were the condensation of the works of the seminal giants of Ayurveda, Charaka and Sushruta. Madhava Nidana, a treatise on diagnostics, was also written in the 8th century.

 

The Charaka Samhita is regarded as the primary Ayurvedic text, but it is difficult to gauge the interpolations and additions of the various editors and revisors through whom the text has passed to come to us today. It is divided into eight different sections or sthana.

1) Sutra sthana. (30 chapters on the origin of Ayurveda, general principles, philosophies and theories).

2) Nidana sthana (8 chapters on the causes and symptoms of disease).

3) Vimana sthana (8 chapters on physiology, methodology and medical ethics.

4) Sharira sthana (8 chapters on anatomy, embryology, metaphysics and ethics).

5) Indriya sthana (12 chapters on prognosis).

6) Chikitsa sthana (30 chapters on therapeutics).

7) Kalpa sthana (12 chapters on pharmacy).

8) Siddhi sthana (12 chapters on purification therapy).

 

Sushruta had also developed the methods of corpse dissection to a great extent. His treatise, dealing with the operation of damaged noses and ears was translated by the Germans. The operation is now known in modern medicine as pedicle graft and Sushruta's treatise also led to the development of modern plastic surgery. Sushruta is regarded today by plastic surgeons around the world as the father of their craft.

 

Most people today consider Ayurveda to be an unscientific and regressive system. This attitude has grown because most people today are completely disconnected with their own heritage of the past. Little is known about the history of Ayurvedic development and the minds and thoughts of men who created the system, among the people today.

 

Learning in ancient India was more about the knowledge of the self, of self-awareness. Charaka observes "weapons, learning and water are wholly dependent for their merits and demerits on their holder. Hence it is understanding that should first of all be rendered immaculate and worthy of holding the knowledge of medicine".

 

A teacher was supposed to be skillful, upright, pure, a knower of human nature, free from self-conceit, envy and irascibility, endowed with fortitude and affection towards his pupils and able to clear the doubts of his students.

 

The disciples had to prove in a six month probation period that they possessed the qualities of being peaceable, noble, persevering, intelligent, devoted to truth, modest and gentle; free of egotism, irritability, addictions of any kind, covetousness and sloth; pure, skilful, courteous, single minded, obedient and devoted to his mentor.

 

The attitude towards education and learning 3000 years back was more true and real learning than what prevails today. Although the discipline to be learnt is medicine, the greater stress is always on individual inquiry, which is regarded as true learning.

 

The oath of initiation of the students went like this "there is no limit at all to the science of life, the entire world is the teacher to the intelligent and the foe to the unintelligent". Debate was encouraged in these schools to create inquiring minds, willing to rebel against dogma. As Charaka says "any success achieved without the exercise of reason is indeed success resulting from chance". Any invention produced under a culture of such thoughts and attitude can only be wholesome in nature.

 

A major rift might have occurred in 1835 when Lord Macauley ordained that only European knowledge should be encouraged in all areas of the East India Company. After this period, the eastern systems like Ayurveda died a slow death and the western system gained in legitimacy.

 

Although Ayurveda has had a turbulent history, it has survived the ravages of time. Much of it can be attributed to the genius of India and its people, because much of its ancient literature as well as the system of Ayurveda, where contained not much in texts and in libraries but memorized and kept in the minds of men and passed from one generation to the next as part of cultural heritage. It is this unique feature of Indian life that has kept alive much of its literary and spiritual heritage despite numerous destructive invasions that razed the libraries but not the learning. Though much has been lost to the times, what has remained of the system has made immense contribution to the world of medicine and healing.

 

 

 

 

[Haripriya]

Barny,

 

Thank you for all your quotes on AYurveda, but you completely missed my point. I did not say that Ayurveda presents atheism. How could it ? It was given first given by Lord Krsna as excerpts from the Rg and Atharva Veda, which emanated from Lord Vishnu through Brahmaji, then Prajapati Daksa, the Asvin Kumaras, Indra, etc.... It is a pure teaching. MY POINT, if you go back and read again, is that the most popular proponents of Ayurveda in the West, make no reference to the spiritual aspect of Ayurveda, neither do they give any credit to Lord Krsna for it. It's just like the way the Maharishi made a big businees out of so called meditation by selling mantras to people, and made it a very impersonal thing. There is no confusion in my article.I support everything that you are saying, you just missed my point that the philosophy of Ayurveda today is not being represented properly by the popular teachers. They have been too much influenced by Sankaracarya, and the SHankarite way of seeing things, that's all. Gaura dasa

[maadhav]

their business is to treat the body.

patients may not be interested in KC or more deeper health processes.

 

generally most love lakshmi more than narayan.

 

we only wish they love narayan more.