Natural Treatment in the Vedas ATHARVA VEDA AND CHARAKA SAMHITA
Chapter 2 - The nature of treatment for diseases in the Ancient era
Nature is a gift to man. Different theories of the earth such as
earth, water, fire, air, sun and moon benefit human beings in one way or
another. In Ṛgveda, Samaveda and Yajurveda, various deities were worshipped
for healing. Namely–Mitrāvaruṇa, Savitā, Rudra and Sun. The Sun is commonly
called the soul of the world. In the Upaniṣads, the Sun is called the life
of the human world. The sun mainly cures various diseases. There is a
detailed description of the treatment given by Sun-rays in the Vedas. The
importance of rising sunlight has been proved in the Veda. The rays of the
rising sun are light red and these rays destroy all causes of death. The
Ṛgveda states that the rising sun cures all diseases of the heart, jaundice
and anemia. The Atharvaveda states that the rays of the rising sun
(infrared) cure heart disease and anemia. It is indicated here that the
rays of the sun are to be applied according to the form, colour and
longevity of man. The patient will keep his chest open for treatment in
front of the rising sun or wear light clothes so that the sun's rays fall
directly on the chest and have a greater effect. A mantra says that the
rising sun destroys all diseases of the head, all kinds of heart ailments
and all the pains of the limb.
In the Atharvaveda, in the twenty-two mantras of a sūkta, the
following diseases are cured by Sūrya Kiraṇa or sun-rays -headache, ear
pain, anemia, hearing loss in the ears, blindness in the eyes, fever,
jaundice, hydrocephalus etc. Seven types of energy are obtained from the
seven types of rays of the sun. Sūrya Kiraṇa saves us from death. The sun
also destroys the poisonous effects of worms and insects and snakes. There
are many names for sun-rays treatment namely-colour therapy, chromotherapy,
chromopathy. The sun has seven colours. From which the human body is
derived. The seven colours are-violet, indigo, blue, green, yellow, orange,
red.
Its seven colours combine to form white. The main colour of the seven
colours is three—red, yellow and blue. The red colour is more multiplier
for iodine. Orange colours various diseases like pneumonia, influenza
tuberculosis etc. The yellow colour is beneficial for worms, obesity,
stomach diseases etc. Green colours fever, all kinds of skin diseases. The
blue colour is very cool. Beneficial for fever, cough, diarrhoea, urinary
incontinence etc. The indigo colour gives vitality to animals. Beneficial
for vaginal, dysentery, testicular growth etc. Sleep is very good for
violet colour and anemia is eliminated. In the Yajurveda, the Sun image is
called Paramabrahma Svarūpa. Lord Sun is often glorified in Samaveda.
Another treatment among natural remedies is fire treatment. There are many
types of the fire treatment. For example, direct consumption of fire,
burning of fire in different parts of the body, destroying diseases and
worms by pouring antiseptics in the fire. By heating clothes, bricks, etc.,
to get rid of the disease affected area and to keep the place of residence
warm, etc. The Vedas say that fire is the medicine of cold. In other words,
fire is beneficial in winter and cold-related diseases. Treatment of all
diseases by fire like poison treatment and worm treatment. In describing
the nature of fire, it has been said that all the adjectives of
thirty-three Gods are in the fire. The idea is that all the currents of
energy are in the fire. In the Atharvaveda, fire is said to be the cause of
energy, energy, longevity and fame. Fire is oxygen in the body in the form
of oxygen. The fire of sacrifice destroys all rogānus. It is said in the
Ṛgveda that all the people who do not perform Yajña get sick. The śikhās of
Agni heal the human beings and bring about their welfare.
The basis of human life is the Prāṇa. There is an assembly of life in every
corner of the body. Diseases of the body originate only when the energy of
the soul is reduced. Therefore, the special importance of Prāṇāyama
treatment has been proved in natural medicine. Prāṇāyama is meant to spread
the power of the soul. Again, with the relationship between the soul and
the air. Prāṇa and Apāna act as two special forces in the body. The
function of the Prāṇa vāyu is to take in oxygen from the air by breathing
and reach the lungs, nourish all the capillaries with fresh air and expel
the contaminants from the lungs by breathing. The function of Apāna Vāyu is
to expel the contaminants from the body in the form of excrement and to
keep the body clean. The Vedas describe the greatness of the life force.
The life force is the husband of the world[18]. The power of the soul is
the source of health and the incapacity of the soul is the cause of various
diseases. Prāṇa is also called Mātariśvā and Vāyu.
Prāṇāyama is worth mentioning in Aṣṭāṅga-yoga. Prāṇāyama therapy is yoga
therapy. Prāṇāyama treatment consists of a supplement of laxatives and an
assembly of two kumbhakas. Inhalation is called Pūraka. Exhaling is called
recaka. Stuck inside and out is called kumbhaka (inner kumbhaka and outer
kumbhaka).In the Viṣṇu Purāṇa, two Prāṇāyamas are prevented by Prāṇa and
Apāna and the third is Kumbhaka Prāṇāyama by stopping the time of both. The
more the śvāsa can be kept inside, the purer the blood will be. As a
result, more energy is stored in the body and digestive energy is
increased. The greatness of life force has been proved in Ṛgveda and
Atharvaveda. The Atharvaveda says present, past, and future everything in
the depends on the Prāṇa. The Prāṇa itself is herbal and medicinal. Prāṇa
is the cure for the disease. Prāṇāyama keeps the body healthy and
wholesome. The description of Yoga for Purification of the heart is found
in the Śrīmadbhagavatgītā. It is said in Manusaṃhitā, Metals like golds are
purified by igniting the fire in the same way all the defects in the body
are destroyed by Prāṇāyama. In many mantras in Ṛgveda and Atharvaveda, the
air is called herbal, cosmic, nectar etc. Air gives strength to the heart
and people get longevity. The wind is the protector of the man so he is
called the father. The wind is, therefore, the brother, the wind is the
helper, therefore the ally. Vāyu is the soul of man. The Ṛgveda clearly
states that pure air enters the house freely and that house is pure. The
free entry of fresh air into that room keeps the human body and heart
clear, nourishes and provides longevity.
The Ṛgveda and the Atharvaveda have proved the importance of hydrotherapy
and more in natural medicine. Rudra and Varuṇa are the foremost deities in
water treatment. Rudra is the first Divya Viṣaka. Rudra as a Water
Physician. Varuṇa has been called the husband of the Vaidyas and doctor.
The Ṛgveda states that Somarāja's statement is all the medicinal properties
of water exist All diseases are treated with water. Another mantra says
that water is nectar. The properties of all medicines exist in water. Water
gives strength to the body and destroys diseases. People get longevity by
drinking water mixed with Soma etc. Water cures heart disease. The various
properties of water have been described in many verses. The water of all
the rivers flowing out of the Himālayas is especially beneficial. This
water has been applied to heart disease. The flowing water is purified and
multiplied. Water empowers people and provides speed. You need water and
medicine to be active. Rainwater is the best and nectar, all forms are
removed by this water and longevity is obtained. Another quality of water
is that water is a tonic and elegance is a sign of beauty. Water is a more
useful substance for a physician. Water destroys sin, sinful thoughts,
nightmares. Water has an energy and divine qualities. Water provides
energy. Depending on the place and the shelter, there are three types of
water -uttama, madhyama and adhama. The water that is in the rays of the
sun is the best. There is the fire in the water, so if the water is rubbed,
electricity is generated. Many types of water are obtained-rain, river,
sea, aquatic province, desert, cool province, digging soil holes, wells
etc. The Atharvaveda says that there are eight types of water in the body.
Water entered the body with all the gods and Brahma. Hydrotherapy is called
Jalāṣa bheṣaja. Rudra is a water therapist. Caraka, Suśruta, Vāgbhaṭṭa have
given detailed descriptions on different forms of water and its usefulness.
Soil treatment also occupies an important place in natural medicine. The
Vedas have provisions for the use of soil for treatment. The Atharvaveda
says that bamī is made by expelling the soil from the dīmaka sea. This bamī
is haemorrhage medicine. This soil is also suitable for poisoning. Even in
the Kalpa-sthāna of Suśruta-Saṃhitā, if a snake bites, the soil of bamī is
mixed with milk, ghee and honey. Discussing the importance of soil in
Nārāyaṇa Upaniṣads, it has been said that soil has many qualities and gives
physical nutrition. Diseases such as fever, abdominal cramps and colic are
treated with clay.
In the Vedas, Yajña has been called a type of medical procedure. Four kinds
of goods have been given in the form of sacrifices. First, perfume
-saffron, kasturi, sandalwood, etc. The second, nutritious -ointment, milk,
fruit, food etc. Third, sweet-sugar, raisins, etc. and fourth,
antiseptic-giloya, gugala, apāmārga etc. The Vedas describe the greatest
importance of Yajña. It is possible to maintain a natural balance by
sacrificing. Adequate protection by sacrifice, attachment of the atmosphere
to the eradication of various diseases, physical and mental improvement and
longevity are achieved by curing the disease. In Yajurveda, it is said that
Yajña is a system of creation. Ghee of spring season, Samidhā of summer
season and autumn season ingredients of this great sacrifice. The
sacrificial process is the regulator in the world. In the Atharvaveda, it
is said that in the house where the yajña is performed according to the
rules, the disease and the worms themselves are destroyed. Sacrificing with
Guggulu destroys all diseases. In the Ṛgveda and the Atharvaveda, a
complete sūkta Yajña treatment is discussed. By Yajña the patient is
discharged from tuberculosis and other unknown diseases. Sacrifice gives
one hundred years of life and helps to overcome thousands of deaths.
The human mind is the cause of happiness and sorrow. If the mind is pure,
then there is no disease, mourning etc. If the mind is impure, there are
various diseases. Ṛgveda mentions psychiatric or psychological treatment.
Ācārya Caraka mentions three types of diseases-self, stranger and psyche.
Mānas doṣa is produced due to Raja-guṇa and Tamaḥ-guṇa. For this reason,
work, anger, iron, jealousy, alcohol, grief, thought, origin, fear and joy
etc. The cause of the mental illness is the mind. Therefore, it is suitable
for treatment. Psychiatry is said to have been treated by Varuṇadeva with
psychological elements. The mind is like a Brahma and like infinite power.
The Ṛgveda says that the mind is the cause of the disease and again the
mind is its cure. The trend of moral development is to save the dying ally
and give him full protection. Psychological therapy also includes
additional reassurance therapy and determination therapy to develop morale.
In the Aṣṭāṅga Hṛdaya, Vāgbhaṭṭa says that a kind mind, free from envy,
destroys all kinds of fever. The skilled physician enhances the patient's
morale and can cure his disease by inhalation treatment. Therefore, purity
of mind, transparency and righteousness can eradicate all kinds of diseases.
Mantra treatment is sound wave therapy. The sound that is produced from the
mind goes up in the form of waves and enters the body of the devotee by
absorbing the subtle energy of the subtle sun. The flow of this energy
eliminates diseases in the body. The Ṛgveda and the Atharvaveda mention the
power of mantras. It has been said in Ṛgveda. Mantra destroys diseases and
diseased worms. In the Vedic mantra, Indra is the abode of the original
deity. The Gāyatrī mantra contains nectar seeds. If you recite Gāyatrī
mantra, you will get longevity, Prāṇa, Prajā, kṛti etc. The gods defeated
the demons by the power of mantras. Mantra power purifies and purifies the
mind by destroying misery. Mantra medicine is a kind of strange medicine
that includes music and sound power. Therefore, the quality of mantra
energy increases.
In Ṛgveda and Atharvaveda, the disease was cured by touching hands. This
method of prevention is now known in comparison to Mesmerism and Hypnotism.
There was a lot of similarity in Vedic hand touching treatment. According
to the Ṛgveda and the Atharvaveda, the rule of cure by hand touch is -there
are two Vayu in the body, Prāṇa and Apāna. Prāṇa vāyu gives energy to the
body and Apāna vāyu expels the faults of the body. All kinds of diseases
are treated by these two winds. When treating a patient to cure a disease,
spread your hands, open your fingers and feel the healing power in your
hands, when you touch with both hands, say, may my two hands be soothing
and pleasing to touch and remove all your diseases, energy is coming inside
you and disease is being removed. In this way, the patient's body is
touched by the fingers and the hand is rotated. By this rule, the dying
person can also be alive.
In the Ṛgveda and the Atharvaveda, Hypnotism is called dreaming. In the
Ṛgveda, this sūkta is called Prasvāpinī. According to the Ṛgveda and the
Atharvaveda, the effect of this dreaming on women is greater. Rudra's hand
has been called a healing medicinal form and a life-giving giver. In the
Ṛgveda and the Atharvaveda, it is said that touching hand with mantras
destroys various diseases.
The care of the patient is done by the attendant etc. This is called
Upācāra treatment. The qualities and duties of the treatment attendant, the
interaction with the patient, the use and the administration of the
medicine to the patient can be observed. Caraka talks about the four
qualities of a servant -namely -knowledge of service, cleverness, love for
the patient and purity. The Atharvaveda contains some information on the
treatment of Upācāra. Firstly, the patient has close relatives, distant
relatives or friends, etc.
Secondly, during the treatment, the patient will take any divagaṃta.
Thirdly, the patient will be given medicine by his mother, father, brother
and sister. Fourth, take medicine with love. Fifth, the patient's morale
will increase and so on. The Śrīmatbhāgavatgītā says to be healthy and to
be free from all sorrows namely-control overeating, the regularity of daily
work, feeling of inability to do all the work and sleeping at the right
time and waking up at the right time etc
The word Tridhātu is mentioned in Ṛgveda and Atharvaveda. In the Ṛgveda,
Sāyaṇa explains of the Tridhātu which is vāta, pitta, and kapha. In a
mantra in the Atharvaveda, it is said that Oja is spread in the body in
three forms. Sāyaṇa Tredhā has interpreted the word of vāta, pitta, and
phlegmatic tridoṣa. The word pitta is mentioned in the Atharvaveda. The
Tridoṣas of vāyu, pitta and phlegm are mentioned in the Aṣṭāṅga Hṛdayaṃ. If
it is distorted, the body suffers and if it is undistorted, the body
remains stable. It is said in the Śrīmadbhagavatgītā that when a man’s
senses are subdued, his intellect is fixed. Addiction to the subject is
thought by the mind, desire arises from addiction, and anger when desire is
hindered, indiscretion from anger, unconsciousness is the destruction of
memory The same thought is found in the Vedas.
[1]: māyāvāṃ mitrā varuṇā divi śritā sūryo jyoti?[?]ti citramāyudham |
tamabhreṇa vṛṣṭā guhathodivi parjanya dratsā madhumataṃ īrate || (ṚV.
-V/63/4); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. II, Delhi, Parimal
Publication, 2016, p. 500.
[2]:ākṛṣṇena rajasā vartamāno niveśayannamṛtaṃ martyaṃ ca |
hiraṇyayena savitārathenādeveyāti bhuvanāni paśyan || (ṚV. -I/34/2); K. L.
Joshi (ed.), Ṛgveda Saṃhitā–Vol. I, Delhi, Parimal Publication, 2016, p. 91.
[3]:citraṃ devanāmudagādanīkaṃ cakṣurmitrasya varuṇasyāgneḥ |
āprā dyāvāpṛthivī antarikṣaṃ sūrya ātmā jagatastasthuṣaśca || (ṚV.
-I/115/1); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal
Publication, 2016, p. 284.
[4]:sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ | (P
U–1/8) Chittaranjan Ghosal (ed.), Upaniṣad Sangraha, Kolkata, Anjan
Bhaumick, 1987, p. 53.
[5]:apa sedhat durmatim, ādityasaḥ | (ṚV. -X/100/8); Acharya Vedanta Tirtha
(ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 448.
[6]:prāṇamāhurmātariśvānaṃ vāto ha prāṇa ucyate |
prāṇe ha bhūtaṃ bhavyaṃ ca prāṇe sarvaṃ pratiṣṭhitam || (AV. -XI/4/15); K.
L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. II, Delhi. Parimal Publication,
2015, p. 423.
[7]:yasminnindro varuṇo mitro aryamā devā okāṃsi cakrire | (ṚV. -I/40/5);
Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication,
2012, p. 101.
[8]:antargāyatryāmamṛtasya garbhe | (AV. -XIII/3/20); Acharya Vedanta
Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 164.
[9]:stutā mayā varadā vedamātā pra codayantāṃ pāvamānī dvijānām |
āyuḥ prāṇaṃ prajāṃ paśuṃ kīrti draviṇaṃ brahmavarcasam | (AV. -XIX/71/1);
Acharya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication,
2012, p. 386.
[10]:ojaḥ sarvaśarīrasthaṃ snigdhaṃ śītaṃ sthiraṃ sitam | somātmakaṃ
śarīrasya valapuṣṭikaraṃ matam || valaṃ ceṣṭāpāṭavam | yat tu suśrute
"rasādīnāṃ śukrāntānāṃ dhātūnāṃ yat param tejastaṃ khalvojastadeva valam"
iti atrāyamabhiprāyaḥ | yasmādrasādojo bhavati sa rasaḥ
sarvvasthanagatatvāt tattaddhātuvanmanyata iti | sarvvadhātūnāṃ sneha ojaḥ
kṣīre ghṛtamiva, tadeva balamiti | tatkāryyakāraṇa-yorabhedopacārāt,
abhedakathanañca cikitsaikyārtham || Devendranath Sengupta & Upendranath
Sengupta, Ayurveda Saṃgraha Part -I, Kolkata, Deepayan, 2009, p. 84.
[11]: krodhādbhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ |
smṛtibhraṃśād vuddhināśo vuddhināśāt praṇaśyati || (Gītā–2/63);
Śrīmadbhagavatgītā with Śaṅkarabhāṣya, trans. Swami Basudevananda, Kolkata,
S.N.U. Karyalaya, 2000, p. 213.
K Rajaram IRS 281024
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