Sushruta Samhita Chapter 1 Vedotpatti Adhyaya

This article explains Sushruta Samhita Sutrasthana Chapter 1 “Vedotpatti Adhyaya ” – Origin of the Science of Life

Vedotpatti Adhyaya- Origin of the Science of Life

We will now expound the chapter Vedotpatti – origin of the science (of Life)” as revealed by the God Dhanvantari.

Sages approaching Divodasa Dhanwantari
Bhagwan Divodasa Dhanvantari, the king of Kasi, is considered as the best among the immortals. He was surrounded by groups of sages, in a hermitage, namely Aupadhenava, Vaitarana, Aurabhra, Pauskalavata, Karavirya, Gopura Rakshita, Susruta etc. They appealed to Bhagwan Divodasa Dhanvantari thus.
Read – Lord Dhanwantari ‘The God of Ayurveda’

Sages requesting Divodasa Dhanwantari to teach ‘Ayurveda’ to them
“Venerable sir, we are greatly pained to see the people suffering with different kinds of pains caused by physical, mental and traumatic disorders. people are suffering with these diseases despite having many well-wishers, friends, family, wealth and comforts. Therefore, we desire to learn Ayurveda being taught by your kindself, with the purpose of curing the diseases of the ailing, who are seeking the happiness of living disease-free, to protect and shield one’s life from the impact and attack of diseases, and for the benefit and wellness of all the people of the world. Ayurveda contains all the tools required to lead a good life in the present and future worlds. So, we have come to you as your disciples, Bhagawan”.

Notes :- Divodasa, also called Divodasa Dhanvantari was the king of Kasi. He was known as the incarnation of Dhanvantari, the God of medicine. He lived in a hermitage, Suggesting his detachment from worldly powers and attractions.
Read – Ayurveda Made Easy – Science of Spirituality, Health, Disease

Lord Dhanwantari welcomes the disciples
Then, Lord Dhanwantari said, -”Welcome to you dear sons. You all have come with a noble intention. All of you are credible and are worthy to be taught”.

Ayurveda utpatti

Genesis of Ayurveda
This science Ayurveda is a branch of Atharva Veda. It comprises eight sections. In ancient times, even before the creation of this world, the self-born (creator of the world – Lord Brahma) propounded Ayurveda and composed it with one lakh verses in thousand chapters.
Later, God Brahma, having noticed that the people are short lived and of poor intelligence, he divided Ayurveda into eight branches.
Read – How Ayurveda Originated? Detailed Explanation [Video]

Branches of Ayurveda

The eight branches of Ayurveda are as below mentioned –

Shalya Tantra – Surgery
Shalakya Tantra – Ophthalmology, diseases of ear, nose and throat (oto-rhino-laryngology etc.)
Kaya Chikitsa Tantra – General medicine
Bhuta Vidya – Demonology, Psychiatry
Kaumarabhritya Tantra – Paediatrics
Agada Tantra – Toxicology
Rasayana Tantra – Rejuvenation therapy
Vajikarana Tantra – Aphrodisiac therapy
Read – Ashtanga Ayurveda – The Eight Branches of Ayurveda

1. Shalya Tantra

Now, the features of each branch of Ayurveda shall be explained in brief.
Shalya Tantra:- It describes the methods of removal of different kinds of foreign objects, such as grass, wood, stone, sand, metal, mud pellets, bone, hair, nail, pus, discharges, vitiated wound/ ulcer, foreign bodies impacted deep inside the body and dead foetus by proper use of Yantra – blunt instruments, Shastra – sharp instruments, Kshara, fire (cautery) and diagnosis of ulcers and knowledge of different stages of ulcers like ama (unripe), pachyamana (in the process of ripening) and pakva (ripened) vrana.
Read – Methods Of Surgical Training Elaborated In Ayurveda

2. Shalakya Tantra

Shalakya Tantra deals with the use of shalaka yantras (tubular instruments) and treating the diseases of the parts of the body located above the level of collar bones which include the diseases of the ears, eyes, mouth and nose etc.
Read – Eye Diseases Causes, Pathogenesis, Symptoms, Treatment, Herbs

3. Kaya Chikitsa

Kaya Chikitsa is the branch of Ayurveda which describes the diseases affecting all body parts including jwara (fever), raktapitta (bleeding disorders), shosha (consumption/tuberculosis), unmada (psychosis), apasmara (epilepsy), kushta (skin disorders), meha (diabetes), atisara (diarrhoea) etc. and their treatment.
Read – Kaya: Understanding The Term In Different Ayurveda Contexts

4. Bhuta Vidya

Bhuta Vidya:- is the branch of Ayurveda which describes the features of persons whose mind has been affected by spirits like Deva, Asura, Gandharva, Yaksha, Rakshasa, Pitr, Pishaca, Naga etc. and various methods to pacify them including shantikarma (pacification rites), baliharana (offering oblations and sacrifices) etc.

5. Kaumara Bhrutya

Kaumara Bhrtya describes the methods of child care, methods of purification of breastmilk of the wet nurse / mother, diseases arising from vitiated breastmilk in the child, diseases caused by grahas (demons, supernatural entities) and their treatment.
Read – Symptoms That Hint Towards Different Diseases In Babies

6. Agada Tantra

AgadaTantra describes the features of bites by poisonous animals like snakes, insects, spiders, rats etc., diseases caused by different kinds of poisons (natural, artificial and combination of poisons) and their treatment.

7. Rasayana Tantra

Rasayana Tantra describes the methods of anti-ageing therapies, increasing life-span, intelligence, strength and capacity to get rid of diseases.

8. Vajikarana Tantra

Vajikarana Tantra deals with methods of nourishing, cleansing, increasing and producing semen which is either less, vitiated, decreased or dried up, or bestowing sexual pleasure.
Read – Charaka Chikitsa 2.1 Samyoga Sharamuliya Vajikarana Pada

Master Dhanwantari enquires about ‘subject (section) of interest with his disciples
Lord Dhanwantari asks his disciples – “In this manner, Ayurveda is described as Ashtanga i.e., having eight branches. Among these branches, who is interested to learn which branch of Ayurveda?”

Reply by his students
The students replied “Venerable sir, please teach all of us Ayurveda mainly pertaining to ‘Shalya Tantra – The Surgical Science’”. Replying to his student’s request, Master Divodasa Dhanvantari said – ‘So be it’.

Sushrutha becomes the leader of students
The Disciples further said – “All of us think and share similar opinions. Sushruta will speak and question you on behalf of us after understanding our thoughts and opinions, venerable sir. And all the Ayurveda Knowledge that you give him, will reach us in unadulterated form.” To this master Dhanwantari replied, “So be it!”

Read – Acharya Sushruta: Work, Samhita, Legacy, Amazing Facts

Purpose of Ayurveda

Master Divodasa said – ‘Dear son Sushruta, please listen; the two main purposes of Ayurveda are – curing the diseases of those afflicted by diseases and protecting those who are healthy”.

Nirukti

Definition of Ayurveda
“Ayurveda is that science in the teachings and preaching of which ‘knowledge of life’ (everything beneficial and non-beneficial for ayu) is present or by the teachings and preaching of which longevity is attained”.

Master Divodasa pledges to teach Shalya Tantra to Sushruta
Tells Master Divodasa – “Now listen to me as I teach the best and first branch of Ayurveda (i.e., Shalya Tantra or Surgery) in a way which is not contrary to pratyaksa (direct perception), agama (teaching of scriptures), anumana (inference) and upamana (analogy) pramanas”.

Shalyatantram Pradhanyam

“Shalya tantra is the first among the eight branches of Ayurveda because long ago the accidental / traumatic wounds (which had occurred during the battle between Gods and Demons) were healed and the severed head of Yajna (Daksa) was rejoined by methods described in this branch.

It is heard that the head of Yajna (Daksha) was cut off by an angry Lord Rudra. Then the Gods approached Aswini twins (celestial physicians) and told them; – “You, the venerable twins, are the best among the Gods, you both should re-join the severed head of Yajna. To this the Asvini twins agreed to comply. Then the Gods requested Lord Indra to favour the Asvini twins with a share (of oblations) in the sacrifices. In this way the Asvini twins re-joined the head of Yajna”.

Importance of Shalya Tantra

The master further states –
‘Out of the eight branches of Ayurveda, this branch alone is considered to be great. This is because of its quick action and extensive use of blunt and sharp instruments, alkali and fire (for cauterization) and its similarity to the other branches of Ayurveda’.

Read – Shastra – Surgical Instruments Of Ayurveda: Astang Hriday Sutrasthana 26

Qualities of Shalya Tantra

Hence, this branch, Shalya Tantra is

Sasvata – eternal
Punyam – virtuous
Svargyam – a means to reach heaven (attain salvation?)
Yashasya – helps in attaining reputation
Ayushyam – helps in attaining longevity (long life)
Vrttikaram – helps to lead a successful professional career

Propagation of Ayurveda

Lord Brahma revealed the Science of Ayurveda first.
Next, Prajapati learnt Ayurveda from Brahma.
Later, Asvini twins learnt Ayurveda from Prajapati.
From Asvini twins Lord Indra learnt the science of Ayurveda.
I learnt Ayurveda from Lord Indra.
Now I am teaching it to all of you who have come to me with a desire to learn it, for doing good to the living beings of the world.

Divodasa claims that he is Lord Dhanvantari

Here is a verse thus:-
“I am myself Dhanvantari, the Adi deva – the first God, who cured the immortals (Gods) from old age, disease and death; now I have once again reincarnated on this earth to teach Shalya Tantra along with other branches of Ayurveda”.
Read – Compilation Of Treatise, Evaluation And Graduation In Ayurveda

Purusam Pradhanam – Importance of Purusha

In this science, purusha (man, human being) is considered as the conglomeration of the Pancha Bhutas and Sariri (atma = soul).
It is this purusha towards whom all the treatments are planned and implemented and the same purusha is the adhistana (abode) of treatment and its results or an abode of health and diseases.

This is because this world is of two kinds and all life is divided into two categories i.e., sthavara (immobile) and jangama (mobile). Or predominance of fire and water elements, the world (life) is also of two types– Agneya (fiery, hot) and Saumya (calm, cold).

The world is also of five types being composed of five elements of nature.
In this world, all living beings are classified into four categories i.e.,
1. Samsvedaja – born from sweat and such other dirt
2. Jarayuja – born from the placenta / womb
3. Andaja – born from egg and
4. Udbhijja – born from breaking the ground
Among these, Purusha is the most important. All others are tools for him. Hence Purusha is the basis/ abode (adhistana).
Read – Purusha: Definition, Types, Characteristic Features

Vyadhi

Association of miseries or sufferings with purusha are known as Vyadhi (diseases).

The vyadhis are of four types, i.e.

Agantu – those caused by external agents (exogenous)
Sarira – which occur in the body / physical level (somatic)
Manasa – those which occur in the mind (psychic)
Svabhavika – natural diseases such as oldage

Explanation of four kinds of vyadhi
Among these,
1. Agantu (exogenous) diseases – are those caused by injury by weapons, sticks, stones etc.
2. Saririka diseases – are those caused by aggravated vata, pitta, kapha and sonita (blood), either individually or in combinations brought about by indulgence of foods and drinks in less, excess or abnormal proportions.
3. Manasika disorders – are those produced by anger, grief, fear, extreme joy, depression, jealousy, timidity (helplessness) or weakness of mind, enviousness / hatred, lust (desire), greed etc. and due to various kinds of likes and dislikes.
4. Swabhavika diseases – include hunger, thirst, old age, death, sleep etc. which occur naturally.
Read – Vyadhi (Disease) Definition, Meaning And Explanation

Vyadhi Adhistana

Seats of diseases
Manas (mind) and Sharira (body) are the seats of diseases.

Vyadhi Nigraha

Control of diseases
These diseases can be controlled by proper administration of Samshodana (purificatory therapies), Samshamana (palliative therapies), Ahara (wholesome foods) and Achara (administration of wholesome activities).
Read – Chikitsa: Treatment Types, Ayurvedic classification

Ahara-Aushadha

Foods and drugs
Ahara (food) is the ‘root of sustenance of life’ for all the living beings. It also protects or promotes strength, colour, complexion and vitality. These foods comprise six tastes. These tastes are seated in their respective dravyas (substances). These substances are drugs (medicinal herbs) / medicines. These medicines are of two kinds i.e., sthavara (immobile, plant kingdom) and jangama (mobile, animal kingdom).

Notes: –
Dravya – is defined as a substance possessing properties and actions. The term dravya includes all the objects of the universe. In this chapter the word dravya has been used in a limited sense to denote drugs (medicinal substances).
Read – Food – Definition, Importance As Per Ayurveda, Upanishad

Sthavara – Plant Kingdom

Among these two,
Sthavara (plant kingdom) is of four kinds i.e., Vanaspati, Vrksa, Virudha and Osadhi.

Vanaspati – are those which do not have flowers but bear fruits.
Vrksa – are those which bear both flowers and fruits.
Virudha – are those which spread on the ground or on other plants (creepers and shrubs).
Ausadi / Osadhi – are those which exist only until the fruits ripen (perish after their fruits ripen).

Jangama – Animal Kingdom

Jangama (animal kingdom) is four kinds i.e.,
Jarayuja (born from placenta / womb). Example – cattle, man (human), wild animals (tiger, lion etc) etc.
Andaja (born from the egg) – birds, snakes, creeping animals (snakes, lizards, crocodile, fishes) etc.
Svedaja (born from sweat and such other dirt) – worms, insects, ants etc., and
Udbhija (born from the earth) – Indragopa (cochineal insect), frog etc.

Upayukta Anga

Parts useful for medical purpose
Useful parts from sthavara group – Below mentioned are the useful parts from plant kingdom –

Useful parts from sthavara group – plant kingdom –
– Tvak – bark
– Patra – leaves
– Puspa – flowers
– Phala – fruits
– Mula – roots
– Kanda – rhizomes
– Niryasa – gum, resin
– Svarasa – latex, sap etc

Useful parts from jangama group – animal kingdom –
– Carma – skin, hide
– Nakha – claws, nails,
– Roma – body hairs,
– Rudhira – blood etc

Parthiva Dravyas
Among parthiva dravyas (materials derived/ born from earth) – gold, silver, precious stones, pearls, orpiment, mud and pieces of earthen pot are useful.
Note – Ores and metals are also included under Sthavara category.

Kala Krita- Effects of time

The special factors of kala (time factor) which are beneficial from treatment perspective are – pravata (heavy breeze), nivata (mild breeze), atapa (sunlight), chaya (shade), jyotsna (moonlight), tama (darkness), shita (cold), ushna (heat, warmth), varsha (rain), ahoratra (day and night), paksa (fortnight), masa (month), rtu (seasons), ayana (solstice) and samvatsara (year) etc.

By their basic nature themselves, these variants of time factor act as causes for sanchaya (accumulation, mild increase), prakopa (aggravation, severe increase), prashama (pacification of aggravated dosas to their normal state) and pratikara (cure, remedy) of doshas, and hence are useful.

Sthavara etc. groups are causes for increase and decrease of physical diseases.

Some more verses here:-
The physicians consider these four groups as the causes for increase (aggravation or exacerbation) and decrease (diminish, pacify, and subside) of the diseases of the body.

Location of Agantuja Disorders

Agantu (produced by external causes) diseases have two abodes or locations – body (physical level) and those occurring in the mind (mental level).
The treatments for these are also of two kinds.

The agantu diseases manifesting in the body should be treated on similar lines of treating the diseases of the body (like jwara etc.).
The agantu diseases manifesting in the mind treatment shall be done by sound therapy etc. which bring about happiness and relief.

So far, Purusa (Man), Vyadhi (disease), Ausadha (drugs and treatment) and Kriyakala (times of activity / treatment) – these four were described in brief..

Purusha – The term ‘Purusa’ includes all the substances which are responsible for formation of purusha, such as pancha mahabhutas, the sperm and ovum which are made up of these five elements and all the major and minor organs of the body including skin, muscles, bones, veins, ligaments etc.
Vyadhi –The term vyadhi covers all the diseases produced by aggravated vata, pitta, kapha and sonita (blood), either individually or in combination.
Aushadha – It includes the substance (drug, herb, medicine here), its tastes, qualities, properties, potency, effects after digestion etc.
Kriya – It includes the eight types of surgical methods like excision, incision etc, oleation, and sudation and panchakarma procedures.
Kala – The term kala includes all the periods for doing all the activities i.e., proper time for conducting treatments. (Some have also included the periods of activities of diseases and drugs in this category).
Read – Shat Kriya Kala – ‘Stage-Wise Disease Management’

Summary of the context / chapter
One more verse here:-

In this context, the seed (essence) of the entire medical science has been thus stated in brief. The details of these will be described in the further one hundred and twenty chapters.
These 120 chapters are divided into five sthanas (sections) such as Sutra, Nidana, Sharira, Chikitsa and Kalpa based on their implications. The remaining subjects are described in Uttara Tantra (the last section).

Notes:- In Addition to the 120 Chapters of the first five Sthanas (Sections), there are 66 Chapters in Uttara Sthana- the sixth and last section. Seeing these chapters distributed separately into two parts has pushed some modern scholars to think that Uttara Sthana is not the work of Sushruta but is the work of some other person, probably Master Nagarjuna who has redacted the next later on.

He who studies this eternal science, propounded by Svayambhu (Lord Brahma) and propagated by Kasipati, king of Kasi (Divodasa Dhanvantari) becomes a person of virtuous deeds, worshipped by kings on this earth and attains the world of Indra (Lord of Heaven) after death.
Thus ends the first chapter, by name Vedotpatti in Sutra Sthana of Susruta samhita.