Jyothisha - An integral component of Ayurveda

INTRODUCTION

Ayurveda the unique science of medicine that deals with the life of an individual from birth till death. Even though it is a medical science it doesn’t restrict itself to the concept of diagnosis and treatment of the disease but also the science guides how to lead a normal life. The unique science which considers karmaja vyadhi in present life. And the Diavavyapashraya¹ is one among 3 dimensional chikitsa is solution for such vyadhi. Vedas can be well understood with the help of vedangas. Among 6 Vedangas Jyotisha is 5000 years oldest shastra. That was complied as “Bruhath parashara hora shasthra “by Parashara 1400 years ago, And jyothisha Is considered as superior among 6 vedangas it is is considered as veda chakshu.² Ayurveda is considered as panchama veda or upaveda of Atharva veda.³ The science is well understood with the help and jyothisha which also deals with Ayu. Hence it is very essential to churn both science to earn the essence. The concepts which cannot be only justified by Ayurveda :

• At the level of Nidana:- Ayurveda the integral science of medicine describes panchamahabhuta theory. Based on loka purusha samya vada , as the sharira is also made up of panchamahabhuta, it also nourished by the same.⁴ Diseases are also of bhouthika in origin. Ayurveda says discontinuing the cause itself is the first line of treatment. But ailments are not only caused by consumption of gross materials but also by subtle things. Like diseases manifested by Adrushta karma⁵ (misdeeds of previous life or this). Example : because of the curse of Deva, Guru, Go, Brahmana is one of the cause for Abhishapaja jvara⁶ and such is not bhouthika in origin then nidana parivarjana siddhanta fails to solve such diseases.

• At the level of Samprapthi:- The Samprapthi of any karmaja vyadhi can not be well defined with the sequence of Samprapthi described in Ayurveda. Example: - Graha Roga, and Agantujanmada.

• At the level of lakshana:- The Arishta lakshanas described in indriya sthana of charaka samhita, the dootha lakshanas etc are not from pratyakshaadi pramana or any observational inference.

• At the level of chikitsa:- The line of treatments for all diseases of different kinds of origin are described under the heading of 3 dimensional treatment modalities in Ayurveda. Daiva Vyapashraya is one among them. Which is again not well defined in Ayurvedic texts.

• Here comes the importance of Jyotisha. Thus it is essential to know which concepts of Ayurveda are well understood by the help of jyothisha.

Similarities between Ayurveda and jyothisha:

1)Kala jnana:- Kala is first and foremost factor in which the whole jyothisha stands in , Ayurveda also accepts kala is superior among all the DusthaHetu in the context of janapadodhwamsa⁷. And also kala is one among navakarana dravya⁸. Each and every disease gets influenced by kala, and the treatment also depends on it. Hence there are separate chapters like Dinacharya ,Rutucharya And description of Aushadha sevana kala , Vyadhi kriya kala, Masanu masika paricharya in garbhini.

In Hareeta Samhitha describes that the Nakshtra in which the janana of a person took place will decide which type of vydhi he will be going to effected with⁹, this says how important the consideration of kala is.

2) Dik:- This is also a contribution of Jyotisha which is also accepted by Ayurveda. Vasthu shastra is a part of jyothisha , with which the construction of Kumaragara , Soothikaagara, Jenthakaagara(sweda) , Kuti for rasayana prayoga is based on Indriya sthana of charaka samhita says the particular dik from which the doota approaches based on it the fate of patients life depends on¹⁰.

3) Theory of pancha mahabhutha¹¹: It is accepted by both the sciences. Where Akasha is the Adhikarana for Graha adhyayana in jyothisha. And Ayurveda says that Akasha Mahabhutha is first emerged among 5 Mahabhutas.

4) Both the sciences accept 3 gunas

5)Both of them accept 7 dhathus. Ie. Reference of dhatus and for each Dhatu 7 Marutas among 49 are mentioned in Jyothisha shastra¹².

6) Concept of Ishwara, dharma are accepted by both

7) The concept of Karma, Karma phala¹³, Purva janma, Punarjanma are accepted.i.e is the basis for karya karana siddhanta of Ayurveda.

8) Nadi pareeksha¹⁴ is also a concept accepted by both.

Dissimilarities: Ayurveda and Jyothisha stand different in some points that too should be known.

1) Ayurveda assesses the patient based upon prakruti of an individual which gets decided during birth of an individual.

Jyothisha assess a person by the Janma kundali which is again based on the time of birth of an individual.

2) Ayurveda accepts Ashta sthana pareeksha, Dahsa vidha pareeksha for Roga and Rogi pareeksha.

Jyotisha also accepts Sthanas like Chakshu, Hasta, the whole appearance of persons etc for the inference of the persons personality. The location of Lagna is the one through which personality of an individual can be assessed and the grahastana like 6th , 8th, 10th and 12th places from lagna need to be concentrated for the sufferings of a person.¹⁴

Daiva vyapashraya chikitsa in Ayurveda: Yukthi vypashraya, daiva vuapashraya and satvaavajaya¹⁵ are three sets of Treatments which are widely described in the treatises. Daiva vyapashraya is a chikitsa for such vyadhis which are idiopathic in nature. And those disorders can be well defined with the help of jyothisha.

Examples: The children suffer from diseases. Even though they don’t indulge in nidanas of particular vyadhi why? In such case, the disorders are named as graha rogas ,which can be well defined as karmaja vyadhis and the cause for such disease is considered to be misdeeds of previous life. One of the cause for the manifestation of kushta is poorva kruta karma.¹⁶ Where the nidanas can not be elicited.

Bhoothonmada¹⁷ is a type Unmada which is caused by external factors,where the aetiology is due to unmannered behaviour against the ethics .

The Jvara is such a vyadhi where there is involvement of both shareera as well as manas santhapa. And they are also caused by abhightataja, abhicharaja and abhishapaja nidana.¹⁸

For all above said diseases the only treatment holds good is daiva vyapashraya chikitsa.

In Tisreshaneeya adhyaya of charaka it has been clearly defined as [ Picture 1 ]

(cha. Su 11/ 54)

The references of each components prayoga etc are scattered in ayurvedic treatises, some are listed below.

Example: Mantra chikitsa-“Vishnu sahasra nama” in case of jvara.¹⁹

• Mantra pathana in soothikaagara for rakshana of both mother and fetus.²⁰

• Mantra pathana before the beginning of vamana virechana procedures.²¹

• In case or visha chikitsa mantra and arishta bandhana.²²

• Some of the homa havanadi or yajna in case of bala roga, garbhini paricharya, unmada.²³

• Bali harana in case of garbhini paricharya- bali for naigamesha graham, or Nirariti.²⁴

• Reference of mani dhaarana according to 9 graha in the texts of rasa shastra.

The above treatments are to please the Grahas or to minimize the effect of curses by divine powers.Thus the daiva vyapashrayaa has its own importance in treatment of diseases, by its prabhava. But the mode of their action are not well-defined in our treatises here comes the importance of jyothisha. There are many instances which prove that without jyothisha shastra, the diseases would not have cured only by the application of Ayurvedic medicaments.

Importance of Jyotisha shastra in diagnosis and treatment of certain karmaja vyadhis:

One of cause of Kushta is due to the curse of the Nagas( king cobra). Here etiology its self is inferred by the help of Jyotisha and the cure is said to be visit to the sacred places of Nagas and worship them to please them and also take holy bath in some particular holy river.

Some of the psychological disorders which are idiopathic in origin are diagnosed by jyothishi as graha dosha . And for pleasing them and in order to minimize the sufferings the offerings, Mani Dharana etc are advisable. Which wouldn’t have been treated whole and solely by Ayurveda.

DISCUSSION:

Based on above described things it can be made out that Ayurveda and Jyothisha goes hand in hand and based on pangvandha nyaya both if being separate are not considered to be complete. And a successful physician should understand the importance of both and based upon the Yukthi the concepts should be applied where there is necessity. And mainly one may say that Concept of karmaja vyadhis manifested due to karma phla of previous deeds, which is difficult to understand its manifestations and also feel confusion in approach of such diseases. Hence by Anekanta vada the Vaidya should accept the approach of Jyothisha in such cases and do the need full to the subject or patient.

Ayurveda accepts that the Shastras other than Ayurveda like jyothisha, vyakarana ,sankhya are essential to be learnt by Vaidya for better understanding the concepts and also to achieve success in his Vrutti. Hence in this regards the Jyotisha shastra is taken here to know its importance in diagnosis and treatment of the karmaja vyadhi.

Many of the idiopathic diseases cannot be cured by applying the concepts of Ayurveda blindly. Thus it is very essential to know the importance of Jyotisha in ayurveda which also deals with life.

CONCLUSION:

This is an era where there is dual belief in minds of people, some believe as there is presence of evil spirits and they may cause any harm to the person, and some are not in such belief as they need scientific reason for every philosophies. And for both there is justifiable description in Ayurveda and jyothisha. As Ayurveda says:- “Atmanameva manyetha kartaram sukha dukhayoho”²⁷

Hence for all sufferings the person himself is the cause. Due to ones good deeds he will get sukhapoorvaka karma phala. And for bad deeds he will get duhkha poorvaka karma phala and the duhkha poorvaka karma phala gets kshaya only by good deeds in present life. Same as that of the salt concentration in a bucket of salt water decreases as much as water is poured into the bucket.

God is considered as divine and also has supreme power. So pleasing Him by different manner like mantra, mangala, homa etc. Along with leading life with good manners for karmakshaya. Ayurveda says one should be sukhayu as well as hitayu. i.e well being to the self and social well being also necessary for living healthy life. Hence to conclude Ayurveda as well as jyothisha in combination considered as poorna chikitsa.

[ Picture 2 ]