Ayurveda is the science of life as the traditional scientific system rendering holistic healthcare to the population.[1] It has the foundation of scientific principles (siddhanta, vada) contributing to the preventive and curative aspects of the health of every individual, like other relevant, contemporary, and recent sciences. It is thus necessary to understand Ayurveda by establishing it through the concept of shastra mentioned across the texts. Shastra is a branch of knowledge or classic, scripture, or science. [SAT-A.24][2] The three major texts (brihadtrayee), minor texts (laghutrayee), and contemporary ayurveda texts that fulfill the criteria can also be considered shastra. This article deals with the aspects of ayurveda to establish it as shastra or science contributing to the scientific descriptions and knowledge mentioned in the text.
| Section/Chapter/topic | Concepts/Shastra |
|---|---|
| Authors |
Bhojani M. K. 1, Joglekar Aishwarya 2 |
| Reviewer | Basisht G.2, |
| Editor | Deole Y.S.3 |
| Affiliations |
1 Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India 2 Department of Samhita Siddhanta, D. Y. Patil College of Ayurved and research Centre, Pune, India 3 Rheumatologist, Orlando, Florida, U.S.A. 4 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India |
| Correspondence emails |
meera.samhita@aiia.gov.in, carakasamhita@gmail.com |
| Publisher | Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India |
| Date of publication: | March 30, 2023 |
| DOI | 10.47468/CSNE.2023.e01.s09.132 |
Etymology and derivation
Monnier Williams dictionary explains the term shastra as an instrument of directing or teaching, an order, command, rule, precept, institute ; religious or scientific treatise, any sacred book or composition of divine or standard authority (applicable even to the veda), and said to be of fourteen or even eighteen kinds, book, teaching, body of teaching.[3]
Merriam-Webster dictionary defines shastra as the sacred scriptures of Hinduism consisting of four text categories: shruti (vedic texts), smriti (codes of law handed down by memoriter or tradition), purana (a class of sacred works , sacred tales) and tantra (scientific work or doctrine).[4]
Shadbdakalpadruma elaborates the term shastra’ as ‘Shishyate anen’. It is called grantha, or vidya, and is said to be of 18 types.[5] Vishnupurana included ayurveda in 18 types of shastra, all believed to be originated from Lord Bramha. Sushruta has also rightly stated the ayurveda as upanga (section) of Atharvaveda written by Lord Bramha. [Su.Sa.Sutra Sthana 1/6]
Definition of shastra
Tarkabhasha defines shastra as a treatise or science which gives proper knowledge of pravritti (things to be followed) and nivrutti (things to be avoided).[6]
Dalhana has also enumerated a few definitions of shastra as given below: [Dalhana on Su.Sa. Sutra. Sthana 4/8]
- Rogan shaasati iti : Aid in or leads to the elimination of roga (diseases)
- Aarogya danena dharmartha kamadinam shaasanat va shastra: One which renders health and helps in achieving the dharma (righteousness), artha (wealth), kama (desires) is termed as ‘shastra’.
- Maranat trayat iti : One which helps to overcome mishaps can also be termed as shastra. It helps to develop abilities to combat with day to day problems helping in survival.
Synonyms
Ayurveda, shakha, vidya, sutra, vidya, lakshana, tantra (Cha. Sa. Sutra Sthana.30/31) (Chakrapani on Cha.Sa.Sutra Sthana.30/19), veda (Ayurveda is also termed as upaveda of Atharvaveda) (Su. Sa. Sutra Sthana.1, Dalhana on Su.Sa.Sutra Sthana.1/16, Cha.Sa.Sutra Sthana.30/21)
The term “Tantra” is applied to shastra. Shalya tantra (surgery) is referred to as shastra. (Su.Sa.Sutra Sthana.1/22). Chikitsa (medicine) is also referred to as shastra. (Dalhana on Su.Sa.Uttar Tantra.65/1)
Importance of the concept of shastra
- Scientific scriptures provide light for illumination (to remove the darkness of ignorance or to know things), and one’s intellect is like eyes. The physician who uses both scientific knowledge and intelligence does not commit mistakes during treatment. Hence, the physician should make all efforts to enrich his knowledge. (Cha.Sa.Sutra Sthana.9/24-25)
- Bhaishajya ratnavali states that the vaidya who renders treatment without considering the teachings or learnings of shastra should be considered as ‘Yama’ or one responsible for the patient's death.[7]
- It is important to be well versed in different sciences to have command or definite knowledge regarding any particular topic. A clinician should thus have proper knowledge of different shastra or contemporary sciences. [Su. Sa. Sutra Sthana.4/7]
- Sushruta mentions that one who knows theory only without practical aspects of science cannot efficiently treat the patients (kevala shastradnya). The one who practices science without understanding the theory or basic knowledge behind any phenomenon does not get validation from society and authority (kevala karmagnya).[Su.Sa. Sutra Sthana.3/48-49] Both individuals are considered incompetent due to their incomplete practical/theoretical knowledge. These individuals are termed as “ardhavedadhara” similar to the bird having single wing. (Su.Sa.Sutra Sthana.4/50)
- Sushruta also mentions that one can only be termed as vaidya if he has learned the shastra from a Guru in its entirety. It should be learned directly from the teacher (guru mukhodgeerna), inculcated the principles through self-study and hard work (upasya), and repeatedly listened to or going through the teachings of the Guru (asakruta). Those who have not acquired knowledge through the above-mentioned means should be termed as taskara (quack). (Su.Sa.Sutra Sthana.4/8)
- Sushruta also states that aushadhi or medicines are like shastra (weapons), ashani (lightening), visha (poison). Hence it must not be prescribed by unqualified or incompetent individuals. (Su.Sa.Sutra Sthana.3/51) One who is trained in both aspects can efficiently render health to the patients, similar to a chariot with two wheels on a battle field. (Su.Sa. Sutra Sthana.3/54). The proper practice and practical utility of teachings in the science is encouraged as a science learnt without the application of same leads to mere hard work just as a donkey carrying sandalwood feels only the load and is not aware of the value of the load. An unintelligent and foolish person with theoretical knowledge of various topics but unaware of actual contents and importance possess them just like a donkey. (Su.Sa.Sutra Sthana.4/4) Thus, knowledge broadens and widens when one compliments the pratyaksha dnyana (practical knowledge) with shastra dnyana (knowledge of texts). Hence, one should observe patients' physical and anatomical characteristics to make an accurate diagnosis. (Su.Sa. Shareera Sthana.5/48,51)
- Charaka has also stated a few examples to underline the disadvantages of incomplete knowledge of physicians, like a flight of a flock of birds on sensing the signs of danger (Cha.Sa.Sutra Sthana.30/72-73). Hence, eight types of questions should be asked to assess the knowledge of such individuals. These include the aspects of tantra and tantra-artha related with shastra pariksha. One who is well versed with 'dnyana’ as stated in the text can efficiently treat the patient by understanding the patient's psyche. (Cha.Sa.Vimana Sthana .4/12). Thus those having insufficient knowledge of shastra should always be avoided by wise persons as they represent the Yama (lord of death) itself. (A.H.Uttara Tantra 40/76)
- Tarka (logic) based on shastra is mentioned in best practices. (Cha.Sa.Sutra Sthana.25/40)
- While explaining the methods of scientific discussion (vadamarga), it is clearly stated that one should discuss based on shastra. (Cha.Sa.Vimana Sthana .8/67)
- Shastra is like a weapon and its utility depends on the person who uses it. Misuse can lead to self-destruction, and wise usage can lead to wealth and fame. Hence, it should be properly implemented in practice. (Cha.Sa.Siddhi Sthana.12/49)
- The vision to classify or understand the nuances of sciences cannot develop with a mere study of science but by practice and practical utility. (A.H.Sutra Sthana.12/56)
- The use of sandalwood (Chandana) in treating burning sensation, or advice of fasting (langhana) in treatment of fever (jwara) are examples of preaching shastra that have become popular in the community. Thus, all the instances in practice are based on the foundation of shastra itself. (A.H.Uttar Tantra.40/71)
- Chikitsa shastra or the samhita texts are devoid of the defects (tantradosha) and filled with qualities (tantraguna) making them universally accepted and applicable. (A.H.Uttar Tantra.40/78) Ayurveda is extensive science devoid of lacunae (nyunata dosha). (A.S.Uttar Tantra 50/75)
Criteria for exquisite literature or science (shastra pariksha) (Cha.Sa.Vimana Sthana .8/3)
One must properly assess and examine the treatise or literature before progressing toward learning and applying the same. This is termed ‘shastra pariksha’ or ‘tantra guna’. It involves the assessment of the following aspects:
- Comprehensive, detailed (sumahat)
- Followed by the learned, wise, and successful men (yashashvi dheera purusha sevita)
- With detailed descriptions (arthabahulam)
- Authentic, followed by authorities (aaptajanapujitam)
- Suitable for learners of varied intellects (trividha shishya buddhi hitam)
- Devoid of repetition (apagata punarukta dosham)
- Preached by learned sages or experienced persons (arsham)
- Well presented in the form of discussions-conclusions (supranita sutra bhashya sangraha krama)
- Well established, having a firm base of knowledge (swadharam)
- Devoid of inappropriate words or derogatory language (anavapatita shabda)
- Devoid of jargons and complicated language (akashta shabda)
- Extensively written with detailed description (pushkala- abhidhanam)
- Well arranged (kramagatartha)
- Reveals clear meanings and concrete conclusions (artha-tattva-vinishchaya pradhana)
- Dealing with relevant topics (sangatartha)
- Devoid of complicated terms and concepts (asankula prakarana)
- Easy to grasp and understand (ashuprabodhaka)
- Exemplary (lakshanvat udaharanavat)
- ↑ Patwardhan B. Bridging Ayurveda with evidence-based scientific approaches in medicine. EPMA J. 2014;5(1):19. Published 2014 Nov 1. doi:10.1186/1878-5085-5-19
- ↑ Sastra , Namaste Portal, Standardised Ayurveda Terminologies, Available from http://namstp.ayush.gov.in/#/sat
- ↑ MONIER-WILLIAMS, M. (1872).Page No.1003 Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&page=1003
- ↑ “Shastra.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/shastra. Accessed 27 Dec. 2022.
- ↑ RĀDHĀKĀNTADEVA, VASU, V., & VASU, H. (1886).Śabdakalpadrumah, Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&page=5-068 Page No.68
- ↑ Tattvaloka commentary on Tarkabhasha, Rudradhara jha , Chaukhambha Sanskrit Series , Varanasi , 1958 Page No . 4
- ↑ Govinddas Sen, Bhishajya Ratnavali , Ayurvedavatarana, 1/59, Part 1 , first edition 2005 , Chaukhambha Sanskri Pratishthan , Varanasi , Page No. 9
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The shastra with the presence of such characteristics should only be considered for the purpose of the study. The knowledge obtained from such shastra is considered to be enlightening. It helps to eliminate the darkness in the form of ignorance or lack of knowledge.
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