Similarly, description of physiological concepts, viz. They are mentioned in Yajurveda in question-answer manner as “combining and mutually supporting during life and disintegrating and uniting with elements of the universe at the time of death.” The same concept is established more clearly as Shad-dhatuka Purusha and Pancha mahabhoot Shareeri Samavayh Purusha, and Panchatwa prapti at death by Charaka and Sushruta respectively. Imperishable Atma and perishable Panchabhautik body are the two main constituents of the Purusha. In Charaka Samhita, we can find the words Kshetra and Kshetrajna and kachakoshastha deepa, which similes to express the intimate relationship by words Nagar and Nagari (synonyms of Pura and Purusha). The same idea is expressed in connection with Swasthavritta. One who resides in pura is called Purusha. It is interesting to note that the concept of a living person as a man living in a city with nine gates and as a lamp of life shining within a luminous case is given in Atharva Veda ( Brahma puri navadwara devanama pooh ayodhyapuri hiranmayakosho deepah). Therefore they may be considered of post- Upnishad and pre- Mahabharat period. The Rishis mentioned in samhitas are in majority, authors of different sutras of Darshan and are also mentioned in Adi Parva of Mahabharat. Similarity of non-technical and easy flow of language is seen in Ayurveda samhitas. The method of exposition is of question-answer type followed in the Upanishads. Ayurvedic samhitas fall somewhere between these two chronological landmarks.
The Brahmanas, Upanishads are considered as literature meant for explaining the procedures described in the Mantras, and later works like the Mahabharat, Ramayana, and Puranas are also considered as a collection of explanatory notes with illustrative cases or episodes. Though there is mention of Rishis as Sutra Kara, none of the work in Sutra form is mentioned or found anywhere. The basis of these discourses and commentaries should either be Mantras or some Sutras. We find that the present samhitas are in the form of Vyakhyana- discourses or commentaries. If so, the basic of these discourses and commentaries, it should exist in Mantras and Brahmanas. it is not imposed or added from the exterior but is a part and parcel of the main body of the Vedas. It is also considered as Upanga of Atharva Veda i.e. the objects in whole universe are denoted by the word ‘ Veda’ or the meaning of the word Veda is reflected in or represented by the whole universe.Īyurveda is an Upaveda of Atharva or Rigveda according to some schools or is a Panchama Veda. Veda in the form of objects is the whole universe i.e. The Veda in the form of words is contained in Mantras (and other subsequent literature). He says that Veda denotes knowledge which has two forms- Shabdarupa Veda and Artharupa Veda, one is in verbal form and the other is in object form. Shivadasa Sen, a commentator on Charaka, has aptly explained the meaning of the word Veda. Whether their roots are found in earlier works and whether they have been revised and improved in subsequent periods is worth examining, so that a clear picture of the stage-wise historical development may emerge. Glimpses of the concepts expounded in Ayurvedic Samhitas have been given.
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