Hymns In Ayurveda Samhitas For Fever

By Prof. Vd. Rangaprasad Bhat
The samhitas of Ayurveda at certain occasions advice the chanting of mantras in specific conditions of pathology. Most of the occasions the mantras quoted are from the Vedas and occasionally from tantric granthas. 
To begin with, in the chapter dealing with the treatment of fever, Acharya Charaka mentions the following verse, where in a sutra format he mentions the chanting of mantras in controlling the vega of jvara.


Read related: Analysis Of Effect of Mantras On Health And Nadi

Interpretation:-
After due prayers to soma and avara (Parvati) along with the nandi adi groups, (it may be remembered that jvara is caused due to anger of Lord Rudra) to appease them, and to get cured of fever – one should  chant the purusha Sooktam(Vishnu Sahasranama as per Chakrapani) which starts  with the verse – “sahasraaaraa ”.
Read related: Hymns For Cardiac Ailments, Jaundice, Fever

Charaka further indicates that the chronic and idiopathic fever gets cured when under the treatment, simultaneously by chanting,  the Vishnu Sahasra Nama

” vishwam vishnurvashatkaro, bhatha bhavya bhavatprabhua |
bhatha kadh bhadha badh bhavo, bhatatma bhata bhavanaa || ”

 

The fact being, the human body is the replica of the universe as is being mentioned by the yoga related scriptures,- helps us to understand that the principles of rudra, soma, vishnu, Prajapati, Indra, Kartikeya, Maruta etc too reside in our body and controls the physiological actions of to maintain the Jiva or praNa in an amicable manner.

The reference, presented henceforth, from carakasamahita – Purusha Vichaya Shareera chapter, will  subtantiate the comparison of world with human body.

Form / structure of body in the microcosm is the representation of the prathiva of macrocosm ,
Moistness and watery elements in the microcosm is the representation of the apaa (ap mahabhuta) of macrocosm  ,
The  santapa (warmth) in the microcosm is the representation of the Tejas of macrocosm ,

vayua prana – the  praana in the microcosm represents the vayu of macrocosm ,
the hollow cavities and tubular structures in the microcosm represents the viyat (akasam) of macrocosm,

brahma antaratma – The  antaratma in the microcosm represents the brahma of macrocosm,
As in case of heaven the brahma is all pervading, so is in the case of puruaa – the  antaratma,

The  prajapati  located in antaratman in the microcosm represents the brahma residing in the  vibhatirlaka of macrocosm,

Vibhatia puruaa sattvaa – the  satvam in the microcosm represents the all pervading purusha of the macrocosm  ,
The  ahankara in the purusha  represents the indra (of indraloka) of macrocosm ,

Learning, acquiring, grasping mentally in the microcosm represents the Aditya of macrocosm,
The Rudra (Lord Shiva in Vedic era was referred as Rudra) of the macrocosm represents the Rosha (anger / rage)  within the  microcosm,

The  Soma in the macrocosm represents the prasada (tranquility / well being ) of microcosm,
the  vasava (the eight Vasu demigods namely anala, anila, aoma, ahas, dhara, dhruva, pratyaaa and prabhasa) of the macrocosm represents the sukham (happiness) with in the microcosm,

The  Ashvini twin brothers of the macrocosm represents the kantia (desire / wishes) with in the  microcosm,
Marut  of the macrocosm represents the utsaha (power/ endurance / energy) within the  microcosm.

Note:- Marut in the vedas are said to be the sons of rudra- and paani- or the children of heaven or of ocean;and described as armed with golden weapons id est lightnings and thunderbolts, as having iron teeth and roaring like lions, as residing in the north, as riding in golden cars drawn by ruddy horses sometimes called Prushati,

The  Vishvadeva (the great Soul, the Supreme Spirit also as Name of viaau) of the macrocosm represents all five sensory faculties and their objects)  within the microcosm,

The Tamas (darkness) of the macrocosm represents the moha (loss of consciousness / delusion) within the  microcosm,

Jyoti (the light as the divine principle of life or source of intelligence, intelligence) of the macrocosm represents the  Jnana (knowing, becoming acquainted with, knowledge, (especially) the higher knowledge) within the microcosm ,

yatha lakasya sargadih tatha puruaasya garbhadhanaa – as in case of universe the sargadi  events happens, so is in the case of puruaa – there occurs  garbhadhanaa and the proceeding events. Note:- sargadi  refers to the emission or creation of matter, primary creation (as opp. to pratisarga-“secondary creation”). And garbhadhanaa refers to the period from the conception of the embryo until the period of delivery of the child.,

yatha kratayugamavaa balyaa – as in case of universe the kratayuga period (noun.- the first of the four ages of the world, golden age) of time is present, so is in the case of puruaa – the balyaa (infancy / childhood) stage of life gets present,

yatha trata tatha yauvanaa – as in case of universe the trata yuga period (dvitayaa vibhagaa tretayugasaajñakaa sa ca satyayugat anantaraa 1296000 varaaparyantaaa tretayuge araramaa ajayat – means the second quartet of the ages of the world which follows after surpassing 1296000 years from the satya yuga. It is in this yuga Srarama lived.) of time is present, so is in the case of puruaa – the yauvanaa (youth) stage of life gets present,

yatha dvaparastatha sthaviryaa – – as in case of universe the dvaparayuga period  (masculine. the age with the number two”, Name of the 3rd of the 4 yuga-s or ages of the world (comprising 2400 years;the yuga-s itself = 2000, and each twilight = 200 years;it is also personified as a god) of time is present, so is in the case of puruaa – the sthaviryaa [old age – (described as commencing at seventy in men and fifty in women, and ending at ninety, after which period a man is called varaayas)] stage of life gets present,

yatha kaliravamaturyaa – as in case of universe the kaliyuga period (m.     Name of the last and worst of the four yuga-s or ages, the present age, age of vice etc. (the kali- age contains, inclusive of the two dawns, 1200 years of the gods or 432,000 years of men, and begins the eighteenth of February, 3102 B.C.;at the end of this yuga- the world is to be destroyed) of time is present, so is in the case of puruaa – the aturyaa (diseased state) stage of life gets present,

yatha yugantastatha maraaamiti – as in case of universe the yugantaa period (the end of an age or yuga- , destruction of the world) of time occurs, so is in the case of puruaa – the maraaam (death) occurs |

evametenanumanenanuktanamapi lakapuruaayaravayavaviaeaaaamagniveaa! samanyaa vidyaditi – Thus the commonalities between the loka and the puuSha gets deciphered from their vishiShTa attributes.||5||” || – carakasaahita – puruaavicayaaararam ||

Like wise Sushruta in sarvabhatacintaaararam chapter mentions the inter relationship between  adhibhataa (the material objects), adhyatmam (belonging to one’s own body), adhidaivatam (the presiding deity in body), where in we understand the presence of brahma, Iavaraa, candramaa, diaaa , vayua, sarya ,  apaa, prathiva , agnia,  indraa, viaaua, mitraa, prajapati etc in the form of presiding deity over the anga avayavAs (adhidaivata) in maintaining the functions of the body and its parts. The reference quoted above reads as follows –

Transliteration: “svaa svaacaiaaa viaaya’dhibhataa; svayamadhyatmam; adhidaivatam- atha buddharbrahma, ahaakarasyaavaraa, manasaacandramaa, diaaa aratrasya, tvaca vayua, saryaacakauaaa, rasanasyapaa, prathiva ghraaasya, vaca’gnia,  hastayarindraa, padayarviaaua, payarmitraa, prajapatirupasthasyati” ||7||

The interpretation of the above verse could be understood from the following tabulation.

S.Noadhibhataa
(the material objects)
adhyatmam
(belonging to one’s own body)
adhidaivatam
(the presiding deity in body)
1Baddhavyam
(mfn.- to be known or perceived or observed or recognized, perceptible, intelligible etc)
buddhi
(intellect)
brahma
2ahaakartavyam

(adj. to be done by self)

ahaakara
(ego)
Iavaraa
3Mantavyam

( adj. to be thought)

manas
(mind)
candramaa
4aratavyam
(adj. to be heard or listened to)
aratra
(ears)
diaaa
5Sparaanayam
( adj. to be perceived or felt)
tvaca
(skin)
vayua
6draayam

(n. any visible object)

cakauaaa
(eyes)
sarya
7rasanayam

(adj. to be tasted)

Rasanasya
(tongue)
apaa
8ghratavyam
(n. to be smelled)
ghraaasya
(nose)
prathiva
9vaktavyam
(adj. to be said or spoken)
Vaca
(speech)
agnia
10adatavyam

(adj. to be taken)

hastayaa
(hands)
indraa
11gantavyam

(adj. to be gone or attained or accomplished)

padaa
(feet)
viaaua
12visarjanayam

(adj. to be sent forth or expelled)

payaa
(anal region)
mitraa
13anandanayam
(adj. exhilarating)
upastha
(genitals)
prajapati

 

Having said that, the mantras when recited within the mind or even chanted through vocal resonation, do have the impact upon the internal microcosmic principles through the reverberations of vibrations caused by the mantras.

It there by helps cleansing, modifying, re energising the energy pattern amongst the major chakras and the minor chakras (aka marma sthalas), which maintain the physiological functions of the body by the governance of the mahAprAna vAyu, which abodes on those chakras (both major and minor).

Thus the effect of chanting the mantras do have impact in the energy pattern of the human body and impeccably has a role in the self healing process, when chanted per se along with the treatment with medicines.

In a way, most of the mantras getting mentioned with the phala (result) of providing health through vyadhi mokaana as seen in atharvana veda, seems to be on par with auto suggestion of directing the internal microscosmic energies in the form of request to self rectify or get strengthened, there by counteracting the negative state of ill health to bring the physique to a positive state of good health.

Having said that, I would like to end this note of explanation with the wonderful words of Sri Ramana Maharshi – “Deham Naham Koham Soham”, explaining the quintessence of the spirit in simplified words of purusha suktaa.

sahasrazIrSA puruSaH | sahasrAkSaH sahasrapAt |
sa bhUmiM vizvato vRtvA | atyatiSThaddazAGgulam ||

puruSa evedagM sarvam | yadbhUtaM yacca bhavyam |
utAmRtatva syezAnaH | yadannenAtirohati ||

etAvAnasya mahimA | ato jyAyAgm‍zca pUruSaH |
pAdo‌’sya vizvA bhUtAni | tripAdasyAmRtaM divi ||

tripAdUrdhva udaitpuruSaH | pAdo‌’syehA”bhavAtpunaH |
tato viSvaN-vyakrAmat | sAzanAnazane abhi ||

tasmAdvirADajAyata | virAjo adhi pUruSaH |
sa jAto atyaricyata | pazcAd-bhUmimatho puraH ||

yatpuruSeNa haviSA | devA yajJamatanvata |
vasanto asyAsIdAjyam | grISma idhmazzaradhdhaviH ||

saptAsyAsan-paridhayaH | triH sapta samidhaH kRtAH |
devA yadyajJaM tanvAnAH | abadhnan-puruSaM pazum ||

taM yajJaM barhiSi praukSan | puruSaM jAtamagrataH |
tena devA ayajanta | sAdhyA RSayazca ye ||

tasmAdyajJAt-sarvahutaH | sambhRtaM pRSadAjyam |
pazUg-stAgzcakre vAyavyAn | AraNyAn-grAmyAzca ye ||

tasmAdyajJAtsarvahutaH | RcaH sAmAni jajJire |
chandAgMsi jajJire tasmAt | yajustasmAdajAyata ||

tasmAdazvA ajAyanta | ye ke cobhayAdataH |
gAvo ha jajJire tasmAt | tasmAjjAtA ajAvayaH ||

yatpuruSaM vyadadhuH | katithA vyakalpayan |
mukhaM kimasya kau bAhU | kAvUrU pAdAvucyete ||

brAhmaN’sya mukhamAsIt | bAhU rAjanyaH kRtaH |
UrU tadasya yadvaizyaH | padbhyAgM zUdro ajAyataH ||

candramA manaso jAtaH | cakSoH sUryo ajAyata |
mukhAdindrazcAgnizca | prANAdvAyurajAyata ||

nAbhyA AsIdantarikSam | zIrSNo dyauH samavartata |
padbhyAM bhUmirdizaH zrotrAt | tathA lokAgm akalpayan ||

vedAhametaM puruSaM mahAntam | AdityavarNaM tamasastu pAre |
sarvANi rUpANi vicitya dhIraH | nAmAni kRtvA’bhivadan, yadA”ste ||

dhAtA purastAdyamudAjahAra | zakraH pravidvAn-pradizazcatasraH |
tamevaM vidvAnamRta iha bhavati | nAnyaH panthA ayanAya vidyate ||

yajJena yajJamayajanta devAH | tAni dharmANi prathamAnyAsan |
te ha nAkaM mahimAnaH sacante | yatra pUrve sAdhyAssanti devAH ||

adbhyaH sambhUtaH pRthivyai rasAcca | vizvakarmaNaH samavartatAdhi |
tasya tvaSTA vidadhadrUpameti | tatpuruSasya vizvamAjAnamagre ||

vedAhametaM puruSaM mahAntam | AdityavarNaM tamasaH parastAt |
tamevaM vidvAnamRta iha bhavati | nAnyaH panthA vidyate’yanAya ||

prajApatizcarati garbhe antaH | ajAyamAno bahudhA vijAyate |
tasya dhIrAH parijAnanti yonim | marIcInAM padamicchanti vedhasaH ||

yo devebhya Atapati | yo devAnAM purohitaH |
pUrvo yo devebhyo jAtaH | namo rucAya brAhmaye ||

rucaM brAhmaM janayantaH | devA agre tadabruvan |
yastvaivaM brAhmaNo vidyAt | tasya devA asan vaze ||

hrIzca te lakSmIzca patnyau | ahorAtre pArzve |
nakSatrANi rUpam | azvinau vyAttam |
iSTaM maniSANa | amuM maniSANa | sarvaM maniSANa ||

taccaM yorAvRNImahe | gAtuM yajJAya | gAtuM yajJapataye | daivI svastirastu naH | svastirmAnuSebhyaH | UrdhvaM jigAtu bheSajam | zaM no astu dvipade | zaM catuSpade |
oM zAntiH zAntiH zAntiH ||


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