Zitierweise / cite as:
Carakasaṃhitā: Ausgewählte Texte aus der Carakasaṃhitā / übersetzt und erläutert von Alois Payer <1944 - >. -- 1. Sūtrasthāna. -- 1. Kapitel 1: "Langes Leben". -- Sūtra 1 - 40. -- Fassung vom 2007-07-04. -- URL: http://www.payer.de/ayurveda/caraka0101001.htm
Erstmals publiziert: 2007-03-06
Überarbeitungen: 2007-07-04 [Ergänzungen]; 2007-04-09 [Ergänzungen]; 2007-03-08 [Ergänzungen]; 2007-03-07 [Ergänzungen]
Anlass: Lehrveranstaltung SS 2007
©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers
Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library
WARNUNG: dies ist der Versuch einer
Übersetzung und Interpretation eines altindischen Textes. Es ist keine
medizinische Anleitung. Vor dem Gebrauch aller hier genannten Heilmittel wird
darum ausdrücklich gewarnt. Nur ein erfahrener, gut ausgebildeter ayurvedischer
Arzt kann Verschreibungen und Behandlungen machen!
Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.
Die Verse sind, wenn nichts anderes vermerkt ist, im Versmaß Śloka abgefasst.
Definition des Śloka in einem Śloka:
śloke ṣaṣṭhaṃ guru jñeyaṃ
sarvatra laghu pañcamam
dvicatuṣpādayor hrasvaṃ
saptamaṃ dīrgham anyayoḥ
"Im Śloka ist die sechste Silbe eines Pāda schwer, die fünfte in allen Pādas leicht
Die siebte Silbe ist im zweiten und vierten Pāda kurz, lang in den beiden anderen."
Das metrische Schema ist also:
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
Zur Metrik siehe:
Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript. -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm
athāto dīrghañjīvitīyam adhyāyaṃ vyākhyāsymaḥ |1|
1. Nun werden wir das Kapitel, das mit den Worten "langes Leben" beginnt1 erklären.
Kommentar:
1 dīrghañjīvitīya: dieses Kapitel ist nach den Anfangsworten dīrghaṃ jīvitam von |3| benannt
iti ha smāha bhagavān ātreyaḥ |2|
2. So sprach der selige Ātreya1:
Kommentar:
1 Ātreya = Nachkomme des Atri
Zu Ātreya siehe:
Encyclopaedia of Indian medicine / Ed.: S. K. Ramachandra Rao. - Bombay : Popular Prakashan. -- 25 cm. -- Vol. 1: Historical perspective. -- 1985. -- XII, 131 S. : Ill. -- S. 28f.
"ATRI. 'An eater.' A Rishi, and author of many Vedic hymns. "A Maharshi or great saint, who in the Vedas occurs especially in hymns composed for the praise of Agni, Indra, the Aświns, and the Viśwadevas. In the epic period he is considered as one of the ten Prajāpatis or Lords of creation engendered by Manu for the purpose of creating the universe; at a later period he appears as a mind-born son of Brahmā, and one of the Seven Rishis who preside over the reign of Swāyambhuva, the first Manu, or, according to others, of Swārochisha, the second, or of Vaivaśwata, the seventh.
He married Anasūyā daughter of Daksha, and their son was Durvāsas." — Goldstücker.
In the Rāmāyana an account is given of the visit paid by Rāma and Sītā to Atri and Anasūyā in their hermitage south of Chitrakūṭa.
In the Purāṇas he was also father of Soma, the moon and the ascetic Dattātreya by his wife Anasūyā. As a Rishi he is one of the stars of the Great Bear."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
"In Hinduism, Atri (Sanskrit: अत्रि) is a legendary bard and scholar, and a son of Brahma. Maharishi Atri
Atri and AUM
He is among the three main seers who propounded the sacred thread (after Brihaspati) which has three strands symbolizing Creation (Brahma and the letter A), sustenance (Vishnu and the latter U) and Dissolution (Shiva{m} and the letter M). Together these three strands show the vow that a Brahmin takes to recite and adhere to Aum.
The first three threads is the Brahma vrata (promise of the Brahmin) and is related to Bhu loka (earth plane). The second set of three threads is given after marriage and is related to the Bhuva loka (solar system) while the third set of three threads Deeksha (initiation) and is related to svarga loka (heavens).
A Sapta RishiHe is among the sapta rishi (seven luminous or eternal sages in the sky) symbolized by the great bear and the seven stars around it.
Seer of Rig VedaHe is the seer of the fifth Mandala (Book 5) of the Rig Veda. He had many sons and disciples who have also contributed in the compilation of the Rig Veda and other Vedic texts.
His LifeAtri maharishi is one of the ten sons of Creator Brahma and first of the Saptha Rishis, created by just the will of the Almighty and therefore designated as a Maanasa-putras (mentally generated issues). There were ten of these. Atri's wife is Anasuyaa, a daughter of Kardama Prajapati. They had three sons: Dattatreya, Durvasa and SomaSkandan alias Patanjali.
Rama, the son of Dasaratha, visited Atri Maharishi's Ashram during his fourteen years of stay in the forest. It was Atri who showed the way to Dandakaranya forest to Rama, after showering his hospitality on him.
Atri Maharishi is considered to be one of the great discoverers of sacred Mantras of Hinduism. In his family line there were a few other seers of mantras namely: Shaavaashva, Avishtir, and Purvaatithi. There were also other great Rishis in that line: Mudgala, Uddaalaki, Shaakalaayani, Chaandogya, etc.
Atri-samhita and Atri-smriti are two works attributed to Atri.
Atris wife is Anusuya devi. She was a embodiment of chastity. They lived in South Kailash ( then called as the lemuria continent ) Now this place is called Thirumoorthy hills which is 100km away from Coimbatore.
Till the present day, a number of Brahmin families have this sage's name at the head of their lineage, which indicates that he fathered that whole lineage. This lineage is addressed as Gotra."[Quelle: http://en.wikipedia.org/wiki/Atri. -- Zugriff am 2007-02-23]
dīrghaṃ jīvitam anvicchan
bharadvāja upāgamat |
indram ugratapā buddhvā
śaraṇyam amareśvaram |3|
3. Bharadvāja1, der grausige Asket, wünschte langes Leben, erfuhr von Indra2 und ging zu ihm, dem Herrn der Unsterblichen, dem Zufluchtsgewährer.
Kommentar:
1 Bharadvāja
"Bharadwaja (भरद्वाज) was one of the great sages (rishis) whose accomplishments are detailed in the Puranas. The descendents of Bharadwaja use Bhardwaj as their surname and their population is mainly situated in North India. Bhardwajs belong to Brahmin community of Hindus.
It is said that the Marudwaja gods found him abandoned as a baby. Looking at the plight of the baby and the radiance which shone from his face, they adopted him. Young Bharadwaja was characterized by an insatiable desire to learn. He spent all his time trying to understand the Vedas. The Marudwaja gods taught him all they knew about the Vedas but Bharadwaja wanted to learn more. So he was asked to meditate upon Indra.
It is said that Bharadwaja performed rigorous penance for years, his body became weak, and eventually he found it impossible to even sit. The Marut gods were filled with pity for Bharadwaja. One day as Bharadwaja fell down meditating, Indra appeared. Bharadwaja was filled with joy. Indra asked Bharadwaja what he would do if he were given a longer life. To this Bharadwaja replied that he would still meditate and learn more about the Vedas.
Indra told Bharadwaja that this was his third life and he had already worn out himself in the previous two lives understanding the Vedas. Indra then materialized three mountains, took three handfuls of soil from the mountains, and showed it to Bharadwaja. He said that the three Vedas were like the three mountains, and what Bharadwaja had learnt was the equivalent of those three handfuls, but that did not mean it was small; he had already gained more knowledge than the gods. Indra told Bharadwaja that Vedic knowledge is endless, and just as gaining knowledge is important, spreading it among the people is also very important.
Indra then advised Bharadwaja to do a yagna and invite Shiva and Parvati to precide over the yagna the completion of which is equivalent to mastering the vedas. When Bharadwaja approached Kailasa the abode of lord Shiva, he was busy in the divine natyam (dance) with mother Parvati. Mother Parvati noticed the sage and simply smiled. It is said Bhradawaja had to wait for several days for the natyam to complete and by that time the sage who was waiting was struck with paralyses and collapsed. Shiva and Parvati noticed this and immediately revived the sage back to consciousness and showered him with blessings.
From that day onwards, Bharadwaja decided that spreading the Vedic knowledge among people and freeing society from poverty, disease and war were his life's objectives. He travelled far and wide and took many virtuous kings as his disciples. Prominent among them were Abhayavarti and Divodasa. He helped the virtuous kings in times of peril, using his supreme knowledge and the help of the gods.
With the help of Bharadwaja, a long period of peace was achieved, where people prospered both physically and spiritually. Bharadwaja was also the adopted son of the Emperor Bharata, the son of Dushyanta and Shakuntala. Though he could have taken over the vast kingdom of Bharata, the great sage Bharadwaja had no interest in worldly affairs. With his advice, Bharata carried out a yagna through which he got a son and so the line which had great warriors before and after that was continued.
Bharadwaja married Susheela and had a son called Garga, who was well versed in the Vedas and the Upanishads. It is said that when Bharadwaja's time in this world came to an end, the celestial gods showered flowers on the couple and Indra came on his divine chariot, offered his respect to this great personality and took them to heaven."
[Quelle: http://en.wikipedia.org/wiki/Bharadvaja. -- Zugriff am 2007-02-23]
2 Indra
"Indra (Sanskrit: इन्द्र or इंद्र, indra) is the god of weather and war, and lord of Svargaloka in Hinduism. Mentioned first as the chief deity in the sacred text of Rig Veda, Indra is bestowed with a heroic and almost brash character. Origins
Indra
A bronze statue of IndraGod of weather and war, king of the gods Devanagari: इन्द्र or इंद्र Sanskrit Transliteration: Indra Affiliation: Deva Abode: Amarāvati in Svarga Weapon: Vajra Consort: Sachi/Indrāṇi Mount: Airavata Indra is attested as a god of the Mitanni. If Indra as a deity is cognate to other Indo-European gods, either thunder gods such as Thor or Perun, or heroic gods, or gods of intoxicating drinks, his name has either not been preserved in any other branch, or else it is itself an Indo-Iranian innovation. Janda (1998:221) suggests that the Proto-Indo-European (or Graeco-Aryan) predecessor of Indra had the epitheta *trigw-welumos "smasher of the enclosure" (of Vritra, Vala) and diye-snūtyos "impeller of streams" (the liberated rivers, corresponding to Vedic apam ajas "agitator of the waters"), which resulted in the Greek gods Triptolemos and Dionysos.
In the religious practices of the foundation of Hinduism, i.e. Vedic civilization, Indra has prominence over the continuation of chief god of the Indo-European pantheon Dyēus (Dyēus appears in the Vedas as Dyaus Pita, a relatively minor deity who, interestingly, is the father of Indra). Compare to this the comparatively low status of Tyr compared to Odin or Thor in Norse paganism. The battle between Indra and Vritra is reflected in the Avesta, but only among the Indo-Aryans does Indra appear to have risen to the head of the pantheon.
Indra in the Rig VedaThe Rig-Veda states,
He under whose supreme control are horses, all chariots, and the villages, and cattle;
He who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra. (2.12.7, trans. Griffith)It further states,
“Indra, you lifted up the outcast who was oppressed, you glorified the blind and the lame.” (Rg-Veda 2:13:12)
Indra is the chief god of the Rigveda (besides Agni). He delights in drinking Soma, and the central Vedic myth is his heroic defeat of Vritra, liberating the rivers, or alternatively, his smashing of the Vala, a stone enclosure where the Panis had imprisoned the cows, and Ushas (dawn). He is the god of war, smashing the stone fortresses of the Dasyu, and invoked by combatants on both sides in the Battle of the Ten Kings.
The Rig-Veda frequently refers to him as Śakra - the mighty-one. In the Vedic period, the number of gods was assumed to be thirty-three and Indra was their lord. (The slightly later Brihad-aranyaka Upanishad enumerates the gods as the eight Vasus, the eleven Rudras, the twelve Adityas, Indra and Prajapati). As lord of the Vasus, Indra was also referred to as Vāsava.
By the age of the Vedanta, Indra became the prototype for all lords and thus a king could be called Mānavendra (Indra or lord of men) and Rama, the hero of the Ramayana, was referred to as Rāghavendra (Indra of the clan of Raghu). Hence the original Indra was also referred to as Devendra (Indra of the Devas). However, Sakra and Vasava were used exclusively for the original Indra. Though, modern texts usually adhere to the name Indra, the traditional Hindu texts (the Vedas, epics and Puranas) use Indra, Sakra and Vasava interchangeably and with the same frequency.
"Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness]." (Bhagavad Gita 10.22).
Status and functionIndra is an important god in many tales and epics. He leads the Devas (the gods who form and maintain Heaven and the elements, such as Agni (Fire), Varuna (Water) and Surya (Sun), and constantly wages war against the demonic Asuras of the netherworlds, or Patala, who oppose morality and dharma. He thus fights in the timeless battle between good and evil. In addition, he is one of the Guardians of the directions, representing the east.
Presently, Hindus see Indra as minor deity and contemporary Hindus often worship a personal supreme God such as Shiva, Vishnu, Devi or Surya, seen by them as the great god. A puranic story illustrating the subjugation of Indra's pride is illustrated in the story of Govardhan hill where Krishna, avatar or incarnation of Vishnu carried the hill and protected his devotees when Indra, angered by non-worship of him, launched rains over the village.
CharacteristicsIn RigVeda, Indra is repeatedly described as a fair or yellow-skinned person:
"Fair cheeks hath Indra, Maghavan, the Victor, Lord of a great host, Stormer, strong in action. What once thou didst in might when mortals vexed thee, where now, O Bull, are those thy hero exploits?" (RigVeda, Book 3, Hymn XXX: Griffith)
"May the strong Heaven make thee the Strong wax stronger: Strong, for thou art borne by thy two strong Bay Horses. So, fair of cheek, with mighty chariot, mighty, uphold us, strong-willed, thunderarmed, in battle." (RigVeda, Book 5, Hymn XXXVI: Grffith)
Indra's weapon, which he used to kill Vritra, (with the help of other gods), is the thunderbolt (Vajra), though he also uses a bow, a net and a hook. He rides a large, four-tusked albino elephant called Airavata. When portrayed having four arms, he has lances in two of his hands which resemble elephant goads. When he is shown to have two, he holds the Vajra and a bow (Masson-Oursel and Morin, 326).
Indra lives in Svarga in the clouds around Mt. Meru. Deceased warriors go to his hall after death, where they live without sadness, pain or fear. They watch the Apsaras and the Gandharvas dance, and play games. The gods of the elements, celestial sages, great kings and warriors enrich his court.
Relations with other godsHe is married to Indrani (whose father, Puloman, Indra killed), and is the father of Arjuna (by Kunti), Jayanta, Midhusa, Nilambara, Khamla, Rbhus, Rsabha. Indra is also the father of Vali and Surya. He is attended to by the Maruts (and the Vasus), children of Diti (mother of demons) and Rudra. Indra had slayed Diti's previous wicked children, so she hoped her son would be more powerful than him and kept herself pregnant for a century, practicing magic to aid her fetal son. When Indra discovered this, he threw a thunderbolt at her and shattered the fetus into 7 or 49 parts; each part regenerated into a complete individual, and the parts grew into the Maruts, a group of storm gods, who are less powerful than Indra.
According to one belief, Indra pulled his father, Dyaus Pita, from the sky by the foot; he fell to his death; afterwards, Indra married his mother Prthivi, who supported the murder.
Some scholars have also argued that there is a continuity between Indra and Shiva (Rudra). Scholars such as Dr. David Frawley, Koenraad Elst and many Hindu dovotees believe that Indra in indeed Shiva. Lord Indra is said to be a bull while Lord Shiva has a bull as a vehicle. Lord Indra fights with the Maruts (who as children of Lord Rudra) as his soldiers. Lord Indra is too an outsider as is Lord Shiva and is also connected with tiger skin (e.g. in RV 5:4:1:11), which is what Lord Shiva meditates upon.
Stories about IndraIndra is not a perfect being, and is ascribed with more human characteristics and vices than any other Vedic deity. Perhaps consequently, he also has the most hymns dedicated to him: 250 (Masson-Oursel and Morin, 326). A well-known story about Indra tells of a sin that he committed and how he was punished for it.
Ahalya's curseIndra had an affair with Ahalya, wife of Gautama Maharishi. He was punished by Gautama with a curse that one thousand phalluses would cover his body in a grotesque and vulgar display, and that his reign as king of the gods would meet with disaster and catastrophe. Gautama later commuted the curse, upon the pleading of Brahma, to one thousand eyes, instead of phalluses. Due to this sin Indra's throne remains insecure forever. He is repeatedly humiliated by demonic kings like Ravana of Lanka, whose son Indrajit (whose name means victor over Indra) bound Indra in serpent nooses and dragged him across Lanka in a humiliating display. Ravana released Indra when Brahma convinced him to do so, but Indra, as the defeated, had to pay tribute and accept Ravana's supremacy. Indra realized the consequences of his sin, and was later avenged by the Avatara of Vishnu, Rama, who slew Ravana to deliver the three worlds from evil, as described in the epic Ramayana.
Indra and Vritra
- See also: Rukmangada, Tulsi
Vritra (Verethra in Avesta), an asura, stole all the water in the world and Indra drank much Soma to prepare himself for the battle with the huge serpent. He passed through Vritra's ninety-nine fortresses, slew the monster and brought water back to Earth.
In a later version of the story, Vritra was created by Tvashtri to get revenge for Indra's murder of his son, Trisiras, a pious Brahmin whose increase of power worried Indra. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra fled. Vishnu and the Rishis brokered a truce, and Indra swore he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam from the waves of the ocean to kill him at twilight.
In yet another version, recounted in the Mahabharata, Vritra was a Brahmin who got hold of supernatural powers, went rogue and became a danger to the gods. Indra had to intervene, and slew him after a hard fight. A horrible goddess named Brāhmanahatya (the personified sin of Brahmin murder) came from the dead corpse of Vritra and pursued Indra, who hid inside a lotus flower. Indra went to Brahma and begged forgiveness for having killed a Brahmin. "Vajrayudha" which Indra possessed is believed to be prepared from backbone of a sage Dadhichi to kill Asuras.
In Zoroastrianism
In the Avesta, Indra is called Verethragna (cognate with Sanskrit Vritrahana, killer of Vritra).
Zoroastrianism retains Indra as the leader of "false gods" (all, or almost all other gods), beings who can be equated with devils. So also in the Vendidad, the youngest of the texts of the Avesta, where Indra is one of the six chief demons that are seen to stand opposite the six Amesha Spentas (Aməṣ̌a Spənta). In this sextet, Indra is the direct enemy of Asha Vahishta, and so the opponent of asha/rta, order, truth, and righteousness. (Vd. 10.9)
Similarly, in the Denkard, a 9th century Middle Persian text, Indra is the arch-demon that "is the spirit of apostasy and further deceives the worldly existence of mankind" (9.3). In the Bundahishn, a Zoroastrian account of creation, Indra "freezes the minds of the creatures from practicing righteousness just like much frozen snow. He instills this into the minds of men that they ought not to have the sacred shirt and thread girdle" (Gbd. 27.6). At the renovation of the universe Indra will be defeated by Asha Vahishta (Gbd. 34.27)
In Buddhism, Jainism and Chinese religion
In Buddhist and Jain texts, Indra is commonly called by his other name Śakra, ruler of the Trāyastriṃśa heaven. Śakra is, however, sometimes given the title Indra, or, more commonly, Devānām Indra, "Lord of the Devas". In Buddhist countries such as China, Korea and Japan, he is known as Taishakuten. Some Buddhists have also even interpreted that the Jade Emperor is another interpretation of Indra.
In Jainism, Indra awards a golden robe to Mahavira, and later welcomes him into heaven."
[Quelle: http://en.wikipedia.org/wiki/Indra. -- Zugriff am 2007-02-23]
brahmaṇā hi yathāproktam
āyurvedaṃ prajāpatiḥ |
jagrāha nikhilenādāv
aśvinau tu punas tataḥ |4|
4. Prajāpati1 erhielt den Āyurveda wie er von Brahmā verkündet wurde. Von ihm erhielten ihn zuerst die beiden Aśvin2 in seiner Ganzheit.
Kommentar:
Mit der Rückführung des Āyurveda auf eine Offenbarung Brahmās begeben sich die āyurvedischen Mediziner in eine selbstverschuldete Unmündigkeit (I. Kant), bzw. maßen sich eine Autorität an, die sie nicht besitzen:
"Aufklärung ist der Ausgang des Menschen aus seiner selbst verschuldeten Unmündigkeit. Unmündigkeit ist das Unvermögen, sich seines Verstandes ohne Leitung eines anderen zu bedienen. Selbstverschuldet ist diese Unmündigkeit, wenn die Ursache derselben nicht am Mangel des Verstandes, sondern der Entschließung und des Mutes liegt, sich seiner ohne Leitung eines andern zu bedienen. Sapere aude! Habe Mut, dich deines eigenen Verstandes zu bedienen! ist also der Wahlspruch der Aufklärung. Faulheit und Feigheit sind die Ursachen, warum ein so großer Teil der Menschen, nachdem sie die Natur längst von fremder Leitung frei gesprochen (naturaliter maiorennes), dennoch gerne zeitlebens unmündig bleiben; und warum es anderen so leicht wird, sich zu deren Vormündern aufzuwerfen. Es ist so bequem, unmündig zu sein. Habe ich ein Buch, das für mich Verstand hat, einen Seelsorger, der für mich Gewissen hat, einen Arzt, der für mich die Diät beurteilt, u.s.w.: so brauche ich mich ja nicht selbst zu bemühen. Ich habe nicht nötig zu denken, wenn ich nur bezahlen kann; andere werden das verdrießliche Geschäft schon für mich übernehmen. Dass der bei weitem größte Teil der Menschen (darunter das ganze schöne Geschlecht) den Schritt zur Mündigkeit, außer dem dass er beschwerlich ist, auch für sehr gefährlich halte: dafür sorgen schon jene Vormünder, die die Oberaufsicht über sie gütigst auf sich genommen haben. Nachdem sie ihr Hausvieh zuerst dumm gemacht haben, und sorgfältig verhüteten, dass diese ruhigen Geschöpfe ja keinen Schritt außer dem Gängelwagen, darin sie sie einsperrten, wagen durften: so zeigen sie ihnen nachher die Gefahr, die ihnen drohet, wenn sie es versuchen, allein zu gehen. Nun ist diese Gefahr zwar eben so groß nicht, denn sie würden durch einigemal Fallen wohl endlich gehen lernen; allein ein Beispiel von der Art macht doch schüchtern, und schreckt gemeiniglich von allen ferneren Versuchen ab.
Es ist also für jeden einzelnen Menschen schwer, sich aus der ihm beinahe zur Natur gewordenen Unmündigkeit herauszuarbeiten. Er hat sie sogar lieb gewonnen, und ist vor der Hand wirklich unfähig, sich seines eigenen Verstandes zu bedienen, weil man ihn niemals den Versuch davon machen ließ. Satzungen und Formeln, diese mechanischen Werkzeuge eines vernünftigen Gebrauchs oder vielmehr Missbrauchs seiner Naturgaben, sind die Fußschellen einer immerwährenden Unmündigkeit. Wer sie auch abwürfe, würde dennoch auch über den schmalsten Graben einen nur unsicheren Sprung tun, weil er zu dergleichen freier Bewegung nicht gewöhnt ist. Daher gibt es nur wenige, denen es gelungen ist, durch eigene Bearbeitung ihres Geistes sich aus der Unmündigkeit heraus zu wickeln, und dennoch einen sicheren Gang zu tun."
[Quelle: Kant, Immanuel <1724 - 1804>: Beantwortung der Frage: Was ist Aufklärung?. -- 1784.]
1 Prajāpati: hier = Dakṣa (so Sharma-Dash)
"PRAJĀPATI. 'Lord of creatures,' a progenitor, creator. In the Veda the term in applied to Indra, Savitri, Soma, Hiranyagarbha, and other deities.
In Manu the term is applied to Brahmā as the active creator and supporter of the universe; so Brahma is the Prajapati.
It is also given to Manu Swayambhuva himself, as the son of Brahma and as the secondary creator of the ten Rishis, or "mind-born sons" of Brahma, from whom mankind has descended. It is to these ten sages, as fathers of the human race, that the name Prajapati most commonly is given. They are Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vasishtha, Prachetas or Daksha, Bhrigu, and Narada.
According to some authorities the Prajapatis are only seven in number, being identical with the seven great Rishis. The number and names of the Prajapatis vary in different authorities: the Mahabharata makes twenty-one."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
2 Aśvin
"AŚVINS. Horsemen. 'Dioskouroi'. Two Vedic deities, twin sons of the sun or the sky. They are ever young and handsome, bright, and of golden brilliancy, agile, swift as falcons, and possessed of many forms; and they ride in a golden car drawn by horses or birds, as harbingers of Ushas, the dawn. "They are the earliest bringers of light in the morning sky, who in their chariot hasten onwards before the dawn and prepare the way for her." Roth.
As personifications of the morning twilight, they are said to be children of the sun by a nymph who concealed herself in the form of a mare; hence she was called Aswini and her sons Aswins. But inasmuch as they precede the rise of the sun, they are called his parents in his form Pushan.
Mythically they are the parents of the Pandu princes Nakula and Sahadeva.
Their attributes are numerous, but relate mostly to youth and beauty, light and speed, duality, the curative power, and active benevolence. The number of hymns addressed to them testify to the enthusiastic worship they received. They were the physicians of Swarga, and in this character is called Das and Nasatyas, Gadagadau and Swarvaidyau ; or one was Dasra and the other Nasatya.
Other of their appellations are Abdhijau, 'ocean born;' Pushkamsrajau, 'wreathed with lotuses;' Badaveyau, sons of the submarine fire, Badava. Many instances are recorded of their benevolence and their power of healing.
They restored the sage Chyavana to youth, and prolonged his life when he had become old and decrepit, and through his instrumentality they were admitted to partake of the libations of soma, like the other gods, although Indra strongly opposed them. (See Chyavana.)
The Aswins, says Muir, "have been a puzzle to the oldest commentators, "who have differed widely in their explanations. According to different interpretations quoted in the Nirukta, they were "heaven and earth," "day and night," "two kings, performers of holy acts."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
aśvibhyāṃ bhagavāñ chakraḥ
pratipede ha kevalam |
ṛṣiprokto bharadvājas
tasmāc chakram upāgamat |5|
5. Von den beiden Aśvin erhielt Śakra1 den ganzen Āyurveda. Deswegen ging Bharadvāja auf Empfehlung von Rṣis zu Śakra.
Kommentar:
1 Śakra = Indra
vighnabhūtā yadā rogāḥ
prādurbhūtāḥ śarīriṇāṃ |
tapopavāsādhyayana-
brahmacaryavratāyuṣām |6|
tadā bhūteṣv anukrośaṃ
puraskṛtya maharṣayaḥ |
sametāḥ puṇyakarmānaḥ
pārśve himavataḥ śubhe |7|
6. - 7. Als die Krankheiten erschienen, die für die Körperwesen ein Hindernis waren bei Askese, Fasten, Studium, zölibatärem Wandel, Gelübden und voller Lebensspanne, da haben sich die großen, verdienstreichen Ṛṣis1 aus Mitleid zu den Wesen an der schönen Flanke des Himalaja versammelt:
Kommentar:
1 Ṛṣi's
"ṚṢI. Agni Purāṇa, Chapter 348 states that the letter "Ṛ" means "sound". The word "Ṛṣi" is derived from this root. During the period when the art of writing was not known, Vedas, Śāstras and other sacred lore were communicated through the mouth of the Ṛṣs. The voice of Ārṣa BhĀrata itself is the voice of the Ṛṣis. Hindus believe that the Vedas are the outcome of the inspiration, introspection and spiritual vision of the Rsis. There is a Saṃskṛta stanza defining a Ṛṣi, which is given below ūrdhvaretās tapasyāgaḥ
niyatāśī ca saṃyamī |
śāpānugrahayoḥ śaktaḥ
satyasandho bhaved ṛṣiḥ ||India has given birth to numerous Ṛṣis. The word "Ṛṣi" maybe found throughout the Vedas. Ṛṣis born in all classes of people had lived in India. The general belief is that the number of Ṛṣis may come to about 48,000. It is not possible to know the names of all of them. In the Rāmāyaṇa we find that when Śrī Rāma returned to Ayodhyā after his life in the forest and took up the reign, many Ṛṣis carne to Ayodhyā from all parts of the country. Among them, Viśvāmitra, Yavakrīta, Raibhya, Kaṇva and Garga came with their party of disciples from the east; Dattātreya, Namuci, Pramuci, Vālmīki, Soma, Kuṇḍu and Agastya came with their disciples from the south; Vṛṣaṅgu, Kaviṣa, Kaumya, Raudreya, Nārada, Vāmadeva, Saubhari, Aṣṭāvakra, Śuka, Bhṛgu, Lomaśa, Maudgalya and others with their disciples came from the west and Kaśyapa, Vasiṣṭha, Atri, Gautama, Jamadagni, Bharadvāja, Sanaka and party, Śarabhaṅga, Durvāsas, Mātaṅga, Vibhāṇḍaka, Tumburu, the Saptarṣis and others with their party of disciples arrived from the north, according to Uttara Rāmāyaāa.
There are three classes of Ṛṣis —Brahmarṣi, Rājarṣi and Devarṣi. Vasiṣṭha was a Brahmarṣi, Viśvāmitra, a Rājarṣi and Kaśyapa, a Devarṣi."
[Quelle: Veṭṭaṃmāṇi <1921 - >: Purāṇic encyclopaedia : a comprehensive dictionary with special reference to the epic and Purāṇic literature / Vettam Mani. -- 1st ed. in English. -- Delhi : Motilal Banarsidass, 1975. -- VIII, 922 p. : geneal. tables ; 28 cm. -- ISBN 0842608222. -- Originaltitel: Purāṇanighaṇṭu (1968). -- s.v.]
aṅgirā jamadagniś ca
vasiṣṭhaḥ kaśyapo bhṛguḥ |
ātreyo gautamaḥ sāṅkhyaḥ
pulastyo nārado 'sitaḥ |8|
agastyo vāmadevaś ca
mārkaṇḍeyāśvalāyanau |
pārikṣir bhikṣur ātreyo
bharadvājaḥ kapiñjalaḥ |9|
viśvāmitrāśmarathyau ca
bhārgavaś cyavano 'bhijit |
gārgyaḥ śāṇḍilyakauṇḍilyau
vārkṣir devalagālavau |10|
sāṅkṛtyo baijavāpiś ca
kuśiko bādarāyaṇaḥ |
baḍiśaḥ śaralomā ca
kāpyakātyāyanāv ubhau |11|
kāṅkāyanaḥ kaikaśeyo
dhaumyo mārīcakāśyapau |
śarkarākṣo hiraṇyākṣo
lokākṣaḥ paiṅgir eva ca |12|
śaunakaḥ śākunaiyaś ca
maitreyo maimatāyaniḥ |
vaikhānasā vālakhilyās
tathā cānye maharṣayaḥ |13|
8. - 13. Nämlich:
und noch weitere große Ṛṣis.
brahmajñānasya nidhayo
yamasya niyamasya ca |
tapasas tejasā dīptā
hūyamānā ivāgnayaḥ |14|
sukhopaviṣṭās te tatra
puṇyām cakruḥ kathām imām |15ab|
14. - 15b. Sie, die Schatzbehälter der Vedakenntnis und von Yama und Niyama1, entflammt von der Hitze der Askese, beopferten Opferfeuern gleichend, führten dort voll Glück dieses heilsame Gespräch.
Kommentar:
1 Yama und Niyama
das erste und zweite Glied der acht Glieder des Yoga nach dem Yogasūtra (II.29 - 32) des Patañjali :
yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo 'ṣṭāv aṅgāni |2.29| ahimsā-satyāsteya-brahmacaryāparigrahā yamāḥ |II.30| ete jāti-deśa-kāla-samayānavacchinnāḥ sārva-bhaumā mahāvratam |II.31| śauca-santoṣa-tapaḥ-svādhyāyeśvarapraṇidhānāni niyamāḥ |II.32|
dharmārthakāmamokṣāṇām
ārogyaṃ mūlam uttamam |15cd|
15cd. "Gesundheit ist die wichtigste Wurzel von religiöser Pflichterfüllung (dharma), zweckrationalem Handeln (artha), Trieberfüllung (kāma) und Erlösung (mokṣa)1.
Kommentar:
1 dharma, artha, kāma und mokṣa sind die vier Lebensziele eines Menschen (puruṣārtha)
rogās tasyāpahartāraḥ
śreyaso jīvitasya ca |
prādurbhūto manuśyāṇām
antarāyo mahān ayam |16|
16. Die Krankheiten nehmen Gesundheit, Wohlergehen und Leben weg. Erschienen ist dieses große Hindernis für die Menschen.
kaḥ syāt teṣāṃ śamōpāyā
ity uktvā dhyānam āsthitāḥ |
atha te śaraṇam śakraṃ
dadṛśur dhyānacakṣuṣā |17|
17. Was könnte ein Mittel zur Besänftigung dieser Krankheiten sein?" Nach diesen Worten begannen sie zu meditieren. Da sahen sie mit dem Auge der Meditation Śakra1 als Zuflucht.
Kommentar:
1 Śakra = Indra
sa vakṣyati śamōpāyaṃ
yathāvad amaraprabhuḥ |
kaḥ sahasrākṣabhavanaṃ
gacchet praṣṭuṃ śacīpatim |18|
18. "Er, der Herr der Unsterblichen, wird ein Mittel zu Besänftigung angemessen nennen. Wer soll zum Heim des Tausendäugigen gehen, um den Gatten der Śacī zu fragen?"
aham arthe niyujyeyam
atreti prathamaṃ vacaḥ |
bharadvājo 'bravīt tasmād
ṛṣibhiḥ sa niyojitaḥ |19|
19. "Ich möchte damit beauftragt werden", sprach Bharadvāja zuerst. Deshalb wurde er von den Ṛṣis beauftragt.
sa śakrabhavanaṃ gatvā
surarṣigaṇamadhyagam |
dadarśa balahantāraṃ
dīpyamānam ivānalam |20|
20. Er ging zum Heim Śakras und sah ihn, den Vernichter Balas1, inmitten der Scharen der Götter und Ṛṣis wie ein Feuer leuchten.
Kommentar:
1 Bala = Balāsura
"BALA. A son of Māyāsura. He lived in a place in the netherlands called Atala. He created ninety-six different kinds of magic and gave them to the asura magicians who by the use of them gave the devas immense trouble. Once when Balāsura yawned three bad women, Svairiṇī, Kāminī and Puṃścalī were born. They had with them a potable substance called Hāṭaka which they gave to men whom they liked and after enlivening the sex impulse in them enjoyed a sexual life with them to their heart's content. (Pañcama Skandha, Bhāgavata). Once during a fight between Indra and Jalandhara Bala defeated Indra in a pathetic way. Indra then sought refuge in him and praised him with songs. Flattered by this Bala asked Indra to ask of him whatever he wanted and the sly Indra requested for the physical body of Bala. Without the least hesitation Bala cut his body into pieces and gave him. Indra threw away the cut pieces to different sides and all the places where these pieces fell were at once transformed into Diamond mines.
After the death of Balāsura his wife Prabhāvatī went to their preceptor (Kulaguru) Śukrācārya and told him all that took place and requested to bring back to life her lost husband. But Śukrācārya regretted that he could not give life again to her dead husband but could by his powers make her hear his voice again. Prabhāvatī agreed to that and then she heard her husband say "Leave your body and join me". Prabhāvatī immediately courted death and joining Bala became a river. (Padma Purāṇa, Uttara Khaṇḍa, Chapter 6)."
[Quelle: Veṭṭaṃmāṇi <1921 - >: Purāṇic encyclopaedia : a comprehensive dictionary with special reference to the epic and Purāṇic literature / Vettam Mani. -- 1st ed. in English. -- Delhi : Motilal Banarsidass, 1975. -- VIII, 922 p. : geneal. tables ; 28 cm. -- ISBN 0842608222. -- Originaltitel: Purāṇanighaṇṭu (1968). -- s.v.]
so 'bhigamya jayāśībhir
abhinandya sureśvaram |
provāca vinayād dhīmān
ṛṣīṇāṃ vākyam uttamam |21|
21. Der Weise ging zu ihm und begrüßte den Götterherrn mit Siegeswünschen. Dann überbrachte er ihm sittsam die wichtige Botschaft der Ṛṣis.
vyādhayo hi samutpannāḥ
sarvaprāṇibhayaṅkarāḥ |
tad brūhi me śamōpāyaṃ
yathāvad amaraprabho |22|
22. "Krankheiten sind entstanden, die alle Lebewesen bedrohen. Nenne mir deshalb angemessen ein Mittel zu ihrer Besänftigung, Herr der Unsterblichen."
tasmai provāca bhagavān
āyurvedaṃ śatakratuḥ |
padair alpair matiṃ buddhvā
vipulāṃ paramarṣaye |23|
23. Der Ehrwürdige Hundertkräftige erkannte den weiten Verstand des herausragenden Ṛṣi und verkündete ihm den Āyurveda mit wenigen Worten:
hetuliṅgauṣadhajñānaṃ
svasthāturaparāyaṇam |
trisūtraṃ śāśvataṃ puṇyaṃ
bubudhe yaṃ pitāmahaḥ |24|
24. den ewigen, reinen Āyurveda, den der Großvater1 erkannt hatte, der eine Zuflucht für Gesunde und Kranke ist und der aus drei Lehrsträngen (sūtra) besteht, nämlich Kenntnis der
Kommentar:
1 Großvater (Vatervater) = Brahmā, weil er Schöpfer (Vater) der Prajāpatis, der Schöpfer (Väter) der Menschen, ist.
so 'nantapāraṃ triskandham
āyurvedaṃ mahāmatiḥ |
yathāvad acirāt sarvaṃ
bubudhe tanmanā muniḥ |25|
25. Der Weise mit großem Verstand erfasste aufmerksam in kurzer Zeit sachgemäß den ganzen Āyurveda, der auf drei Stämmen ruht und endlos ist.
tenāyur amitaṃ lebhe
bharadvājaḥ sukhānvitam |
ṛṣibhyo 'nadhikaṃ tac ca
śaśāmsānavaśeṣayan |26|
26. Dadurch erhielt Bharadvāja ewiges Leben voll Glück. Er lehrte es restlos die Ṛṣis und ließ nichts weg.
ṛṣayaś ca bharadvājāj
jagṛhus taṃ prajāhitam |
dīrghaṃ āyuś cikīrṣanto
vedaṃ vardhanam āyuṣaḥ |27|
27. Die Ṛṣis, die langes Leben erstrebten, erfassten von Bharadvāja diesen Veda zum Heil der Wesen und zur Verlängerung der Lebensspanne.
maharṣayas te dadṛśur
yathāvaj jñānacakṣuṣā |
sāmānyaṃ ca viśeṣaṃ ca
guṇān dravyāṇi karma ca |28|
samavāyaṃ ca taj jñātvā
tantroktaṃ vidhim āsthitāḥ |
lebire paramaṃ śarma
jīvitaṃ cāpy anitvaram |29|
28. - 29. Diese großen Ṛṣis sahen mit dem Auge der Erkenntnis sachgemäß
Als sie dies erkannt hatten, hielten sie sich an die im Lehrwerk (tantra) erklärte Vorschriften und erhielten so maximalen Schutz und ein Leben, das nicht zum Ende5 eilt.
Kommentar:
Dies sind die sechs Kategorien (padārtha) des Vaśeṣika (siehe Vaiśeṣikasūtra I.1,4):
dharmaviśeṣa prasūtāt dravyaguṇakarmasāmānya-viśeṣasamavāyānāṃ padārthānāṃ sādharmyavaidharmyābhyāṃ tattvajñānānniḥśreyasam |1|1|4| Das höchste Gut (hängt ab) von dem Wissen der Wahrheit, welche erzeugt wird durch ein besonderes Verdienst vermittelst (der Kenntnis) des Gemeinsamen und Widerstreitenden in den sechs Kategorien der Substanz, der Eigenschaft, der Bewegung, des Allgemeinen, des Besondern und der Inhärenz. Vaiśeṣikasūtra I.1,4 [Übersetzung: Röer, Eduard <1805 - 1866>: Die Lehrsprüche der Vaiçeshika-Philosophie von Kaṇāda. -- In: Zeitschrift der Deutschen Morgenländischen Gesellschaft. -- Bd. 21(1867). -- S. 309–420. -- S. 310] 1 sāmānya und viśeṣa: siehe Carakasaṃhitā I,1,44f.
2 guṇa und karma: siehe Carakasaṃhitā I,1,49
3 dravya: siehe Carakasaṃhitā I,1,48
4 samavāya: siehe Carakasaṃhitā I,1,50
5 Vgl.
Abb.: "Einszweidrei, im Sauseschritt
Läuft die Zeit; wir laufen mit."
[Busch, Wilhelm <1832 - 1908>: Julchen. -- 1877]
atha maitrīparaḥ puṇyam
āyurvedaṃ punarvasuḥ |
śiṣyebhyo dattavān ṣaḍbhyaḥ
sarvabhūtānukampayā |30|
30. Dann schenkte der gütige Punarvasu1 aus Mitleid mit allen Wesen seinen sechs Schülern den Āyurveda.
Kommentar:
1 Punarvasu = Ātreya
agniveśaś ca bhelaś ca
jatūkarṇaḥ parāśaraḥ |
hārītaḥ kṣārapāṇiś ca
jagṛhus tan muner vacaḥ |31|
31. Agniveśa, Bhela, Jatūkarṇa, Parāśara, Hārita und Kṣārapāṇi erfassten die Worte des Weisen.
buddher viśeṣas tatrāsīn
nopadeśāntaraṃ muneḥ |
tantrasya kartā prathamam
agniveśo yato 'bhavat |32|
32. Es war nur die besondere Vorzüglichkeit seines Verstandes und nicht eine andere Unterrichtung durch den Weisen, weswegen Agniveśa als erster ein Lehrwerk verfasste.
atha bhelādayaś cakruḥ
svaṃ svaṃ tantraṃ kṛtāni ca |
śrāvayām āsur ātreyaṃ
sarṣisaṅghaṃ sumedhasaḥ |33|
33. Danach verfassten Bhela und die anderen Schüler je ein eigenes Lehrwerk. Dann trugen die Gescheiten die fertigen Lehrwerke Ātreya und der Versammlung der Ṛṣis vor.
śrutvā sūtraṇam arthānām
ṛṣayaḥ puṇyakarmaṇām |
yathāvat sūtritam iti
prahṛṣṭās te 'numenire |34|
34. Als die Ṛṣis die Darstellung der Inhalte durch die Verdienstvollen gehört hatten, gaben sie erfreut die Zustimmung: "Es ist sachgerecht dargestellt."
sarva evāstuvaṃs tāṃś ca
sarvabhūtahitaiṣiṇaḥ |
sādhu bhūteṣv anukrośa
ity uccair abruvan samam |35|
35. Alle lobten sie, die das Heil aller Wesen wünschten, und riefen laut: "Gut ist Mitleid mit den Wesen!"
taṃ puṇyaṃ śuśruvuḥ śabdaṃ
divi devarṣayaḥ sthitāḥ |
sāmarāḥ paramarṣīṇāṃ
śrutvā mumudire param |36|
36. Die Götter-Ṛṣis und die Unsterblichen im Himmel hörten diesen guten Ruf der herausragenden Ṛṣis und waren überglücklich.
aho sādhv iti nirghoṣo
lokāṃs trīn anvavādayat |
nabhasi snigdhagambhīro
harṣādbhūtair udīritaḥ |37|
37. "Wahrlich gut!", dieser sanfte und tiefe Freudenschrei, den sie im Himmel aus Freude und Bewunderung ausstießen, ließ die drei Welten widerhallen.
śivo vāyur vavau sarvā
bhābhir unmīlitā diśaḥ |
nipetuḥ sajalāś caiva
divyāḥ kusumavṛṣṭayaḥ |38|
38. Ein günstiger Wind blies in alle Richtungen, die durch Lichtstrahlen enthüllt wurden. Göttliche Blumen- und Regenschauer fielen herab.
athāgniveśapramukhān
viviśur jñānadevatāḥ |
buddhiḥ siddhiḥ smṛtir medhā
dhṛtiḥ kīrtiḥ kṣamā dayā |39|
39. Dann traten in Agniveśa und die anderen fünf die Gottheiten der Weisheit ein, nämlich:
tāni cānumatāny eṣāṃ
tantrāṇi paramarṣibhiḥ |
bhavāya bhūtasaṅghānāṃ
pratiṣṭhāṃ bhuvi lebhire |40|
40. Und diese ihre Lehrwerke, die von den herausragenden Ṛṣis gutgeheißen waren, etablierten sich auf der Erde zum Heil aller Arten von Wesen.
Zu Carakasaṃhitā I,1,41 - 73
