By Matthew Sabatino, Prachi Vinata Murarka, and Prema Shakti
What are they?
The reign of the Gupta Kings is often called India’s Golden Age. Āyurveda underwent great development during this age. Commencing in the age of the Guptas, the Saṃgraha Period runs from the 4th to the 15th centuries of the Common Era. This is when the Aṣṭāñga Saṃgraha and Aṣṭāñga Hṛdayam (also referred to as Aṣṭāñga Hṛdaya) were written.
Aṣṭāñga Saṃgraha and Aṣṭāñga Hṛdayam date back to approximately 400 CE. Aṣṭāñga Saṃgraha is part of the Bṛhat-Trayī- the three most important texts of contemporary Āyurveda.
In modern Ayurvedic universities, including some doctorate programs in the United States, students are required to memorize the Aṣṭāñga Hṛdayam.
As the author of the Aṣṭāñga Hṛdayam states: “By churning the great ocean of medical science, a great store of nectar by name Aṣṭāñga Saṃgraha was obtained. From that store of nectar has arisen Aṣṭāñga Hṛdaya[m] for the benefit of less intelligent people.” The Aṣṭāñga Hṛdayam has taken excerpts from pre-existing Āyurvedic texts and simplified them, especially from the text Aṣṭāñga Saṃgraha.
Who is the Author?
Vágbhata is typically credited as the author of these works, although there has been debate as to whether or not one alone is the actual author of both pieces of work. Some believe that they were written by two different Vágbhatas. By some, Aṣṭāñga Saṃgraha is believed to be written by Vṛddha Vágbhata and the Aṣṭāñga Hṛdayam written by Laghu Vágbhata.
According to Prof. Priya Vrat Sharma (one translator of the Aṣṭāñga Saṃgraha), who believes it is the same Vágbhata that wrote both pieces of work, “Its author Vágbhata is counted as one of the “ Bṛhat-Trayī” the great three masters (of Āyurveda) the other two being, Caraka and Suśruta.”
Dr. Kanjiv Lochan (a translator of Aṣṭāñga Hṛdaya) also believes that both texts were written by the same Vágbhata. He believes that Vágbhata, just like Kālidāsa, transformed his styles between phases of writing, and revised and improved his writing during a different phase of his life. Lochan believes both of the texts share a significant commonness, and does not agree with the assumption of certain scholars who believe of the existence of a duo of grandfather and grandson.
According to Prof. K. R. Srikantha Murthy (another translator of the Aṣṭāñga Hṛdayam):
“Unfortunately the author of Astáñghrdaya has not furnished either his name or any other information about himself anywhere in the text. Hence many of the present day scholars-both Indian and European-have been consistently attempting to identify this author but so far no conclusion has been arrived at. All the views are “the most feasable assumptions” only. The following internal and external evidences form the basis for identification…
…The author of Astáñgasangraha, has furnished the following information about himself and his work in the concluding verses of that treatise. “There was a great physician by name Vágbhata, who was my grand-father, I bear, his name; from him was born Siṃhagupta and I am from him (Siṃhagupta); I was born in the Sindhu country. Having learnt the science from Avalokita, my precepter and much more from my father and after studying a large number of texts on this science, this treatise (Astáñgasangraha) has been written, suitably classified (arranged into sections, chapters etc.) Elsewhere he states that it has been prepared in such a manner as is suitable to the age (of the author).
…In some manuscripts of Astáñgahrdaya there is a colophon at the end of Nidána aud Uttara sthánás which reads as “thus ends the Nidána sthána in Astáñgahrdaya samhitá written by srimad Vágbhata, son of Sri vaidyapati simhagupta.” But the absence of such a colophon at other places and in some other manuscripts, and the use of honorific term “srimad” as a prefix to the author’s name have made the present day scholars to doubt the authenticity of the colophon.
…Commentators on other Āyurveda treatises have quoted verses of Astáñgasangraha and of Astáñgahrdaya calling them as ‘from Vṛddha Vágbhata’ and “from Laghu/ svalpa or (simply) Vágbhata” respectively.
Based on these points, it is now generally agreed that the author of Aṣṭāñga hṛdaya is also Vágbhata.”
History, including commentators
Commentaries on Aṣṭāñga Saṃgraha:
Although many were written, today, only one out of them is available. This is Śaśilekhā written by Indu.
Indu is said to have lived between the 9th and 10th century in the Kashmir region and belonging to a Hindu Brahmin family. He also wrote a commentary on the Aṣṭāñga Hṛdayam called “Indumatī”.
Commentators and Translators on Aṣṭāñga Hṛdayam:
More than 30 commentaries were said to be written on Aṣṭāñga Hṛdayam, most of them are either lost, partly available or remnants of manuscripts in the libraries. Only six are available partly or fully in printed form.
1. Sarvāṅgasundarī – only fully available best commentary on Aṣṭāñga Hṛdayam, written by Arunadatta, son of Mriganka Datta belonging to Bengal region. His date is estimated to be around 12th or 13th century AD
2. Āyurveda Rasayāna – written by Hemadri (not available completely), lived around 1260 – 1310 AD
3. Padārta Chandrika – written by Chandranandana (10th century AD)
4. Hṛdaya Bodhikā or Hṛdaya Bōdhinī – written by Sridasa Pandita (14thcentury)
5. Tatwa Bodha – written by Shivadas Sen, commentary for Uttaratantra (1457 – 1474 AD)
Across the border from India, Aṣṭāñga Hṛdayam was translated into Tibetan under the name, Rgud Bzi during 755-797. This became the foundational text of Tibetan medicine.
Aṣṭāñga Hṛdayam was also translated into Arabic and published under the name Astankar during the reign of Khalifa Harun-al-Rashid (773-808 AD).
Similarities
Aṣṭāñga Saṃgraha and Aṣṭāñga Hṛdayam define the five upadeśa (subdoshas) of Kapha and emphasize the material value of life.
They are both considered “Prakaraṇa Grantha” writings. This means that they are not self-authentic works (independently created), but rather they were written by quoting and referencing other texts, such as the Caraka-Saṃhitā and Suśruta Saṃhitā.
Differences
Dr. Kanjiv Lochan, a translator of Aṣṭāñga Hṛdayam, states that Aṣṭāñga Hṛdayam manifests an improved and developed treatment of Āyurveda, with easier vocabulary, brevity, and only poetry. According to him, Aṣṭāñga Saṃgraha has an archaic style with prose passages, poetry, difficult words and long sentences, various religious practices, social customs and beliefs.
The Aṣṭāñga Saṃgraha is composed of 7 parts with 150 chapters. These include: Sūtra Sthāna (40 chapters), Śārīra Sthāna (12 chapters), Nidāna Sthāna (16 chapters), Cikitsā Sthāna (24 chapters), Kalpa Sthāna (8 chapters), and Uttara Sthāna (50 chapters).
The Aṣṭāñga Hṛdayam is a more simplified version of the Aṣṭāñga Saṃgraha. It consists of 6 parts and 120 chapters. These include: Sūtra Sthāna (30 chapters), Śārīra Sthāna (6 chapters), Nidāna Sthāna (16 chapters), Cikitsā Sthāna (22 chapters), Kalpa Sthāna (6 chapters), and Uttara Sthāna (40 chapters).
Sources:
Alakananda Ma. Lecture. History of Ayurveda. Boulder, CO: Alandi Ashram Gurukula. 11 March 2022.
https://www.planetayurveda.com/ayurveda-ebooks/astanga-hridaya-sutrasthan-handbook.pdf
Vidyanath, R., Nishteswar, K. A Handbook of History of Ayurveda. Varanasi: Chowkhamba Sanskrit Series Office. 2009.
Lochan, K. Astanga Hridaya of Vagbhata. New Delhi: Chaukhamba Publications. 2017.