Ayurveda - Enciclopedie online


19 ianuarie 2019 Dictionar 0


It is indicated in the Vedic tradition that the sage Bharadvaja is the son of the sage Brihaspati and an exceptional woman, Amata.

Another famous being in the Oriental spiritual tradition, Dronya, is a sage mentioned in the famous writing Mahabharata from the Indian tradition, and about Dronya it is said that he is the son of Bharadvaja. There are some more or less detailed mentions about Bharadvaja in Rig-Veda too.

We can find the most representative references in the Ayurvedic work Charaka-Samhita, where it is indicated that Bharadvaja is the one who transferred to the great sage Atreya a consistent form of esoteric knowledge regarding Ayurveda, knowledge that exceeds by far the current framework of understanding regarding the esoteric teaching that can be transmitted in an certain human way. This essential teaching was offered to Bharadvaja by the Great God Indra, as this episode is recorded in the work Charaka-Samhita.

Over time, several opinions have been formulated, regarding the existence of the sage Bharadvaja. At a certain point, there was even a supposition, mentioned and then explained by the sage Chakrapani himself in his comments to the text of Charaka-Samhita, regarding the fact that some commentators, which interpreted the Ayurvedic texts in their specific way, presumed that the sages Bharadvaja and Atreya would have been the same person. Some modern researchers of old Indian and Ayurvedic texts suppose that there are two different names of the same person, Bharadvaja and Atreya.

The assumptions thus formulated were based on the fact that the implications of each teaching that was attributed differently to the two sages, within the Ayurvedic initiatory lineage, were, to a certain degree, similar, both from the viewpoint of the real aspects that were mentioned therein, and from the viewpoint of the origin and temporal correspondences.

In reality, the two great sages and yogis, Bharadvaja and Atreya existed. However, what is less understood by today’s people is that between the two great sages there existed a superior form of spiritual, particularly profound, prolific and trans-individual connection, which is more difficult to understand by the current human mentality.

The two sages (Bharadvaja and Atreya) were two exceptional human beings, and both of them possessed certain spiritual gifts and an exemplary state of wisdom.

The very assumption of the subsequent commentators of the ancient texts actually confirms the famous statement that we all know, namely: “sages have a common world”. This proves that, in the case of certain trully wise human beings, who are exemplary exponents of a superior divine teaching, there never existed an alleged separating differentiation, nor could there have been one, as this happens in the predominantly intellectual environment or in the scientific communities of researchers, scientists or medics that exist today.

In other words, these two exceptional human beings proved an exemplary spiritual solidarity, which made all those who later judged them in a limited, strictly intellectual way, thousands of years later, to believe wrongly that such a thing would have been impossible to exist. Such a wrong judgment expresses in fact the limits of modern critical intellectualism and does not offer the possibility to intuit the existence of such a framework of superior knowledge, like the one from the past, which was extremely flexible, very deep and which was based on a genuine understanding of the valuable spiritual aspects. Unfortunately, such a superior approach eludes the modern sceptic researcher, who often regards historical facts from the perspective of the intellectual ego.

So, all that we need to keep in mind is that between the great sage Atreya and the great sage Bharadvaja existed a particularly profound spiritual interaction, fruitful in the sphere of knowledge, based on a mutually understood spiritual consensus, and where there was not the slightest trace, supposedly human, of asserting the individuality of one or the other in relation to the other, as some modern researchers have claimed. Regarding from this superior point of view, we can see both in case of the great sage Bharadvaja and in case of the great sage Atreya an exceptional spiritual quality, that is often hard to find in modern times, namely spiritual solidarity, doubled by a profound mutual understanding, manifested to a high level from the viewpoint of the perception in the sphere of superior consciousness. Such a gauge state excludes any kind of interference of intellectualism that would be motivated even to a very limited extent by the ego (ahamkara).

The gauge state of spiritual solidarity that characterizes two beings, in fact two spirits, can make possible the manifestation even of divine miracles, as was the case with the revelation of Ayurvedic millenary science.

The written record of the teachings of the great sage Bharadvaja

About the recording of the teachings of the sage Bharadvaja, the Ayurvedic work Bhavaprakasha mentions in an explicit way that the sage Bharadvaja directly offered, in writing, recordings of his teachings as some medical works, as some writings about healing, like the ones generically named tantra-s.

This specific kind of works (tantra-s), specifically aimed at recording some information of a very practical nature that was a kind of systematized collections of practical advice, of immediate recommendations and punctual explanations, all of them with a quick practical applicability. Then, such collections became what today we call the “Materia medica”, and in these collections punctual recommendations are grouped for certain situations, for certain remedies or for certain procedures. They were structured according to certain essential esoteric aspects, whose applicability precisely generated beneficial effects.

The original Sanskrit text of the fragments attributed to the sage Bharadvaja is illustrative, especially for the concision and for the synthetic character of written recordings. If we add that the nature of the information itself that was collected in this form was a synthetic one too, we can observe another aspect, which is in fact another representative characteristic that clearly appears and specifically characterizes the sage Bharadvaja, namely his exemplary ability to synthesize in a remarkable way the essential aspects of Ayurvedic science.

Researchers in the field aimed to discover if they can identify some connections which would lead them to discovering the excerpts or even the works attributed to the sage Bharadvaja, in the form of this concise expression, but it is remarked that beside the reference to some writings (Bharadvaja-Tantra) the text could not be identified with certainty.

A single excerpt is supposed to have been kept, and it is called Bharadvajiyam. This text especially includes practical references regarding the treatment of urinary affections (meha-shukla-ama) by means of natural Ayurvedic practices. Beside this excerpt that is currently attributed to Bharadvaja based on the way it is written, on its synthetic character, on its concision and preferred orientation towards the necessity of an efficient and practical implementation, there is another excerpt called Dravya-Visheshaka-Bheshaja-Kalpa which is supposed to include in an explicit way direct knowledge offered in the past by the sage Bharadvaja. As we can see from the title, it is clear that this is a practical text which highlights some therapeutic formulas along with how to make and use them. Natural substances and healing plants that are necessary to prepare some natural remedies are mentioned therein.

The Sanskrit terms kalpa and bheshaja refer to the Ayurvedic pharmacy, the term dravya refers to the natural substances and it is also the base for the name of the Dravyaguna branch, the science of the characterization of natural substances based on Ayurvedic principles. This text includes a series of aspects with immediate practical finality and it is also a concise text. An example of this sort is supposed to be that of one of the formulas which appeared later in the Ayurveda work Sharangadhara-Samhita, which also includes the formula called phala-ghrita, which is supposed to have been recorded in this work as a result of its already famous character, being attributed to the sage Bharadvaja.

Thus, what the Ayurvedic tradition recorded as being aspects that are associated with the sage Bharadvaja have especially been a series of aspects with immediate finality in the Ayurvedic practical applications. Thus, one indicates a series of formulas, of practical advice, of recommendations, of procedures, in general a series of practical methods, the vast majority of which refer to the sage Bharadvaja.

Such practical methods make direct reference to some natural substances, to some precious healing plants or even to some combinations of medical plants whose practical applicative quotation has been considered remarkable and remained so along the years, being considered in Ayurveda as genuine “super-formulas”.

But in present days, neither their precise identification, nor the wholeness of their record always responds to these requirements. There are records of either the name of the ingredients or of partial compositions. It can’t be precisely said if the records of these formulas have remained exactly as they were initially composed, but the references cite something which is very appreciated in the Ayurvedic tradition. The appreciation repeatedly given to them made their records possible in some Ayurveda works which are edited in somewhat recent times, such as the Ayurveda work Sharangadhara-Samhita, whose age is not greater than 1,000 years, the work Bhava-Prakasha or the work Bhela-Samhita. This means that in the respective tradition such formulas existed and were known until that moment.

However, based on the Ayurvedic knowledge, such precious formulas can be recomposed. This exercise of re-composition is based on the vast knowledge of the system of the 20 general qualities (vimshati-guna), which in this case represent the main instrument of work.

In the moment when the Ayurvedic practitioner has available such a homologation key of the essential proprieties of certain natural ingredients based on the accurate knowledge of the general qualities (guna), he has at hand a valuable validation instrument of the compatibility itself of the ingredients, which can thus be identified to a lesser or greater proportion, depending on a certain source-element. This is in fact a substantiated scientific method, based on the traditional Ayurvedic teachings.

 Knowledge of the detailed description of the defining aspects of the 20 general qualities (vimshati-guna), especially of the descriptive aspects of the harmonious manifestations of each of these general qualities (guna), allows the identification of the representative aspects which correspond to the beneficial effects from the physical and emotional-mental level. According to the principle of factorial analysis, such key aspects can identify, based on the general key of homologation, a certain quality with a certain perceptive aspect.

Some temporal GUIDING MARKS regarding the sage Bharadvaja

The sage Bharadvaja was a contemporary of the sage Atreya. It is recorded that the sage Bharadvaja offered the necessary support for the knowledge of Ayurveda along with the sage Atreya. About the sage Atreya it is said that he lived more than 5,000 years ago, as it results from the records included in the work Charaka-Samhita. Based on the attestations and correspondences which have also been made with other famous ancient texts, such as Rig-Veda and Mahabharata, we can affirm that the life of the two sages is placed 10,000-12,000 years before the present days.


The sage Bharadvaja is a genuine initiator of some esoteric forms of knowledge inside the Ayurvedic science. What is representative of the sage Bharadvaja is the esoteric science of the transfer of cognitronic flows. The sage and yogi Bharadvaja received this exceptional initiation from the Great God Indra.

The esoteric science of cognitronic flows or, in short, cognitronics (Prabodha-Vijnana) offers to the initiated human beings access to the essential esoteric knowledge, necessary to the effective accomplishment of a subtle transfer of superior knowledge in a so-called paranormal way. In present days, the vast majority of human beings cannot even imagine what this process consists of. For intuiting the nature of these subtle processes we can use the analogy with a so-called massive information flow, a type of directed data stream. Such a cognitronic flow guarantees a simultaneous transfer of information, states and dispositions of the superior consciousness. Such a massive flow ensures a transfer of knowledge which can be comparable with nearly the whole volume of knowledge that existed in the Library of Alexandria and that can be assimilated in the consciousness in a very short time. There are numerous examples of exceptional, brilliant beings, who describe the inspiring flow in similar manners. For example, genius composer Wolfgang Amadeus Mozart said that he perceived the whole structure of his compositions in totality, in fact instantaneously. Genius physicist Albert Einstein said that he could have instantaneous access to a profound form of knowledge, but he needed more time to translate it into spoken language or into mathematical formulas which could then be communicated in an intelligible way to other humans.

With Yogi practitioners who perform some advanced meditative techniques there can appear some exceptionally high states of consciousness and, along with them, there are certain superior forms of subtle knowledge transfer that appear.

Later on, when such an experience is described, that person says that the description in words of the ineffable which has been perceived is difficult, especially in the beginning, so that the being in question says that he felt something extraordinary, but he “doesn’t know how to express himself”. It is clear that such a testimony at least attests the fact that an energisation in the supramental sphere has occurred.

The considerable effort and in reality the genius to make such a supramental experience communicable represents a distinct stage of manifestation of the cognitronic flow. This whole endeavour represents the secret esoteric knowledge of expressing the specificity of the transferred cognitronic flows. In the Ayurvedic tradition this role has been given to the great sage Atreya. In this process, the first stage which implied the so-called superior receptive phase has been completed by the sage Bharadvaja. He took over this huge essential knowledge in his consciousness, whose origins is the infinite sphere of the godly consciousness, manifested through the aspect of God as Creator of the Universe (Brahma). The sage Bharadvaja became aware of the reality of this form of timeless, universal and encompassing form of knowledge, which originates in the infinite consciousness of God and thus, being initiated by Indra in certain exceptionally efficient spiritual practices, accessed this subtle sphere of superior knowledge. Such a subtle superior transfer of knowledge did not take place in a mechanic, robotic way, as most people from the present days tend to represent such an exceptional process. Accessing that certain sphere of knowledge was possible through a so-called “access key”, which exists in the corresponding sphere from the essential subtle dimension of the subtle ether (akasha-tattva) or, in other words, in the akashic dimension. The exceptional, remarkable effort that the sage Atreya later materialized in the form of the sequential progress of certain clear and accessible teachings which are at the basis of the whole Ayurvedic knowledge, represented a distinct, subsequent stage. This is why the esoteric tradition of the Ayurveda system shows the fact that the two sages, Bharadvaja and Atreya, are two exceptional beings and also two great Yogis, whose spheres of consciousness are perfectly united in the action of offering the Ayurvedic knowledge.

Here is a great example of equity and correctness within a form of spiritual bonding between two great sages, in which one offered to the other access to an essential source of godly knowledge, while the other disseminated in way inspired by God, to the other humans, that specific knowledge. Looking from the perspective of millenary wisdom, it cannot be said that one is greater than the other.

These two exceptional beings have been united in the godly good which they offered together to the people. The spiritual interaction itself, which existed between these two, has been a relationship of fruitful spiritual interpenetration, manifested in the sphere of their consciousness.

In the Ayurvedic tradition there are many such spiritual models of such exceptional beings, sages and great Yogis, which have manifested an exemplary state of spiritual unity. In the relatively recent history of humankind, examples of this kind have become more and more rare. The great thinkers of Ancient Greece were exemplary in their own way for having allowed the godly inspiration to flow into their being, and for afterwards having transposed into words and offered their existential philosophical knowledge in the form of concrete teachings. In this respect, we have the examples of Aristotle or Plato, but the great majority of them remained in history just as individual names.

The Ayurvedic tradition mentions the fact that the great sage Bharadvaja is the one who performed an exceptional Yogi process, secret in the present days, through which he accomplished a process of transfer of the consciousness, similar to the one from the Yogi technique called pho-wa.

Traditional Ayurvedic records attest the fact that when he entered such a superior state of consciousness, the Yogi Bharadvaja was able to receive from the Great God Indra a teaching that is extraordinary extensive and profound, through a so-called phenomenon of instantaneous transfer of knowledge into the consciousness. It is relatively difficult to represent the way in which, in a relatively short amount of time, such a huge amount of information could be transferred from the gigantic sphere of knowledge of the Great God Indra into the then-expanded consciousness of the sage and Yogi Bharadvaja, who, in turn, offered this essential knowledge – through other secret methods of spiritual operation of a paranormal nature – to the other sages.

The sage Bharadvaja remains an extraordinary inspiring model. It is a historic fact, in its way, that the sage Bharadvaja inspired – in those who are prepared – the Ayurvedic esoteric knowledge regarding the reality of the so-called cognitronic subtle particles (anu-prabodha), as well as the cognitronic subtle flows (sruti-prabodha), which are both at the basis of forming and structuring not just the material substance (sthula-dravya), but also the astral subtle substance (sukshma-dravya).

The Ayurvedic sages Bharadvaja and Atreya are model beings regarding the state of spiritual solidarity that is specific to the world of the sages. The relations of spiritual interpenetration and spiritual interaction between the spheres of knowledge of the two great Ayurvedic sages represents a living illustration of the cognitronic esoteric initiatory science (Prabodha-Vijnana). This is maybe the most eloquent practical application of this esoteric knowledge, by the very way in which the sage Bharadvaja together with the sage Atreya have offered, in an impeccable spiritual bonding, the essential link of transmission of the Ayurvedic knowledge from the Great God Indra to humans. The more we will learn to assimilate such exemplary spiritual states, which are somehow rare in the history of humankind and in the relatively recent human world, the more we will note that the rising accessibility of these superior spiritual states in our inner universe will allow us to be more and more profoundly connected to the consciousness spheres of these Ayurvedic sages, who represent genuine spiritual examples for us.

We can understand the superior way of spiritual interaction based on the state of spiritual unity by having as starting point the incontestable fact that wise being almost always have an expanded consciousness. Most of the time, such a wise being can easily enter states of expanded consciousness or states of cosmic consciousness. In this sense, an important milestone that is known in the spiritual tradition and in the Ayurvedic tradition, and which originates from a primary knowledge that is thousands of years old, is the one referring to the spiritual purpose (dharma). In modern language, we could say “responsibility”, “duty”, “role” or “function”. But the particularizations greatly restrain the original sphere of meaning. Each sphere of consciousness of such an exceptional being is associated with a certain spiritual godly duty, a form of dharma: Understanding this process of assumption is evident and edifying.

Regarding the great sage Atreya, his role, duty and spiritual mission have been associated with a planetary consciousness, regarding the helping of humans from our planet Earth. As for Bharadvaja, his consciousness was destined, it had as role (dharma) to ensure what we may call an extra-planetary or trans-planetary communication. In the case of the two great Ayurvedic sages there is a entwining of roles (dharma), a consciousness whose dharma is trans-planetary and a consciousness whose dharma is planetary, with the role of disseminating the knowledge at the level of planet Earth. The fact of having a consciousness that is associated with a planetary dharma or a trans-planetary dharma does not imply in any way a supposed hierarchical report. Hence, in assuming these roles there is no hierarchy, just the spiritual assumption of a certain form of spiritual responsibility (dharma), which each of them carried out in a specific, exemplary manner.