.“Sages of the Atri Lineage and Beyond: A Study of Punarvasu Ātreya, Pulastya, and Prabhakar Ātreya”
By Cdr Alok Mohan
Sanskrit Śloka
“अथ मैत्री‐परः पुण्य आयुर्वेदं पुनर्वसुः | शिष्यों दत्तवान् षड्भ्यः सर्वभूतानुकम्पया ||
अग्निवेशश्च भेलश्च जातुकर्णः पराशरः | हरितः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः ||”
English translation:
“Then, the benevolent Punarvasu, moved by compassion for all creatures, conferred the science of life (Ayurveda) upon his six disciples. Those disciples — Agnivesha, Bhela, Jātukarna, Parāśara, Harīta, and Kṣārapāni — received the teaching of the sage.
(Charaka Saṃhitā, Sūtra-sthāna 1.30-31)
Abstract
Punarvasu Ātreya
Punarvasu, the revered sage, is regarded as the son of Atri, one of the manasaputras (mind-born sons) of Lord Brahmā. In the Charaka Saṃhitā, he is referred to as Atri-suta and Atri-nandana. His mother’s name was Chandrabhāgā, also known simply as Chandra-bhāg. According to the Kāśyapa Saṃhitā, it was Lord Indra who imparted the knowledge of Āyurveda to the sages Kāśyapa, Vasiṣṭha, Atri, and Bhārgava.
Aśvaghoṣa, in his Buddha-carita, states that the portions of Āyurveda that Sage Atri could not complete were accomplished by his son, Punarvasu. Punarvasu had six illustrious disciples—Agniveśa, Bhela, Jatūkarṇa, Parāśara, Harita, and Kṣīrapāṇi—who carried forth the wisdom of Āyurveda. Being a follower of the Kṛṣṇa Yajurveda, he was also known as Kṛṣṇātreya. A wandering sage, he traveled from place to place, spreading the science of life and healing. He was also present at a great medical symposium convened by Sage Bharadvāja.
His principal work is the Ātreya Saṃhitā. Several of his handwritten manuscripts are still extant. In the presently available Harita Saṃhitā, there are references to various saṃhitās comprising respectively 24,000, 12,000, 6,000, 3,000, and 1,500 verses. About thirty medicinal formulations are attributed to his name, among which “Bala Taila” and “Amṛta Taila” are particularly notable.
Prabhākara Ātreya
This illustrious sage of the Atri lineage came to be known as Prabhākara due to a remarkable event. It is said that once, the Sun was seized by Rāhu. To relieve the Sun from this affliction, the sage commenced the chanting of auspicious hymns (svasti-pāṭha). As a result, the Sun was freed from Rāhu’s grasp and shone again with renewed brilliance. In honor of this sacred deed, he was given the name Prabhākara—“the one who brings forth light.” Through his wisdom and abilities, he greatly enhanced the glory of the Atri lineage.
Rishi Prabhākara married the ten daughters of Rudrāśva of the Puru dynasty and the celestial nymph Ghṛtācī. Their names were Śūdrā, Rudrā, Bhadrā, Maldā, Malhā, Khalfā, Nalfā, Sūrasā, Gocapalā, and Strī-ratna Kūṭa. They bore him ten sons—Svasti, Ātreya, Dakṣeya, Sanstrayā, Sāmānata Cākṣuṣa, and Parāmanyu among others.
Pulastya
Pulastya was one of the eight mind-born sons of Brahmā, the others being Bhṛgu, Vasiṣṭha, Marīci, Aṅgiras, Atri, Pulaha, and Kratu. His wife, Prīti, was the daughter of Svāyambhuva Dakṣa and the sister of Satī, consort of Lord Śaṅkara. When Dakṣa insulted Śiva, the enraged deity annihilated several of Brahmā’s sons, and among those slain was Pulastya.
According to the Purāṇas, Pulastya had three sons—Dāvāgni, Devabāhu, and Dabhola (also called Dattoli). By his wife Iḍaviḍā, he fathered Viśravas, who became the progenitor of the Rākṣasa race. Distressed by this, Pulastya adopted a son of Sage Agastya, thereby giving rise to the Agastya branch of his lineage through Dabhola or Dattoli.
Introduction
In the ancient Indian tradition, rishis (sages) are often both seers of eternal truths and teachers whose lineages transmit practical knowledge, especially in fields like Dharma, Ayurveda, cosmology, and ritual. Among them, Punarvasu Ātreya is chiefly known in the Ayurvedic corpus; Pulastya figures in Puranic and mythological literature as one of the great Prajapatis or mind‐born sons of Brahmā; and Prabhakar Ātreya appears in more local or less widely attested lore, tied to the Atri lineage, and sometimes connected with solar myths. The material about Prabhakar Ātreya is relatively scant and more variable, but deserves consideration in context.
In what follows I attempt to assemble the life, lineage, works, teachings, mythological roles, and influence of each sage, noting the evidence level, disagreements, and possible conflations or confusions.
1. Punarvasu Ātreya (पुनर्वसु आत्रेय)
1.1 Lineage, Names, and Identification
According to Ayurvedic tradition, Punarvasu Ātreya (also called Ātreya, Krishna-Ātreya) is a descendant of Rishi Atri. He is sometimes called Ātri-suta (“son of Atri”) or Ātri-nandana.
His mother is named Candrabhāgā (or Chandra-bhāgā / Chandra-bhāgī), which appears in some manuscripts/traditional accounts.
Alternative epithets include Punarvasu (often meaning “the one of repeated good fortune / renewal of wealth / recovery of qualities”), Candrabhāgi, Krishna Ātreya (in certain places), and Ātreya itself is the patronymic “of Atri.”
1.2 Role as Ayurvedic Sage
He is traditionally one of the chief teachers of early Ayurveda. The six primary disciples attributed to him are Agniveśa, Bhela, Jātukarna, Parāśara, Harīta, Kṣārapāni. Each of these is said to have composed one of the early Ayurvedic samhitās (treatises) deriving from Ātreya’s teaching.
One of these, Agniveśa, is especially prominent: his work (“Agniveśa Tantra”) is considered foundational, and later reconstruction/editing by Charaka resulted in what is now the Charaka Saṁhitā (which remains one of the two great classical Ayurvedic texts, the other being Sushruta Saṁhitā). (History of Ayurveda)
His expertise is often said to lie especially in kāyācikitsā (the branch of Ayurveda dealing with internal medicine / treatment of disease), rather than surgery or external operations.
1.3 Contributions, Works, and Teachings
The surviving main evidence of his teachings is via the works of his disciples, and through Charaka’s redaction. Charaka repeatedly references the teaching of Ātreya in the Charaka Saṁhitā especially in Sutra-Sthāna.
Key doctrines attributed to Ātreya include the doctrine of the three doṣas (vāta, pitta, kapha), diagnosis, classification of disease, prognostic factors, ethical conduct of the physician, and emphasis on the holistic nature of life and health.
There is also mention (in traditional lore, though less firmly attested) of a work called “Ātreya Saṁhitā” attributed to him. However, this is not well preserved, and manuscript evidence is fragmentary or unclear. The Charaka Saṁhitā seems to preserve or build on much of this.
1.4 Other Traditional Details from Your Provided Hindi/English Paragraph
From the material you provided:
It is said that Punarvasu Ātreya was the manasaputra (mind‐born son) of Brahmā in some traditions, and the son of Atri in others; one account says his mother was Chandra-Bhāgā.
In the Charaka Saṁhitā, he is called Ātri-suta and Ātri-nandana, confirming the connection to Atri.
The tradition says that whatever part of Ayurveda (Āyurveda Chikitsā Tantra) that Atri could not complete was finished by his son Punarvasu.
He was a wandering (yāyāvāra) sage — one who did not remain fixed in one place, but travelled to disseminate Ayurveda.
He attended a Vaidyaka sabhā (a meeting of physicians) organized by Rishi Bharadvāja.
One of his major works is “Ātreya Saṃhitā”. Manuscripts of various sanhitās (versions) have been said to exist: with verse counts like 24,000; 12,000; 6,000; 3,000; 1,500. Also, about thirty “yogas” (mixtures / medicinal preparations) are attributed to him, including names like “Bala Taila” and “Amṛta Taila.”
These details are more in the realm of traditional / manuscript lore; some may lack independent manuscript verification. (I did not find from the standard sources strong independent confirmation of the versions with 24,000 etc., though your paragraph seems to summarize those traditions.)
1.5 Chronology and Historicity
Various Ayurvedic historians place Ātreya in an early period—some as early as 6th century BCE (or earlier) in the “pre-Caraka” era. Ātreya is sometimes linked to Gandhāra or Takṣaśilā region tradition.
The exact historic dates are uncertain. Because much of Ayurveda’s early period is legendary or non‐dated, ascribing precise centuries is speculative.
1.6 Influence and Legacy
His disciples’ works (especially Agniveśa → Charaka) provided the backbone of classical Ayurvedic literature. The Charaka Saṁhitā remains a core text in Ayurveda.
The tradition of the six schools attributed to his students is foundational in how Ayurveda views its own early history. It situates Ātreya at the source of internal medicine tradition.
Manuscript tradition (in various regions) preserves references to yoga, taila formulations etc., attributed to him, forming part of traditional Ayurvedic practice.
2. Pulastya (पुलस्त्य)
2.1 Lineage, Mythological Role, Names
Pulastya is one of the manasaputras (“mind‐born sons”) of Brahmā. He is also counted among the Prajapatis, and in some lists, one of the Saptarishis in the early Manvantara (e.g. in Svayambhuva Manvantara).
Pulastya’s consorts include Priti (daughter of Svayambhu, or related to Dakṣa), Maninī, etc., depending on different Puranic accounts. He is sometimes a sibling (or uncle etc.) of other prominent sages, or related by marriage via Dakṣa.
2.2 Children and Descendants
Among his well-attested sons is Viśravas, who himself is father of both beneficial and malevolent beings (e.g. Kubera by one consort and Ravana, etc., by another).
Other children named include Daśa-gni, Devabāhu, and Dabhōli or Dattoli (or some variant) depending on text. Some lineages of rakshasas are said to descend from Pulastya.
2.3 Mythological Narratives
One common story: while Pulastya was engaged in austerities, some maiden sages dancing nearby tried to distract him; a curse effectively resulted that whichever maiden he looked upon would become pregnant. One such incident gives birth to Maninī, daughter of Rishi Trinabindu; their child is Viśravas.
Pulastya is associated with transmission of wisdom: for example, he is said to have narrated or transmitted the Viṣṇu Purāṇa to his grandson or disciple Parāśara. (In some versions, Pulastya to Parāśara is the link by which the Viṣṇu Purāṇa comes into being.)
He is also connected with teaching of dharma, genealogies, and the moral cosmology of gods, rakshasas etc.
2.4 Symbolic / Theological Significance
As a Prajapati, Pulastya is part of the creative and ordering functions in the universe. His descendants, including rakshasas, show that in mythic thought, from the same source can come diverse beings – both “divine” and “demonic,” good and evil.
He is sometimes regarded as a “seer of Purāṇic lore,” i.e. a transmitter of Purāṇic knowledge rather than an author of Ayurvedic medical knowledge.
3. Prabhakar Ātreya (प्रभाकर आत्रेय)
3.1 Sources and Attestation
Unlike Punarvasu Ātreya and Pulastya, I could find very little in standard Ayurvedic texts or canonical Puranic literature directly confirming the life or works of a Rishi named Prabhakar Ātreya with the details given in your paragraph. I did not locate in mainstream sources (Charaka, Bhela, Agniveśa etc.) mention of Prabhakar Ātreya as a major sage. This suggests that much of what is told is part of local or later tradition / genealogy lore rather than documented medical or scriptural treatise authorship.
It is possible that some of the details you gave are from regional or sectarian manuscripts, genealogical tracts, or oral tradition, or inter‐mixing / conflation with mythic or Solar myths.
3.2 Name Origin: The name Prabhakar (meaning “one who makes/creator of light” / “light maker”) is said to have been earned via a myth: the Sage conducted svasti (a ritual chant, blessing) to relieve the Sun (Sūrya) of the affliction caused by Rāhu. After the Sun was freed and shone again, the sage was given the name Prabhakar.
Family / Marriage: He is described as belonging to the Atri or Atreya lineage. He married Puruvaṃśīya Raudrāśva’s ghṛtācī apsara (names various) – the ten apsarā daughters: Śudrā, Rūdrā, Bhadra, Maldā, Malhā, Khalvā, Nalvā, Sursā, Gochaplā and Strī Ratna Kūṭ.
Offspring: They had ten sons: Svasti, Ātreya, Dakṣeya, Sanstraya (Sañstraya?), Sāmanat Chākṣuṣa, Paramanyu, etc.
Reputation: Due to knowledge and capability, he is said to have brought honor to the Atri lineage (Atri kula).
3.3 Critical Assessment of Prabhakar Ātreya’s Historicity
Because standard Ayurvedic histories (as I surveyed) do not list Prabhakar Ātreya among the six primary disciples of Punarvasu Ātreya, nor among recognized ancient Ayurvedic authors, the stories about him appear to be part of secondary tradition.
The myth of earning a name via freeing the Sun from Rāhu is of solar/astronomical mythic type, similar in form to many legends of solar ailments and cures. The apsarā marriage and multiple sons motif is common in genealogical/mythical narratives.
It may be that Prabhakar Ātreya is a legendary or regional figure intended to bridge mythological solar deity symbolism and the lineage of sages (Ātreya / Atri lineage) rather than a figure attested in canonical Ayurveda.
3.4 Possible Connections or Confusions
There may be confusion conflating Prabhakar Ātreya with Punarvasu Ātreya / Ātreya due to similarity of lineage and names. “Prabhakar” as epithet is used in mythic contexts (e.g. for the Sun, or for those associated with light), so the name might be an honorific in certain genealogical stories.
4. Comparative Summary & Discussion
When we compare the three sages, we notice clear differences in their domains of influence and the strength of their textual attestation. Punarvasu Ātreya, belonging to the Atri lineage, is firmly established in the Ayurvedic canon as the teacher of six disciples, the most famous being Agniveśa, whose work became the foundation of the Charaka Saṁhitā. His role is that of a physician-sage, specializing in internal medicine and holistic healing, whose teachings are preserved in multiple manuscripts and referenced across Ayurvedic traditions. In contrast, Pulastya stands out as one of the mind-born sons of Brahmā, a Prajapati and transmitter of Purāṇic wisdom. He is widely recognized in Purāṇic literature not for medical knowledge but for his role in cosmic genealogy, the transmission of the Viṣṇu Purāṇa to Parāśara, and as the progenitor of beings both divine and demonic through his descendants such as Viśravas, Kubera, and Rāvaṇa. His significance lies in cosmology, mythology, and moral order rather than healing sciences. On the other hand, Prabhakar Ātreya appears more elusive and is known largely from lineage-based or local traditions rather than canonical Ayurvedic or Purāṇic texts. The legends surrounding him emphasize symbolic acts, such as freeing the Sun from Rāhu’s grasp through ritual, earning him the name “Prabhakar,” meaning one who brings forth light. His marriage to apsarās and fatherhood of numerous sons further link him to genealogical lore rather than textual authority. Thus, while Punarvasu Ātreya is remembered as a medical teacher, Pulastya as a mythological progenitor and transmitter of sacred lore, and Prabhakar Ātreya as a legendary figure with solar associations, their roles together illustrate the breadth of ancient Indian sage traditions—ranging from practical medicine to cosmic genealogy to symbolic myth.
5. Conclusions
Punarvasu Ātreya is a central sage in the development of Ayurveda. The textual evidence (Charaka Saṁhitā, references in Bhela, in commentaries) supports that he was a real or legendary teacher whose medical teachings formed the basis for internal medicine, diagnosis, classification, and ethical practice.
Pulastya is a mythological sage with major role in Puranic genealogies and myth history. His stories are not about healing per se but about cosmogony, transmission of scripture, lineages of beings, and moral/purificatory functions of the mythic order.
Prabhakar Ātreya seems to occupy a different category: more in legend, genealogical myth, or ritual name tradition. While he is said in your paragraph to have performed acts (liberating the Sun from Rahu’s grasp), married apsarās, sired sons, etc., this is not, in standard Ayurvedic or Puranic canonical texts, clearly attested or widely corroborated.
6. Suggestions for Further Research
Manuscript surveys: locating manuscripts (in libraries, monasteries, Ayurvedic schools) that mention “Ātreya Saṁhitā” vs “Prabhakar Ātreya”. Seeing if any version of Ayurvedic texts mention Prabhakar by name.
Comparative mythic analysis: many sage‐genealogy legends share motifs (solar affliction, freeing the Sun, apsarā marriages). Comparing similar legends in Puranic texts might help locate a source.
Philological study: tracing usages of the name “Prabhakar” in Sanskrit literature, whether as epithet of some sage, or conflated with mythic solar entities, to ascertain whether Prabhakar Ātreya could be a later development or regional tradition.
Historical dating: any references (or interpolations) in Ayurvedic texts or Purāṇas that allow approximate dating of when the stories of Prabhakar Ātreya entered tradition.