Aarogya Vyavastha

Aarogya Vyavastha – Health Systems of Bharat

Vaidhya belonging to the Ayurvedic System, Siddhars belonging to the Siddha System of Health and Hakims belonging to the Unani System of Medicine have been the backbone of the Bharathiya Aarogya Vyavastha. But there were many other practices which made Bharathiyas very Healthy let us discover these secrets.

Bharat had Vaidyas all over this country. Everybody knows one of the systems of practice for health was Ayurveda. But alongside this system, there were other systems which were in practice. Like Sidha System of health, Unani System of health and also some local systems which had no names. The Siddhars were the practitioners of Siddha System of Health and Hakims were the practitioners of  Unani System of Health. Along with these there were other Health and Health related personnel like “Daaie” for conduction deliveries of children, Lohar Vaidyas for Moxubation, Kumbhar Vaidhyas for minor wounds  etc. In this workshop the participants come to know more about these. This workshop takes about 3hrs in a single session. However, the workshop on the complete aspects of the Health systems and practices of Bharat would take about 3hrs each day and a whole week of seven days.

Ayurveda

The ‘Panchakarma Chikitsa’ is one of the oldest treatment regimens which have been practiced in a consistent manner for over a few thousand years. Ayurveda is probably one of the few Health Systems which has more than 25,000+ formulations made of more than one million herbs, tree sources, minerals, metals and plant sources.

As the name suggests “Ayur” stands for Life and “Veda” means “Source of Knowledge” hence Ayurveda means “The source of knowledge of life” and it is not a system of medicine as projected usually. However Ayurveda can be called a holistic system of health care. The main principle on which Ayurveda is based is the Tridosa. The three Tridosas are Vata, Pitha and Kapha. Then we have Rithucharya (Seasonal Lifestyle changes), Aahara-Vihara (Diet and Travel), Saptha Dhathu (Seven types of Tissues), Pancha Bhoota (Five Elements), Chikitsa (Treatment), Aushadhi (Medicine), Anupana (Medium of administering the Medicine), Pathya (Diet associated with the treatment and ailment), Nadi Pareeksha (Pulse Diagnosis), Shalya Tantra (Surgery), Panchakarma (Five Classical Treatments) and much more.

The founder figure is considered as Dhanvantri an incarnation of God Vishnu. Then further documenting of Ayurveda is attributed to Rishi Agnivesh then to Sushuta, Charka and Atreya Punarvasu. The texts written by these greats are Sushurta Samhita, Charaka Samhita and Bhela Samhista by Atreya Punarvasu.There are other texts like Agnivesha Samhita, Kashyapa Samhita and Harita Samhita. Agnivesha Samhita is a text that is dated 1500 BC, Kashyapa Samhita which includes the treatise by Jivaka Kumara Bhaccha is dated 600 BC, and Harita Samhita is dated much before this and attributed to Harita a disciple of Atreya Punarvasu.

Siddha system of health

The proper usage of Gandhaka (Sulphur) and Rasam/Padarasa (Mercury) was known to Siddhars few thousand years back. The medicines are drawn from Plant, Tree, Shrubs, Herbs, Animal, Organic and Inorganic Chemicals available in nature, Minerals, Salts and even some Metals.

It is difficult to trace the beginning of this ancient system called Siddha System of Health. It is said to have existed along with Ayurveda. This system has been traced back even to the Indus Valley Civilisation. Like Ayurveda Siddha System of health also follows the Tridosha of Vaatha, Pitha and Kapha and the Pancha Bhootas. Siddha medical practitioners are called Siddhar and the secrets of the system are passed on from Guru to Shishya (Master to Disciple). 

The medicines are drawn from Plant, Tree, Shrubs, Herbs, Animal, Organic and Inorganic chemicals available in nature. The proper usage of Gandhaka (Sulphur) and Padarasa (Mercury) was known to Siddhars few thousand years back. This system is said to have been chronicled by Rishi Agasthya and his wife Lopamudra after they came south of the Vindhyachala. But the first Siddhar is considered as Nandishwar as it is said that God Shiva gave this knowledge to Nandishwar (Bull the vehicle of Lord Shiva) and lineage is carried on from there. Hence this Sampradaya is called Shiva Sampradaya or even sometimes as Siddha Sampradaya.

Unani system of health

Unani System of Health has been in this country existing way back even before the Islamic influence of Bharat. The term ‘Yunan’ means Greece and ‘Yunani’ means “Greek” this Persio-Arabic system of medicine was based on the teachings of the Greek physicians Hippocrates and Galen and hence it came to be known as Unani System of Health.

“Unani” or “Yunani medicine” is the term for Persio-Arabic traditional medicine as practiced in Mughal India and in Muslim culture in South Asia and modern day Central Asia. Unani System of Health has been in this country existing way back even before the Islamic influence of Bharat. The term ‘Yunan’ means Greece and ‘Yunani’ means “Greek” this Persio-Arabic system of medicine was based on the teachings of the Greek physicians Hippocrates and Galen and hence it came to be known as Unani System of Health.

The Hellenistic origin of Unani medicine is still visible in its being based on the classical four humours: Balgham (Phlegm), Dam (Blood), Safra (Yellow Bile) and Sauda (Black Bile), but it has also been influenced by Indian and Chinese traditional systems. According to Unani medicine, management of any disease depends upon the diagnosis of disease. Proper diagnosis depends upon observation of the patient’s symptoms and temperament. Unani, like Ayurveda, is based on theory of the presence of the elements in the human body. According to followers of Unani medicine, these elements are present in fluids and their balance leads to health and their imbalance leads to illness.

Meru Cikitsa

Meru Chikitsa can be described as an ancient Ayurvedic healing technique/treatment/system that incorporates mechanical, psychological, bio-force, biochemical and nervous aspects of the spine. The term “Meru Chikitsa” is a Sanskrit word which means “Spinal Therapy”. The technique involves spinal manipulation; breathing and gentle pressure on the spine.

Meru Chikitsa can be described as an ancient Ayurvedic healing technique/treatment/system that incorporates mechanical, psychological, bio-force, biochemical and nervous aspects of the spine. The term “Meru Chikitsa” is a Sanskrit word which means “Spinal Therapy”. The technique involves spinal manipulation; breathing and gentle pressure / massage to balance nerve impulses, blood and other body fluid currents to restore harmony of the body. It has also been reported to enhance and bring balance for the spine to restore more “Prana” and to facilitate longer periods of Meditation.

The Spine in Ayurveda and in many other texts and Shastras is referred as Meru Dandam. In Ayurveda it is considered as a remarkable combination of strong bones, flexible ligaments and tendons, large muscles and highly sensitive nerves. It is designed to be incredibly strong and yet protecting the highly sensitive nerve roots. In some of the texts they say that the “Veena” a stringed instrument is designed on the basis of the construction of the Meru Dandam. But the Meru Dandam is highly flexible, providing mobility to a person on many different planes. And it is unfortunate that most of us take this fact of strength, structure and flexibility for granted. Moreover in our everyday lives we either abuse it or under use it until something goes wrong. It is only when we are in pain that we want to find out what is wrong and think of what we have to do relieve the pain and prevent a recurrence as this “Back Pain” it is probably called so as it keeps coming back!!

Marma Chikitsa 

Marma identifies 107 points on the body where muscles, veins, ligaments, bones and joints meet. These points are considered as energy points. These points help in circulation and also in improving the proper flow mental and emotional energies. Physical manupilation of these points and bringing about physical, mantal and emotional harmony is Marma Chikitsa.

Marma Chikitsa is something that can be called the Ayurvedic Acupuncture/Acupressure. There are a lot of things that are almost similar in Marma Chikitsa and Chinese Acupuncture/Acupressure. Like both these systems are based basically on the five elements (Pancha Bhoothas). Whereas the small difference is the Marma Chikitsa includes the five physical elements of Earth, Water, Fire, Wind and Space and adds another five metaphysical elements Pancha Tatvas of Samaya (Time), Dig (Direction), Manas (Mind), Atma (Soul) and Tam (The Origin – Inertia). According to Charaka Samhita the cosmos and its miniature representation the human being are composed of two existences the Sthoola Deha (Physical Body) and the Sookshma Deha (The Metaphysical Body).

The physical body consists of the Pancha Bhoothas Prithvi (Earth), Apah (Water), Agni (Fire), Vayu (Wind) and Aakasha (Space). The metaphysical body consists of the Pancha Tatvas (five forces) of Samaya (Time), Dig (Direction), Manas (Mind), Atma (Soul) and Tam (The Origin – Inertia).  Marma identifies 107 points on the body where muscles, veins, ligaments, bones and joints meet. These points are considered as energy points. These points help in circulation and also in improving the proper flow mental and emotional energies. This is achieved by manipulation of these 107 points and thus improving thus bringing a balance in the Pancha Bhoothas and the Pancha Tatwas. 

Sparsha Chikitsa

There were people in Bharat who could heal others in distress just by touch or even sometimes making them drink water or some other liquid after they have touched it. These special faculties were evoked by constant chanting of some of the mantras which would be given in Diksha on special days of the year.

There were people in Bharat who could heal others in distress just by touch or even sometimes making them drink water or some other liquid after they have touched it. These special faculties were evoked by constant chanting of some of the mantras which would be given in Diksha on special days of the year. Then they do the Japa for a few million times and as a result they develop these kind of special powers. I have in my travel met many people who d some kind of Japa to cure Jaundice, they make the patient sit in a reclining position and they have a needle which they keep in their possession when they do Japa and they keep a bowl of water near the feet of the patient and they just bring the needle at a distance of about one foot away from the patient.

They wave the needle for maybe a few minutes by that time the water turns yellow and the patient starts to feel better and almost in 99.9% times the next day the patient becomes normal. Another person has taken a Mantra on Nagar Panchami (a day in the Hindu almanac) which is reserved for Naga (King Cobra). This person does a few thousand of this mantra Japa every day. When anybody in the 10kms radius of that locality gets bitten by a snake they rush the person to him and he makes the person bit by the snake some water he keeps with him during the Japa. The snake bitten person becomes normal and the snake venom doesn’t affect him/her. This is the power of what is known as Sparsha Chikitsa. 

Aahara – Vihaara Food & Lifestyle

In the Bhagavat Gita chapter 6 Shloka 17 it is said “Yuktahara-viharasya yukta-cestasya karmasu yukta-svapnavabodhasya yogo bhavati duhkha-ha” meaning ‘One who has Proper Food, Proper Vihara, Proper Work and Proper Sleep he will mitigate the sorrow and lead the path of Yoga.’ So here ve can see the importance of Aahara – Vihaara.

In the Bhagavat Gita chapter 6 Shloka 17 it is said “Yuktahara-viharasya yukta-cestasya karmasu yukta-svapnavabodhasya yogo bhavati duhkha-ha” meaning ‘One who has Proper Food, Proper Vihara, Proper Work and Proper Sleep he will mitigate the sorrow and lead the path of Yoga.’ So here ve can see the importance of Aahara – Vihaara.

The word Aahar is derived from the root ‘Hrithharana’ which means to be taking in. According to Dalhana and Chakrapani “which is swallowed through throat, oesophagus, and    gastrointestinal    tract    is    called Aahar”. The word Vihar derived from Hri dhatu and vi Upsarga and Ghanpratyay. Distribution, transportation, wandering   is   synonyms   of Vihar. Vihar includes the conducts /activity by a person in daily or seasonal routine.

Amongst the Acharyas many have quoted their importance and usefulness or harmfulness according to the specific condition. Acharyas tell to follow some daily regimen as Dinacharya, Ritucharya, Ratricharya, Trayoupastambha palna, Sadvritta, Achar rasayana. To suppress the Dharniya vega Not to suppress Adharniya vega Not to do Hina, Mithyaand Atiyoga of Indriya, Vakand Mann. With which person will able to  be  healthy. In Su.Chi.14, there is explanation of the regimens like Danta dhavana, Anjana, Snana, Vyayama etc. in order to be followed to prevent the diseases and to remain healthy. Ayurvedic  acharya’s  have  mention earlier that in the future there will be increase in number of the life  style  diseases, so  one  who  likes  to  maintain good health should be aware of his lifestyle.

1. A good Rithucharya (seasonal regimen) helps in balancing of the TriDoshas. Following the seasonal routine helps in avoiding changing stress of the seasons, associated diseases and in achieving good benefits of the changing weather conditions.
2. According to the Bharathiya Panchanga the year is divided into two distinct “Aayanas”or “Kaal” or periods based on the position of the Sun; Utharayana Aadan Kaal where we loose energy and Dakshinayana Visarga Kaal where we gain energy. The Rithucharya is planned accordingly. 

Rithucharya 

Ritucharya has two words “Ritu” meaning “Seasons” and “Charya” meaning “to follow a routine”. Ritucharya holds great significance in Ayurveda and the life in Bharat was led according to the swason. According to this principle, the year is divided into two distinct ‘Aayanas” or “Kaal” or periods based on the position of the Sun. These two are Utharayana Aadan Kaal and Dakshinayana Visarga Kaal.

During Uhatarayana there are three seasons Shishira Rithu (Late Winter), Vasantha Rithu (Spring) and Ghrishma Rithu (Summer). The Dakshinayana has three seasons Varsha Rithu (Rainy Season), Sharad Rithu (Autumn Season) and Hemanta Rithu (Winter Season). The lifestyle to be adopted is according to these seasons. Further the seasons have two months and each month has the Shukla Paksha (ascending moon) and the Krishna Paksha (descending moon). The seasons peak and fall accordingly and there is a particular lifestyle that one has to adopt. This forms the main premise of Rithucharya.

Griha Aushadhi Home remedies

In Bharat every house had a kind of a Pharmacy in their kitchen and kitchen garden. This was so as we would grow and use a lot of medicinal herbs for daily cooking. Hence we have a lot of Home Remedies for many common ailments.

In Bharat every house had a kind of a Pharmacy in their kitchen and kitchen garden. This was so as we would grow and use a lot of medicinal herbs for daily cooking. Hence we have a lot of Home Remedies for many common ailments. Vata derangements like joint pains, gas, vomiting, itching, ringworm etc. Pitha derangements like fever, hyperacidity, griping abdominal pain, nausea, soft tissue boils etc.

Kapha derangements like common cold, dry cough, productive cough, throat pain etc. had very simple remedies which could be made and administered at home in the kitchen. Herbs like Pudina (Mint), Currybevu (Curry Leaves), Neem Leaves, Nella Nelli (Bhuin Amla), Kothmir (Coriander leaves), roots like Ginger, Turmeric, Baje (Vajj), dry spices like Jeera (Cumin), Haldi (Turmeric), Kothmir Beej (Coriander seeds), Oma (Ajwain, Caraway seeds), Menesu (Kali Mirch, Black Pepper), Lavang (Clove), Chakke (Dalchini, Cinnamon), Jakaai (Jaaiphal, Nutmeg), Jaapatri (Jaavantri, Mace spice) etc. were part of almost every kitchen or kitchen garden. These herbs, roots and dry spices were available almost in every house and they were used for spicing up food and also for medicinal purposes.    

Miscellaneous health and medicinal practices of Bharat

The Karigar Samaj (Artisanal Society) had their own medicines that they would either give away to people or administer personally when in need. This was possible as they would be having the complete knowledge of the raw material they use.

The Karigar Samaj (Artisanal Society) had their own medicines that they would either give away to people or administer personally when in need. This was possible as they would be having the complete knowledge of the raw material they use. Potter’s fine clay, Black Smith’s tempering water, Fine shavings of some wood from the Carpenter, Gou Mutra by the Cowheard, The treated water from a leather worker, Bamboo Shoots etc. from the Bamboo Worker were some of the materials used for various medicinal purposes. 

Like the potter had a pot with water in it and he would dip a cloth in it and use the wet cloth to smoothen the pot that is rotating on the wheel. This pot with water and cloth would have a very fine “Potter’s Clay” as residue. From time to time the potters would collect this kind of paste like clay and save it. This paste was a very good paste for wounds and mothers with young children would collect this paste and take it home. Sometimes if the potter himself comes across a child who is hurt he would immediately apply this paste on the wound. Like this there are many examples of various artisans using some of the waste produce or sub-produce for medicinal purpose