INTRODUCTION
HISTORY OF ESIDDHA INTRODUCTION
INTRODUCTION
The aim of the History of siddha Medicine is to present a faithful. clear; and vivid picture of this system in all its manifestations and ramifications with all its inherent problems and relevancy to the present age from its very beginning down the ages, as an integral component of the patterns of culture through which this system has passed in different ages and in different areas,, so that, this age can get to know of its uniqueness in several aspects, realise its eternal values, and revive it in its purest form, getting rid of ail the impurities, the passage of time and muddled minds of charlatans have heaped on it, and lay the foundations for its future progress on right lines to serve the land of its origin and wider humanity by maintaining and promoting health, preventing sickntss and endeavouring to keep people adjusted to their envi mment as useful, contented and happy members of society.
This Siddha System of Medicine is one of the ancient system contemporaneous with those of the submerged lands, Egyptian, Mesopotamian, Chinese and Grecian medicines. The unique nature of this system is its continuous service, to humanity for more than five thousand years in combating diseases and in maintaining its 1 physical, mental, and moral health, while many of its contemporaries had completed their courses long long ago, Since its origin, development and ramifications have become obscure, any literary research on this subject, to be scientific and useful, should commence with a comparative study of the medicines of those ancient civilizations, which will illuminate many of the dark corners of our systems. Siddha system, as it exists, has much in common with those ancient medicines; the enormous pharmacopoeia containing vegetable, animal, and mineral products at times, including substance of disgusting character; empirical treasures under the guise of magic exoricsm. incantation, pilgrimage peregrination, mountainnering and similar activities; application of heat and cold, ointments, potions and poultice; blood letting, counter irritation, bath, suction, manipulative processes such as massage; concentration, on hygiene and diet; periodical use of purgatives and, emetics; and, among drugs, honey, salt, suphate of copper, mercury, alum; brains, liver, bones, blood, skull, horns of various animals, tissues of reptiles, and such detestable things; are common in these systems. Any investigation should take up the study of the commonness which may be due to similarity of mental processes or may be the result of cultural diffusion of those ages. This Siddha medicine, available in parts at present, being a product of several cultural patterns separated by aeons, is full of complexities and intricacies posing many difficulties in unraveling its secrets.
There were several groups peooling Tamil Nadu in its existence of aeons; many became extinct without any trace; some have left slight traces of which Siddhas and Nagas are the two, The Former were of extra sense perception and highly spiritual, having complete control over all the elements. They had full awareness of the nature and activities of all objects on this planer and of all times, past, present, and future The latter were of most refined, delicate, and sensuous type,, always living in aromatic atmosphere lllied with sweet music of melody of minute nuances, drapped in vaporous vestments and drowned in the sea of sensuous pleasure There were people of different degress of refinement and enlightenment as of today. The cultural patterns are of different kinds and of different degrees in the same kind and are found in different layers and in different blends. The Siddha medicine as it is today, it is the product of all these different patterns as said above and requires a very careful study tefore bringing it under frames of references. At present, coarse and grievous overlie the refined and beneficial in the Siddha while in other systems the reverse is the case.
The complexity of this system should be resolved into its main strands, analysed, abstracted and presented as history requires. The rational in what looks irrational is to be brought in relief; the elements in thier isolation and combinations have to be scientifically interpreted and evaluated to the understanding of this age, encouraging further researches towards assimilation, integration, or adaptation. The pathalogic, diagnostic, curative, Pharmacopaeic, and other principles and practices need logical arrangements. The role piayed by poisons of different sources, varieties, kinds, and degrees; human excretion, secretion, and other products; and the imperceptible part taken by lunar solar, and stellar rays; in maintaining the lives in healthy condition and healing the sick; require minute classification as to their kinds and degress of therapeutic value.A comparative study with other systems of medicine, and an analysis based on the results of those studies, would help us to find out the basic principles on which this system stands, and the processes through which it has evolved according to the resources of the ages, geographical conditions, and needs of the society. The ancient medical works, such as code of Hammurabi, Papyri associated with the names of George Ebers, and of Edwin Smith, Hippocratic collection, Chinese treatises, and modern studies on them, are. very essential to such scientific researches on the Siddha system of medicine.
The modern studies of ancient systems of medicines bring to light not only the high level of medical knowledge the ancients had, but also where they missed and how they missed: For instance, research on Greek system has brought out that their knowledge of the vascular system was in general terms almost as accurate as that of Harvey and that they knew the various valves of the heart and how they worked and even postulated the existence of capillary connections between the arterial and the venous systems; but, failed to discover the valves in the veins because their insistence on over simplified teleological explanations cf physiology cf nutrition and respiration which led them astray. Marty principles on which very efficacious siddha medicines are prepared and treatments given, make us believe they had a detailed understanding of many of the fundamentals of biology, such as how enzymes work, how proteins perform mechanical, protective and catalytic functions, and how glucose is metabolised for energy, The knowledge of the function of the enzymes Siddhas put into practice, is really marvellous when we consider the different ordinarily inexplicable effective simple treatments of this system. Similar studies on our system like the one mentioned above will reveal many of the forgotten fundamentals, the proper appreciation and development, on which, will make this system grow to magnificent dimensions.The comparative and analytical studies as mentioned above require as a first step, some knowledge about the various systems of medicine now extinct and extant; the width and depth of the knowledge required should be in proportion to the extensiveness and intensity of the research to be undertaken. The second step to be taken up is the work of collecting, screening, colletmg, analysing and codifying, all the available manuscripts, printed books, traditional receipsee, medical secrets, and many other informations found scattered in disciplines and activities seemingly unconnected with medicine.
The third step is an important one doing tangible, service towards the development of Siddha medicine. It will be the regular research on diseases and medicines based on the information so far collected. Tfee diseases should be detailed in full as found i» the several collections and the medicines should be described in all details to be of practical use.
Generally, if a drug is to combat some severe disease or serious type of illness, it must be reasonably powerful, and a powerful drug will naturally have some dangerous side effects and after effects. Siddha medicines., particularly more effective of them, contain metal, mineral and other poisonous ingredients. At times these ingredients become more dangerous than the diseases, so, they have to be most carefully investigated and administrated. The purification, combinations, measurements and the methods of preparations should be given with minute precision. The slightest alteration from the well established and traditionally followed authorities will mar the effect of the medicine and bring the system itself into disrepute.These medicines may be roughly divided into three classes as (1) Miracle medicines, (2) Sophisticated medicines, and (3) Common medicines. Miracle medicines are becoming rare and should be learned direct from the masters who, having undergone all forms of initiation and hazards of apprenticeship, have reached perfection in all respects. Sophisticated medicines may be scientifically prepared and used by the well trained physicains without much risk. Common medicines are the most simple and very cheap things which were in wide use till the beginning of this century and are still in use in remote rural parts of our country. If proper attentions is paid to the development of this class of medicines, ninety percent of our population could be not only cured, but eradicated of ninety five per cent of the diseases without much cost either to the community or to the individual or to the. Government. This deserves careful investigation and proper planning.
The Primary lequisite for any one who ventures to take to thjs«.field is to get Wmself or herself disabused of the notion that modern science alone reveals and would reveal further, all the laws governing human existence and well being to the minute details, and there is nothing to be learned from our ancients who had not so much facilities to probe into the secrets of nature. Then, one should have a correct knowledge of the background of this system.
The Siddhas are superhuman beings to whom, mastering the winds. Waves, tides, gravity and other elements and forces of nature are not impossible tasks; but they yearned to harness the energies of love in the service of humanity and build up values around the eternal virtues, fully realising that the physical body is only a carrier of the life enveloping the soul, which is on its way to the everlasting bliss, and we are all tourists on this earth which we should leave sooner or later quitting every thing hired to us, having a good time on this trip making ourselves and the fellow tourists happy, and keeping unsullied the things hired to us. As the physical body plays an important role in our tour, it becomes our duty to keep it pure and perfect by regulating energy forces existing in every individual, supplying necessary fuel to achieve proper balance which is health, and avoiding imbalances which is illness.
Their medical education was a mysterious process of initiation and apprenticeship in the top, where, there were two wings; one, concentrating upon theory, doctrine and systems, the other, remaining with the sick people concentrating on studying the diseases and patients by methods of physical examination, taking comprehensive, as well as accurate, accounts of their illness by intensive observation. The one we may call scientists; the other practitioners. Then, the medical man who would maintain the health of the community and individual, care the sick, pass on the known and well established information to wider circles and future, was brought under the general medical education, the distinctive feature of which is the thoroughness with which the theoritical and scientific knowledge are fused with what experience teaches in the practical responsibility of taking care of human beings, and the training of the student's sight, hearing, touch and the sence of smell and taste, in studying diseases.
As knowledge increased by experience, researches, and coming in contact with other systems, the burden became too much for one individual and the system became proliferated into several branches, each concentrating on one aspect and developing the same in practice, keeping the secrets within their guild binding the members by covenant, and oath. Thus, the curative side has reached the highest level of efficiency and remained as the marvel of the medical profession in its several branches, Zealously guarding the technical and practical secrets; but, the scientific and theoretical aspects were completely neglected.
This work, being a history of medicine, is, first of all a history, having general methods of historical research in common with all other historical disciplines. History is the record of the development of spirit in Time as revealed by Truth, the road to which passes through fables, fictions, mythologies, legends, unbelievable stories, beset with subconscious likes and dislikes, temptations and loyalties, and solicitations and authorities. This history is in many ways quite different from the general history since its subject is so vast, and penetrating deep into every aspect of human life that its problems have become myriad and Hydraheaded. This history is not a picture of the past only, but an illumination emanationg from the misty past to understand the present and plan the future. This will collect all the facts and evidences, analyse the forces at work, and arrange them in their relatedness, to give a connected account of this medicine as the product of the society, thereby making this meaningful in understanding men, their motives, their performances, and the significance of their collective and rarely individual acts in preventing diseases and preserving health. This will make us understand ourselves in relation with the past and with the society in which we live and also tf>» factors that condition our thinking and outlook in life.
Arnold J. Toynbee numerously said the historian frequently selects his subjects not for its importance, but for the wealth and availability of source material. This may be true for the more professional historian But not for the Student with a mission. As for other histories we have enough materials available in the libraries. Backround materials are plenty. But, for the Siddha system, our main subject, the field looks barren not because we have no materials, We have plenty scattered throughout the world in fragments not readily recognisable: we have not recovered from oblivion many of the materials and informations available within our land. How many of us have made use of the Twenty million years old fossil tree trunk and 31 general and 50 species of plants which existed about twenty million years ago in our Tamil Land, recovered in the Tiruavekkariai region 21 km. from Pondicherry? Will not a study of these fossils throw flood light on our Siddha system? Is it in anyway beyond our power to recreate atleast in words and pictures the Siddha herbs of twenty million year ago when revolutions are taking place in the laboratories which make the fossils tell the experts their stories?
Much spade work has to be done to make the sources available. This medicine as all medicines are, is only a sector of the culture of the lands and times in which it throve. To have a clear idea of a sector of human activities, we must get acquainted with all other manifestations of those cultures. So, we must cast our net wide and deep and make full use of whatever we get in our catch; some may be of direct service, some indirect, some suggestive, and many fractional and fragmentary. This being the most ancient and subtly sophisticated one covering a vast continent, now submerged, its fragments and remnants are found scattered far and wide in lands and seas net contiguous with Tamil Nadu at present. Further, it has several layers one distinct from the other separated by millenia. We should have a clear idea of the attitude of the people of those ages about God, men, nature health, sickness, death and final aim of life. The various forms the medicine took and the conditions under which it worked to prevent sickness and restore health, the position of the medical men in society, and the precautions the society took to protect itself against the misuse of the medical man's power, and the activities not connected with medicine that went to the physical well-being of the society, should be studied from various angles.
As we proceed earnestly, the sources which looked scarce at the beginning becomes immeasurable on the board and deep approach, making us confused as to which to take and which to leave. One may go on reading for years without doing anything. So, an intelligent selection and scientific insight becomes necessary.As for the Siddha works available now, much linguistic work has to be done before taking them as basic records for a history, the methods of research of which, are of a rigorous iron discipline. The texts are not of that antiquity they claim; but, some of their contents are time honoured and practical ones. Rescuing the genuine contents from the unholy texts and arranging them chronologically and subjectivewise is an Herculean task to be done mercilessly with an Iron hand.
Some of the medicines and practices of siddha origin have become neglected and even forgotten in their very birth place; but have become developed in distant lands. We can quote for instance the Acupuncture and its relatedness to tattooing. Marma or Varma treatment, feeling the pulses etc; all these should be scientifically studied, co-ordinated, and developed in the light of modern anatomical advances. Tattooing remain neglected, in the hilly regions of our land. Varma system is kept secret under suffocation in the Nagercoil area. Waiting for its day of extinction. The "Muchukkalayam" of our grandma days has given way to some of the modern grievous treatments; but is rising to the level of advanced treatment in China along with Acupuncture. The pulse system, as we understand from the Papri of three thousand years ago, and as developed by Theophile de Bordeau, three hundred years ago, and as practised in our land even thirty years ago, is fast disappearing, giving way to the mighty modern instruments of diagnosis; a correlated study of this will reveal the knowledge of the cardio-vascular system our ancestors had, and show to what sophisticated simple diagnosis it would have led our system had it been developed. In the traditional lines. There are several truths hidden from our knowledge and lost beyond recovery which this history would stimulate to bring to light in due course. The picture which was very vague at the beginning, as our facts and insight grow, develops into dim outline, defined outline, and finally into a bright picture filled with contours and colours, to be always carried with us not only as an illuminated picture of the past, but as a source of inspiration for the future progress.
Now, with all the illuminating facts, this book, at its best, will be a descriptive and, here and there, a comparative study of the Siddha Medicine which could tell its tale of past glories and present neglect, to a sympathetic international world. Our aim does not stop with that. This should widen the outlook, deepen the insight and stimulate original research and improved methods on traditional lines. This should be made to submit itself to rigorous discipline, by adopting the methods of mathematics physics, chemistry, and engineering, discovering and developing the required techniques and constructs. Facts are stocked through observation and experiments. But, the general truths will emerge out, only when we get an insight into the meanings behind the facts. Once we get at the fundamental truths, abstracted from the stock of the accumulated facts, Formulation of laws in terms of precisely defined symbols, and framing of rules of operation with these symbols become easy. These rules will give this system theorems and formulas similar to those of mathematics, physics, and chemistry, and power enabling it to predict a wide range of experimental results, and to find out many of its hidden truths.
The role of the theoretical sciences is tremendous; it makes every one approach reality by gradual approximation having fictious idealized ones having common properties with the real things. We of this age are in need of this since we are not able to grasp at once mathematically all the complexities of a real thing. The above mentioned theories, if formed, would greatly enrich our understanding and develop a strong system of basic constructs with such breadth and degth that particular parts of the whole field can be explained deductively as logical consequences of a small number of more fundamental principles. This analysis, synthesis, and formulation of theories would go a long way in understanding the relations between structure, function, and origin of the most basic properties of life, body, health, disease and medicine. Theory and experiment working together could bring many beneficial results to humanity. This theoretical and mathematical approach to medicine modelled after researches in physical sciences has not yet become a universally and strongly interconnected coherent area of medicines. It is time for the siddha medicine to take to field as a pioneer and proceed with the application of statistical technique to data analysis. Working methods on this model are numerous and their usefulness enormous.
This being a work to be done by a group of research scholars under some co-ordination, the siddha department should take it as a special work. Here, we simply, indicate the possibilities, to stimulate further researches. We need not go in for any foreign 'Know How' to pursue and develop on the above lines. We have enough men, materials, and facilities within our State. What is needed is an accurate co-ordination which is readily available. We need not say to what height and extent the pure science of Siddha medicine will take us.Before concluding this introduction, one question as to the relationship of Siddha to Ayurveda should be considered. There is a superficial impression in some circles that there is nothing about Siddha which is only another name for Ayurveda in South
India. This is an erroneous impression causing heavy damages to the independent development of Siddha. This impression has been formed since there is much in common between these two. The real history as hidden in myths and traditions reveal tfet the Siddha is ancient and the Ayurveda has received much from the Siddha even from its very beginning which is the real cause for the appearance of so many things as common to both. It is a weil known fact that the compilers of the Ayurveda and their patrons had sent men to the South and East to gather materials to be assimilated in their then proposed Ayurvedic system. The greatness of Tamilian culture in all its branches and their very high philosophy which guided their life were well known to the Aryans just arrived in the north. They wanted to enrich their culture by the assimilation of the highly civilized culture of the Tamilians, so, they sent the best of their men to gather materials from different sources. The man who was sent to the south i.e., Tamilnadu, was the sage Agasthiya. This fact lies hidden in the story of the marriage between Siva and Uma. It is narrated that all the saints and sages assembled to witness the marriage found that region was very low and the south was very high (not physically but culturally), Then, the God Siva, who Himself was from the south, on a mission to raise the cultural level of that area i.e>, Aryavartha, sent the sage Agasthiya on a cultural import mission to the south. The very conception of Siva and Uma as father and mother of the whole world is Tamilian. Personifying the forces of life and of the universe in the part of a great mother Goddess and Her male counterpart a father God. We can reasonably assume that the Agastiya mission would have benefitted the Ayurveda by importing Siddha concepts and practices of medicine. Though it may look vague, we can safely and tentatively assume that the Siddha medicine had contributed much towards the formation and development of the Ayurveda, which has become subsequently systematized, codified and recorded in the Sanskrit language. No one need be under the delusion that all that is found in the Ayurveda belongs to the north and all the medical works in Sanskrit is only Ayurveda; and the Siddha belongs to the south and its works are found in Tamil and Tamil alone. No one would take Mayne's 'Hindu Law' as of English origin and belongs to the English, simply because it is written by an Englishman in the English language.The cultural world of all ages would be thankful to the Ayurveda for its great service to the medical world in collecting, preserving, arranging and incorporating in a marvellous method all the facts then available about the Siddha medicine in one level,and recording them even three thousand years ago, in an easily assimilable style in +he linguafranca of the scholars and scientists of India.
There are several levels of Siddha medicine to be explored and be brought to the common level of practice as age the requires; for the medicines and methods now in vogue and recorded in Tamil, Sanskrit, Tibetan, Arabic and other languages should be given due consideration.
The Chapters that follow will deal with the origin of man, medicines in ancient, medieval, and modern world, Ayurveda and Siddha system of medicine concisely and proportionately.
THE THREE THE LEARNED COUNT FROM WINDWILL CREATE PAIN IF INCREASE OR DECREASE
THE THREE THE LEARNED COUNT FROM WINDWILL CREATE PAIN IF INCREASE OR DECREASE
The three counted from wind, are wind, bile, and phlegm which are the basis of the existence of the human body.
They are understood as the three microcosmic representatives
of the three divine universal forces, wind, sun and moon, respectively;
The monn pours down renewal of the sap of life; the sun by its draining rays withdraws this sap from the creatures; the wind moves to and fro in various directions, Thus they support the body of the universe. In like fashion, the antagonistic activity of phlegm, bile and wind supports the microcosm.
Residing and functioning in the body, these three manifestations of the cosmic life-force share in it in the following way ;
V) Pages 276 Para two to page 308 : It appears that the causation, signs, symptoms pathology, therapeutics and methods of treatment etc. are not relevant to ".
The main abodes of the humor wind are the hips and the abdomen. Above the hips and the abdomen is the "receptacle of digested food". In the middle of this receptacle is the abode of the humor bile. Situated higher up is the "receptacle of undigested food," which is the main abode of phlegm.
When the three humors reside undisturbed in their three proper abiding places, the organism is supported by them, as a hut is supported by three pillars. Hence, some call the body the "three-pillared one". When they are disturbed, they bring about the destruction of the body.
The blood is reckoned as the fourth among the humors. These four are indispensable constituents of the body in its coming into being, maintenance and decay. There is no organism destitute of phlegm, bile, wind, or blood the body is constantly supported by these four.
Actually the concept of the three humors, wind, bile and
phlegm, implies much more than a formulation explaining the presence of the airy, bilious, and mucuous matter found in certain parts of the body. The three humors represent the aerial, fiery and liquid forms of life-energy wherever these may manifest themselves in the organism. When they grow "incensed" or "infuriated", they cause havoc in the body by invading the domain of the others. It needs much skill to appease them again, to reduce them in their excess, to quiet them down in thier violence.
The wind, by moving along its own vessels, effects the
unobstructed functioning of all kinds of processes, provides for
the working of the intellect unharmed by confusion and delusion,
and produces various other wholesome conditions. The bile, by
creeping along its own vessels, brings about rediance, appetite,
brilliance of the digestive fire, sense of well-being, freedom from
illness, and various other wholesome conditions. The phlegm, by
moving along its own vessels, effects the lubricating of the limbs
and the firmness of the joints; it is the source of strength and
elation and of various other wholesome conditions. The blood, by
moving along its own vessels, cleanses the humors and ingredients
of the body, bestows color, effects the sensations of touch, and,
produces other wholesome conditions. When the humo*" grow upset
and incensed, there arise various diseases otheir very
substance. While the humors keep to thier own jective vessels. Moreover, some vessels carry not only one ol the humors but a mixture of all of them. When the humors become agitated and increased and run along, they overflow their channels and intermingle.
The wind is dry. light, cool and possessed of motion; the bile is hot, sharp and liquid; the phlegm is mild, cool, heavy and slow; each has its own share and its proper task in the maintenance of the body. As long as they hold one another in check through a proper balance, all is well; the life-process and all the activities of the metabolism go smoothly.
Phlegm has its origin and principal abode in the stomach. It is mild and cool, White and heavy, sticky and slippery. It imparts moisture. Its taste is sweet, when not burnt by the internal heat of the digestive fire; when subjected to excessive heat, it turns salty. It is of watery consistency and the food in the stomach is thoroughly moistened by its action, split up into particles, and prepared for .the cooking-process of digestion in the upper intestines.
Originating in the stomach, Phlegm spreads throughout the body and maintains it through its moistening effect. Its energy is particularly active at five minor centres, supplied from the main center in the stomach. Phlegm, residing in the chest "holds together the trunk between the shoulders"; phlegm supports the heart, the central organ of mental, emotional and vital processes, through the energy contained in chyle, proceeding from food; phlegm has its place also in the tip of the tongue and in the throat and makes possible the perception of tastes; residing in the head, phlegm lubricates and refreshes the sense-organs, activating them with its energy. In the joints all over the body, phlegm, serves through its adhesive quality to hold them together, "As a wheel, when its axle is lubricated with oil, turns smoothly, so the sinews work smoothly when combined with phlegm".
Bile is hot and fiery, wet and fetid. Its colour is dark blue and yellow, it has an acrid flavor. Bile is the only substance in the body which contains heat. All parts of the organism showing warmth are pervaded with bile. Its main abode is the "receptacle of 'cocked', that is digested, "Food" the upper instestines. There, bile cooks or matures the food, as the kitchen fire cooks food, and the sun matures crops and fruits, 'Food and drink which have reached the belly are dried up and drained by the glowing heat of the humor bile are digested in due time'.
This process of internal cooking is "imperceptible" : bile extracts the energies of food in the form of chyle and humors,
and causes these energies to be irradiated throughout the body; while the refuse, urine and faeces, pass to the lower intensities, to be expelled by the motor-force of wind.
The intestinal fire residing in the belly, the "cooking fire", and the humor bile, are one and the same force. There are five minor centers, wherein the humor bile is especially active, all fed from its main abode in the abdomen. Bile resides in the liver and spleen. There it imparts the characteristic red, fiery color to the substance of chyle, which is at first colorless when extracted by the cooking process. Hence, bile in both these organs is called the "reddening" fire; and chyle, reaching its first stage of transformation, is in this way turned into blood.
Bile, moreover, abides in the heart as the fire which effects desires and logingn; hence it is called in this case the "effective" fire. Furthermore, bile resides in the eyes, as the fiey energy which seizes upon the colors and shapes of the sense-objects, In this function it is called the "beholding" fire. Finally, pervading the skin, bile acts as the "irradiating" fire. Its heat manifests itself in the warmth of the body, it anoints and lubricates the skin, producing its luster and complexion.
Acting as the digestive fire, the flame of bi' is regular or fair, when the three humors are properly balanced. An excess of wind renders its flame uneven or irregular. It subsides when inundated by an excess of phlegm; through an abnormal increase of bile its action is unduly heightened. All these deviations are apt to produce diseases involving the various humors.
Phlegm, functioning within the microcosm of the human body, represents the mild and cool, milky and nourishing substance of the moon which feeds the vegetable and animal realms of the macrocosm. Bile, on the other hand, is the macrocosmic form of the fire-god, which manifests itself as the sun in the firmament and,, at the some time, as the sacred domestic fire on the house
- altar.
The Divine Lord Fire abides in the belly, cooks the food and extracts its essence. Owing to the extreme subtleness of his nature, he cannot be watched while at work. He is guarded and blown upon by three winds, "blowing forward", "blowing downward', and "blowing together", each of which abides in its own place.
Wind as a constituent of the body is described as follows :
The Supreme Divine Being who is self-existent, is called the "Wind" Becauses he is sovereignly self-dependent ever-lasting and all-pervading, he is the Universal Self of all beings, worshipped by all spheres of the world. He is the cause which produces the origin, existence and destruction of the transitory living beings. He is imperceptible and undetermined, perceptible however through his actions.
He is rough and cool, light and sharp. He moves horizontally and is endowed with two of three primeval qualities of the universal substance, namely with perfect purity and violent motion. The quality of violent motion prevails with him.
His strength is inconceivable. He leads the constituents of the body and is the king of the host of diseases. His actions are swift. He moves incessantly.
His main abodes are the abdomen and anus and the upper intestines.
The wind, as long as he is not irritated or incensed effects evenness and balance among the constituents of the body and an even burning process of the bodily fire. It effects the attainment of the sense-objects through the sense-organs, and starts the processes of the organism in their proper directions.
As the fire in the universe is divided fivefold with respect
to its names, locations and functions, so the wind also, being one, is divided with regard to names, locations and functions.
The five winds abiding in particular locations keep the living being going. They are :
1.the "Prana" - breathing forward.
2.the "Udsaa" - breathing upward
3 the "Samana" - breathing together - concentrating breath.
4.the "vyana" - breathing asunder, diffusing,
distributing breath.
5.the 'apana" - breathing downward.
The wind moving in the mouth or face is called "Prana", "breathing forward". It upholds the body. It cause the food to enter and supports the other forces of the life-breath of the body. When upset it causes hiccough, asthma and similar afflictions.
The excellent wind which is called "udana", "breathing upward'' moves upward. Its effects are speaking, singing and similar actions. It causes especially the diseases which affect the body above collar bone.
The two winds, residing in the head and the throat, are the only breath-force ruling the upper part of the body. It is of especial interest that neither is in any way related to the respiratory process. It is not their function in provide the lungs with air or oxygen.The striking insignificance of the lungs in the Hindu concept of the organism will become apparent later.
The wind "Samana" "breathing together", the concentrating breath, is closely associated with the central fire of the body. It moves in the "receptacle of raw food". There, in the stomach, it assists in the cooking of the food and separates its various ingredients. When irritated, it causes morbid swellings in the belly, accumulation of the fiery heat, dysentery and similar diseases.
The wind "vyana", "breathing as under", the diffusing breath, moves along the entire body. Its work is to carry the chyle and to distribute it to all parts of the organism. It causes the sweat and the blood to flow. Thus it moves along five courses, the trunk and the four extremities. When it grows angry, it causes diseases affecting the whole body.
The wind "apana", "breathing downward5', resides in the abdomen, In due time it effects the relief of the bowels. It expels downward faeces, urine, semen, the foetus and menstrual discharge. When incensed, it caused dreaded diseases, affecting the bladder and the anus. Affections of the semen, however, and urinary diseases originate, when both vyana and apana become incensed. If both grow infuriated simultaneously, they will certainly rend the body as under. The power of the wind is paramount, in so far as it effects all sorts of movement in the organism, voluntary and involuntary. The wind pervades the whole body ; By and large, its widely ramified network compares to the nervous system. Hindu authors frequently render "diseases of the wind" as "nervous disease" when a person is wounded and bleeds to death, he is supposed to suffer a fatal loss of the vital air of his body, Conversely, the umbilical cord of the new-born baby his most carefully tied, lest the wind get into the child's belly, causing it to swell.
The wind is centered in the lower part of the body. The two winds which reside in the upper part, prana and udana effect functions belonging to their sphere : the swallowing of food, the uttering of speech, singing, and so forth. Not a particle of either kind of wind is thought to go into the region of the lungs, supplying the body with fresh air from without. The very terms, "blowing forward" and "blowing upward:, denote that the inhaling function, in both cases, is considered of minor significance or none at all, compared to the outgoing and exhaling function. Inhaling seems to be regarded somehow as an indispensable, rhythmical
movement of contraction which allows for the subsequent effective activity of these breath forces in expanding.
The prana, blowing forward, is said to support all the other life breath forces of the organism. It is 'at the head" of the others. With a person about to die, its outflow, while it lasts, indicates that some iifeforce is still left in the body. Man's last breath, is considered to be anexpiration with which the force of life-breath departs from the body, leaving it inanimate.
So far we have seen what the "three" are; and how they work in normal and abnormal conditions. The words "increase' and "decrease" refer to one's thoughts, words, deeds, and the food. Too much or too little of all the above will upset the equilibrium of the humors and bring diseases of the body and mind.
IF DIGESTED
IF DIGESTED, FOOD YOU TAKE KNOWING THE MEASURE ; AND IT IS THE WAY TO CARRY THE BODY LONG IN HEALTH.
What happens if the food is not digested ? It becomes a dangerous poison and makes further intake also poisonous. What is the measure in eating ? Measure in eating is determined by the strength of one's gastric fire. That should be known as the proper measure of food which, when taken, is digested in due time without impairing one's health.
In view of this, sali rice, sastika rice, green gram, common quail, grey partridge, antelope, rabbit, and such other articles of food, though light by nature need to be taken in measure.
Similarly pastry, sugarcane juice, milk, til, black gram, the flesh of aquatic and wetland animals and other similar articles of food, though heavy by nature are also to be taken in measure.
However, from the above classification, one should not conclude that heaviness of lightness in an articles of food is mentioned without reason. The light articles contain predominance of the qualities of air and fire.
The others, the heavy ones, contain more of the properties of earth and water. Consequently, the light articles are stimulative of the gastric fire owing to their innate quality and are considered to be the least harmful even if they are eaten to a surfeit.
On the other hand, the heavy articles are by nature non-stimulative of the gastric fire owing to their dissimilar nature.
A surfei-meal of them is markedly harmful unless the gastric fire is increased by hard exercise.
Thus the measure in food depends upon the strength of the gastric fire.
It is not that the quantity of a substance does not count.
From the point of view of quantity, it is laid dov/n that heavy articles should be taken in one-third or one half measures of the full meal ; while even light articles should not be taken in excess and should accord with the strength of the gastric fire. The measured diet not only does not impair one's health but positively promotes one's strength, complexion, health and life,
NO MEDICINE THE BODY REQUIRES IF FOOD IS TAKEN ON COMPLETE DIGESTION ON WHAT WAS TAKEN BEFORE
NO MEDICINE THE BODY REQUIRES IF FOOD IS TAKEN ON COMPLETE DIGESTION ON WHAT WAS TAKEN BEFORE.
Valluvar instructs that no food should be taken when the food taken, before remains undigested. If this rule is observed there will not be any disease. When there is no disease is need for a curative medicine ? Let us know what is meant by digestion and how it is made.
The Forward breath, whose function is to ingest food, draws it into the stomach. There the food, getting mixed with the digestive fluid is broked up and on being mixed with unctuous substance, becomes softened. Then the gastric fire, being agitated and carried by the Concentrating breath, digests the food eaten in proper dose and at the proper time, and leads to the increase of life.
Just after ingestion, the food prepared from the six categories of taste acquires first the sweet taste on being digested and leads to the formation of phlegm or of mucus-like fluid, 'which is of
forthy appearance.
Further, digestion being continued, the food becomes acid in the next stage of digestion and while it is coining out of the stomach it excites the secretion of limpid bile.
Then, the food, having reached the large intestines and being dehydrated by the body-heat, is coverted into fecal lumps. These being of pungent taste, there occurs increase of wind.
Pleasant food, combined with articles possessing frangrance and other qualities, nourishes individually the senses and the sense-organs of smell etc. Then the five kinds of latent heat innate in each of the proto-elements of the body-earth, water, fire, wind and other, digest each its own corresponding component proto-element in the ingested food which is a compound of the proto-elements.
Just as a quality in the substances nourishes individually its corresponding quality in the body, as for example, the proto-elements of earth in the article ingested, similarly the other proto-elements nourish their corresponding qualities, thus making for complete nourishment.
The body-sustaining elements, which are seven, undergo combustion by their innate heat and each of them gets, transformed into two products namely, excretory and vital substances.
From the nutrient - fluid is formed the blood, thence the flesh, from flesh fat and thence bone, from it marrow and thence semen and from it, which is the essence of all the others conception takes place.
From the nutrient-fluid are formed the breast-milk and the menstrual blood ; from blood are formed tendons and vessels ; from the flesh is formed muscular fat and six layers of the skin, and from the adipose tissue are formed sinews.
FEELING SURE OF DIGESTION TAKE THE FOOD THAT AGREES WELL WHEN IN HUNGER FULL YOU ARE
FEELING SURE OF DIGESTION TAKE THE FOOD THAT AGREES WELL WHEN IN HUNGER FULL YOU ARE.
The disagreeable articles of food are those that are enimical to the body elements and tend to disagree with the system.
Whatever articles of food, having dislodged the morbid humors, do not eliminate them from the body, are to be regarded as unwholesome.
That substance is unwholesome which is incompatible from the point of view of country, season, gastric fire, measure, homologation, Vata and other body humors, preparation potency, bowel-tendency, state of the patient, rules of eating, things to be avoided or observed, cookery combination, palatability, richness of quality and rules of eating.
The use of dry and acute drugs in an arid country and the use of unctuous and cold things in a wet country are examples of incompatibility of diet Willi reference to clime.
The use of cold, dry and similar things in winter and the use of pungent, hot and similar things in summer are examples of incompatibility of diet with reference to season.
Food not taken in accordance with the given type of any of the four types of the gastric fire constitutes the incompatibility of diet with references to the gastric fire, The combination of ghee and honey in equal quantities is an example of the incompatibility of diet with reference to measure.
That is culinary incompatibility where food is prepared with bad and rotten fuel, or is undercooked or overcooked or burnt.
That is incompatibility of combination where sour things are taken with milk, That is incombility of palatabihty wlicre an article of food is unpleasant of taste.
That is incompatibility with reference to richness of quality where the juice is taken of unripe, over-ripe or putrified substances.
That is incompatibility of the rules of eating where food is not taken in a solitary place. Food taken in any of the above mentioned ways constitutes dietetic incompatibility.
Impotency, blindness, acute speading affections, abdominal affections, eruptions, insanity, fistula, fainting intoxication, tympanitis, trimus, anemia, chyme-toxemia, leprosy, dermatosis, assimilation disorders, edsma, acid dyspepsia, fever, rhinitis, fatal diseases and death: thes< are said to result from the incompatibility of diet.