Chapter I

TravancoreTravancoreTravancoreTravancore State State State State AndAndAndAnd The The The The

Indigenous Indigenous Indigenous Indigenous MedicineMedicineMedicineMedicine

CHAPTER I

TRAVANCORE STATE AND THE INDIGENOUS MEDICINE

The Travancore state began to take more and more interest in the indigenous

medicine from the late nineteenth century onwards. In Travancore every village had a

native practitioner called Vaidyan. The Vaidyan had a knowledge of medicinal plants

and herbs and collected them to make drugs himself. As to the castes of these

Vaidyans, at least the Namboodiri Brahmins, Ambalavasis, Nayars, Ezhavas and

Kaniyans embraced the occupation. Some of the Namboodiri practitioners traced their

medical knowledge to instructions given by Parasurama a legendary conqueror of

Kerala. The Ezhavas also claimed that they had been from time immemorial noted for

their proficiency in the native medical art1. Also, among the Vaidyans listed in the

Travancore Almanac for 1918, about forty five percent were clearly Nairs.

The Vaidyans treated patients who belonged to castes different from their own.

Nagam Aiya described the treatment conducted by a famous Namboodiri vaidyan

called Vayakkara Moos as follows. The Moos and his visitors would all sit on the

floor of an open front verandah of the Illam. the Illam, While those who would not sit

with him would stand in the yard or if they were of an inferior caste, outside the

enclosure, but all were before him and in view and he would talk to all who had come.

Various communities including ‘inferior’ castes thus received medical treatment from

the Vaidyans.2 It is however doubtful that the lowest castes, such as the Pulayas and

Parayas were treated by these native practitioners. Ward and Conner stated after their

survey from 1816 to 1820 that the Pulayas experience little sympathy in sickness.3

_____________________________________

1. N.V.Krishnankutty Vaidyar, History of Ayurveda,Kottakkal, 2005,p 309.

2. V.Nagam Aiya,The Travancore State Manual, Trivandrum,1999,p.554.

3. Ward and Conner,Memoir of the Survey of the Travancore and Cochin States, Trivandrum,

1863,p.140.

18

The Travancore state adopted the policy of encouraging indigenous medicine so early

was that it was as orthodox Hindu State. This policy had two obvious advantages for

the state. Firstly, the state could show its charitable aspect through this medicine,

which was rather economical in financial terms and could be given even to the

‘conservative masses’ especially in the rural areas. Secondly, by encouraging

indigenous medicine it was at the same time by encouraging Hindu culture, on which

the Hindu state was established.4 In other words to help revive aspects of Hinduism

was undoubtedly one of the most appropriate function of the ruler and the

government. Hence it is not surprising that the state responded very quickly and very

substantially to the movement to revitalize indigenous medicine.

Towards the end of the nineteenth century with the development of

nationalism and cultural awakening, the nationalists began to claim the effectiveness

and superiority of Indian systems of medicine and a movement began which aimed at

the political authorities recognition and patronage of indigenous medicine. The All-

India Ayurvedic Congress established in 1907 was one of the results of this

movement.5

In Kerala, particularly in British Malabar, this movement was led by P.S.

Warier, who himself was in practice at Kottakkal near Calicut. In 1902, he organized

the ‘Arya Vaidya Samajam’ for the revitalization of indigenous medicine.6

This movement and Hindu revivalism more generally was certainly one of the

_____________________________________

4. Koji Kawashima, Missionaries and a Hindu state-Travancore 1858-1936,Mumbai, 1998, p.142.

5. Ibid.,p.144.

6. N.V.Krishnankutty Vaidyar,op.cit.,p.323.

19

principal factors that influenced state policy towards indigenous medicine in

Travancore. In 1889 the government opened an Ayurveda Patasala in Trivandrum,7

and later sanctioned a system of medical grants to Vaidyans in 1895-96.8 The grants

were generally given to those who passed out of the Ayurveda Patasala. In 1917-18

an Ayurveda department was created. One of the main functions of this department

was the revision of the curricula of the Ayurveda patasala on up-to-date scientific

basis to suit modern requirements. The department also appointed a lecturer in

Anatomy and Physiology, established a botanical garden and Ayurveda hospitals and

opened an Ayurveda pharmacy.9 Three years later this patasala became the Ayurveda

college. Thus Travancore state began to take an interest in indigenous medicine from

the late nineteenth century. The indigenous medicine has been getting more and more

prominence as these, unlike allopathic drugs; do not produce drastic side effects.

Indian systems of medicine(ISM) include Ayurveda, Homeopathey, Yoga,

Naturopathy, Sidha, Unani etc.10

Several institutions have been established to develop

these systems in India and there are about four lakh practitioners of ISM today.

Recognizing the contribution of these non-allopathic systems to the national health

the government of India created in 1995 a new Department of Indian systems of

medicine and Homeopathy ISM&H under the Ministry of Health and Family

welfare.11

_____________________________________

7. Government of Travancore,Administration Report of the Medical Department, No.G.8038,dated 29

November1918,Kerala State Archives, Trivandrum.

8. Government of Travancore,Administration Report of the Medical Department, No.E .2332,dated 15

September 1914,Kerala State Archives, Trivandrum.

9. Government of Travancore,Administration Report of the Medical Department, No.100.E 3756,dated

18 December 1914, Kerala State Archives, Trivandrum.

10. S.P.Agrawal,(ed.),Nation in crisis, New Delhi,1991,p.53.

11. Kalpana Rajaram &R.K.Sari, Science &Technology in India,New Delhi,2007,p.181.

20

Hippocrates(460-370 B.C) is considered as the founder of medicine. He gave

medicine its scientific spirit, replaced superstition by rational observation and

inference, gave a rational diagnosis, prognosis and treatment and gave medicine its

ethical ideas without detracting a bit from the tributes rightly paid by medical

historians to Hippocrates. Charaka and Susrutha of India deserve the same place of

honour as Hippocrates.12

Indian historians claim that Charaka’s Samhita is respected

even today as a great treatise on Indian system of medicine.13

Charaka has given the

description of various types of remedies with their specific use in particular diseases.

The remedies were grouped in three categories which the herbal, mineral and animal.

He has also suggested a number of roots, barks, leaves, seeds, fruits and flowers for

different types of diseases. ‘Charaka Samhita also deals with infants, children’s care

and treatment. It also spells out the rules of cleanliness and hygiene, dental care etc.

In Charaka Samhita an important place was given to ‘Nadipariksha’or the study of the

pulse.

After Charaka’s compilation the great fame goes to Sushrutha Samhita

compiled by Susrutha.14

The principal subject of Susrutha’s great work is surgery and

surgical disease.15

Susrutha is regarded as a pupil of Divodasa- a king of Benares, who

was believed to have been an incarnation of the celestial physician Dhanwantare16

who had discovered the elixis that prevents death and he is regarded as the father of

Indian medicine. Social changes had a major impact on the evolution of the Susrutha

_____________________________________

12. R.D.Lele, Ayurveda and Modern Medicine, Bombay,1986,p.1.

13. Gurdeep Chatwal,History of Science,Delhi,1994,p.48.

14. Kaviraj Nagendra and Nath Sen Gupta,Ayurvedic System of Medicine,NewDelhi,1994,p.30.

15. Arunkumar Biswas,Science in India,Calcutta,1969,p.6.

16. M.S.Valiathan, Legacy of Susrutha,Chennai,2007,p.1.

21

Samhita. During the intervening centuries Indian society underwent major changes, if

not, upheavals all of which influenced the practice of medicine. Susruta Samhita

excluded Sudras from medical training and if at all an exception was made the

initiation had to be done without mantra or the fire ceremony.17

Reverence for

Brahmanas was constantly enjoyed and the use of amulets was recommended to ward

off poisoning. The redaction of susrutatantra reflects societal conditions which had

regressed significantly since the time of Charaka. However the method of dissection

of the human body is described only in Susruta Samhita.18

He had developed even

technical knowledge of sterilizing and antiseptic surgery.

There is a vast-body of medical literature in India about which very little is

known to European scholars in general. The fact is, practitioners of medicine in this

country have for ages derived the knowledge of their Science and Art not in public

schools or colleges but from individual professors whose learning and success came

to be acknowledged in the places where they practised.19

Knowledge in this country

has never been bartered for money. The sale of knowledge has been condemned by

the Hindu Scriptures. India is a country of castes and guilds. Charaka says that the

science of life should be studied by Brahmanas, Kshatriyas and Vaisyas. Brahmanas

should learn it for doing good to all creatures, Kshatriyas should learn it for self-

preservation, Vaisyas should learn it for gain or as profession.20

In course of time

however the study and practice of medicine came to be confined to a particular caste

_____________________________________

17. Ibid.,p.4.

18. P.V.Sharma,(trans.), Susruta Samhitha,Varanasi, 2000, p.3

19. Kaviraj Nagendra and Nathsen Gupta,op.cit.,p.58.

20. T.V.Tewari,Kasyapasamhitha,Varanasi,2002,p.98.

22

‘the Vaidyas’ a honorific epithet meaning students of the veda i.e. Ayurveda, the

Vaidyas having been always a literate caste.

Science has recognized the principle of heredity as one of the most powerful

factors in the communication the faculties, again of instruction where the teacher is a

father, uncle, elder brother are simply abundant. The pupil resides with the instructors.

He receives a training that is both theoretical and practical. The absence of hospitals

and infirmaries is no bar to clinical study for the student accompanies the teacher to

the bedside of the latter’s patients. In the absence of a knowledge of scientific botany,

the identification of these is always attended in the difficulty. In the case of pupils

belonging to the family of the teacher and residing with him the facilities are ample of

acquiring a thorough knowledge of herbs and plants. The Hindu physicians are their

own apothecaries. They have themselves to prepare the drugs they prescribe for their

patients.21

The human body is supposed by Hindu physicians to have three marked states

due to three different kinds of forces-Vayu, Pitta and Kafa.22

These when disturbed

cause diseases. Another conception is that a living creature is composed of soul, mind

and body. Body and mind are the subjects to which ‘Health and Disease’ inhere.

When the constituent ingredients of the body are in their normal condition the mind is

said to be in health. When the normal condition of both the body and the mind is

disturbed the result is disease.

_____________________________________

21. Ibid.

22. P.H.Kulkarni,Ayurveda Philosophy,Delhi,2000,p.10.

23

The subject of treatment prescribed by Charaka is –the disease should first be

carefully ascertained. After this the medicine to be applied should be carefully

selected. Subsequent to this the physician should with full knowledge of

consequences commence the treatment. The physician who is well conversant with

the features of disease, who has a thorough acquaintance with all medicines and who

has knowledge of the considerations dependant upon time and place achieve success.

Before the advent of the western medicine the indigenous system of medicine was

widely practiced in Travancore.

Indigenous Systems of Medicine

Ayurveda

The term ‘Ayurveda’ means ‘knowledge’ (Veda) concerning maintenance of

‘life’(ayus). Ayurveda, the eternal science of life has taught to mortals by Lord

Brahma. It is born before Atharvaveda and Upanishada.23

The Hindus first turned

their attention to the study of disease and the means of its alleviation. The Vedas are

undoubtedly the most ancient of written records in the world. The Ayurveda or

Science of life is believed to have formed a part of the Vedas, those that go by the

name of the Atharvas. The first great professor of medicine coming after the age of

the Atharva veda with whom we are acquainted is Punarvasu of the race of Atri . Atri

was one of the well-begotten sons of Brahma, the grandsire of the Universe. He is

regarded as one of the sages through whom the Vedas were revealed. He is

represented as having lectured on the ‘Science of life’ into several disciples among

_____________________________________

23. T.V.Tewari,op.cit.,p.98.

24

which six are mentioned by name. They are Agnivesa, Bhela, Jatukarma, Parasara,

Harita and Khartani. Everyone of them compiled a treatise on medicine. Agnivesa is

generally allowed to have been superior in point of merit. Punarvasu’s lectures were

collected and arranged by Agnivesa who accordingly came to be received as the

author of the treatise which Charaka subsequently revised.24

The origin of Ayurveda

relates to super human in nature.

Origin of Ayurveda

When diseases began to trouble the human beings, distinguished sages like

Bharadvaja, Kasyapa, Vasishta and others happened to meet on the Himalaya

mountain and the subject of their conversation incidentally turned upon the ills that

flesh was heir to.25

The human body which is the means of attaining the four aims of

life namely virtue, worldly pursuits, pleasure and liberation is subject to diseases

which emancipate and weaken it, deprive the senses of their functions and cause

extreme pain. These diseases are great impediments to worldly affairs and bring on

premature death. Hence they thought it was quite necessary to find a remedy for such

diseases. They at once recollected that Brahma the creator had taught the science of

Ayurveda to Daktsha Prajapati who in turn had expounded it to the Asvini Kumars

from whom again the knowledge was transmitted to Indra.26

The assembled Rishis

selected Bharadwaja as the one best fitted among them and requested to acquire from

Indra, the knowledge of the science of Ayurveda and thus free them from the scourge

_____________________________________

24. Ibid., p.32

25. Nagam Aiyah, op.cit.,p.548.

26. K.R.Srikantha Murthi ,Vagbhada’s Ashtanga Hrdayam, Varanasi, 2001,p.4.

25

of diseases . The great sage accordingly went to Indra who was much pleased with the

object of his mission and gladly imparted to him the knowledge of the science in all

its manifold details. Bhardwaja then transmitted the knowledge thus acquired to the

other sages.27

By etimology, manifestation of disease, features, bad prognostic features and

treatment constantly beneficial and pleasurable status for the final emancipation of

purusha(sole of the universe) having trivarga as essence of Ayurveda is considered.

According to Kasyapa Samhita Brahmana, Kshatriya, Vaisya and Sudra should study

Ayurveda.28

Brahma should study Ayurveda for getting knowledge, for own virtue

and for the kindness of mankind. Kshatriyas should study Ayurveda for the protection

of the public, Vaisyas for livelihood , Sudras for service and everyone for religion.

Ayurveda is fifth Veda because health of diseased and remaining activities of

health end up in virtue, wealth, passion and salvation. The basis is vaata, pitta, kapha.

They are also dependent on two gods each. Vaata is dependent upon god Maruta and

Akasa, pitta upon Agni and Aditya and kapha upon Soma and Varuna.29

Vaata is

predominant in old age, pitta is predominant in the middle age and Kapha is

predominant in early age. Person desirous of long life which is the means for

achieving dharma, artha, sukha should repose at most faith in the teaching of

Ayurveda.30

_____________________________________

27. O.P.Jaggi,Indian System of Medicine, Delhi,1973,p.2.

28. T.V.Tewari,op.cit.,p.98.

29. K.R.Srikantha Murthi, op.cit., p.6.

30. Invis Multimedia, Ayurveda-the Mantra of Nirmaya, Thiruvananthapuram, 2005,p.6.

26

The Principal Ideas

The purpose of life is four-fold to achieve dharma, artha, kama and moksha.

31

In order to attain success in this four-fold purpose of life it is essential to maintain life

not only in a disease free state but also in positively healthy state of body-mind and

spirit. The emphasis on the maintenance of positive health is a distinguishing feature

of Ayurveda. Inorder to maintain positive health, Ayurveda prescribes specific daily

routine ‘dinacharya’ and also a seasonal regime ‘ritucharya’. In dinacharya great

importance is given to diet which is to be taken in a proper way with regard to quality,

quantity as well as frequency. Emphasis is given to physical exercise and personal

hygiene. Equal importance is given to mental health. Strict mental discipline and strict

adherence to moral values is considered a pre-requisite for mental health.32

As it was

the science aimed at the protection of life it was not only called Ayurveda but also as

‘Kalyanakaraka’and ‘Lokopakaram’. 33

Ashtanga Hrudaya is considered as the most

authentic work on Ayurveda apart from Charaka Samhitha and Susruta Samhita.

Ashtanga Hrudaya –the Kernel of Ayurveda

One of the principal texts of Ayurveda is the Ashtanga Hrudaya34

composed by

Vagbhata. This contains the Kernel of Ayurvedic medicine and philosophy and stands

next only to the two other monumental works the Charaka Samhitha and Susruta

Samhita.35

Kerala popularized Ashtangahredaym. The Namboodiris of Kerala

practiced Ayurveda from the Buddhist monks.36

Apart from the Namboodiris some

_____________________________________

31. R.D.Lele,op.cit.,p.5.

32. Ibid.

33. K.K.Kusuman,(ed.),Journal of Indian History-Platinum Jubilee Volume, Trivandrum,2001,p.85.

34. R.G.G. Menon,op.cit,p.55.

35. Invis Multimedia,op.cit.,p.11.

36. G.Krishnan Nadar, Historiography and History of Kerala, Kottayam, n.d., p.329.

27

Ezhava families also practiced Ayurveda.37

The Ezhavas had a special aptitude for

medicine. Socio-relgious reformers like Sri Narayana Guru advocated his followers

to impart education and to study Sanskrit. The Ashtanga hrudayam attracted the

attention of medical men not only with in this country but also of neighbouring

countries such as Arabia, Persia, Tibet and Germany.38

It is an epitome of Ayurveda

catering to the needs of the students, scholars and medical practitioners.

The Travancore government gave special emphasis for the promotion of

Ayurveda. Proceedings of the government of His Highness the Maharaja of

Travancore states that39

“under the empirical practice of the Allopathic school, nearly

every disease is becoming a surgical cene, and it is to escape the surgeon’s scalpel

that the people are training to the science of Ayureveda. It is for the realization of the

wonderful curative powers of the medicines of Ayurveda that the benign Travancore

government has established vaidyasalas through out the length and breadth of the state

and opened an Ayurveda patasala for giving adequate training in the system to young

men of intelligence. ‘Prevention is better than cure’better expounding than in the

science of Ayurveda. The preventive aspect of Ayurveda is as important as the

curative side of it. The system is useful to the poor and the rich alike. The slow but

sure method of treatment is more efficacious and less dangerous than the unnatural

and inhuman mode of administering poisonous drugs to precipitate a temporary cure.

It keeps up the Indian traditions and ideals of life and it wakes up the feelings of

patriotism”.

_____________________________________

37. PK.Gopalakrishnan, Keralathinte Samskarika Charitram, Thiruvananthapuram, 1974,p.500.

38. K.R.Srikantha Murthi,op.cit. , p.7.

39. Proceedings of the Government of His Highness the Maharaja of Travancore,No E. 2358/339.dated

8 June 1918,Kerala State Archives, Trivandrum.

28

The Travancore government has been for years encouraging the system of

Ayurvedic medicine which has of late opened the eyes of the Indians in other

parts.40

The government opened Ayurvedic School in Trivandrum. As the number of

patients who go for consultation and medicine is increasing day by day an Ayurvedic

Hospital and Pharmacy has been opened41

on 8 August 1918 in Miss Marse’s new

building to the south of the Maharaja’s college.42

The Ayurvedic Hospital was opened

primarily for clinical training of the students of the Ayurveda college.43

It developed

into a popular hospital with accommodation for twenty in-patient and out-patient

ward. The Ayurvedic Patasala was upgraded to the status of college in 1918 by

Kolalthiri Sankara Menon, the then director of Ayurveda and the degrees from here

were titled ‘Vaidya Sastri’ and ‘Vaidya Kalanidhi’.44

A course for Diploma in

Ayurvedic Medicine (DAM) was setup in 1957 when Doctor A.R.Menon was the

Health Minister.45

The Arya Vaidya Samajam was established in 1902. The Samajam was later

taken over by Vaidyaratnam P.S.Warrier. In 1917 it was opened at Calicut and later it

was shifted to Kottakkal in 1924. Another registered organization is Keraleeya

Ayurveda Samajam established in 1946.46

_____________________________________

40. Office of Director of Ayurveda, Letter from the Director of Ayurveda to the Chief Secretary,

Letter No.100,E.3756,dated 18 December 1914, Kerala State Archives, Trivandrum.

41. Government of Travancore, Administration Report of the Medical Department, No.G.6518 dated

24 September 1918, Kerala State Archives, Trivandrum.

42. Government of Travancore, Administration Report of the Medical Department, No G.540,dated

8 August 1918, Kerala State Archives, Trivandrum.

43. Government of Travancore, Administration Report of the Medical Department, Order

No.10588/57. Kerala State Archives, Trivandrum.

44. T.K.Velupillai, The Travancore State Manual,Trivandrum,1996,p.230.

45. Government of Travancore, Administration Report of the Medical Department Letter

No.EM.6/5926/50/E.H.L., dated 18 December 1918, Kerala State Archives, Trivandrum.

46. N.V.Krishnan Kutty Vaidyar,op.cit.,p.323.

29

The physicians in Travancore can be classified into two groups, those who

studied under Gurukula system and those in the modern institutions. The first group

is vanishing and a remarkable increase in the second can be seen in the present

scenario. Various commissions were setup for the reformation of Ayurvedic syllabus

on the instructions were made by commissions like Usman, Copra and Bhore . After

1957 a basic course on all aspects of Ayurveda correlated with modern science and

also a higher course was built upon this basis. Ayurveda colleges and attached

institutions were separated during the year 1979 and brought under the control of

principals of the respective colleges.47

Ayurveda today is a 3500 crore industry with

8533 licensed pharmacies and over 7000 manufacturers. Total number of registered

Ayurvedic practitioners come to 427504

.

West Bengal had a great tradition in Ayurveda and the first college started in 1916.

TamilNadu started the premier institution in 1905. Gujarat Ayurveda University is the

only one in the field of Ayurveda and the International Centre for Ayurvedic Studies

was inaugurated in 1999. In the field of research CMPR-Centre for Medicinal Plant

Research inaugurated by A.P.J.Abdul Kalam in Kottakal.It is the pioneer institute in

the area of research for the conservation and popularization of medicinal plants.48

Development programme under Ayurveda

At the end of the first plan there were twenty two Ayurveda hospitals and ninenty

four dispensaries in the state run by the government. There were also seven Taluk

Visha Vaidyasalas. During the second plan period fifteen Taluk hospitals and ninenty

_____________________________________

47. Government of Travancore,Administration Report of the Medical Department, No.EM6-

1175/51/EHC.,Kerala State Archives,Trivandrum

48. Ibid.

30

four dispensaries were started. During 1971-72 there were seventy three Ayurveda

hospitals and 267 dispensaries.

In 1971 a postgraduate centre in Ayurveda has been started in Trivandrum

with central assistance to impart postgraduate training. There was a Regional

Research Institute and a model demonstration garden of herbs in Poojappara,

Trivandrum. There is also a nature cure centre functioning at Varkala.

An amount of Rupees 165 lakhs was the outlay set apart for the development of

Ayurvedic system of medicine in the fifth plan. The sixth plan outlay is of the order

of Rupees 375 lakhs. The sixth plan proposals include opening of new hospitals and

dispensaries starting of marma section in Taluk hospitals49

establishments of Siddha

Vaidya dispensaries and providing facilities to the existing institutions. Thus the five

year plans concentrated very much on the development of Ayurvedic system of

treatment.

A pharmaceutical corporation (ISM) was established to cater to the needs of the

different Ayurvedic institutions in the state. It was taken over from the co-operative

sector and converted into a full government owned company in 1976. Facilities in this

corporation are to be expanded for producing medicine in large scale and to distribute

it to the public at fair prices. It also established mobile dispensaries under the

department of Indian systems of medicine.50

Thus the Travancore government gave

much attention for the development of Ayurvedic system of treatment because the

Travancore society realized that Ayurveda is not only a health care system but also a

_____________________________________

49. Sunil.V.Joshi,Ayurveda and Panchakarma, Delhi,1998,p.6.

50. Government of Kerala, Administration Report of the Department of the Health Services for the

year 1976-77, Kerala State Archives, Trivandrum,p.2.

31

complete approach to living. Through the thousands of years that Ayurveda has been

in recorded existence its basic principles have never changed because they derive

from universal laws of nature which are of eternally true.

Another important indigenous system of medicine practiced by the Travancore

society is Homeopathy.

Homeopathy

Homeopathy is a holistic form of complementary medicine aiming to treat the

whole persons rather than just the physical symptoms. It works in the principle that

the mind and body are so strongly linked that physical conditions cannot be

successfully treated without an understanding of the person’s constitution and

character. In Homeopathy, the remedy given to a patient may well depend as a whole

host of other factors such as temperament, state of mind and life style.

The system of therapeutics is based on the principle like cures like.51

That is

substance that in healthy persons would produce the symptoms from which the patient

suffers are used to treat the patient. The key to the practice of Homeopathy is the

ability to understand and interpret the patient’s symptoms-theoutward signs of internal

disorder both before and after a remedy is given.This continuing relationship helps to

make Homeopathy particularly effective at discovering the underlying causes of

frequently recurring ailments. Homeopathy’s safe gentle approach complies with one

of the most important rules of medical intervention namely that it should do no harm.

History of Homeopathy

The theories and principles of Homeopathy have their origins in medicinal _____________________________________

51. The Encyclopedia Britannica, Britannica Ready Reference Encyclopedia, (Vol.5), New

Delhi,2004,p.56.

32

traditions established thousands of years ago in ancient Greece and Rome.52

The

period between the sixteenth century and nineteenth century saw continued

advancement in medical knowledge. The development of printing press and the

publications of herbals in languages other than Latin brought herbal knowledge into

homes in a wide scale and decreased the monopoly of doctors and apothecaries on the

treatment of illness.53

Despite medical advances and greatest dispersal of herbal lose, however the

general health of the population remained poor in many western countries.

Industrialization was accompanied by population transition from rural areas to

polluted, over crowded cities where working conditions were often unsafe. Standards

of public hygiene and medical care were often low and the mentally ill were treated in

asylums. Violent medical practices, including blood letting, leeching and purging

became increasingly widespread and were often detrimental to people’s health. Toxic

substances such as lead, mercury, and arsenic were in common usage medicinally and

the cure of them proved to be more harmful to patients than the illness, with some

patients dying and many more suffering serious long term side effects as a result of

the drastic or extreme treatments they had received. This was the cultural and

scientific milieu in which the Germen doctor Samuel Christian Hahnemann began

practicing in 1780.54

He continued in practice for nine years during which time he

became increasingly disillusioned with the harsh medical methods of the day.

Hahnemann attacked the extreme medical practices of the day, advocating instead

_____________________________________

52. Andrew Lockie, Encyclopedia of Homeopathy,London,2000,p.12.

53. Ibid.,p.13.

54. K.M.Balan, Homeopathy Oushadha Nirmanam Eluppathil,Trivandrum ,1996,p.9.

33

good public hygiene, improved housing conditions, better nutrition, fresh air and

exercise. Prior to prescription he gave his patients a thorough physical examination

and noted any existing symptoms. He questioned them closely regarding their life

styles, general health, outlook on life and other factors that made them feel better or

worse. Following the principle of like cures like Hahnemann then matched individual

symptoms as closely as possible to the symptom picture of a remedy and prescribed

accordingly.

Hanhnemann’s work gradually brought about the establishment of a new type of

medicine. He called this new system ‘Homeopathy’ from the Greek ‘Homeo’ meaning

similar and ‘ Pathos’ meaning suffering.55

In 1812 he began teaching Homeopathy at

the University of Leipzig. During the course of his lifetime Hahnemann proved about

100 remedies and also continued to develop and refine the theory and practice of the

system. During the nineteenth century Homeopathy spread rapidly across Europe to

Asia and America. In the United States Constantine Hering and James Tyler Kent

were responsible for popularizing the therapy and introducing new ideas and

practices.56

By the time of Hahnemann’s death in 1843, Homeopathy was firmly

established in many parts of the world. Between 1860 and 1890 Homeopathy

flourished as many homeopathic hospitals and schools were opened and many new

remedies were proved considerably enlarging the material medica. In the nineteenth

century, Homeopathy had become a significant part. But during the early twentieth

century Homeopathy became largely over shadowed by conventional medicine. In

_____________________________________

55. Johnson,Homeopathy Family Guide,NewDelhi,2001,p.18.

56. Andrew Lockie, op.cit.,p.18.

34

India homeopaths have long worked successfully alongside traditional Ayurvedic

medicine and conventional medicine.

Principle of Homeopathy

Homeopaths believe that healthy people resist developing sickness, despite

being constantly exposed to an enormous variety of potentially harmful viruses and

bacteria, since their vital force is strong and their susceptibility is therefore low. Their

degree of susceptibility to ill-health may change, however from hour to hour and day

to day. It depends on a particular catalyst that triggers an imbalance in the vital force

such as exposure to the cold or heat, stress or emotional distress, overworking,

exposure to pollutants or intake of drugs.57

Basically all the functions in our body are

inter-related. Our mind, body, emotions etc are all inter-connected and influence one

another in the body. A homeopathic physician makes use of this inter-relationship of

functions in the body to correct all the hidden and invisible abnormalities. A

homeopathic physician then prescribes a homeopathic medicine by considering the

totality of symptoms of the patient which is a refection of the abnormality of the

immune system or any functional abnormalities in our body by using the natural law

of medicine called the ‘law of similars’ as the basis for the prescription.This

Homeopathic medicine will correct the abnormality through the natural law of cure

(or let likes be cured by likes) so the application of holistic approach is very crucial in

homeopathic medicine in curing the hidden, unknown abnormalities or deficient or

decreased immunity present in one body.58

_____________________________________

57. Shaji Varghese Kudiyat, Homepathic Medicine-an Unavoidable Medical Revolution, Philippines,

2001,p.53.

58. Ibid.,p.55.

35

Presently India is one of the countries in the world which produces the most

qualified homeopathic physicians and with a well established homeopathic health care

system even thought it was started in Germany. In India the first state to practice and

popularize homeopathy is West Bengal.59

The great leaders of India like Mahatma

Gandhi, Jawaharlal Nehru, Rabindranath Tagore and the Government of India also

supported this wonderful system of medicine and its philosophy. Mother Teresa, who

was known for her charitable activities, had many homeopathic dispensaries and she

herself used to take homeopathic medicines for her ailments. Also is India the

promotion, education, research and other developmental activities are done by a

Homeopathic central council composed of Homeopathic doctors.

Now a days, Homeopathy is becoming more attractive to the educated people

who can understand the logic and philosophy behind the different ways of thinking in

different systems of medicine in which Homeopathic philosophy stands out as more

logical and advantageous than other medical philosophies. Homeopathy was first

introduced in Travancore in 1906 by DoctorM.N.Pillai.60

The first homeopathic

dispensary was opened in Trivandrum in February 1958.61

Four other dispensaries and

one Homeopathic hospital were started during the second plan, and during the third

plan period nine more dispensaries were opened. Thus by the end of the third plan

there were fourteen dispensaries and one hospital in the public sector in the state.

During the fourth and fifth plan periods the major portion of the outlay was spent on

starting and maintaining dispensaries. In the sixth plan an outlay of rupees175 lakhs

_____________________________________

59. Rajeev Sharma,AGuide to Homeopathy,NewDelhi,2007,p.58.

60 . P.Bhaskaranunny,Pathonpatham Noottandile Keralam,Thrissur,1988,p.804.

61. Government of Kerala, Administration Report of the Department of Health Services,G.O.(P)433/

58/EHD., dated 19April 1958,Kerala State Archives,Trivandrum.

36

was set apart for the development of Homeopathy. The sixth plan outlay was

envisaged for opening Homeo hospitals and dispensaries, improvement of health

facilities and starting a new Degree college at Trivandrum. There were 214

homeopathic medical institution in the Kerala state in April 1982:ninenty one

dispensaries and twenty three hospitals.62

During the sixth plan period seventy eight

rural dispensaries were opened of which seven dispensaries were exclusively meant

for scheduled castes and five for scheduled tribes. Further four district hospitals two

district offices and nine taluk hospitals were also opened during the period.

The Travancore Government promoted the Homeopathic treatment and allotted

funds for its expansion as the treatment of diseases under the homeopathic system is

considered to be simple, harmless and inexpensive when compared to other systems

of medicine. At the national level Kerala stands second to West Bengal in the field of

popularity and advancement of Homeopathic system of medicine. Till 1972-73 the

Homeo institutions were attached to the Department of Indian systems of medicine

and during 1973-74 Homeo institutions were separated and brought under a different

department.63

Another important indigenous system of treatment practiced by the Travancore

society is Naturopathy.

Naturopathy

Naturopathy is an original traditional and indigenous Indian system of treatment

_____________________________________

62. Government of Kerala Administration Report of the Department of Health Services for the year

1982,Kerala State Archives, Trivandrum

63. Government of Kerala Administration Report of the Department of Health Services for the year

1973, Kerala Stat Archives, Trivandrum

37

which is based on principle of precaution before the side ness and treatment through

natural means only. 64

Fasting is one of the best tools that Naturopathy uses in the battle against all kind

of diseases.65

The presence of germs in the body is only a symptom of a disease, not

its cause. If there is accumulation of acid and toxic substances in the body only then

the diseases may launch attachk on it. The efforts of the body to get rid of these

harmful substances are what we deem to be the symptoms of diseases. When the

poisons accumulate beyond the normal limits in the body the body makes strenuous

and violent efforts to eliminate them. It is these constructive efforts that are

mistakenly regarded as acute diseases. The body concentrates all its energies on the

process of healing. In these circumstances the body does not need food. If something

is consumed at such a time, the energy of the body gets diverted to the process of

digestion. Consequently the elimination of poisons is stalled and the disease

intensifies.

Naturopathy gives emphasis to exercises. For the maintenance of perfect health

exercise is no less important than diet.66

During exercise the pores of the skin open

up, and the result is a healthier skin-the temperature of the body rises through exercise

and this promotes the burning up of the toxic substances in the body.

Breathing becomes rapid deeper and increases the quantities of oxygen available for

the body cells.

_____________________________________

64. Kalpana Rajaram and R.K.Sari,op.cit.,p.180.

65. Shiv Das Diwadi,Naturopathy for Perfect Health,Delhi,2000,p.15.

66. Ibid.,p.45.

38

Digestion becomes more efficient

It stimulates intestinal movements

All the systems of the body derive tremendous benefits from exercise. Two

types of exercises are prescribed by Naturopathy. The yogic aasanas and the exercise

involving rapid movement like swimming or jogging. Yogic aasanas tone up the

internal organ of the body by subjecting them to contractions and dilations. Exercises

involving rapid movements are beneficial for the health and the blood vessels.67

Naturopathy or otherwise nature cure is not new to India. It has been in use

since ages as an effective science and in modern times millions of people in India and

many other countries are being benefited by it.

Naturopathy does not harm the patient is any way. Today we are very well

aware of the numerous side effects of the modern drugs, environmental pollution and

chemical fertilizes. Hence we are gradually losing faith in conventional therapeutic

system. Nature it self is the healer and it has given us such a system which can fight

with diseases in an efficient manner. The people of Travancore practiced Naturopathy

to a great extent. Because from the earliest time onwards nature is considered as the

healer of diseases and people had the practice of worshipping nature as God.

Another important natural system of curing of diseases practised and popularized

by the Travancore society is Yoga.

_____________________________________

67. Ibid.

39

Yoga

Yoga is a spiritual science of self realization. The tradition of yoga was born in

India several thousand years ago. Its founders were great saints and sages.68

The word

yoga is derived from the Sanskrit word ‘Yuj’ meaning Integration.69

In this sense

Yoga represents a process thought which one can learn to live in the most integrated

way. The practice of yoga integrates the body with the mind and the mind with the

soul, there by helping us to understand one’s own natures and to live harmoniously

with our fellowmen. It is in no way limited by race, age, sex, religion, caste or creed

and can be practised by those who aspire an education on better living and those who

wants to have a more meaningful living.

Maharshei Patanjali is rightly called as the ‘Father of Yoga’70

who compiled

and refined various aspects of Yoga systematically in the Yoga sutras He advocated

Eight fold path of Yoga popularly known as ‘Ashtanga Yoga’.71

Yoga has been a very

effective tool for the total upkeep of health from time immemorial in India. Yoga

offers a man a conscious process to solve the menacing problem of unhappiness,

restlessness, emotional upset, hyper activities etc. Yoga is a science, philosophy and

way of living. It is a complete practical system of self culture which aims at

interrelated harmonious development of one’s body dormant psychic potencies. The

science of Yoga is universal in its application. It represents the way of life which

endows perfect health physical, mental, moral and spiritual.72

_____________________________________

68. Swami Aswathi Tirunal,Aadhyatmika Yogajeevithathinte Harisri,Trivandrum, 2000,p.7.

69. B.K.S.Iyengar,Light on Pranayama,Delhi,1981,p.4.

70. Vicky Arora, Yoga with Visually Challenged, Delhi 1997,p.1.

71. Ibid.,p.2.

72 Ibid.,p.7.

40

Yoga is as old as Ayurveda.Yoga is propounded by Rishi Yajnavalkya and

systematized by Patanjali. Yoga has eight features like restraint, observance of

austerity, physical postures, breathing exercise, restraining of sense organs

contemplation, meditation and samadhi. The practice of Yoga helps not only in

improving physical health through better circulation of blood but also in improving

personal and social behavior since control is exercised over emotions, mind and sense

organs. Yoga also helps in providing relief from stress and strain and increases the

resistance power of the body. Studies have also shown that yoga has the potential to

improve intelligence and memory.

As the word Yoga means to bind, join, attach and yoke to direct and

concentrate one’s attention on to use and apply, Yoga therefore is the art which brings

an incoherent and scattered mind to a reflective and coherent state. It is the

communion of the human soul with divinity. Yoga is one of the six orthodox systems

of Indian philosophy.73

It was collated, co-ordinate and systematized by Patanjali in

his classical with the ‘Yoga sutras’ which consists of 185 terse aphorism. The system

of yoga is so called because it teaches the means by which the individual soul can be

united to or be in communion with the god and their by secure liberation. Who

follows the path of yoga is a yogi

In Bhagavat Gita ( which is the most important authority on yoga philosophy)

Lord Krishna explains to Arjuna the meaning of yoga as a deliverance from contact

with pain and sorrow. 74

Bhagavat Gita also gives the stress upon the term ‘Karma

_____________________________________

73. Amrish Kumar,Yoga for Healthy Body,Delhi,2007,p.1.

74. Ibid.

41

Yoga’. 75

It is said -work alone is your privilege, never think fruits there of. Never let

fruits of action be your motive and never cease to work, work in the name of the Lord,

abandoning selfish desires not to be affected by success or failure. This equipoise is

called Yoga.76

Yoga has also been described as wisdom in work or skilful living

amongst activities, harmony and moderation.

The Kathopanishad describes Yoga: when the senses are stilled, when the

mind is at rest, when the intellect wavers not, then say the wise is reached the highest

stage. This steady control of the senses and mind has been defined as Yoga. He who

attains it is free from delusion. Patanjali describes Yoga as “Chitta vrithi nirodhah”

That is the restraint (nirodhah) of mental (chitta) modifications (vritti) or as

suppression (nirodhah) of the fluctuations (Vritti) of consciousness(chitta).77

Thus it

can be assumed that from the epic age onwards the system of Yoga was practised by

the Indian society.

The practice of yoga induces primary sense of measure and proportion. Yoga is a

timeless pragmatic science evolved over thousands of years dealing with the physical

moral, mental and spiritual well being of man as a whole. The stages of yoga are

eight- yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi.78

As all the eight stages put together form yoga.

Yoga systematically teaches man to search for the divinity within him with

thoroughness and efficiency. He unravels himself from the external body to the self

_____________________________________

75. B.K.S.Iyengar,op.cit.,p.4.

76. Ibid.

77. Swami Prabhavananda,Patanjali Yoga Sutras,Mylapore,2009,p.9.

78. B.K.S.Iyengar,op.cit.,p.7.

42

within. He proceeds from the body to the nerves, and from nerves to the senses. From

the senses he enters into the mind which controls the emotions. From the intellect his

path leads to the well and then to consciousness. The last stage is from consciousness

to his self his very being ‘Atma’79

Thus Yoga leads the sadhaka from ignorance to

knowledge, from darkness to light and from death to immortality.

Among all the system of physical culture the system of yoga is the most perfect

one and stands unrivalled. Yoga is not other worldliness, it is inwardness.80

The

Travancore society recognized the importance of Yoga and practiced it for healing of

diseases and for mental pleasure.

Unani system of medicine is the other indigenous system of medicine practiced

by the erstwhile state of Travancore.

Unani

Unani medicine is based upon the ancient Greek theory of humoues, which in

brief developed thus.

Thales of Miletus(639-544 B.C) postulated that the original principle of

everything in the universe is water- from it is derived everything in the universe.81

Arab physicians followed the humeral theory of Greek medicine to explain health and

disease. The early Muslim conquerors and people brought to India a system of

medicine with which they were familiar. It was the Unani or Islamic system of

medicine.82

Along with them came their physicians and others who practiced different

_____________________________________

79. Swami Prabhavanada,op.cit.,p.10.

80. P.S.Venkateswaran,Yoga for Healing,Mumbai,1985,p.6.

81. O.P.Jaggi,Medicine in Medieval India,Delhi,1977,p.36.

82. Ibid.,p.99.

43

healing arts. The first traceable medical book on Unani medicine written in India was

a Persian translation of Kitab-ul-Saidana (Materia medico and pharmacology) of

Alberuni.83

The Unani practitioners are known as Hakims. 84

Unani is based on the Humeral theory which postulates that there are four

humors in the body, namely blood(dam) phlegm(balgham) Yellow bile (safra) and

black bile. All the four humours have specific temperaments and their proportion

determines the temperament of a human being, which may be expressed as being

sanguine, melancholic or choleric. Every human body has a unique humeral

constitution which is the healthy state of humeral balance of the body. Changes in the

balance of humors cause changes in the temperament, and these consequently affect

the health of the individual. The diagnosis of diseases and their treatment in the Unani

system of medicine aims at re-establishing the original humeral constitution of the

individual. The Unani system, like the Ayurveda and Siddha systems is based on the

use of plants, minerals and animal products as curative agents.85

These curative agents

are themselves supposed to posses specific compartments when consumed by the

patients. The drugs initiate a therapeutic process and also activate the self-

preservation mechanism of the body. The defence system of the body is thus

strengthened to present further illness.

The Unani system also lays down six essential prerequisites known as Ashab-e-

sitta zarooriya for prevention of disease. These essentials are air, drink, food, bodily

_____________________________________

83. Ibid.

84. Stanley Wolpert, op.cit.,p.179.

85. Gurdeep Chatwal,op.cit.,p.54.

44

movement, repose and sleep, psychic movement and excretion. A Persian medical

treatise of the seventeenth century namely Thufutul-Momi-Min of Mohammed

Momin Hussaine Tunkabani was widely consulted by Indian physicians.86

In the

nineteenth century many of the books on Unani medicine written in Persian were

translated and printed in Urdu and were thus made available in plenty. Hakkim

Ajmal(1864-1927) gave a new shape to Unani medicine in India 87

. Towards the last

quarter of the nineteenth century and after the national re-awakening created interest

in a few educated Indians towards their own systems of medicine. During this period

many of the books on Unani medicine written in Persian were translated and printed

in Urdu and were thus made available in plenty. The Travancore state also utilized

the Unani medicine in curing of diseases.

Siddha

The basic principles and doctrines of the Siddha system are similar to those of the

Ayurveda systems. The Siddha system is one of the oldest systems of medicine in

India.88

This system of medicine flourished in south India as one of the marvels of the

Dravidian culture. The Siddha system is largely therapeutic in nature even though it

deals like Ayurveda not merely with the body of man but also with the inner soul. It

is believed that Lord Paramshiva taught this system to saint Agasthya who is regarded

as the founder of the Siddha system of medicine. The exponents of the Siddha system

are called ‘Siddhars’. They are called so as they attained through the practice of yoga,

_____________________________________

86. Ibid.

87. Mathrubhumi,16 March 2010,Trivandrum,p.15.

88. Ibid.

45

Ashta Maha Siddha ie, the eight supernatural powers like anima, mahima, laghima,

garima, prapti, pra-amyam, vasitvam and ishatvam.89

The Siddhars were spiritual scientists who explored and explained the reality of

nature and its relationship with man by their Siddha power and experimental findings.

They were also a class of popular writers in Tamil and their writings reveal their wide

knowledge and mastery of many sciences like medicine, surgery, alchemy, astronomy

and astrology. The system of medicine developed by them became in course of time,

the parent source of all other medical system of the world. 90

Basic Principle

Like Ayurveda the Siddha system believes that the universe is composed of five

basic elements like ether, air, fire, water and earth. Not only the universe but also all

objects in the universe including human body are composed of five elements. In other

words, nature is man and man is nature and therefore both are essentially one. Man is

said to be microcosm and the universe is macrocosm, because what with in the

universe exists in man. Man is nothing but the universe in miniature.

As in Ayurveda the Siddha system considers the human body as a conglomeration

of three humors,, seven basic tissues and the waste products. The three humors are

vatham (wind) pitham(bile) and kapham(phlegm).91

Siddha is a holistic system of

medicine dealing with body,mind, soul and phenomena of nature like Ayurveda. Both

make use of plants, minerals and animal producers as drugs which are themselves

_____________________________________

89. Vasantha Kumar,Siddha V(m)Armology, Kollemcode,2003,p.9.

90. M.K.Damodaran,Siddha Maruthuam Oru Arimugham,Dindigal 2004,p.41.

91. Ibid.

46

composed of the five basic elements. The preponderance of elements in a drug

initiates the curative process in the body.

Several institutions have been established to develop this systems in India and

there are about four lakh practitioners of Indian Systems of Medicine (ISM) today.92

Recognizing the contribution of these non-allopathic system to the national health, the

Government of India created in 1995, a new Department of Indian systems of

Medicine and Homeopathy (ISM& H) under the ministry of Health and family

welfare.

Research and Education

To initiate, aid, guide, develop and co-ordinate scientific research in various

aspects of the ISM&H, four apex research councils have been established. There are

(1) Central Council for Research in Ayurveda and Siddha (CCRAS)

(ii) Central Council for Research in Unani Medicine (CCRUM)

(iii) Central Council for Research in Homeopathy (CCRH)

(iv) And Central Council for Research in Yoga and Naturopathy (CCRYN).

These councils are fully financed by the government and are engaged in conducting

clinical research in health care, drug research, survey and motivation of medicinal

plants, pharmacognosy, phyto-chemistry, pharmacology, toxicology, drugs

standardization, literary research for revival of the ancient classical literature and

family welfare research.93

There are several institutions and colleges that are imparting

_____________________________________

92. Imrana Qadeer,Kasturi Sen,KR.Nayar (ed.),Public Health and Poverty of Reforms, Delhi,

2001,p.41.

93. Kalpana Rajaram and R.K.Sari,op.cit.,p.181.

47

medical education for practice in ISM&H. The Central Council of Indian Medicine

constituted under the Indian Medicine Central Council (IMCC) Act, 1970 has the

following objectives.

(i) Prescribing minimum standards of education for courses in India’s system of

medicine.

(ii) Advising central government in matters relating to recognition of medical

qualifications of Indian medicine.

(iii) Regulating professional practice in Indian medicine and

(iv) Preparing and maintaining the central register of Indian medicine.94

The Central Council of Homeopathy was setup under the provisions of

Homeopathy Central Council Act,1973 to lay down minimum standards education in

Homeopathy and to recommend the central government in matters relating to

recognition or withdrawal of recognition of medical qualification granted by

universities of boards or by medical institutions for inclusion in the second schedule

of the Homeopathy Central Council Act,1973 95.

There are national institutions under the Department of ISM&H to promote the

growth and development of these system. The National Institute of Ayurveda Jaipur,

the National Institute of Homeopathy Kolkata, The National Institute of Naturopathy

Pune, the National Institute of Unani Medicine Bangalore and the Institute of Post

Graduate Teaching and Research in Ayurveda Jamnagar, Rashtriya Ayurveda Vidya

_____________________________________

94. Ibid.

95. Ibid.,p.182.

48

Peeth New Delhi. The National Institute of Siddha at Chennai and the Morarji Desai

National Institute of Yoga which is functioning as an autonomous organization under

the Department of ISM&H at New Delhi.

Before the introduction of the western systems of medicine the Travancore

society generally practiced the Indigenous system of medicine and the people had a

firm belief in such system of medicines in curing of diseases. With the advent of

Christian missionaries the health concept of the people widely changed. The

missionaries established hospitals in different parts of Travancore and western system

of medicine was usually popularized by them. Eventhough the Travancore society

realized the importance of western system of medicine the indigenous system did not

lose its significance among the common folk.