Hindu Bioethics for the Twenty-first Century

CHAPTER 2. INDIAN MEDICINE

CHAPTER 2 INDIAN MEDICINE ANCIENT INDIAN MEDICAL LORE A unique feature of Hinduism is that a fully fledged system of medicine evolved within its complex ethos. The historical developments are shrouded in mystery due to their long antiquity. Yet, inasmuch as all primitive societies have survived by recourse to some rudimentary system of medicine, it is fair to assume that during the protohistoric Harappa Culture, which preceded and followed 2000 b.c., a rudimentary system of medicine was practiced in the northwestern region of India. Archaeological excavations at the two main capitals of Harappa and Mohenjodaro give evidence of a technically advanced society that built its houses, streets, and public facilities with a knowledge of the principles of good hygiene and sanitation. Water was valued for its purifying and therapeutic qualities. Terra cotta figurines and images on seals suggest powerful sentiments for Mother Earth and her bounty of plants and animals. The figure of a horned deity, ritualistically seated in a yogic position, typifies an ancient medicine-man, and is thought to be the forerunner of Íiva, a later Hindu god who is worshipped as Lord of Beasts (P¯asúpati). The written records of this period have not yet been deciphered, which makes it impossible to arrive at any actual knowledge of its medical lore, but it may be suggested that, “as in many other features of Indian life, the Harappa Culture contained the seeds of much that was characteristic of later Indian medicine.”1 The Harappa Culture collapsed by around 1500 b.c.e., probably due to the invasions of Åryan tribes from the north. Data covering the end of the second millenium b.c.e. are drawn from the ÓRg Veda, the earliest literature of India, which gives us clearer glimpses of the state of medicine in the early Vedic period. Crawford: Hindu Bioethics page 31 Intimations of medical lore in the ÓRg Veda are found in various myths that narrate the healing prowess of the vedic deities: Aśvins, Rudra, Soma, and VaruÓna. The last mentioned god is preeminently of moral character. VaruÓna is a gracious healer, but he also punishes with disease the violators of moral law. Thus a link is early formed between behavior (“sin”) and disease conceived as the punitive visitation of the gods. More generally, all morbid states of body and mind that could not be attributed to divine agency or to circumstances were assigned to demonic forces. Other causes of disease were the breach of taboos or the result of sorcery and witchcraft . In addition to these theories of the origin of disease through external agencies, benevolent or malevolent, there is a more rational explanation of morbidity in terms of worms and insects that occupy the organism. Allowances were made for wounds and fractures incurred by accident or in war. The diagnosis of disease involved a careful tabulation of repetitive symptoms that helped identify the offending demon, who was then removed through healing rituals. Amulets of plants or herbs were worn to prevent the demon from reentry. Vedic belief in the curative efficacy of herbs and plants made for the development of an elaborate pharmacopeia . Since the healing rituals were conducted in correlation with the movement of stars and planets, it is assumed that astrology also played a part in Vedic medicine. The medical professional during the latter part of the second millenium b.c. was the bhiÓsaj, whose name was later identified with the vaidya—a title that is still used today. It is possible that the bhiÓsaj was originally a bone-setter, as Filliozat contends,2 but that role was soon expanded , because references to his use of healing herbs suggest that his practice took on other specialties.3 His special knowledge was rewarded with payments of horses, cattle, and domestic amenities. More important than the ÓRg Veda for knowledge of ancient Indian medical lore are the hymns of the Atharva Veda, which should be read with the Kauśikas¯utra. In these hymns the diseases and also their remedies are invoked as supernatural beings. Through spells and incantations the worshipper attempts to avoid harm or secure blessings. In addition to charms and spells, herbs are used as curative agents. Skillful use of homeopathic and allopathic principles are employed in healing. Vedic medicine was predominantly magico-religious, but mixed in with sorcery and witchcraft are certain empirical facets of healing. These procedures include surgery; methods for stopping hemorrhage; bonesetting ; hydrotherapy; and extensive...