Tag Archives: Siddha Medicine

Siddha

Introduction:
Siddha  is usually considered as the oldest medical system known to mankind.  Contemporary Tamil literature holds that the system of Siddha medicine originated in Southern India, in the state of Tamil Nadu. Siddha is reported to have surfaced more than 10,000 years ago.

“Siddhargal” or Siddhars were the premier scientists of ancient days.  Siddhars, mainly from Southern India laid the foundation for this system of medication. Siddhars were spiritual adepts who possessed the ashta siddhis, or the eight supernatural powers. Sage Agathiyar is considered the guru of all Sidhars, and the Siddha system is believed to have been handed over to him by Lord . “Agathiyar” was the first Siddhar,   and his disciples and Siddhars from other schools produced thousands of texts on Siddha, including medicine, and form the propounders of the system to the world.

The Siddha science is the oldest traditional treatment system generated from Dravidian culture. The Siddha flourished in the period of Indus Valley civilization.  Palm leaf manuscripts says that the Siddha system was first described by Lord Shiva to his wife Parvati. Parvati explained all this knowledge to her son Lord Muruga. He taught all these knowledge to his disciple sage Agasthya. Agasthya taught 18 Siddhars and they spread this knowledge to human beings.

The word Siddha comes from the Sanskrit word Siddhi which means an object to be attained perfection or heavenly bliss.  Siddha focused to “Ashtamahasiddhi,” the eight supernatural power. Those who attained or achieved the above said powers are known as Siddhars. There were 18 important Siddhars in olden days and they developed this system of medicine. Hence, it is called Siddha medicine. The Siddhars wrote their knowledge in palm leaf manuscripts, fragments of which were found in parts of South India. It is believed that some families may possess more fragments but keep them solely for their own use. There is a huge collection of Siddha manuscripts kept by traditional Siddha families.

Generally the basic concepts of the Siddha medicine are almost similar to Ayurveda. The only difference appears to be that the siddha medicine recognizes predominance of Vaadham, Pitham and Kabam in childhood, adulthood and old age, respectively, whereas in Ayurveda, it is totally reversed: Kabam is dominant in childhood, Vaatham in old age and Pitham in adults.

According to the Siddha medicine, various psychological and physiological functions of the body are attributed to the combination of seven elements: first is ooneer (plasma) responsible for growth, development and nourishment; second is cheneer (blood) responsible for nourishing muscles, imparting colour and improving intellect; the third is oon (muscle) responsible for shape of the body; fourth is koluppu/Kozhuppu (fatty tissue) responsible for oil balance and lubricating joints; fifth is elumbu (bone) responsible for body structure and posture and movement; sixth is elumbu majjai (bone marrow) responsible for formation of blood corpuscles; and the last is sukkilam (semen) responsible for reproduction. Like in Ayurveda, in Siddha medicine also, the physiological components of the human beings are classified as Vaadham (air), Pitham (fire) and Kabam(earth and water).

Concept of disease and cause:
It is assumed that when the normal equilibrium of the three humors — Vaadham, Pittham and Kabam — is disturbed, disease is caused. The factors assumed to affect this equilibrium are environment, climatic conditions, diet, physical activities, and stress. Under normal conditions, the ratio between Vaadham, Pittham, and Kabam are 4:2:1, respectively.

According to the Siddha medicine system, diet and lifestyle play a major role in health and in curing diseases. This concept of the Siddha medicine is termed as pathiyam and apathiyam, which is essentially a list of “do’s and don’ts”

Diagnosis:
In diagnosis, examination of eight items is required which is commonly known as “enn vakaith thervu”. These are:

1.Na (tongue): black in Vaatham, yellow or red in pitham, white in kabam, ulcerated in anaemia.
2.Varnam (colour): dark in Vaatham, yellow or red in pitham, pale in kabam.
3.Kural (voice): normal in Vaatham, high-pitched in pitham, low-pitched in kabam, slurred in alcoholism.
4.Kan (eyes): muddy conjunctiva, yellowish or red in pitham, pale in kabam.
5.Thodal (touch): dry in Vaatham, warm in pitham, chill in kapha, sweating in different parts of the body.
6.Malam (stool): black stools indicate Vaatham, yellow pitham, pale in kabam, dark red in ulcer and shiny in terminal illness.
7.Neer (urine): early morning urine is examined; straw color indicates indigestion, reddish-yellow color in excessive heat, rose in blood pressure, saffron color in jaundice, and looks like meat washed water in renal disease.
8.Naadi (pulse): the confirmatory method recorded on the radial art.

Drugs:
The drugs used by the Siddhars could be classified into three groups: thavaram (herbal product), thadhu (inorganic substances) and jangamam (animal products). The Thadhu drugs are further classified as: uppu (water-soluble inorganic substances or drugs that give out vapour when put into fire), pashanam (drugs not dissolved in water but emit vapour when fired), uparasam (similar to pashanam but differ in action), loham (not dissolved in water but melt when fired), rasam (drugs which are soft), and ghandhagam (drugs which are insoluble in water, like sulphur).

The drugs used in siddha medicine were classified on the basis of five properties: suvai (taste), gunam (character), veeryam (potency), pirivu (class) and mahimai (action).

According to their mode of application, the siddha medicines could be categorized into two classes:

Internal medicine was used through the oral route and further classified into 32 categories based on their form, methods of preparation, shelf-life, etc.
External medicine includes certain forms of drugs and also certain applications (such as nasal, eye and ear drops), and also certain procedures (such as leech application). It also classified into 32 categories.

Treatment:
The treatment in siddha medicine is aimed at keeping the three humors in equilibrium and maintenance of seven elements. So proper diet, medicine and a disciplined regimen of life are advised for a healthy living and to restore equilibrium of humors in diseased condition. Saint Thiruvalluvar explains four requisites of successful treatment. These are the patient, the attendant, physician and medicine. When the physician is well-qualified and the other agents possess the necessary qualities, even severe diseases can be cured easily, according to these concepts.

The treatment should be commenced as early as possible after assessing the course and cause of the disease. Treatment is classified into three categories: devamaruthuvum (Divine method); manuda maruthuvum (rational method); and asura maruthuvum (surgical method). In Divine method, medicines like parpam, Chendooragyhtyjm, guru, kuligai made of mercury, sulfur and pashanams are used. In the rational method, medicines made of herbs like churanam, kudineer, or vadagam are used. In surgical method, incision, excision, heat application, blood letting, or leech application are used.

According to therapies the treatments of siddha medicines could be further categorized into following categories such as purgative therapy, emetic therapy, fasting therapy, steam therapy, oleation therapy, physical therapy, solar therapy, blood-letting therapy, yoga therapy, etc.

Sidda education:
Siddha has lost its popularity after modern medicine was introduced, as a scientific medical system, even in Tamil Nadu. Still, there are a few ardent followers of the system who prefer Siddha for only a few diseases like jaundice. After some modern doctors, such as Dr. Ramalingam, IMPCOPS, president, Chennai, C.N. Deivanayagam, tried to popularize the Siddha system, a few modern doctors have started suggesting Siddha. In 2012, VA Shiva Ayyadurai, a Tamilian and MIT systems scientist, launched an educational program for medical doctors through the Chopra Center with Deepak Chopra which integrates concepts from traditional systems medicine such as Siddha, Ayurveda, and traditional Chinese medicine, with systems science and systems biology.

The Tamil Nadu state runs a 5.5-year course in Siddha medicine (BSMS: Bachelor in Siddha Medicine and Surgery). The Indian Government also gives its focus on Siddha, by starting up medical colleges and research centers like National Institute of Siddha  and Central Council for Research in Siddha. There has been renewed interest in Siddha, as many started feeling modern medicine is not complete and changing its stands/theories frequently. The health minister of Tamil Nadu in 2007 claimed that Siddha medicine is effective for chikungunya

Educational institutions:
Government of Tamil Nadu runs two Siddha medical colleges:

Government Siddha Medical College, Palayamkottai, Tirunelveli district
Government Siddha Medical College, Anna Hospital Campus, Arumbakkam, Chennai – 600106

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Government of India runs a Siddha medical college:

National Institute of Siddha, Grand Southern Trunk Road, Tambaram Sanatorium, Chennai – 600047

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Colleges available in Kerala:

*Santhigiri Siddha Medical College, Thiruvananthapuram
*Private Siddha colleges (approved by Dept. of AYUSH, Govt. of India and affiliated to TN Dr. MGR Medical University, Chennai):

*Velumailu Siddha Medical College and Hospital, No. 48, G.W.T. Road, Opp. Rajiv Gandhi Memorial, Sriperumbudur – 602 105
*Sri Sai Ram Siddha Medical College & Research Centre, Sai Leo Nagar, Poonthandalam, West Tambaram, Chennai – 600 044
*R.V.S. Siddha Medical College & Hospital, Kumaran Kottam, Kannampalayam, Coimbatore – 641042
*A.T.S.V.S. Siddha Medical College, Munchirai, Pudukkadai Post, Kanyakumari – 629171
*Sivaraj Siddha Medical College, Siddhar Kovil Road, Thumbathulipatty, Salem – 636307

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Government of Sri Lanka runs three… Siddha medical colleges offering BSMS degrees:

*Department of Siddha Medicine, University of Jaffna, Kaithady, Jaffna, Sri Lanka
*Unit of Siddha Medicine, Trincomalee Campus, Eastern University, Trincomalee, Sri Lanka

Resources: http://en.wikipedia.org/wiki/Siddha_medicine

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Justicia adhatoda (Bengali :Bakash or Vasok)

Botanical Name: Justicia adhatoda
Family:    Acanthaceae
Genus:    Justicia
Species:J. adhatoda
Kingdom:Plantae
Division:Angiosperms
Class:    Eudicots
Order:    Lamiales

Synonyms:Adhatoda vasica, Adhatoda zeylanica,

Common Names:  Adhatoda, Adathodai, Adusoge, Vasaka, Adalodakam, Malabar Nut, Arusa Adulsa, Bakash, Addasaramu.

vernacular names:
*sinhala: pawatta
*Malayalam: Atalotakam
*Sanskrit: Sinhapuri, Vasaka
*Hindi: Adosa, Arusha, Rus, Bansa
*Bengali: Adulsa, Bakash,Vasok
*Gujarati: Aradus?, Adulso, Aduraspee, Bansa
*Kannada: Adusogae
*Marathi: Adulsa, Adusa
*Oriya: Basanga
*Punjabi: Bhekkar
*Tamil: Adathodai
*Telugu: Adamkabu, Adampaka, Addasaram
*Nepali: Asuro, Kalo vasak
*Mizo: Kawldai

Habitat: Justicia adhatoda is native to Asia, widely used in Siddha Medicine, Ayurvedic and Unani systems of medicine.The plant’s range includes Sri Lanka, Nepal, India, Pakistan, Indonesia, Malaysia, and China, as well as Panama where it is thought to have been introduced

Description:
Justicia adhatoda is a shrub with lance-shaped leaves 10 to 15 centimeters in length by four wide. They are oppositely arranged, smooth-edged, and borne on short petioles. When dry they are of a dull brownish-green colour. They are bitter-tasting. When a leaf is cleared with chloral hydrate and examined microscopically the oval stomata can be seen. They are surrounded by two crescent-shaped cells at right angles to the ostiole. The epidermis bears simple one- to three-celled warty hairs, and small glandular hairs. Cystoliths occur beneath the epidermis of the underside of the blade.

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Called Simha Mukhi in Sanskrit because the shape of its flowers resembles a lion’s head, Justicia adhatoda is found growing in abundance in plain areas. The bitter taste of this herb is source of its name, a goat will not eat it. There are distinct differences in male  and female  varieties of this plant, it can be found as either a tree with spines (male) or a small bush with spineless leaves (female). In maturity, this herb has dark green leaves with yellow undersides 10 to 16 cm in length. The fruit which holds the most potency of the herb is a small capsule usually with four seeds. The pendulant flowers of this herb are found in white, red and black, with the white flowered variety the most commonly found. Typically found throughout India, and particularly in the Himalayan mountain area, it flourishes at altitudes up to 1.000 meters above sea level.

Medicinal Uses:
Plant Parts Used: Leaves, roots, fruit, stem bark and flowers.
Chemical composition: Several alkaloids are present in the leaves. The most important is vasicine, a quinazoline alkaloid. The vasicine yield of the herbage has been measured as 0.541 to 1.1% by dry weight.

This shrub has a number of traditional medicinal uses in Siddha Medicine, Ayurvedic and Unani systems of medicine.

*In Ayurveda this herb is called Vasa and traditionally only the female (Mada) variety of Adhatoda vasica were used, with preference for potency to Mada plants with red flowers, which are almost as rare as those with black flowers. It is the white flowered Mada variety of Adhatoda vasica that is most commonly used in medicinal preparations.

* Justicia adhatoda is an herb that has unique properties which support the entire respiratory system, and its bronchial function. The leaves, flowers and root of this herb have been used in traditional Ayurvedic medicine for the treatment of chest congestion and inflammation. In addition to mucolytic action, benzylamines, a potent alkaline that is derived from  Justicia adhatoda inhibit the effects of Mycobacterium tuberculosis.

*In addition, the fruit of  Justicia adhatoda’s expectorant properties are valued for treating asthma, fever, coughs, vomiting and chronic bronchitis. The leaves are dried and smoked for asthma relief.

*In pharmacology, this herb provides two valuable alkaloids, vasicine and vasicinone, produced by the oxidation process of vasicine has been found to be a more potent broncho-dilator, in addition to decreasing sensitivity to airborne irritants.

*Rich in vitamin C, carotene and the leaves also yield an essential oil and Adhatodic acid, an organic acid. The juice of the leaves and root are used to relieve symptoms of pyorrhea and bleeding gums and cure glandular tumor, diarrhea and dysentery. The leaves are also powdered and used a poultice for dressing wounds, relief of rheumatism and as an alterative in cases of neuralgia, epilepsy, hysteria and mental imbalance.

*Expectorant action is due to the volatile oil content and the bronchodilator activity of vasicine is used in conjunction with atropine. Vasicine is also the reason for its use in stimulating the contraction of uterine muscles to accelerate or induce labor.

*The leaves are boiled and combined with honey, ginger and black pepper (piper nigrum) to treat coughs and respiratory ailments. A decoction of the herb is used to expel intestinal parasites and wasting of the body (phthisis).

*Fresh flowers of this plant are used to treat eye conditions such as opthalmia. The leaf has also shown significant protective qualities in conditions leading to liver damage

Vasicine, the active compound, has been compared to theophylline both in vitro and in vivo. Another, vasicinone, showed bronchodilatory activity in vitro but bronchoconstrictory activity in vivo. Both the alkaloids in combination (1:1) showed pronounced bronchodilatory activity in vivo and in vitro. Both alkaloids are also respiratory stimulants. Vasicine has a cardiac–depressent effect, while vasicinone is a weak cardiac stimulant; the effect can be normalized by combining the alkaloids. Vasicine is reported to have a uterine stimulant effect. Vasicinone was shown to have an antianaphylactic action. Clinical trials of a commercial drug containing vasicinone and vasicinone have not revealed any side effects while treating bronchial asthma.

Known Hazards: The use of the leaf extract, is considered safe. However, the uterine tonic and abortifacient activity prevents its use during pregnancy, except during childbirth. Due to the potency of this herb it should be taken under medical supervision.

Disclaimer : The information presented herein is intended for educational purposes only. Individual results may vary, and before using any supplement, it is always advisable to consult with your own health care provider.

Resources:
http://ezinearticles.com/?Adhatoda-Vasica&id=730923
http://en.wikipedia.org/wiki/Justicia_adhatoda