India's traditional medicine
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| Father o f Indian medicine |
In today's scenario, the world and we humans fight against a disease with the help of medicine as a weapon to counter-measure it. These medicines are chemical compositions of compounds created by science, but in early India, these medicines were used with the help of herbs. Herbs are intertwined with cultural and traditional values. These are termed as Ayurveda and Siddha. The Ayurvedic medicines were prepared by the Rishis (Yogis) of the North, and the Siddha medicines were prepared by the Sages of the South. The fathers of Indian medicine are Sushrudha and Charaka. They have researched their medicines' correct chemical composition, which has been transferred over generation to generation and is followed till date by modern day practitioners of Ayurveda and Siddha medicines.
India holds the distinction of having six of these acknowledged medical systems. Ayurveda, Siddha, Unani, Yoga, Naturopathy, and Homoeopathy are among them. Although homoeopathy arrived in India in the 18th century, it fully integrated into the local culture and developed alongside other traditional medical systems, thus it is now regarded as a component of Indian Systems of Medicine. In addition to these systems, there are numerous healers in the folklore stream who are not classified in any way. In this review, an effort will be made to give readers a quick overview of three different systems in order to make it easier for them to find out more.
HISTORY OF MEDICINE
The history of medicine is a chronicle of man's battle with disease. India created a complete system of medicine known as Ayurveda as early as 5000 BC. Between 4500 and 1600 BC, these kinds of traditional treatments were first noted. In the period between 2500 and 600 BC, sages are thought to have been the first Ayurvedic practitioners. The practise was dedicated to God, and they valued health as a crucial aspect of human existence. In accordance with a body of medical knowledge that served as the practice's cornerstone, they provided dietary recommendations and employed herbs. The four Vedas, along with their Brahmanas, Aranyakas, and Upanishads, provide us with insights into the medical practises of the Vedic era (1500–600 BCE).
The spirits of every item in the world were revered as gods by the Vedic people. The human body's diseases were attributed to supernatural causes, and magico-religious cures were employed. The priests' job was to make contact between the humans and the gods. They were thought to be able to call upon, calm, and appease the gods. Through their mantras, priests had almost magical control over the gods and also used this ability for healing. Therefore, the priest also served as a healer.
Agni, or fire, is mentioned in the Ig Veda as the intermediary who links the sacrificer and the gods. The Atharvans, Angiras, and Bhrgu priests of the Agni religion were therefore regarded as experts in healing through magico-religious rites. They are also regarded as the authors of the Atharva Veda, which provides information on early knowledge of the human body, its ailments, and treatments for certain diseases.
The Vedic culture also held the view that consuming soma plant juice after presenting it as a fire sacrifice may grant immortality. This adoration of soma opened the door for the discovery of additional plants indicated in the Atharva Veda as having exceptional qualities
The primary component of the Vedic healers' materia medica was plants and their products. According to the Rig Veda, "for a wise physician, the medicines unite like an army of kings." It is believed that some sages and schools of herbalists identified, characterised, and spread the usage of specific plants that were frequently called after the sage. As a result, Kanva received credit for discovering the medicinal properties of the plant apamarga, also known as Kanva's plant.
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| SOMA AND APAMARGA |
AYURVEDA MEDICINE
For many generations, ayurvedic therapies have been documented in texts. Although the majority of the knowledge was written down on palm leaves, it was also conveyed verbally. The five elements of nature—Vayu (air), Jala (water), Aakash (space), Prithvi (Earth), and Teja—are combined according to ayurvedic principles (fire). The Pancha Mahaboota is the name for these five components. 1 The three fundamental principles of Vata, Pitta, and Kapha, collectively referred to as the Tridoshas, are formed from these elements of nature. It was thought that when the Tridoshas were out of harmony, illness would result. A proper condition of health was produced by the Tridoshas and the five natural components being stable.
Purification therapy (Shodhana) and alleviating/palliative therapy are the two forms of treatment used in Ayurveda (Shamana Chikitsa). A shodhana treatment eliminates harmful doshas that result in fatal ailments. Ayurvedic drugs are used in Shamana therapy, which is modelled around Shodhana therapy. In the fourth century BC, Sushruta Sahmita, Astanga Hrdaya, and Caraka Samhita created the eight branches of medicine. Internal medicine, surgery, paediatrics, toxicology, purification of the reproductive organs, health/longevity, psychiatry/spiritual healing, and cosmetic surgery were initially mentioned in the Mahabharat epic and later institutionalised. These manuscripts are well-known and are being used today in India.
Despite its modernization, cosmetic surgery has roots that go back more than 2500 years. The "father of surgery," an Indian sage by the name of Sushruta, recorded over 1,100 ailments during the sixth century BC, listed the usage of numerous medicinal plants, and provided instructions for performing surgical procedures including rhinoplasty and skin grafts.
Describing the surgical procedure of rhinoplasty in Sushruta Sahmita, Sushruta wrote: “The portion of the nose to be covered should be first measured with a leaf. Then a piece of skin of the required size should be dissected from the living skin of the cheek, Sushruta Sahmita described rhinoplasty surgery in this way: "The part of the nose to be covered should first be measured with a leaf. The needed size of skin should then be removed from the cheek's live skin and turned back to cover the nose while leaving a little pedicle attached to the cheek. Cutting the nasal stump with a knife should leave the area of the nose to which the skin will be connected raw. After that, the doctor should quickly sew the two pieces together while quickly placing the skin on the nose. To hold the skin properly elevated, the doctor should insert two tubes made of castor oil plant in the nostril positions.then the new nose can take on its right contour. After the skin has been correctly adjusted, a powder made from liquor ice, red sandalwood, and barberry plant should be sprinkled over it. Finally, cotton should be used to cover it, and fresh sesame oil should be administered frequently. If the nose is excessively short or long after the skin has joined and granulated, the centre of the flap should be separated and an effort made to make it longer or shorter. 2 There are other references of Sushruta moulding iron into false legs, an early application of the prosthesis technology.
The Sushruta Sahmita contains Sushruta's description of the surgical instruments used for various operations. Hundreds of surgical instruments, such as tongs, scalpels, catheters, probes, needles, specula, syringes, forceps, saws, and scissors are described in four plates that he separated into sections. The majority of his implements were constructed of steel, and many of them are still in use by doctors in contemporary form.
Sushruta Sahmita, like many other ancient Indian books, was translated into Arabic, Latin, English, and Egyptian in addition to travelling from India to other areas of the world. Its knowledge is still applicable today, and it helped India's later advancement in science.
medics managed to treat patients using a natural system such as Ayurveda. Sushruta pioneered many operations and recorded them in his Sahmita, paving the way to modern medicine and science in India.
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