Ancient Indian Medicine: Beyond Common Narratives

Introduction: Exploring the Controversial World of Ancient Indian Science

For centuries, a robust debate has persisted in India concerning the scope and nature of its ancient Indian Medicine and scientific traditions. People often attribute profound discoveries in various fields, particularly in medical science, to the wisdom of ‘Rishis.’ Claims abound regarding these discoveries. This ancient Indian knowledge is sometimes associated with Hinduism, referred to as the ‘Ancient Indian Medicine’. Proponents suggest that the achievements of these ancient Indian Rishis reached heights even modern scientists have yet to attain, discovering remarkable cures and practices. Could their achievements truly surpass modern understanding?

However, the full extent of this ancient Indian medicine, as documented in classical texts, remains largely unknown or misrepresented. The popular narrative often focuses on limited aspects, potentially overlooking a broader, more complex body of knowledge. This article delves into key aspects of this ancient Indian medicine, drawing directly from foundational texts like the Charaka Samhita and Sushruta Samhita, to present the diverse and sometimes surprising therapeutic methods documented by the Rishis.

Table of Contents:

The Foundation of Ancient Indian Medicine: Charaka and Sushruta Samhitas

The bedrock of much of our understanding of ancient Indian medicine comes from comprehensive treatises compiled by revered Rishis. Among the most prominent are the Charaka Samhita and the Sushruta Samhita.

Who were Charaka and Sushruta?

Charaka and Sushruta were Rishis whose works documented extensive knowledge of the human body, diseases, and treatments. Their texts are considered authoritative within the tradition and have been studied and taught for generations.

The Texts as Repositories of Knowledge

These ancient texts are presented as detailed scientific documents, meticulously categorizing substances, describing their properties, and listing their medicinal uses. The Reader should note that these texts go into considerable detail, suggesting a deep level of observation and experimentation.

Decoding the Science of Urine (Mutra Vigyan)

One area of ancient Indian medicine extensively documented in the Samhitas is the therapeutic use of urine, referred to as ‘Mutra Vigyan’ or the ‘Science of Urine.’ This section challenges the limited modern focus on just one type of urine.

Beyond Cow Urine: A Multitude of Sources

While cow urine (गोमूत्र) is often cited in modern discourse, the ancient texts present a much broader scope. According to the Rishis, medicinal urine is sourced from eight different animals: sheep (भेड़), goat (बकरी), cow (गाय), buffalo (भैंस), elephant (हाथी), camel (ऊंट), horse (घोड़ा), and donkey (गधा). We argue that focusing solely on cow urine ignores the extensive knowledge about these other sources, a potential diminution of the Rishis’ comprehensive work.

Gender Specificity and Properties

The ancient texts note their detailed specifications, even down to the gender of the animal whose urine is deemed most effective. The Charaka Samhita specifies that the urine of female buffalo, cow, goat, and sheep is considered superior (उत्तम) and acceptable (ग्राह्य). Conversely, for elephants, camels, horses, and donkeys, the urine of the male is preferred (मनुष्य उनमें पुरुष जाति का मूत्र उत्तम होता है). Generally, female urine is described as light (लघु गुण का), while male urine is heavier (गुरु). The choice depends on need and specific instructions.

The texts also describe the properties of urine. All types of urine are generally considered hot (उष्ण), pungent (तीक्षण), salty (अरुनमकीन), and having a bitter taste (कटू रस वाले).

Medicinal Applications According to the Texts

The therapeutic uses of urine listed in the Samhitas are extensive. Urine is described as useful in preparing poultices (उपनह) and for external application (परिशेक). It is also used in various cleansing procedures such as आस्थापन, रुच, वस्ती, विरेचन, and स्वेद.

Furthermore, urine is indicated for treating a wide array of ailments, including: अनाह, अगद, उदर रोग (stomach ailments), अर्श रोग (piles), गुल्म (abdominal tumors), कुष्ठ (leprosy), किलास (vitiligo). It is said to stimulate digestive fire (अग्नि प्रदीपकार) and be beneficial for पांडु (anemia). Internally, it helps to pacify कफ (phlegm), facilitate the downward movement of वायु (wind), and expel पित्त (bile) downwards.

This is what Sushruta Samhita says about Urine Science.

Historical Practice and Longevity Claims

Intriguingly, the texts suggest that consistent consumption of the specified animal urines could have significant health benefits. The Scriptures quotes a passage stating that individuals who consume urine in this manner are seen to be free from the shadow of old age even at 90 years.

The Charaka Samhita also notes that some traditional physicians (वैद्य) remain fully confident in the successful use of human male urine (नर मूत्र) for treating faints caused by intoxication (मध्य पान जनित मूर्छा) and, notably, for snake bites (सर्पदंश). Historical accounts mentioned in the text claim that various individuals, from ascetic Sadhus (औघड़ साधु) to even a Prime Minister (प्रधानमंत्री), historically followed the practice of consuming one’s own urine (स्वमूत्र पान) in India.

Exploring the Science of Meat (Mansa Vigyan)

Another significant, and perhaps even more controversial, aspect of ancient Indian medical science presented in the Samhitas is the therapeutic use of meat, or ‘Mansa Vigyan’. This section directly contrasts with modern popular advocacy for vegetarianism.

Animal Classification for Therapeutic Use

The Rishis categorized animals based on their habitat and nature to determine their medicinal properties. The Book mentions eight classes of animals used for meat therapy:

• जलांगा (Aquatic/Marsh animals)
• विस्कर (Pecking birds)
• प्रस (Birds of prey)
• गुहाशय (Cave dwellers)
• विलेश (Burrow dwellers)
• ग्राम्य (Village animals)
• पादीन (Footed aquatic creatures, e.g., frogs, turtles)
• मत्स्य (Fish)

Given this extensive classification, could ancient practices truly be limited to a single dietary view?

Within these categories, specific animals are highlighted for their particular benefits.

Diverse Sources and Specific Benefits

The texts list a vast array of animals whose meat is used medicinally. For instance, the Charaka Samhita lists various types of deer (मृग) including black deer (काला हरिण), white deer (श्वेत हरिण), etc., whose meat is described as sweet (मधुर), light (लघु), calming for वात and पित्त, pungent (तीक्षण), and beneficial for the heart and bladder (हृदय और वस्ती शोधक). The meat of the female deer (हरिणी) is specifically noted as potent (सत वीर्य) and effective in treating conditions like blood disorders (रक्त पित्त), consumption (क्षय), asthma (श्वास), cough (कास), hiccups (हिक्का), and loss of appetite (अरुचि).

Bird meats are also extensively documented. The विस्कर category includes quail (लाव), partridge (टीटर), and chicken (कुकुट). Even peacock (मयूर) meat is described as having properties that are astringent (कसाय), sweet (मधुर), and salty (लवण). The texts detail which parts of the body birds scratch with (two feet and beak), suggesting meticulous observation.

The गुहाशय category includes fierce predators like lion (सिंह), tiger (व्याघ्र), wolf (भेड़िया), bear (रिछ), and leopard (चित्ता). Their meat is described as sweet, heavy (भारी), unctuous (स्निग्ध), strength-promoting (बलवर्धक), calming for वात, warming (उष्ण), beneficial for complexion (वर्णय), and useful for eye diseases (नेत्र रोग), impotence (इंद्रिय शैथिल्य), uterine prolapse (गर्भाशय भ्रंश), and anal prolapse (गुद भ्रंश).

Burrowing animals (विलेश) include rabbit (ससक), mongoose (नकुल), cat (मार्जारी), dog (कुत्ता), fox (लोमड़ी), jackal (श्रृंगा), snake (सर्प), python (अजगर), and mouse (मुसिक). Their meat is said to thicken feces and urine, warm semen (वीर्य उष्ण), and be beneficial for cough, asthma, and skin diseases (कुष्ठ).

Other Animals

Village animals (ग्राम्य) include horse (घोड़ा), mule (खच्चर), camel (ऊंट), cow (गौ), donkey (गधा), goat (बकरा), and sheep (मेढ़ा). Their meat is described as calming वात, strength-promoting, increasing कफ and पित्त, sweet in taste and effect, and stimulating digestive fire. Specifically, cow meat is listed as a remedy for asthma, cough, cold (प्रतिशाय), irregular fever (विष ज्वर), beneficial for labor, stimulating intense digestion (अत्य अग्नी भस्मक रोग), good for hair (बालों के लिए हितकारी), considered pure (पवित्र), and calming for वात. Buffalo meat is described as unctuous, warm, sweet, strength-promoting, increasing sleep, enhancing sexual potency, and building muscle.

Aquatic animals (पादीन) include turtle (कच्छप), crocodile (घड़ियाल), crab (केकड़ा), and otter (उद बलाव). Fish (मत्स्य) are also extensively categorised, with river fish (नदी मतस्य) often considered better than sea fish (समुद्र वाले मछली).

The reader should note the sheer volume and variety of animals listed, suggesting extensive experimentation by the Rishis, potentially involving the sacrifice of numerous lives to gain this knowledge.

Rules for Selection and Preparation

The ancient texts even provide guidelines on which specific animals or parts to use. One rule states that for four-footed animals (चतुष्पद), the meat of the female is preferred, while for birds (पंछियों), the meat of the male is recommended (पंछियों में पुरुष जाति का मास). There are also rules about using the meat of young animals from large species and mature animals from small species, as well as preferring lean (कृष शरीर वाले) over fat (बड़े शरीर वाले) animals within a species. The texts also describe how properties like heaviness (गुरु) vary depending on the location within the animal’s body, such as blood versus other tissues.

Contradictions with Modern Vegetarianism

The extensive documentation of meat therapy in these foundational texts is presented as a direct challenge to modern, popular notions of vegetarianism being the sole or superior dietary practice in ancient Indian traditions. The Reader should note the irony of modern advocates of vegetarianism dismissing or ignoring the detailed meat consumption and its benefits described by the very Rishis they claim to follow. Similarly, strong reactions today against cow slaughter contrast sharply with the mention of cow meat’s medicinal uses in these texts.

Deep Dive into Animal Categories and Uses

The depth of ‘Mansa Vigyan’ is further revealed by examining specific animal classes and their therapeutic applications as detailed in the Samhitas.

Aquatic and Land Dwellers (Jalanga, Kucara)

The जलांगा class includes animals like elephant (हाथी), nilgai (नीलगाय), buffalo (भैसा), various deer (रूरू मृग), wild cow (वन गाय), wild boar (महा शुकर), rhinoceros (खड़ग), and others that frequent water bodies or land near them (जल के किनारे टट पर घूमने वाला कुचर). Their meat is used for specific ailments mentioned in the texts.

Birds of Prey and Burrowing Animals (Prasa, Vileshaya)

The प्रस category includes birds that obtain food by force (बलपूर्वक छीन के खाने वाले), such as crow (कौआ), owl (उल्लू), eagle (चील), and vulture (गीत). Their meat is described as similar in properties to lion meat (सिहा के समान) and is particularly beneficial for conditions like swelling (शोध) and consumption (राज्यक्षमा).

The विलेश category, dwelling in burrows (बिलो में शयन करते हैं), includes animals like rabbit, porcupine (शल्यक), monitor lizard (गोधा), hedgehog (स्रावित सहे), cat, dog, fox, mongoose, and even snakes like python and cobra (कदली गोनस मृग पियक). As mentioned earlier, their meat is used to thicken bodily excretions, warm semen, and treat respiratory and skin conditions.

Village and Other Animals (Gramya, etc.)

The ग्राम्य animals are those commonly found near human habitations. As listed, this includes not only goats and sheep but also horses, mules, camels, cows, and donkeys. The texts describe their meat as promoting strength and addressing issues related to वात. Wild chicken meat (जंगली मुर्गा) is described as superior to domestic chicken meat (ग्राम्य मुर्गा). The use of eggs from various birds, primarily chicken, but also duck and sea birds, is also documented.

Specific Examples and Their Benefits

The texts provide detailed shlokas (verses) describing the specific effects of consuming the meat of various animals. For instance, specific shlokas detail the benefits of eating rabbit meat (सस), monitor lizard (गोधा), and porcupine (शल्यक). Shloka 89-92 specifically details the properties and uses of cow meat, shloka 96-98 for elephant and buffalo meat, and shloka 113 for various types of fish.

Historical Perspectives and Modern Interpretations

The Book touches upon the historical context and the contrast between the ancient documented practices and modern interpretations or reactions.

Accounts of Usage (Sadhus, Prime Minister)

The mention of historical figures, from ascetic Oghad Sadhus to a Prime Minister, practicing स्वमूत्र पान (consuming one’s own urine) as documented in the texts highlights that these were not merely theoretical concepts but practices potentially followed by various segments of society in the past.

Comparing Charaka and Sushruta

While both Charaka and Sushruta Samhitas document the use of urine and meat, the reader should note some differences. Specifically, regarding urine, Charaka differentiates between male and female animals for different species, while Sushruta seems to primarily recommend the urine of female animals for most species mentioned (donkey, camel, elephant, horse), differing from Charaka. These differences are attributed to potentially different testing methods or observed results by the two Rishis. Similarly, their classifications or specific recommendations for meat might differ in details.

The Challenge to Modern Views (Vegetarianism, Morality)

The extensive lists of animals, including those considered uncommon or even taboo for consumption today (dog, cat, crow, owl, snake, python, rat, crocodile, etc.), used medicinally in the ancient texts presents a significant challenge to modern moral or dietary beliefs that are sometimes projected onto the entirety of ancient Indian tradition. The Reader should note that modern advocates of vegetarianism often ignore or dismiss this documented history of therapeutic meat consumption. Similarly, strong reactions today against cow slaughter contrast sharply with the mention of cow meat’s medicinal uses in these texts.

A Legacy Under Scrutiny

The presentation of such detailed and varied practices raises questions about the methods used by the ancient Rishis and how this knowledge has been preserved and interpreted over time.

The Rigorous Methods of the Rishis

The reader should note the detailed descriptions of properties, uses, and even taste and smell (e.g., urine being warm and salty) imply rigorous, albeit ancient, methods of testing. Lacking modern chemical analysis, the primary methods would have involved direct ingestion (सीधे मुंह से ही टेस्टिंग) or administering substances to patients to observe effects on health. The vast amount of data presented, covering numerous animals and their specific effects, is presented as evidence of extensive, perhaps even life-costing (for the animals), experimentation by the Rishis.

Preservation and Dissemination of Knowledge

The fact that these detailed lists and practices are recorded in texts like Charaka Samhita and Sushruta Samhita, which have been taught and studied, indicates a system for preserving and disseminating this knowledge. However, the discrepancy between the comprehensive nature of the texts and the limited popular understanding or acceptance today is a recurring theme, suggesting that some aspects of this ancient science may have been downplayed or overlooked in recent history.

Conclusion: The Unvarnished Picture of Ancient Indian Medical Science

The exploration of texts like the Charaka Samhita and Sushruta Samhita reveals a picture of ancient Indian medical science far more complex and diverse than commonly understood. It documents extensive therapeutic uses of substances derived from a wide variety of animals, including their urine and meat.

From the detailed classification of urines based on animal gender and their specific applications in various ailments to the comprehensive lists of animals, birds, and even reptiles and insects whose meat was used for medicinal purposes, the texts demonstrate a deep engagement with the natural world for healing.

These practices, documented by the Rishis, challenge simplified modern narratives, particularly those solely focused on certain substances or advocating universal vegetarianism as the ancient norm. The Samhitas present a historical record of rigorous observation and experimentation, offering a glimpse into the full, unvarnished scope of ancient Indian medical knowledge.

What can you do?

Engage with the source material and information presented. If you have different information or interpretations based on these ancient texts, seek opportunities for open discussion and debate to clarify understanding and present factual perspectives directly from the Samhitas.

Disclaimer

This article is based solely on the interpretation of the provided in the book discussing ancient Indian medical texts. It presents information about practices and beliefs documented in texts like Charaka Samhita and Sushruta Samhita as described. Common terms used in the context of this article are defined as follows:

• Mutra Vigyan: (Science of Urine) The study and application of animal urine for therapeutic purposes as described in ancient texts.
• Mansa Vigyan: (Science of Meat) The study and application of animal meat for therapeutic purposes as described in ancient texts.
• Go Mutra: Cow urine.
• Swamutra Pan: The practice of consuming one’s own urine.
• Ushna: Hot (as a property).
• Tikshna: Pungent or sharp (as a property).
• Katu Rasa: Bitter taste.
• Aruna/Namkeen: Salty.
• Lagu: Light (as a property, easy to digest).
• Vata, Pitta, Kapha: The three primary energies or doshas in Ayurveda.
• Upanaha: Poultice or external application.
• Parisheka: Sprinkling or external application.
• Basti, Virechana, Sveda: Ayurvedic purification/cleansing procedures.
• Arsha: Piles or hemorrhoids.
• Gulma: Abdominal tumors or masses.
• Kushtha: Skin diseases, often translated as leprosy.
• Pandu: Anemia or pale skin condition.
• Shvasa: Asthma or breathing difficulties.
• Kasa: Cough.
• Aruchi: Loss of appetite.
• Sandansh: Snake bite.
• Rajyakshma: Consumption, often tuberculosis.
• Shotha: Swelling or edema.
• Vrishya: Aphrodisiac or promoting sexual potency.
• Brihana: Nourishing or building tissue.

Read more about the Truth of Ayurveda.

Find out more about Ancient Science in Hinduism.

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