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SIDDHA MEDICINE PDF

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Medicine and theory of immortality. Agathiyar is believed to be the founding father of Siddha Medicine. Eighteen Siddhars are considered to be. (PDF) Tradition attributes a divine origin to Siddha medicine. in the south, Siddha medicine occurs in Tamil Nadu and parts of Kerala. There is no doubt that Siddha medicine is derived from alchemy. The source of inspiration for Indian alchemy in general, and Siddha alchemy in particular, was.


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PDF | Siddha system of medicine (SSM) is one of the oldest traditional systems of medicine, which has been originated from India and is. as the mother medicine of ancient Tamils/Dravidians in South India. The word Siddha means established truth.[1,2] The Siddha system. Siddha Medicine on Mental Diseases T. ANANDAN Medicine is one that treats physical illness Medicine is one that treats mental illness Medicine is one that.

It is learned through experience. You can do an extra three years at Ayurveda College or study with a guru to really practice it … something accessible only to a person free from sensory and mental distractions.

Like Dr. She views this form of authority as external to herself, and while this does not impede her practice of diagnosis, it limits the data that she can collect through her felt sense of pulse diagnosis. I told you about that one day the patient was coming from the house. Nowadays everyone is following this.

Through their meditation or dedication they would know that someone was coming. They would be preparing the medicines before the patient is coming…. Especially for snakebite … they would know the direction of the patient coming, preparing the antidote before the patient comes.

The environment would show signs … he says one person is coming and he will tell about them. Then in one-and-a-half hours they come…. He is a mind reading expert—he is a great doctor … he would not use mri , nothing…. I have personally met two gurus, vaidyas. They are not greedy for money—only charge for medicine. Taking the rejected cases, the challenges. He has the courage. By sitting with him I too get courage. In this discussion, Dr. The physicians I met who experienced a gurukula style of Ayurvedic education system studied with their guru before, during, and after bams training.

While Dr. All of the physicians who mentioned pulse diagnosis noted that it is a perceptual skill refined through personal practice and requiring additional training from a guru beyond the bams curriculum.

The following are excerpts from one phase of a lengthy exposition: When we touch something, that gives the real feeling of life itself irrespective of the part we touch. Even if I touch your aura I can diagnose….

The next level is sounds. I can hear. My sounds and your sound can talk. It is not deep.

Siddha Medicine

You open the third eye and see. Close eyes and see. I can see what is happening in my home from here…. A vaidya could hear the carotid artery sound. You can hear it with a stethoscope making a sound and know that the person will get facial paralysis…. All [modern technologies] have actually killed the efficacy of our sense-organs. Old vaidyas can hear all sounds. How many sounds are coming from our body?

Each and every cells are producing sounds.

Infantile seborrheic dermatitis: a pediatric Siddha medicine treatise.

If we could hear them with internal ears…. What do you touch with? First of all the body, not only the hands, why not with the shoulder…. My mind can go into other systems easily, it can pierce into a system.

This technique, allopathy is using in a minute quantity. Why do we go to an experienced doctor vaidya? He can see many things without an mri or lab tests…. Usually people come with tests.

However, Dr. Conclusion Dr. The way that the contemporary Ayurvedic physicians I spoke with explained authoritative teaching in relation to the training and utilization of their own senses reflects this notion of striving toward an idealized state. But it also crystallizes that unreachable state as the foundation for all knowledge and medical practice.

Chronic Schizophrenia 1. Pitha Kirigai He with reasoning devoid Shall tear all bis dresses On bis nakedness smear faeces And aimless shall be roil jn mud. Echil Kirigai Faeces shall he eat Knock bis bead on floor Drench himself in rain Would eat also ashes And On his head water he splashes. Nadavindu Kirigai Shall he embrace the rest his Anger They would incur At others shall he knock Like fugitive would he run On the fa e would he spit.

Mohini Kirigai Abuse would he at others Also his nadavindu increase At woman shall he laugh Would he grumble profuse To eat shall he refuse. Shall sing, make fun, undress Gulp water in excess. Neerkuni Kirigai Water he gulps in excess and vomits With eyes sunken he fails to eat Nods his head-hums, sings and dances.

Yoogi Cfainthamani S00 The book by yoogi Siddnar elaborately deals with bath physical and mental illness. It describes functional pshchosis, neurosis, somatoform disorders, toxic psychosis etc. The sym- ptoms of catatonic excitement are described in Peru Iya Noi, Chronic Schizophrenia is described in Moodu pitham. Maniac Excitement is described in s. The symp- toms of manic cxcitement like dancing, jumbing, singing, making fun of others, grandioscity, excessive sexual play, wandering tendencies, aggression,—abusing others, dryness of mouth, discolouration of skin and exhaustion are described in these stanzas.

Depressive Psychosis The symptoms of psychotic depression is described vividly under the heading Vihara pitham, the symptoms described are: Toxic Psychosis: Under Nanju Vali toxic Psychosis due to extraneous poison is described. Vihara Pitham Depressive Psychosis Sleepless he remaiins, dejected, Speech and food rejected Ejes bloody, an iiety ridden Body painful so pale and dry He vomits and is giddy Saliva drools in plenty Leaded is he w th i sadness So manifests vihi ra pitham.

His intellect shal blur la panic he shall wander Nerves stiffen and emptily stare So shall manifest nanjuvali. Neurotic condition ii ;e hysteria and depression are descri- bed under Thimir Vali and Manovali.

Hysteria;- Under Thimirvali a lucid description of hysteria can be seen, Symptoms like standing with folded upperlimbs, restlessness, tjeiching, laughing, dancing and singing frequent change of posture embracing others, sleeplessness etc. Neurotic Depression: Lmter Manovali the causes for Neuro- tic depression with symptbims have been described.

Nervousness thus afflicts iae lady Causes her to be awake day and night And hold on to people with all her might So shall manifest Thimir vali. Mano vali Reactive Depression Death of one's spouse loved And loss of material unbound Shall cause him to lose bis head, Shed tears and at time roll His words shall confused be Like sage calm remain And shall laugh and cry. So shall manifest mano vali. In addition to these Neurotic conditions mixed Neurotic state with anxiety-hypochondrical features arc also described: Symptoms like uneasy fetling, pain in tbe lower abdomen, epigastric region and hypocbondrium, headache, pain in the joints, dryness of mouth, shivering of the body, tremors of head, palpitation, sweating, diarrhoeas, choking sensation in the chcst and inability to do anything have been described.

This book describes chronic mental illnesss also under the beading Tbeera Pitham. Therayar vaagadam This is a work of a siddhar by name "Therajar". The symptoms described are very exciting and scientific.

But it seems that it is a work of compilation. Most of the describtion are incomplete. It is unfortunate to note that the full work is not available. He describes the mental symptoms under the heading "Azhal noi". Under the sub-beading Vatha verinoi, Vatha pitha verinoi the symptoms of catatonic withdrawl are described.

The symptoms like mental depression, excessive sexual play, hypochondrical symptoms like arthraligia,bewilderment, aggress- ion, wandering here and there and grandiosity are described. Jumping, eating rubbish, tearing the cloths, excessive talking, aggression, pelting stones and exhaution are the some of the symptoms described. Convulsive Disorders: A classical description of convulsive disorder is available in Siddba Medical Litera: Different varieties of convulsive disorders have be: Among ihem certain important convulsive disorders are highlighted here.

Grandmal Epiiepsy: Under Kakkai Vaii, the following symp: Partial Adversive Seizure: Under the heading 'Muppini Vali' the description of symp- toms like pulling of toncu;, inside and facial muscles to one side; rotation of the neck to lateral side etc. Kakkai Vali Grandmal Epilepsy Empty stare with eyes rolled up talk slurs when Tongue dries up throat filled with phlegm in excess Limbs go stiff, consciousness lost Like gale follows convulsions fast Motion and urine unaware passed drenched in Causing pain and giddiness-known.

Convulsion first starts on the facial muscles, with frothing in the moath. Later develops into a generalised one. Febrile Fits Under 'Sura Vali' and 'Iyya Vali' the description of Febrile fits is seen, The former refers to the state oftever with con- vulsion and the later refers to the state of convulsion with upper respiratory infection.

In addition to the above said convulsive disorders the Siddbars describe under 'Marana Vali' the state of terminal Anoxic fits. Treatment Their principles of treatment of any physical and mental diseases are based on three entities viz. Manthiram and Avizhtham. Manthiram It is a word which gives the meaning of Manatbin-f tbiram ie power of mind. This should be incre- ased by character building,' body - building; breath control and concentration of mind through meditation.

In essence man- thirara. It is not chanting of words alone as misunderstood by many. The true meaning of manthiram can be infered from the definition given by Tholkappiyanar, the ancient of the Tamil Grammarians 2nd century B.

It is done by the usage of metals mineiais and herbal preparations as medicines. As for as the treatment of mental illness is concerned exhaustive and extensive references arc available in most of the siddha literature than the description of the mental illness.

Among tbem, Agastbiyar's manidar kirigai nool, vaitbiya sara sangira- bam, pulippani are note worthy. I a manidar kirigai nool Agasthiyar describes 18 varieties of medicines for the IS typrs of functional Dsychoses mentioned. In addition to this, he also describes a general medicine for all the clioical varieties.

The route of administration of the medicines are divided in to six. Thuvalai—Anointing-external application 2. Ullukku koduthal—Oral route 4. Nasiam—Nasal application 5. Kalikkam—occular application Manfbiram—Tpsycbotherapy. It is a compilation work cf different siddbars. It refers different types of treatment for different varieties of mental illness described inYugiCfeintbaraani ''.

Pulippani 0: There is a burning sensation over the scalp as if on fire. The scalp lesions appear to be proliferating, erupting again and again with a meaty odor. Azhukanni Alukanni kuttam Weeping type Figure 5a The lesions weep with serum or pus daily.

The new lesions resemble boiling black gram, and they will weep and ooze. Upon cooking, the black gram will T expand, double in size, and become mucilaginous. Visha kuttam Toxic type Due to the toxic consequence of blood poisons, the initial lesions, which are like papules, now NU become thick coin-shaped vesicles or pustules. Simultaneously, the body will be wasted and MA erythematous. Thus, the Almighty God revealed the clinical features of Visha kuttam.

Treatment for all 5 types of kabala kuttam: ED There are four polyherbal formulation including three medicated oils and one decoction have PT been described in the literature.

The ingredients in each are different. Kaiyanthagarai ennai Eclipta oil The ingredients are Eclipta alba, Solanum trilobatum, Borreria hispidia, Cassia auticulata, AC Tamarindus indicus, Luffa amara, Ricinus communis, Azima tetracantha, Tinospora cordifolia, Curcuma longa, Clerodendron phlomidis, Terminalia chebula, Embelia ribes, Mastixia arborea, Brassica juncia, Celastrus paniculatus,Psoralea corylifolia, and Cassia tora.

All of these herbs are boiled in sesame oil Sesamum indicum. This medicated oil is applied to the scalp lesions. The lesion will then recede and disappear leaving no trace or evidence of the lesions. Allanjil ennai Alangium oil The two ingredients are Alangium salvifolium kernel and Pergularia daemia leaf juice.

The scalp lesions will then disappear.

Siddha medicine

The only inorganic component is pure sulfur. All of the above said herbals and sulphur should be heated in neem oil Azadirachta indica ED and filtered. This medicine medicated oil is to be applied topically to the lesion as well as to be consumed orally 4.According to siddha system of medicine mind is defined as it is not only tbe ordinary mind, the faculty of memory or as what a person thinks about any subject or question.

Siddhars believed that a healthy soul can only be developed through a healthy body. Preservation of vital energy via breath- classical texts of 7th century C.

Upon RI P T scratching, there will be weeping, oozing, and fishy or meaty odor. If we could hear them with internal ears….

The scalp lesions will then disappear.

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