S. Josphin Suja*
* Research Scholar in History, Manonmaniam Sundaranar University, Tirunelveli.
Abstract
The contribution of the Tamils to world civilization is very significant. They founded the famous three Sangams even before the birth of Christian era and contributed much in the fields such as literature, art and architecture, dance and music. In addition to that in the field of medicine also they contributed much. Even from the ancient period they identified several diseases and also developed an indigenous system of medicine that is Siddha system of medicine to cure such diseases. Further they also developed a through knowledge about the physiology of man and also the minute functioning of the human organs. Their Varma system of hearing is unique and is applied to cure serious diseases. Thus the ancient Tamils contributed much in the field of medicine which is analysed in this paper.
India, the land of various medical system such as Siddha, Ayurveda and Naturopathy. Indians have established an indigenous culture of their own and excelled in different fields. In the field of medicine their achievement and legacy to the world are commendable. Even from the very ancient period Indians have identified various diseases and found suitable herbal medicines to cure them. The Sangam literature gives a vivid picture regarding the science of medicine and its applicability in the ancient Tamil country. During the medieval period their knowledge on medicine was further widened and it was dominated by a group of siddhas (who attained perfection), eighteen in number who are the progenitors of the famous siddha system of medicine. According to this system that the world comprises of five elements and the human body is also made up of five elements of nature (viz) earth, water, fire, air and ether. Subsequently by the migration of Jains to Tamil country gave a boost to the existing siddha system of medicine and established a good hold in the Tamil land. This indigenous medical system of the Tamils found very effective in curing serious diseases which English medicine fails to do, which is one of the important contributions of Tamils to world civilization.
The Tamil people from the Sangam Age (the first three centuries of Christian era) had fair knowledge about the anatomy of human body and its functions1. They were aware of the various aspects involved in the act of pregnancy and child birth. Pregnancy was referred to as Kamacul2. Tolkappiar3 says that the life or soul will be felt through the body when he explains the position of the sound of vowels and consonants. So to say the fertilized ovum is formed as a mass and later on the feature of the body will develop. Then the movement of the fetus is felt along with the heart sound which is a clear sign of life of the child4. They also know the physiology of speech. Tolkappiar5 says that a man is able to speak by air that permeated in head, chest and throat with the help of organs like teeth, lips, tongue and nose. Thirumular, the prominent siddha and the father of siddha system of medicine found out how the nervous system is one with the body functioning under the control of air we breath and help into live long without disease. Further under the siddha system the various parts of the body, central points, the pulses etc., are critically classified. Accordingly in a human body there are 7200 nerve centers, 7 central nerve centers, 96 kinds of body feature, 64 varieties of poisons, 28 kinds of salts, 12 organic products, 35 animal and vegetable products, 25 kinds of valuable stones, 16 kinds of earth and sand, 32 colours of urine and 10 types of pulses. Since the people of Tamil country were aware of these human anatomy even from the ancient period they had the knowledge of the diseases that caused and even the medicines to cure them.
After the fall of Sangam, there aroused a great tranquility in the life and habits of the Tamils. Though the people wanted to lead a healthy and happy life some of them were affected by serious diseases such as leprosy, heart attack and tuberculosis. Manimekalai6 refers to leprosy and its symptoms. Accordingly the disease was so severe which will affects person and his limbs in due course be shrinkened and blood will bleed with foul smell. In Manimekalai Yasodhakaviyam refers that Amirthavathi, wife of Yasodhavarman was suffering by this disease. Similarly in Kalitogai there is reference to a typical variety of leprosy known as Karumkuttom7. It also mentions that the shrinking and contraction of lips, falling of hair, change in the colour of the skin are some of the symptoms of this disease which is found true even nowadays. In Thirumantiram8 by Thirumalar, one of the eighteen siddha refer diseases such as cough, anemia, fever, throat pain and heart attack9. which testifies that such serious diseases were known to the people even from those days. The siddha system was able to diagnose 4448 kinds of diseases, 3 Dhosam such as vatha, pitha and kapam (wind, bile and phlegm), 10 gases, 18 kind of fevers, a metal, 5 elements of nature-earth, water, air, fire and ether. Similarly the Thirumukudal inscription20 belongs to the 6th regnal year of the Chola King Virarajendra also refers to serious diseases such as jaundice, tuberculosis, fistuala, anemia, enlargement of spleen, skin and eye diseases etc. Kambaramayanam11 states that biting of poisonous snake was viewed as a serious one and they had medicine to cure it also. In the same way Periapuranam12 refers to a strange disease called sulainoy. The symptoms of this disease are extreme stomach ache, springing intestine and shivering. In addition to that Periyapuranam refers to a typical disease called veppunoy. Though the symptom of this disease is not known, it is believed that it was also a serious disease.
Thus taking into account of all these diseases, it is known that the Tamil people of the Medieval period were aware of many serious diseases. They also had knowledge of suitable medicines to cure them.
Medicines
The Tamil people were known the art of making medicine out of herbal plants even from the ancient period. The Sangam literature and the inscription of the medieval period provide sufficient information regarding the medicines that used during the period. The ancient Tamil Literature bears testimony to the contribution of Saint Agasthiyar of Pothigai Hill to the Siddha system of medicine. Thirukkural, has devoted a separate chapter for medicine. Kambaramayanam also has allotted a separate chapter called Maruthuvamalai in Rudrakantam for medicine and its applicability. Further the term marunthu (Medicine) is found profusely in the Sangam and post-Sangam literature testify its familiarity among the people of the period.
Medicines of the period were prepared from the herbal plants, which were available in plenty in the forest regions. Apart from this the Tamil people cultivated the herbal plants. The Pallava monarch13 even levied special taxes called Maruthuakani upon such crops which earned huge income to the state exchequer. Such a practice was continued in the Tamil country during the subsequent periods also.
The Siddha system of medicine is the medical heritage of the Tamils. This system of medicine belongs to a very ancient period may be roughly ascertained as the same period the Tamil civilization has started. The siddha system of medicine was propounded by eighteen siddharkal, lived in the early part of post-Sangam period. Later with arrival of Jains to Tamil country through Seravanabelagola gave a new impetus to the medicinal heritage that existed in the country. The Jains gave due encouragement to the cause of medicine and medical education as a part of their religious propagation. The siddha system of medicine was prepared out of vegetable kingdom like roots, fruits, leaves and the stems of herbal plants and also by using minerals such as mercury, iron, gold, fat etc, in a suitable proportion it required for. The green leaves that are termed as muligai in Tamil were the first product of medicine. The green leaves, fruits and the vegetables are growing in the forest. These vegetable products were used as medicinal products for curing diseases. This indigenous medical system is found very effective than the Western medicines in curing deadly diseases such as cancer, asthma, fits etc, which is one of the legacy of the Tamils to the world civilization.
The Tamil literature and the inscriptions make frequent references about herbal medicines. For instance in Rudrakantam of Kambaramayanam deals with four types of medicines. That are:
1. Sanchiva Karani
2. Santa Karani
3. Salliya Karani
4. Savalniya Karani
Similarly in sundarakantam14 it is mentioned a new type of medicine known as Mirda sanchivani. It is told that this medicine was very effective to cure even people who are in coma. Further Jeevagasinthamani15 refers to a kind of ‘nei’ (ghee medicine) and it was found very effective in curing wounds particularly caused out of surgical corrections. This ‘nei’ must have prepared out of herbal plants needs further research. In addition, the Thirumukudal inscription16 makes reference to a list of twenty different type of medicines stored in the hospital attached with the temple. Though we are lacking sufficient information regarding the composition of each medicine and its application, it is well known that they were the indigenous medicine prepared out of herbal plants. Furthermore, the inscription admits that separate people have been appointed by the hospital authorities who were paid monthly salaries along with other staff members to prepare the medicine. Nevertheless there were provision for supplying fire-wood to heat and to prepare the medicine. The list of medicines store were:
1. Brahmyam – Kadumburi
2. Vasa – Haritaki
3. Gomutra – Haritaki
4. Dasa-mala – Haritakai
5. Battataka – Haritaki
6. Gandira –
7. Balakerana – Tails
8. Pasnachka – Tails
9. Lasuradly – erand – tail
10. Uttama – Karadi – taula
11. Sukla – sa – ghrita
12. Bilovadi – ghrita
13. Mardukara
14. Dravattai
15. Vimala
16. Sunetri
17. Tamadi
18. Vajrakalpa
19. Kalyana Kalavana
In additions to the above, the Tamil literature frequently refer to the availability of physicians. Jataka stories17 (6th Century B.C.) refer to the existence of experts of medicine in Tamil country. During the Sangam Age physicians were honoured by making themselves members of the academy of scholars. For instance physician Damodaranar was made the member of the third Tamil Sangam, a rare virtue conferred on a physician.
During the medieval period the Tamil inscriptions frequently refer institutions such as vaidyan18 (physician) and vaidhiyasalai (hospital). The Chola monarchs and the members of the royal family felt the establishment of hospitals as a religious merit. Therefore they established even free dispensaries for the benefit of the poor in different parts of their empire. For instance Virajendra Chola established an hospital named Vira Chola athurasalai at Thirumukudal in honour of his diseased father. The inscription states that the hospital was under the control of a chief physician who is equal to the present day Dean. Similarly Kundavai, sister of Rajaraja I, established an hospital named Sundra Chola Vinnagara athurasalai at Thanjavur19 in honour of her father. Such practice continued during the Pandya period also. For instance the Tiruparankuntram inscription20 states that Satan Ganapathy, a vaidyn from Vaidya Kula (family) constructed a temple and an hospital attached to it. Further there seems to a have a separate minister for health under the Pandyas as in present days. As an evidence, the Anamalai inscription21 records that a vaidyan called Marankari became the Health Minister under the Pandyas. From that inscription it is known that unlike the Health Ministers of present day cabinets the health ministers themselves were noted physicians under the Pandyas.
Further more, the Chola Kings granded many lands and remission of taxes for the maintenance of hospitals. For instance, an inscription22 belonged to the period of Vikrama Chola records the remission of taxes granted by the assembly of Kshatriyavatha Chaturvedimangalam on the lands sold to Mandauikkiniyan alias Vira Rajendra Devar in Thiruvallur Nadu for the maintenance of the hospital on the northern bank of river Mudikonda Chola peraru at Thirupugalur and for attending the sick and destitutes. Another inscrption23 from Nannilam Taluk speaks about destitutes. Anothelr inscription24 from Nannilam Taluk speaks about the land donated as vaidya virthi by a Chola King Konarinmaikondan. Apart from establishing hospital, the Chola monarchs established free rest houses and sanctioned financial aids to the discharged patients. For instance, an inscription of Rajendra II speaks about the establishment free rest houses for the discharged patients to take rest for few days and the financial aid to take nutritious food25. Nevertheless it is interesting to note that as in present day government hospitals, the patients under treatment were given free nutritious food. For instance the Thirumukudal inscription records that the patients admitted in the hospital of Virachola athurasalai were given one nali of rice and some amount of milk per head per day. These references testify the Tamil Kings sympathy on the health of their own people which still stands as a legacy of them in other countries.
Treatment
The practice of taking medicine to cure diseases in India goes to remote past. During the ancient period people believed that diseases were caused due to the anger of super natural powers on them. So they believed that the disease could be cured by appeasing their Gods by performing certain rituals. As a token of treatment they used to wear talisman26. During the medieval period also belief was continued but to a limited extent. The Cholas began to depend on herbal medicines to cure diseases as it is known from the wide list of herbal medicine found in the Chola inscriptions. Medicines prepared out of herbs easily assimilate in the body and cures diseases very effectively. For example the deadly disease jaundice is not effectively treated on other system of medicine in a short duration given under the siddha system (viz.) administering the Keelanelli a medicinal herbs. The physician has an important role to play. When the King was on military expeditions in times of war the physicians had to protect the King and the army from all unhygienic and food poisoning. In a encampments the surgeon’s tent for easy identification. People in ailment had free access to this tent27.
During the medieval period the Tamil Kings were aware of the advanced method of treatment such as surgery. If they found unable to cure by applying medicines they performed surgical correction. Since the medieval period witnessed frequent terrible wars many soldiers were wounded in the battle-field. The wounded soldiers were operated and removed the weapon pieces found inside their body of the soldier. Jeevagasinthamani28 openly states that the weapon piece found into the body of the soldiers were removed by surgery and then the wound was cured by applying neli (herbal medicine). Kambaramayanam29 has gone one step further which refers the use of magnets in operation is a scientific phenomena which holds good even today. In the same way the Tamils were experts in surgery to remove unwanted physical growth in the body. Kambaramayanam30 refers to a patient who was thus operated and cured. Similarly Nalairadivya Prabandam31 attests that the affected part of the patient was cut by blade and cured the wound by burning. It further admits that this experiment was a painful one to the patient but still it states that the patient showed his reverence to the physician as it completely cured the disease.
These references clearly prove the advances that the Tamil Kings had attained in the field of medicine during the medieval period.
Medical Education
The Sangam literatry works vividly portray the importance given to the cause of education by the ancient Tamils32. During the Post-Sangam period education was offered through established institutions such as Ghatika, Salai, Matha and Pallis. These institutions functioned as residential colleges attached with the temples and where subjects such as religion, Mimmamsa, Vivyakrama, martial arts including medicine were taught. Apart from this there also existed advanced centres of medical education attached with hospitals and hostels in big temples. For instance the inscription33 found on the Tiruvaduthuraiyar Temple at Thiruvaduthurai dated in A.D. 1120 states the establishment of a medical college and the study of specialized subjects such as astangamirdaya, caraka, sambita, vyakrama and rupavatara. It was residential college attached with temple. Similarly, the Thirumukudal inscription34 also attests the existence of medical college attached with hostel. This inscription specifically states that for training the students there established a big hospital, there were also separate rooms for preparing medicines and also to store them safely. Further, they also appointed nurses, attenders, watch-men, barbers and allotted them respective works. The inscriptions did not fail to mention their salary also.
The students were given scholarships and free meals. The Tiruvaduthurai inscription states that the students were fed freely. Similarly the Tirumukadal inscription states that the students were provided free oil to take bath on every Saturday through out the year and also provided with mats to lie on. In the same way the students at Tirubhuvani35 were paid daily allowances worth of 11 kalam, 10 kuruni and 4 nali of paddy per month for their maintenance.
Thus taken into account of all these information it is well-known that the Tamil people have excelled in the field of medicine and their medical system hold good even today. Even after the enlargement of English medicine in all field, the indigenous medical system is simultaneously continuing side by side. Neverthelesss, nowadays it is told that these herbal medicines are found to more effective in curing severe diseases such as cancer, heart-attack etc. This is one of the important legacy the Tamils to world civilization.
References
1. Purananuru V. 28; Ahananuru VV-86, 323
2. Ahananuru, V. 173
3. Tolkappiyam (Pirapiyal) |V. I. 1-8
4. Purananuru V. 294
5. Tolkappiyam (Pirapiyal) V. 83
6. Manimekalai, Yasodakaviyam, 1.215
7. Kalitogai (Karunjukali) 1.215
8. Thirumandiram V. 120
9. Ibid V. 192
10. E.I. Vol.XXI, No. 38, p. 220
11. Kambaramayanam, Rudrakandam, Orlukattupadalam
12. Periapuranam, (Thiruganasambandam Murthi Nayanar Puranam) VV. 764-65
13. C. Miniakshi, Administration and Social Life under the Pallavas, University of Madras, 1977 p. 172.
14. Kambaramayanam (Orukattupatlam) V. 5580
15. Jeevagasinthamani, LL. 818 – 19
16. E.I. Vol.XXI, No. 38
17. Jataka Stories No. 510
18. A.R.E. 12 of 1925, A.R.E. 5 of 1925; E.I. Vol.XXI, No. 38
19. T. Sundarmurthy, Varalarril Maruthuam, Madras, 1978, pp 9 – 18
20. Ten Pandya Copper Plates, XXII
21. E.I., Vol. VIII, No. 83
22. A.R.E., 97 of 1927 – 28
23. Tamil Nadu State Department of Archaeology No. 17 of 1976-77. 37 of 1976-77
24. Ibid.
25. Pattupatu, V.7.112
26. K. Krishnamurthy, Social and Cultural Life in Ancient India, Delhi 1982, p. 93
27. Jeevagasinthamani, VV. 818 – 19
28. Kambaramayanam Yuktha Jabdam, Kumbakarnan Vathgai Syyul, V. 146.
29. Ibid. VV. 146 – 47.
30. Nalaira Diviyaprabandam, V. 45.
31. C. Selvaraj, Education in the Sangam Age, (M. Phil Dissertation) University of Madras, 1982.
32. A.R.E., 159 of 1925.
33. S. Gurumurthy, Medical Science and dispensaries South India as gleased from Epigraphy, Indian Journal of History of Science, Vol.V,No. 1, 1970, pp. 76-79.
34. E.I., Vol.XXI, No. 38
35. A.R.E., 176 of 1918, A.R.E. Rep. 1918-19 pt. 11 para 18, pp. 96-98