[almond]

My father is on a waiting list for "panchakarma" at Kottakal Arya Vaidya Sala since the past 6 months. Most people associate Ayurveda with massage, and nothing could be further from truth.

It seems that the whole place (Kottakal) is choking with ministers & senior bureaurats who want to go in for their bi-annual ritual panchakarma. Ofcourse they need to live longest.

I still love the old-world style, class & charm of visiting the Mooss for any problem ranging from persistent cough & cold to anything more serious. I never pay the Mooss & neither does he take any money from me or from anybody else for consultation, I just need to pay for the medicines...and that too only because he has to take a lot of pains in obtaining the rare herbs from various remote places.

Allopathy for me has always been an option of last resort.

[almond]

If you are in need of a cure and can find yourself in the hands of one of these 'chosen ones' of Ayurveda in case of any ailment, consider yourselves goddamn lucky.

The Ashtavaidyas

Ashtavaidyas the traditional physicians of Kerala, are so called for they are supposed to be prominent in the eight branches of Ayurvedic system of medicine. They are supposed to belong to the legion of disciples of Vagbhata acarya.who was one of the great three scholars of Ayurveda,the other two being Caraka and Susrutha. Contrary to popular belief the Ashtavaidyas do not belong to eight families, they are 18 in number as a matter of fact. It is likely that the word Ashtangavaidya was commutted to Ashtavaidya in course of time.

In early times Ashtavaidyas were not allowed to enter in to matrimonial alliance from Nambudiri families. More over like Nambudiri's only eldest male member of the family was allowed to marry from the same community. For want of male members in the family many families had to merge with others or adopt male members from other families.this has left only 5 families practising ayurveda which are given below with underline.

1. Aalathiyoor Nambi
2. Akalaanath Mooss
3. Chirattamon Mooss//This is my mooss
4. Choondal Mooss
5. Eledath Thaikkatt Mooss
6. Kaarathol Nambi
7. Kuriyedath Mooss
8. Kurumbempilly Mooss
9. Kuttancheri Mooss
10. Paduthol Mooss
11. Parappur Mooss
12. Pazhanellippurath Thaikkatt Mooss
13. Peringavu Mooss
14. Pulamanthol Mooss
15. Ubhayur Mooss
16. Vatuthala Mooss
17. Vayaskara Mooss
18. Velladu Mooss


Among Ashtavaidyas except Aalathiyoor Nambi,Karathol Nambi all other are called as Moosses. Ashtavaidyas was accorded a station, slightly inferior to Nambudiries as they had examine dead bodies, perform surgical measures and follow Buddist treatises (Vagbhata is believed to be a Buddhist).This prevented them from entering Yagasalas (The place where Yagyas are performed). The physician who stood in during the yagas was Vaidyamadhom who served as the physician during all yagas of Agnihothri.

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Look at this article for the challenges Ayurveda faces. Obviously Hindu knows whom to ask ...

In search of unadulterated Ayurveda

Will ayurveda survive the onslaught of commercialisation without its core science being disturbed? SUDHA NAMBUDIRI fears that the present trend of `ayullopathy', if not monitored, may give a bad name to a good science. The World Ayurveda Congress, which begins in Kochi tomorrow, may well debate that.

IT IS not easy to preserve a 1,000-year-old tradition or science. Yet, Ayurveda has survived without any significant or serious alterations. However, the sudden facelift being given to this ancient form of healing science has triggered waves of anxiety and hysteria among quite a few of its followers and practitioners.

While one of the reasons has been that it has moved from being the preserve of a few torchbearers to a larger community, the main catalyst is said to be the growing interest in alternative form of medicine, the world over. There couldn't have been a more apt place than Kerala to hold a meet like the World Ayurveda Congress, as this is probably the only state in the country where Ayurveda continues to be practiced in its purest form.

Speaking to a cross-section of practitioners from Asthavaidyans to the younger generation of Ayurvedic doctors, one found that they shared the same concern. Will Ayurveda survive the onslaught of commercialisation without its core science being disturbed? Observed Ashtavaidyan Vaidyamadhom Cheriyanarayanan Namboothiri, "Ayurveda as a science will not wither away as long as there are a few people who understand and make use of it in a proper way. As for its misuse, one doesn't know how to and who will curb it." Ashtavaidyan Thaikkattu Mooss of Vaidyaratnam Oushadhasala, Thaikkattussery, terms the present trend as `Ayullopathy'. "Unless the society and the patients themselves decide that they need proper ayurvedic medicines from the knowledgeable doctors, the situation can only get grimmer." He adds, "I always tell the students of our college here, that if you don't know what to prescribe, just direct the patient to a better doctor. I know a lot about English medicines, but in the last 40 years of my life as a vaidyan, I have never prescribed even a single tablet." He bemoans the fact that there are a lot of ayurvedic doctors prescribing allopathic medicines.

One of the worrying factors for vaidyans is the non-availability of the different roots and medicinal herbs for making medicines. Says Ashtavaidyan Chirattamon Mooss (Olassa Mooss), "Since the forests are fast disappearing, we are not getting the correct herbs. And there is so much adulteration too. People are passing off ordinary plants as medicinal. There are certain roots that look similar. You have to see the plant to identify the roots, but when they bring only the roots, what do we do? It is said that you have to study the texts for eight years, study medicines for eight years and practice for eight years before you can qualify as a vaidyan."


Over the years, it had become mandatory to give reference of the textbooks from which a medicine was made, and also its ingredients. But this procedure has not been adhered to, more so the borderline between herbal and ayurvedic medicines has been given a go by. Though the licence is issued by the Drugs Controller's office, like all government offices, corruption appears to have taken its toll. Expressing grave concern over the unchecked flow of medicines into the market in the name of ayurveda, Thaikkattu Mooss says that the government has to monitor the process more strictly, otherwise the good name of this ancient science will be spoiled. Explaining the difference between ayurvedic and herbal medicines, he says, " One can say, almost anything under the sun is an ayurvedic medicine. Plants, minerals, metals and animal products. But herbal is only about plants. For example, mercury or snake's poison are effective cure for some major diseases, but these have to be administered properly for the right effects. Several factors like the patient's body constitution, his environment etc, have to be considered."

While the transformation of podi, churnam or kashayam into tablets, capsules or tonics is not totally frowned upon by the vaidyans, the medicinal value is being disputed. "There is no mention of capsules or tablets," explains Vaidyamadhom. "If it is possible to preserve the effectiveness of the medicines, there shouldn't be anything wrong in using them." Making a point on the traditional method of medicine, he stresses that there are certain medicines that have to be made by grinding for a specified length of time - continuously, without stopping. These cannot be made as capsules or tablets, he opines. "In fact, traditional method of making pills involved rolling the mix in one's palms and allowing the pasty part of it to form an outer covering. This was then dried in shade." Describing further, he says that vaidyans make special medicines for treating individual patients, examining the finer details of the `doshas' involved. "In the process, certain ingredients are removed or added into the standard prescription. I have been working in this area for the last 50 years and from experience I find that the efficacy of the medicines that are manufactured with the aim of selling and those made for a very specific patient are not the same."

When asked to comment on the so-called ayurveda tourism, the response from Vaidyamadhom was very strong. "What can we tell about people who have brought ayurveda out of a vaidyan's nursing home to a massage parlour in tourist homes, trains and even aeroplanes?" Thaikkattu Mooss opined that these should be monitored frequently for ayurveda's sake.

Cautioning against the misuse of ayurveda in Western countries, Vaidyamadom says, "Nobody does penance for bringing good to God's residence." To end in the words of Thaikkattu Mooss, "We (traditionalists) are a minority. Anything we say is similar to lighting a small oil-lamp under a tubelight."

[Nick-H]

Almond... Thanks for the information, but please do not post great chunks from other sources here. It is against forum rules and policy, even though you do, at least, quote the sources.

[almond]

I have provided the hyperlinks in the article, though they look no different than mere underlines.

[Nick-H]

Yes, I said you do credit the sources.