Tantra and Tantric Rituals of Saivism and Buddhism

Master Thesis Proposal         

Author:	Ravi Devaraj	guide:	Mr.N.Nandhivarman
E-mail:	ravivararo@gmail.com	E-mail:	nandhivarman@gmail.com
Phone:	+919884942966	Phone:	+919244445508
Specialization:	Linguistic, Mythology, History	Period:	Aug  2021

 Proposed Topic:  Tantra and Tantric Rituals of Saivism and Buddhism

(Transformations and Transfer of Tantra in India and Beyond)

Topic Characteristics:

My thesis will focus on Tantra and Tantric rituals and its role in Saivism and Buddhism. Tantra is a esoteric principle that holds an important place in both Hinduism as well as Buddhism. The spread of Buddhism to East Asia and Southeast Asia gave rise to the introduction and evolvement of tantra in these regions of the world as well. Tantra is a esoteric principle that holds an important place in both Hinduism as well as Buddhism. The spread of Buddhism to East Asia and Southeast Asia gave rise to the introduction and devolvement of tantra in these regions of the world as well.

The aim of Tantra is to guide aspirants to realise both the supreme end of liberation and the secondary ends of wealth, sense-pleasure, and righteousness, according to their inner evolution and desires. It therefore lays down an endless variety of rituals suited to different times, places, and individual competencies. Usually a Tantric ritual consists in the assigning of the different parts of the body to different deities, the purifying of the elements of the body, breath-control, meditation, imparting of life to the image, and mental and physical worship.

The regular rituals in Tantrism include poojas or prayers being offered, making use of Mantras, Yantras and Mandalas. Both Hindu and Buddhist yoga traditions make use of these tools for prayers. Tantric Buddhism, also known as Vajrayana Buddhism, is an ancient and a highly complicated system of Buddhist philosophy. Because of usage of language, structure and rules, Vajrayana is complicated one. Vajrayana branched mainly from Hinduism and hence, the rituals need to be analyzed more before embarking on a research on the subject. Pooja is an ancient and powerful Tantric system of worship consisting of mantra, mudra, visualization, ritual action, meditation and offerings. There are layers of symbolic, philosophical, mystic and devotional meanings in each practice. What follows is a simple introduction to some of the technical aspect of puja based on the Tantric scriptures and oral tradition.

Tantric texts employ twilight language, which is purposely coded in order to keep it complex and sacred. This script relies on the use of symbolisms, metaphors, synonyms and associated words, thereby making it very difficult to decode its many niceties.

The Tamil Siddhas are a religious order of mystics. They form a distinctive part of a larger movement which spread throughout South Asia, from Sri Lanka in the South to Tibet in the north. Siddhas everywhere share common practices, cosmology, and symbols in Tantrism whether the practitioner is Hindu, Buddhist, or Jain. All are part of a "pan-Indian tantric institution.

Tirumandiram (or Thirumandiram) written by the Yoga Siddhar Tirumular (or Thirumoolar) in Tamil, in more than three thousand verses, probably between the 4th and 6th centuries A.D., is the oldest and most important text of Yoga from south India, It is a work of Yoga, tantra, mysticism, mantra, kundalini and monistic theism. The 12th century philosophical school of Saiva Siddhantha traces its origins to it.

 Four major components of (broadly-defined) Tantrism:

1.    sources relating to shamanic and yogic beliefs/practices

2.    Sakta worship - particularly worship of the matrikas and fierce goddesses

3.    sources relating to the particular schools of tantra

4.    'Tantric' texts themselves

Tirumular - Saivaite - was aware of the SriVidya system, and incorporated elements of it into the Tirumantiram (a text comprising of three thousand verses. Brooks sees this as evidence for a 'pan-Indian' Sakta Tantrism in early medieval India, and also suggests that elements of Sakta Tantrism may have been transmitted orally at least two centuries prior to them appearing as Sanskrit texts.

Tantra, which in its earliest written form was a distinctly iconoclastic, private, and esoteric practice, evolved into a number of respected, exoteric orders (sampradaya). It is convenient, although somewhat false, to group the orders into two categories: left-handed and right-handed. Left-handed tantras (vaama marg) incorporate five sacraments (pancamakarapuja) of fish, meat, parched grain, wine and sexual intercourse into ritual practice. Right-handed tantras, on the other hand, advocate the visualization of these antinomian practices.

Tantra exists in Vaisnava, Shaiva, and Shakta forms, among others. Extolled as a short-cut to self-realization and spiritual enlightenment by some, left-hand tantric rites are often rejected as dangerous by most orthodox Hindus

A 'union' could mean the actual act of sexual intercourse, ritual uniting of concepts through chanting and sacrifice, or realisation of one's true self in the cosmic joining of the divine principles of Shiva and Shakti in Para Shiva.

Mantra and Yantra: As in all of Hindu and Buddhist yogas, mantras play an important part in Tantra for focusing the mind, often through the conduit of specific Hindu gods like Shiva,  Kali (mother Kali, another form of Shakti) and even Ganesh , the elephant-headed god of wisdom (refer to the Ganesha Upanishad). Similarly, puja will often involve concentrating on a yantra or mandala.

Tantra, being a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along the Advaita (nondualist Vedic) philosophy that each represents an aspect of the ultimate Para Shiva, or Brahman. These deities may be worshipped externally (with flowers, incense etc.) but, more importantly, are used as objects of meditation, where the practitioner imagines him- or herself to be experiencing the darshan or 'vision' of the deity in question.

Tantras prescribe a strict regimen of penance, meditation, sensory control, cleansing the self of negative thoughts and seeking truth and justice before an individual can hope to transcend from her or his natural state. However Tantra is used now as a general term which relates to sexual practice as a spiritual evolutionary scheme.

In traditional pockets of Tantric practice in India, such as in Assam near the venerated Hindu temple of Kali, Kammakha, in parts of West Bengal, in Siddhanta temples of South India, and in Kasmiri Shiva temples up north, Tantra has retained its true form.

Tibetan Tantrics emphasize the true Mahayana ideal of rapidly gaining the enlightenment that characterizes a Buddha entirely dedicated to the purpose of relieving the suffering of others.

Tantra may be divided into practices based on Hinduism and Buddhism and needs to be studied in depth.

Hypothesis:

1.    TANTRA is an encyclopedic literature.

2.    TANTRA has contributed much towards Ayurveda,  Alchemy , Symbolic Science , Yoga, History , Literature, Philosophy , Religion.

3.    Where Theravada urges us to reflect on the repulsiveness of the body, Tantric Buddhism tells us to revere it as a temple and to indulge its most sensual impulses. Theravada preaches the renunciation of all desires: Tantric Buddhism their over-fulfillment.

4.    Tantra is not a technique, but love; a prayer.

5.    Tantra is neither philosophy, nor religion in the rigid sense, and yet it doesn’t oppose either of them.

Methodology:

Concerning the Tantric literature in the first part of the thesis, I am going to employ the qualitative literature review methodology, using research tools like interviews, surveys, and Observations.   I am going to use especially the classical models of Structural Anthropology, by Claude Lévi-Strauss.

Outline:

1.    Introduction

2.    Theoretical background and the review of Tantra

3.    An Analysis of Tantra

a.       Philosophical Significance

b.      Tantra in Saivism, Indo-Tibet and Thai Buddhism-Religious Significance

c.       Literary Analysis

d.      Historical Cultural analysis

4.    The Ritualistic Tradition of Tantra

a.       Erotic Rituals

b.      Non erotic rituals

5.    The Sacred Secrets of Tantra

6.    Tamil Siddhas and Tantra

7.    Conclusions

8.    References / Bibliography

References / Bibliography:

·         Thirumandiram, Thirumoolar.

·         Tantra Sastra

·         Secret of the Vajra World: The Tantric Buddhism of Tibet; Reginald A. Ray

·         Uttaratantra Shastra,

·         Tantric Temples: Eros and Magic in Java, Peter Levenda – 2011

·         Tantra and Dharma Teachers from Kashmir in Nepal, by Michael Witzel

 Author            D.RAVI DEVARAJ                                                 Guide N.NANDHIVARMAN

SIDDHAR MEDICAL SCIENCE versus MYTHOLOGICAL LITERATURE

Lord Shiva known as the Father of Siddha Vaidyam, taught this valuable Vaidya Sasthram to his beloved wife Goddess Parvathy. Sree Mahamaya devi advised this valuable knowledge to her son Lord Murugan. Sree Murugan passed off this treasure to his disciples Agasthiya Guru with the intention of propagating and protecting the valuable Human Life on Earth. Likewise, Traditionally in the form of vocal hymns it is known to the masses. As a matter of fact even now this Vaidya Sathram is hidden in the hands of small number of Traditional Siddha Practicing families.

Factual History

The history of Native Indian Medical Sciences had originated back to 3000 BC. The excavations done in the Sindhu Valley of  Mohenjadaro and Harappa reveals an advanced system of hygiene and existence of Pre-Aryan and Pre-Vedic culture or civilization. It also points over existence of a Medical System which can be explained on the basis of excavator’s findings such as remains of horn of deer, bitumen etc, found from these places. These things have medicinal importance according to Siddha system of medicine. Hence, it can be considered that Siddha system of medicine is the most primordial one..

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ABOUT SIDDHA MEDICINE

ORIGIN: The Siddha System of Medicine (Traditional Tamil System of medicine), which has been prevalent in the ancient Tamil land, is the foremost of all other medical systems in the world. Its origin goes back to B.C 10,000 to B.C 4,000. As per the textual and archeological evidences which indicate the remote antiquity of the Dravidian civilization of the erstwhile submerged  land Kumarikandam, that is the Lemuria continent situated in the Indian ocean, the Siddha System of Medicine is  contemporaneous with those of the submerged lands Egyptian, Mesopotamian, Chinese and Grecian medicines. The uniqueness of Siddha System is evident by its continuous service to the humanity for more than 5000 years in combating diseases and also in maintaining its physical, mental and moral health while many of its contemporaries had become extinct long ago.

The roots of the ancient Siddha System are intertwined with the mythology and culture of the ancient Tamil civilization that existed in the southernmost tip of the Indian peninsula, predating much of recorded history.

Mythically, the origin of Siddha is attributed to Lord Siva, who is supposed to have handed it down to his consort Parvathi (Shakthi), who in turn  passed on the sacred knowledge to Nandi, from whom it was transmitted to the first of "Siddhars". Siddha is a Tamil word derived from "siddhi" -- attaining perfection in life or heavenly bliss.

The system is said to have emerged in antiquity, from the highly evolved consciousness of the Siddhars. The clarified intellect and heightened intuition of the Siddhars, resulting from their yogic powers, enabled them to explore the world around them and exploit its natural resources for the sake of humanity. Their findings on the characteristics of plants, metals, minerals and animal products and their knowledge of the properties of drugs, its purification, processing, fixing dosage, toxicity, antidote and clinical application, were preserved in the form of verses for the use of the posterity.

This unique legacy was bequeathed to select disciples or "chidas" by word of mouth. It is believed that there was a line of 18 siddhars, with Agasthya being the foremost and a large portion of Siddha lore is credited to him. With time, this oral tradition was transcribed on palm leaf manuscripts that now serve as the major repository of the knowledge.

The contributors of Siddha system, the Siddhars, of Tamil land, were mystics, yogis, poets, devotees, seers and medical men of various combinations and various statures. They were super human beings who possessed supernatural powers (like Eight types of Siddhis). They were the greatest scientists of ancient times and were the guardians of the world and they existed, and still exist, for the benefit of the public at large. They were men of great practical knowledge and wisdom. They had full awareness of the nature and activities of all the objects in this planet and of all times-past, present and future. They were mainly responsible for the  growth and development not only of Tamil medicine that includes alchemy, medicine, yoga, kayakalpa (rejuvenation therapy), philosophy, astronomy, astrology, varma, muppu, thokkanam etc., but also for many other sciences of public utility.

GUIDING PRINCIPLES: According to the Siddha system, the individual is a microcosm of the universe. The human body consists of the five primordial elements-earth,  water, fire, air and space, the three humours-vatha, pitta and kapha and seven physical constituents. Food is the basic building material of  the human body and gets processed into humours, tissues and wastes. The equilibrium of humours is considered as health and its disturbance or  imbalance leads to a diseased state; Saint Thiruvalluvar has indicated the same view in his Thirukural,

"மிகினும் குறையினும் நோய்செய்யும் நூலோர்

வளிமுதலா எண்ணிய மூன்று." - குறள் 941

"Three things beginning with wind, say experts,

In excess or lacking cause disease" - Kural 941

Reflecting this theory of cosmic oneness, the five senses are said to correspond with the five elements. Ether (Veli) is responsible for hearing; air (katru) for sense of touch; fire (thee) for sight; water (neer) for taste; and earth (mann) for the sense of smell.

MIND - BODY CONTINUUM:

Siddha is a comprehensive system that places equal emphasis on the body, mind and spirit and strives to restore the innate harmony of the individual. Treatment is aimed at restoring balance to the mind-body system. Diet and lifestyle play a major role not only in maintaining health but also in curing diseases. This concept of the Siddha medicine is termed as pathiam and apathiam, which is essentially a list of do's and don'ts.

"Food itself is medicine and medicine itself is food"

MATERIA MEDICA:-

Drugs used by the Siddhars can be classified into three groups: Thaavaram (herbal product), Thaathu (inorganic substances), and Jangamam (animal products).

UNIQUE DIAGNOSTIC METHODOLOGY:

The diagnostic methodology in Siddha treatment is unique as it is made purely on the basis of the clinical acumen of the physician. The pulse, skin, tongue, complexion, speech, eye, stools and urine are examined. This approach is collectively known as "Eight types of examination"; and among the eight, the examination of pulse is very important in confirming the diagnosis.

CONCEPT OF SIDDHA TREATMENT:- Treatment consists of three distinct categories: Deva Maruthuvam, (divine method); Maanida Maruthuvam (rational method); and Asura Maruthuvam (surgical method). In the divine method, medicines like parpam, chenduram, guru, kuligai prepared from mercury, sulphur and pashanams are used. In the rational method, medicines prepared from herbs like churanam, kudineer, vadagam are used. In surgical method, incision, excision, heat application, bloodletting, leech application etc. are practised.

The therapeutic treatment in Siddha could be further categorized into Purgative therapy, Emetic therapy, Fasting therapy, Steam therapy, Oleation therapy, Physical therapy, Solar therapy, Blood letting therapy and Yoga therapy.

There is also a branch of the traditional science that deals with traumatology and accidental injuries called Varma. This is based on the notion of  more than 100 vital points that are junctions of bones, tendons, ligaments, blood vessels and nerves called Varma points. Pranic energy is found concentrated in these points which, upon manipulation, produce curative effect.

Siddha system has enormous pharmacopoeia containing vegetable, animal and mineral products and treatment techniques consisting in use of 32 types of internal medicines and 32 types of external medicines, application of heat and cold, ointments, potions and poultice, blood letting, counter irritation, bath, suction, manipulative processes such as thokkanam, varma, yoga and concentration on hygiene and diet (pathiam), periodical use of purgatives and emetics, use of drugs which include, apart from herbs, preparations from metals and minerals such as copper, silver, gold, lead and preparations from products of animal origin such as brain, liver, bones, blood, skull, horns of various animals, tissues of reptiles and also Kayakalpa to prevent or postpone greying of hair, formation of wrinkles and ageing, prevention or treatment of diseases, and postponement of death (to any desired length of time). Some empirical treatment techniques under the guise of magic exorcism, incantation, pilgrimage, peregrinations, mountaineering and similar activities have also been in practice since ages.

CLASSIFICATION OF SIDDHA MEDICINES:-

Siddha medicines may be roughly divided into three classes--- (i) Miracle medicines, (ii) Sophisticated medicines and (iii) Common medicines. Miracle  medicines are becoming rare and should be learnt directly from the masters who, having undergone all forms of initiation and hazards of apprenticeship, have reached perfection in all respects. Sophisticated medicines may be scientifically prepared and used by the well trained  physicians without much risk. Common medicines are most simple and cheap ones which were in wide use till the beginning of the 20th century and are still in use in remote rural areas of our country.

KUNDALINI YOGA:-

The Siddhars have evolved a special technique for attaining spiritual awakening by rousing, with yoga techniques like aasana, praanaayaama and dhyaana (meditation), the Kundalini shakthi (Serpent power) lying dormant at the base of the spinal column in the region of the sacral plexus. Only by caring for his mortal inheritance, man is able to arrive at the realization of his highest potentialities. By working in unison with theology and philosophy, Siddha medicine aids bringing to maturity the quiescent gem of immortal divine being in his mortal body.

SIDDHA EDUCATION:-

The Siddha system of education in ancient India was not imparted or organized on the scale of mass education like schools and colleges, but the ideal of education was to treat it as a secret and sacred process, for the reason that the process of an individual growth (especially the inner growth) can only be achieved by a close and constant touch between the teacher and the taught in their personal relationship from which the whole world was excluded.The teaching was imparted in the form of verses, many of them in ambiguous language and handed down to the posterity by the guru-sishya (teacher-disciple) tradition. The sacred medicines and techniques were taught only to a close circle of disciples and this trend continued to exist till recently.

Siddha education has turned  into a mass institutional education around the middle of the 20th Century and has been catering to the needs of the public.  Developments in academic side and also in scientific research have been coming up. A scientific research of available Siddha literature may bring us precious truths, methods of preparation of miracle medicines of mineral, vegetable and animal origin and this would be a valuable contribution to the medical world today. In addition to the literature written in palm leaf manuscripts etc., there are many valuable medicines and treatment techniques in practice. Steps are being taken by the government for collecting, screening, analyzing and  codifying the available manuscripts, printed books, traditional recipes, medical secrets and many other things found scattered in disciplines and  activities seemingly unconnected with medicine.

CONTEMPORARY RELEVANCE OF SIDDHA:

There has been a resurgence of traditional medical systems the world over, based on the holistic nature of their approach to healing. The efficacy of  indigenous systems has been proved in various contexts. They tend to use locally available, cost effective materials for treatment. Hence, the Siddha system which also has strong cultural and historical bonds with the people of Tamil Nadu is becoming  increasingly relevant

SIDDHA MEDICINES INTRODUCTION TO NORTH INDIA

Siddha Medicine: Its Basic Concepts
by Lalit Tiwari

Like Ayurveda, Siddha is also a traditional medical system of India. It is of Dravidian origin and has its entire literature in Tamil language. The basic concepts of the Siddha medicine are the same as those of Ayurveda. The difference is mostly in detail, Siddha being influenced by the local tradition with roots in the ancient Dravidian culture.

Its origin is also traced to mythological sources belonging to the Shaiva tradition. According to the tradition, Lord Shiva conveyed the knowledge of medicine to his wife Parvati. The knowledge was passed from her to Nandi and finally it was given to the Siddhas. The word Siddha denotes one who has achieved some extraordinary powers (siddhi). This achievement was related to the discipline of mind and its superiority over body, and was accomplished through both yoga and medicine. Thus siddhars (practitioners of Siddha) became the symbols of psychosomatic perfection and so the Siddha medicine became a combination of medicine and yoga.

The tantrik siddhi was thought of in different forms such as janmaja (due to birth), osadhija (due to some medical elixirs), mantraja (due to magical incantations), tapoja (due to penance) and samadhija (due to meditation). The tantriks endeavoured to attain the siddhis by several means, one of them was through the use of certain compositions of compounds of mercury, sulphur, mica and several other metallic substances.

According to tradition, there were 18 Siddhars (the person who has achieved some extra-ordinary powers): Nandi, Agasthiyar, Thirumular, Punnakkeesar, Pulasthiyar, Poonaikannar, Idaikkadar, Bogar, Pulikai isar, Karuvurar, Konkanavar, Kalangi, Sattainathar, Azhuganni, Agappai, Pumbatti, Theraiyar and Kudhambai, but the Agasthiyar (Agastya) was the topmost. He is regarded as the originator of the Siddha medicine and also of the Tamil language. He occupies the same position as Hippocrates in modern western medicine. In the period of Ramayana he seems to have settled in the South. Thus origin of every tradition in the South, including language and culture, is traced back to Agastya.

In the Siddha medicine system use of metals, minerals and chemical products is predominant. The use of metals started from the period of Vagbhata (6th Centaury AD). Alchemy actually has its origin in the Siddha system which was connected with the Tantrik culture, aimed at perfection of man not only at the spiritual level but also at the physical level. The use of human urine in medicine also started with the Tantrik culture and became popular in the medieval period.

The dates of most of alchemy texts are generally uncertain, but they belong possibly to a period between the 9th and the 18th Centuries AD, the period between the 10th and the 14th Centuries being perhaps the most flourishing one. Generally these texts come under the category of the rasasastra, signifying systematic treatments of the new knowledge and practices relating to the use of mercurial compounds and a host of other substance as medicine.

The following are among the important rasasastra texts in Sanskrit: Rasahrdaya by Govinda Bhagavat, Rasaratnakara by Siddha Nagarjuna, Rasarnava (authorunknown), Rasaratnasamuccya by  Vagbhata,  Rasaratnakara  by Nityanatha Siddha, etc.

There are also some tantrik texts, which deal with alchemical ideas as part of their psycho-experimental-symbolic treatment for the tantrik goals and related practice. These texts are not only in Sanskrit language but also in other languages like Tamil, Telugu, Kannada, etc. About two hundred works in Tamil on the Siddha medicine having alchemical ideas. Of special importance are Amudakalaijnanam, Muppu, Muppuvaippu, Muppucunnam, Carakku, Guruseynir, Paccaivettusutramand Pannir-kandam by Agastya; Kadaikandam, Valalai-sutram and Nadukandam by Konganavar; Karagappa, Purva, Muppu-sutram and Dravakam by Nandisvar; Karpam and Valai-sutram by Bogar etc.

The name of Agastya and Bogar have been mentioned as the authors of alchemy works in Tamil language. The writings of Bogar contain a number of references to his contacts with China. Whether he was a Chinese who imparted alchemical knowledge to the Tamilians is a moot point.

The alchemical literature in Sanskrit is presented as a dialogue between Siva and Parvati in their different forms, of which perhaps the most significant are the forms of Bhairava and Bhairavi. Siva is also worshipped in the form of known aslinga. In Tamil language lingam also means cinnabar (mercuric sulphide) also, and that cinnabar forms one of the constituents of a composition (astabandha) used during the installation of divine idols. Traditionally cinnabar is the source of divine energy and possesses the creative principles.

One of the Siddhars of Tamilnadu, Ramadevar, says in his work on alchemy (Cunnakandam) that he went to Mecca, assumed the name of Yakub and taught the Arabs the alchemical arts. It is significant that some of the purification processes and substances of alchemical significance are common to both Islamic and Indian alchemy.

Basics of Siddha Medicine

Generally the basic concepts of the Siddha medicine are almost similar to Ayurveda. The only difference appears to be that the Siddha medicine recognizes predominance of vatham, pitham and kapam in childhood, adulthood and old age respectively, whereas in Ayurveda it is totally reversed: kapam is dominant in childhood, vatham in old age and pitham in adults.

According to the Siddha medicine various psychological and physiological functions of the body are attributed to the combination of seven elements: first is saram (plasma) responsible for growth, development and nourishment; second ischeneer (blood) responsible for nourishing muscles, imparting colour and improving intellect; the third is ooun (muscle) responsible for shape of the body; fourth is kollzuppu (fatty tissue) responsible for oil balance and lubricating joints; fifth isenbu (bone) responsible for body structure and posture and movement; sixth is moolai (nerve) responsible for strength; and the last is sukila (semen) responsible for reproduction. Like in Ayurveda, in Siddha medicine also the physiological components of the human beings are classified as Vatha (air), Pitha (fire) and Kapha (earth and water).

Concept of Disease and Cause

When the normal equilibrium of three humors (vatha, pitha and kapha) is disturbed, disease is caused. The factors, which affect this equilibrium are environment, climatic conditions, diet, physical activities, and stress. Under normal conditions, the ratio between these three humors (vatha, pitha and kapha) is 4:2:1 respectively.

According to the Siddha medicine system diet and life style play a major role not only in health but also in curing diseases. This concept of the Siddha medicine is termed as pathya and apathya, which is essentially a list of do's and dont's.

Diagnosis

In diagnosis, examination of eight items is required which is commonly known as astasthana-pariksa. These are:

1. na (tongue): black in vatha, yellow or red in pitha, white in kapha, ulcerated in anaemia.
2. varna (colour): dark in vatha, yellow or red in pitha, pale in kapha;
3. svara (voice): normal in vatha, high pitched in pitha, low pitched in kapha, slurred in alcoholism.
4. kan (eyes): muddy conjunctiva, yellowish or red in pitha, pale in kapha.
5. sparisam (touch): dry in vatha, warm in pitha, chill in kapha, sweating in different parts of the body.
6. mala (stool): black stools indicate vatha, yellow pitha, pale in kapha, dark red in ulcer and shiny in terminal illness.
7. neer (urine): early morning urine is examined; straw colour indicates indigestion, reddish yellow excessive heat, rose in blood pressure, saffron colour in jaundice and looks like meat washed water in renal disease.
8. nadi (pulse): the confirmatory method recorded on the radial artery.

Concept of Drugs

In Siddha medicine the use of metals and minerals are more predominant in comparison to other Indian traditional medicine systems. In the usage of metals, minerals and other chemicals, this system was far more advanced than Ayurveda. Siddhar Nagarjuna introduced the use of mercury and its compounds to the Ayurvedic system in later periods. The use of more metals and chemicals was justified by the fact that to preserve the body from decomposing materials that do not decompose easily should be used. The other reason perhaps was that the south Indian rivers were not perennial and herbs were not available all through the year.

The drugs used by the Siddhars could be classified into three groups: thavaram (herbal product), thathu (inorganic substances) and jangamam (animal products). The thathu drugs are further classified as uppu (water soluble inorganic substances or drugs that give out vapour when put into fire), pashanam (drugs not dissolved in water but emit vapour when fired), uparasam (similar to pashanam but differ in action), loham (not dissolved in water but melt when fired), rasam (drugs which are soft) and ghandhagam (drugs which are insoluble in water, like sulphor).

In herbal drugs, the Siddhars not only used herbs, which grow in the surrounding areas, but also herbs that grow in high altitudes of Himalayas. It is noteworthy that Siddhar Korakkar was the first to introduce Cannabis as a medicine; he used it as a powerful painkiller. They also used animal products as medicine, for example in mental diseases, peranda bhasma is used which is made of human skull bones and the skulls of dogs.

The drugs used in Siddha medicine were classified on the basis of five properties: suvai (taste), guna (character), veerya (potency), pirivu (class) and mahimai (action).

According to their mode of application the Siddha medicine could be categorized into two classes: (1) internal medicine and (2) external medicine.

• Internal medicine was used through the oral route and further classified in to 32 categories based on their form, methods of preparation, shelf life, etc.
• External medicine includes certain forms of drugs and also certain applications like nasal, eye and ear drops and also certain procedures like leech application.

According to their pharmaceutical preparations, Siddha medicine could be categorized into:

• Kudineer churanam (decoction powder): It is a fine powder of drugs.
• Chendooram: It is a red colour powder generally made of metallic compounds.
• Chunnam: It is alkaline in nature.
• Kalangu: It is based on mercury.
• Karpams: It could be herbal or non-herbal in nature, made on a daily basis.
• Karruppu: Mercury and sulphur are essentially present and its colour is dark black.
• Legiyams and rasayanams: It contains ghee, honey and sugar, apart from herbal powder and juices.
• Mathirai and vadagam: It is pills prepared from fine powdered paste.
• Maappagu: It is flavoured medicinal syrup and contains generally aromatic herbs, honey and sugar.
• Mezhugu, kuzhambu, kalimbu and mai: All of these categories have a waxy feel.
• Ney: It is medicated ghee, which contains fat-soluble plant substances.
• Pakkuvam and theenooral: It is herbal medicine with honey.
• Parpam: It is prepared by the process of calcination.
• Patangam: It contains mercury, camphor, etc.
• Thailam: It is medicated oil; usually sesame seed oil, coconut oil, castor oil, etc are used in its preparation.
• Theeneer: It is distilled essence, which contains volatile constituents of the drugs.

Mercury is used in five forms such as rasam (mercury), lingam (red sulphide of mercury), veram (mercury perchloride), pooram (mercury subchloride) and rasa-chinduram (red oxide of mercury). They are known as panchasutha.

In addition to drugs, pranayama and other disciplines of yoga are necessary for good health and longevity.

Concept of Treatment

The treatment in Siddha medicine is aimed at keeping the three humors in equilibrium and maintenance of seven elements. So proper diet, medicine and a disciplined regimen of life are advised for a healthy living and to restore equilibrium of humors in diseased condition. Saint Thiruvalluvar explains four requisites of successful treatment. These are the patient, the attendant, physician and medicine. When the physician is well qualified and the other agents possess the necessary qualities, even severe diseases can be cured easily. The treatment should be commenced as early as possible after assessing the course and cause of the disease.

Treatment is classified into three categories: devamaruthuvum (Divine method);manuda maruthuvum (rational method); and asura maruthuvum (surgical method). In Divine method medicines like  parpam, chendooram, guru, kuligai made of mercury, sulphur and pashanams are used. In the rational method, medicines made of herbs like churanam, kudineer, vadagam are used. In surgical method, incision, excision, heat application, blood letting, leech application are used.

According to therapies the treatments of Siddha medicines could be further categorized into following categories such as Purgative therapy, Emetic therapy, Fasting therapy, Steam therapy, Oleation therapy, Physical therapy, Solar therapy and Blood letting therapy, Yoga therapy, etc.

Concept of Physician

In Siddha system of medicine a physician should be spiritual and have an in-depth knowledge about normal/abnormal functioning of the three humors, capable of curing ailments, intelligent, truthful, confident, associated with the elite, capable of preparing high quality drugs with mastery over medical classes. According to Theraiyar (a siddha) in his Thylavarga churrukama, the physician should have pure thought and action, love for all human beings, a detailed knowledge about geographical seasonal variations, correct physical and mental state and dietary habits. Agasthiyar Sillaraikkovai further adds generosity, patience, untiring hard work, capability of overcoming greed, anger, knowledge about astrology and numerology as the qualities of a physician. He says that a physician should protect his patient like an eyelid, which protects the eyes and care as a mother who cares for her sick child.

A physician should not wear colourful dress, nor use silk, leather rope, cosmetics and should always move around in white dress, using only sandal paste as cosmetics. Theraiyar in his Thylavarka churukkam insists that a physician should clean his hands many times and have bath after examining a patient.

Varma branch of Siddha medical system

This branch of Siddha medicine that is being practiced in pockets of Tamilnadu and Kerala is called Varma. This branch of science deals more with traumatology and accidental injuries than the internal injuries where no immediate symptoms are visibly seen. There are about a hundred vital points, which are either junctions of bones, tendons or ligaments or blood vessels, and are called varma points.

Conclusions

The concepts of Siddha medicine system are similar to Ayurveda, but in the Siddha medicine the use of metal and minerals is predominant. Pulse reading and urine testing are important features of the Siddha medicine. Pulse reading was considerably developed by the Siddhas and was used in diagnosis and prognosis of diseases. Putting oil drops on the surface of urine and observing their movement was used to conduct urine examination. Besides, smell, colour, deposits, etc are also observed.

Thus the Siddha system is basically a regional variant of Ayurveda, conditioned by the local Tamil culture and tradition.

References

Kandaswamy, Pillai N. 1979. History of Siddha Medicine. Madras.

Narayanaswami, V. 1975. Introduction to the Siddha System of Medicine. Madras.

Notes on Siddha Medicine System from the Internet.

Sharma, P.V. 1992. Siddha medicine. In History of Medicine in India (Ed.) P. V. Sharma. New Delhi: The Indian National Science Academy. Pp. 445-450.

Subbarayappa, B. V. 1971. Chemical practices and alchemy. In A Concise History of Science in India (Eds.) D. M. Bose, S. N. Sen and B. V. Subbarayappa. New Delhi: Indian National Science Academy. Pp. 315-335.

History of Siddha Medicine or Siddha Vaidyam

Siddha Mythology (According to Aadi – Sasthram)

“navamani mantharkente nayakane maintharkku

navamani umayal kenjhi sankaram cheyyavente

sivamani pothigai vazhum senthil vazh murugan

gurumani siddha vaidyam kuruvom adishishyan”

It is seen that the system of Siddha Vaidya Sasthram was already promulgated in the ancient writings of Siddhar, Agasthiar, known as Aadi-nool. The above poem explains the divine mythology of the origin of Siddha system. The meaning of the above poem is furnished below.