Baba
Which pathy & when
Namaskar,
The question is, which system of medicine is best. The purpose of this letter is to highlight some key points which Baba has given about the prevailing pathies. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba's overarching guidelines about the field of medicine and health, as well as what form it should take in the future.
In the systems of medicine known as allopathy and ayurveda, the medicines themselves can be very harmful and toxic to the body. Many get sick and die due to the side-effects of the medicines. The plus points of allopathy are comprehensive diagnostic testing and trauma treatment. Beyond that, so many suffer from the ill-effects of allopathy. The positive side of ayurveda is that in some cases ayurvedic medicine does actually cure the disease, whereas allopathic medicine does not cure chronic disease, and the proof is that allopathic patients take their medicine for their entire life.
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Homeopathy can cure
Naturopathic doctors aim to cure the body using only the earth's elements: water, air, light, earth etc. The problem is that naturopaths do not subscribe to the use of any medicine. That proves to be severely limiting, as patients do not always receive the treatment and care they need.
The special quality of homeopathic medicines is that they are subtle and work in a very deep way. These medicines act directly on the symptoms of the patient. That is highly beneficial. In contrast, medicines of other systems like allopathy and ayurveda are not based on the symptoms of the patient, but rather the disease.
For instance, suppose a patient is suffering from dyspepsia. In that case, homeopathic meds will be given based on the type of pain and discomfort a person is feeling. Burning pain might be one medicine, and if one is suffering from excess gas and bloating, then that is a different medicine. Thus there are various medicines in the field of homeopathy that might be used for that patient, depending upon what they are experiencing. Whereas, allopathy treats all patients with dyspepsia in the same way, and these medicines will create a very harsh reaction on the body.
Same is the case with dysuria. Homeopathic remedies will be numerous based on the various symptoms a patient might have, whereas allopathy and ayurveda have a single approach for such a disease. And their medicines invite harmful side-effects.
That is why Baba warns us that such medicines can create problems. Not only that, if an allopathic medicine is given to a patient who does not actually have that disease, then it is doubly dangerous.
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The medicines are inexpensive
Homeopathy uses very subtle medicines so even if the selection is wrong, it does not cause any harm. No doubt, the wrong homeopathic medicine may not bring about the cure; but it will not be harmful, let alone disastrous as is the case with ayurvedic or allopathic medicines.
Ananda Marga philosophy says, "The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient's symptoms." (1)
All in all, there are many benefits of homeopathy:
(a) The medicines are very subtle and hence not harmful.
(b) Homeopathy treats the symptom—not the disease—yet this way the problem is cured.
(c) If the wrong medicine is administered, there are no adverse side effects.
(d) Homeopathy can treat a wide array of illnesses and human conditions.
(e) The medicines are inexpensive.
So there are many plus points of homeopathy. In addition, with today's modern computer programs, an observant patient can often find out the right homeopathic remedy themselves. In that case, there is no need to visit the doctor.
Like cures like
Ananda Marga philosophy says, "In homeopathy whose principle is "Samah samam shamayati" (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease." (2)
Ananda Marga philosophy guides us, "The value of the principle Samah samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons." (3)
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Modern enhancements of homeopathy
Here below Baba appreciates how homeopathic practitioners now support the use of needles to administer medicines—as do modern day ayurvedic doctors.
Ananda Marga philosophy says, "Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them." (4)
With the addition of surgery, homeopathy will be an even more successful and effective pathy.
Ananda Marga philosophy states, "Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people." (5)
Beware: prescribing medicines is just guesswork
Here Baba points out that the doctor's decision to prescribe a particular medicine is just their best guess. So no one should accept a doctor's prescription for a particular medicine as an exact science.
Sadguru Baba says, "Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment." (6)
Doctors can only guess as to which medicine they think is most appropriate. They can only surmise whether, "This is absolutely the correct medicine or whether this is definitively the wrong medicine." All in all, it is a delicate situation. But so long as the medicine is inherently not harmful, then naturally that pathway is more safe.
So, two things are of importance here:
(a) No doctor of any pathy can confidently claim that: "This is the proper medicine", as their selection is only based on their "best guess." On an assumption they administer the medicine.
(b) If some medicines are unrefined—virtually poison—the patient may be harmed and even die.
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Homeopathic treatment is the best option
As sadhakas, we take sentient food, practice asanas and sadhana, and maintain a devotional ideation. By this way both the mind body become more subtle.
By following Ananda Marga teachings, the entire existence becomes more subtle than common non-margii citizens. So we have to be very cautious and alert while taking any type of medicine. The medicines of the ayurvedic and allopathic systems can be more disastrous for us than non-margiis. In some extreme cases, there may be no other option. We may need to take a strong medicine that is potentially very harmful. But for the overall treatment of the body, in our practical approach, one chief option remains: Taking treatment via homeopathy.
Homeopathic remedies are the best types of medicine. That is Baba's general guideline. Ultimately, however, Baba advises that all the pathies should be used to complement one another and the endpoint should be the welfare of the patient.
Homeopathic treatment first started in India
Ananda Marga philosophy says, "Visa cikitsa (treatment thru poison) is native to India, and its first reference is found in the Mahabharata period. Later on this visa cikitsa (treatment thru poison) was encouraged not by Aryans, but rather by non-Aryans, and South India, especially Malabar, saw it expand a lot. These people attribute the origin of visa cikitsa (treatment thru poison) to Lord Krsna, i.e., visa cikitsa (treatment thru poison) was originated by Krsna. And vaedyaka shastra was originated by Lord Sadashiva..."
"But the originator of visa cikitsa (treatment thru poison) was Lord Krsna. In the Mahabharata period, it was appreciated a lot, and people discussed it and practised it by applying different venoms such as the venom of the snake, the venom of the spider, the venom of the scorpion, etc., to cure snake bite, spider bite, scorpion bite, etc. In course of time, it was neglected. At last it had some place in the royal family of Cochin. This system is neglected nowadays, but if it is encouraged, a new system will be added to medical science." (7)
Conclusion: All pathies under one roof
According to Ananda Marga philosophy, the most rational approach with respect to medical care is for all the pathies to exist under one roof. Patients should be evaluated on a case by case basis and then directed to the right avenue of treatment. Each medical pathy has its speciality and ethic. The goal is to cure the patient, regardless of the pathy involved. Using multiple pathies is also quite appropriate. For instance allopathic surgery combined with homeopathic medicine might be the ideal way to treat a particular patient. The endpoint should be the patient's welfare—not which pathy is used.
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The best way is to have all the pathies under one roof, utilizing the strengths of each for the welfare of that patient. We should also keep in mind that as a stand-alone practice, the medicines of homeopathy are best suited to the wellbeing of Ananda Marga sadhakas and all people. As far as possible, we should try and maintain health by strictly following Sixteen Points, and using homeopathic remedies as the need arises. In the near future, more and more hospitals and medical centers will offer all the pathies under one roof. That will be the ideal system.
Namaskar,
in Him,
Satya Deva
Vaedyaka system approves of surgery
And the Ayurveda system should not be confused with the vaedyaka system given by Lord Shiva which does include surgery. Because Lord Shiva Himself approved the vaedyaka system of medicine.
But this vaedyaka system got a serious blow after the arrival of Buddhism. Since then various dogmas and superstitions were injected and that had a horribly detrimental effect on the progress of medicine. Rather it sent medicine back into the dark ages. Due to the dogma of Buddhism, the dead body was prohibited for use in dissection.
Thus because of Buddha's dogmatic influence and that of the Puranic religion, India went far behind in surgery. At the time of the Mahabharat period, surgery was quite common. And that was not due to ayurveda; rather, it was because of vaedyaka shastra.
In the “Discourses On the Mahabharat”, Baba has revealed the above fact. History is there that King Jarasandh was born via cesarean, and the doctor was the lady doctor Jara' who stitched Jarasandh's body parts together. This marked how the people of that period were well acquainted with surgery. But later on this science of surgery faced serious problem due to the dogmatic beliefs of Buddhism, and research on medical science could not be done. So India lagged behind in surgery.
~ In-depth study ~
History of medicine
Ananda Marga philosophy states, "Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history."
"There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life."
"Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage."
Ananda Marga philosophy states, "Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents."
"There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda."
Ananda Marga philosophy states, "People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines."
"Through their experience, people found that in certain diseases the patient’s vitality diminishes. In these cases, the medicines are effective when they have some alcoholic properties; so they fermented them to prepare different kinds of remedies. These medicines, which are prepared through fermentation, are called medicinal ásava (“elixirs”– ásava means alcohol, for example, wine). In cases where the alcoholic properties of the medicines were necessary, but where the medicine would have a contrary effect if the negative effects of the alcohol were not removed, they altered their qualities rather than keep them in the form of ásava. They gave the name “medicinal ariśt́a” to such medicines; for example, drákśáriśt́a, dasamuláriśt́a."
"It was found in the case of certain medicinal herbs and plants that if they were boiled in water and their essences extracted, then their medicinal qualities were greater than in their raw state. This essence is called kváth; for example, catechu kváth, ashvagandhá kváth and various others. People began to use these kváthas as medicines. The kvátha that is produced by boiling different medicinal herbs and plants together is generally known as páṋcan in Bengali."
Ananda Marga philosophy states, "Medicines that are excessively bitter or insipid, where possible, were cooked and mixed together with rice or any other principal food item, thus discovering a newer method of taking medicines. In this way people started deriving medicinal benefits from neem leaves, bitter gourd, pat́ol latá, gandhiká, and such medicines by consuming them with their principal food, such as with rice in Bengal."
Ananda Marga philosophy states, "Moonlight is not a medicine like sunlight is. Rather moonlight often overwhelms the mind with a different kind of emotion. However, the qualities of medicinal herbs and plants are affected according to the difference in moonlight, that is, in accordance with the lunar day and lunar fortnight. So there are rules for removing medicinal plants from the soil, preparation of medicines and their uses in accordance with the lunar day. The medicinal qualities undergo changes during the different periods of the day, so one should use medicines with that factor in mind; at least it is better if it is done so. Those medicinal herbs and plants or those medicines whose qualities are affected according to the difference in lunar day or planetary position are called kulyá. So you see, this also is a meaning of the word kulyá."
Ananda Marga philosophy states, "Not only have human beings used plant substances for medicines since ancient times, they have also prepared medicines extensively from animals. In the Ayurvedic, Vaidyaka and Unani systems of medicine, animal substances, such as the livers of different animals and partridge fat, were used extensively. Who is not familiar with the medicine prepared from the body of a goat and oil from the hornbill? Medicines used to be prepared from the livers, pancreases, etc., of different animals in the allopathic system of treatment. In recent times they have been used for insulin. Cod liver oil and shark oil are frequently used. They are used not only as oral medicines but also in injections. Medicines such as naja, cina, and apis in homeopathy are completely of animal origin. Killing an animal in order to save the life of a human being may not be a very good practice, but it can be done when there is no alternative. This is a universally accepted principle. But when medicines are prepared by killing animals, it should be done as far as possible from those animals which are the born enemies of human beings. Those who are not the born enemies of human beings but are their natural friends should not be killed."
"Different kinds of metals and non-metals have been used for medicinal purposes since ancient times. Gold, silver, tin and mercury especially have been used since ancient times for medicinal purposes. The famous Ayurvedic medicine makaradhvaja is prepared from a combination of mercury and sulphide. There is no dearth of medicines produced from calcium in homeopathy, allopathy, Unani, Ayurveda, whatever system it may be. Medicines produced from the conch shell, which have generated excitement since ancient times, are actually nothing but calcium phosphate, calcium carbonate and calcium hydroxide." (8)
References
1. Human Society - 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Shabda Cayanika - 5, Kulya to Kuvela (Discourse 34)
4. Shabda Cayanika - 4, Kárpat́ika to Kála (Discourse 23)
5. Shabda Cayanika - 4, Kárpat́ika to Kála (Discourse 23)
6. Shabda Cayanika - 4, Kárpat́ika to Kála (Discourse 23)
7. Discourses on the Mahabharat, The Medical Science of the Age
8. Shabda Cayanika, Kulya to Kuvela (Discourse 34)
== Section 2: Prabhat Samgiita ==
हे परमपुरुष, बाबा ! तुम मेरे हृदय में बैठे हो
प्रभात सङ्गीत #1224 मनेर माझे लुकिये आछो। …
(जिसका मन भक्ति रस से भावित नहीं है, वह यह प्रभात सङ्गीत नहीं समझ सकता।)
हे परमपुरुष! बाबा ! तुम मेरे मन में छिपे हुए हो, साधना में मेरा मन तुम्हें पुकारता है, वह व्याकुल होकर तुम्हें खोजता है. फिर भी तुम्हें पकड़ नहीं पाता । हे प्रभु, तुम सब के लक्ष्य हो, ध्यान के देवता हो, ध्येय हो, इसलिए सभी के दिल में निवास करते हो । तुमको बार बार प्रणाम है.
हे परमपुरुष! बाबा !, तुम सर्व व्यापी हो.तथाकथित तीर्थ तुम्हें बाँध नहीं सकते । बनारस, पुरी, गया, द्वारिका, मक्का, रोम, यरुशलम इतना ही नहीं आनन्दनगर, तिलजला और जमालपुर जैसे तथाकथित तीर्थ भी तुम्हें बांध नहीं सकते। तुम्हारी खोज में अज्ञानी लोग वहां जाते हैं, और अपना समय तथा धन बर्बाद करते हैं. तुम्हारे गुणों का बखान, स्तुति गुण-गाथा द्वारा नहीं किया जा सकता है. तुम्हारा गुण अनन्त है. हे प्रभु! तुम इन्द्रियों की पकड़ के बहार हो. विश्वातीत हो, अपनी सृष्टि लीला में सबको नचाते चल रहे हो. तुम्हारी लीला का कोई अंत नहीं है.
तुम सभी प्राणियों में हो, तुम सभी भाव तरंगों में हो. क्षुद्र से बृहत्, अणु से भूमा सभी में व्याप्त हो, कण कण में समान रूप से प्रकाशित हो । हे करुणासागर, अलौकिक देवपुरुष, तुम सृष्टि कर्ता ब्रहा से लेकर एक घास की पत्ती तक में हो । तुम्हारी कृपा तथा साधना के द्वारा, जीव मन तुम्हारे मन में खोकर मुक्ति लाभ करता है
हे परमपुरुष! बाबा ! तुम मेरे मन में छिपे हुए हो, मेरे साथ हो।
--गोपी, Gopi
== Section 3:
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