Chapter 5

THE ASHTAVAIDYAS OF KERALA:

SYSTEMS OF MEDICINE AND TRANSFORMATIONS

This chapter seeks to provide a detailed description of the families of

Ashtavaidya practitioners -Mooss-in Kerala. It describes their systems of

therapy, and it's transfonnations over the years. While first part of the chapter

deals with the senior medical practitioners from Ashtavaidya cluster, the

second part is devoted to an analysis of the data on their patients. This corpus

of infonnation-dealing with highly personalized experiences of illness

(rogam), treatment (Chikitsa) and cure (shamanam)-is basically ~tched-out

from my field-work. More than one hundred patients, experimenting with the

Ashtavaidya system of therapy, constitute themselves as the most important

segment of infonnants for this study. They are been interviewed with a pre­

planned questionnaire, which anticipate answers shedding valuable insight on

their conception of the systems of Ashtavaidya therapeutics. Apart from this,

all the important practitioners from existing Ashtavaidya clans had been

consulted. These personal consultations were so crucial that they provided

'authentic' / expertised substrata of opinions internal to tbe craft of their

therapy (Astavaidyam).

Ashtavaidyas were famous for their skills Slllce time immemorial.

Previously, they were known as Ashtaangavaidyans, for they were proficient in

all the eight branches of Ayurveda. In the beginning, there were eighteen

122

families practicing Ayurveda; which indicates that Ashtavaidyas does not mean

just eight families I as commented by some of the scholars2• Vagbhata, who was

a native of 'Sindudesh', migrated to south and reached Kerala. He gained a

spate of disciples there, and breathed his last at the famous Ashtavaidya family

Pulamantol Mooss. 3 Kerala was divided into eighteen districts for

administrative convenience in ancient times and it is believed that each of these

districts had Ashtavaidya families. Gradually the number of vaidya families

decreased. Only five families exist now. They are, Olassa Mooss in Kottayam

District, Eledath Thaikkattu and Thrissur Thaikkattu (Pazhanellipurathu

Thaikkattu) in Thrissur district, Pulamantol Mooss in Malappuram district, and

Vaidyamadham in Palakakkaddistrict.4

Ashtavaidyas' practice of medicine IS mainly based on traditional

knowledge which gets transmitted from generation to generation. Almost all

the senior Mooss in the Ashtavaidya families had their initial training in a non-

fonnal way. Later, these new entrants were incorporated into Gurukula method

where a more systematized curricula was followed for medical instruction.

Most of them had acquired their skills of practice from their ancestors

themselves. Their education process starts after the ceremony of investiture-

upanayana. First, they have to learn the language of the therapy i.e. Sanskrit.

At least, a moderate level of expertise in the -grammar and the literature of

Sanskrit is necessary as all the treatises on diagnosis and pharmacy were

written in it. At around the age of twelve or thirteen, they used to start learning

I Interview conducted with Cheriya Naryanan Namboothiri, Vaidyamadham, May 51h , 2006, 5.p.m

1 K.N Panikkar, Indigenous medicine and cultural hegemony: A study of the revitalization movement in Keralam, Studies in HistOlY, 8, 2, n.s 1992, New Delhi. 3 Interview conducted with Sankaran Mooss, Pulamanthol I1Iam, 20th January 2007. 4 Interview conducted with E.T. Narayanan Mooss, Eledath Thaikkattu, April 261

\ 2006, IO am

123

Ashtangahridayam, 'the fundamental book of reference' for all the

Ashtavaidyas. After learning all the chapters of Ashtangahridayam, there

would be a reciting ceremony (bhajanam) in front the family deity.5 The

notion of an all powerful intra-clan patron deity (Kuladevta) which is

benevolent in its constitution (svarupam) is so central to the transmission of

medical knowledge within this traditional setting. Usually these intra-clan

patron deities are conceived (sankalpam) as derivative forms (amsam) from the

supreme lord Dhanvathari; the divine presider over healing and recuperation.

The period for recitation may extent from six months to one year.

This is a crucial period in each medical practitioner's (vaidya) life. In

this period, he cannot interact with other people. From morning to evening he

will be spending all his time in the shrine and recite Ashtangahridayam. In

addition, his daily intake of the food is limited to a single course and even in

taking this; the food even from his own home (illam) is strictly proscribed. The

trainee is only allowed to take the usual offerings from temples (prasadam) for

his minimum subsistence. So, this period of life brings several changes in the

attitude of the pupil, and after this, he will be starting medical practice with his

'father' or with his father's younger brothers (Aphan). Within the complex

familial structure and related customs of concubinage of Kerala Brahmins

(Namboothiris)6, the clans of Astavaidya practitioners regulated the

transmission of medical knowledge as an intra-sectarian affair. This is clearly

5 Ibid

6 K.R.Unni, 1956 "Visiting Husbands in Malabar," Journal of the Maharaja Sayajirao University of Baroda, Vol. 5, pp. 37-56. 1958, Joan P Mencher, "Namboothiri Brahmins an Analysis of Traditional Elite in Kerala", Journal of Asian and African Studies, vol. 1, no 3, 1996,pp 183-196

124

evident from the fact that the progenies of inter-caste alliance, mainly with

Nayars, were not permitted to be trained as Astavaidyas.

During the time of their training, the 'junior Mosses' are not entitled to

prescribe medicine or to consult patients. They just observe and understand

what their seniors are doing/officiating. Therefore, this period is similar to the

'house-surgency' under allopathy. However, during this period vaidya will be

getting a firsthand practical experience of the lessons which he learned from

the classical treatises 7• Each Ashtavaidya family has their own characteristical

peculiarities or specialties in the treatment. This is mainly because of the fact

they receive training in medicine from their respective ancestors. Depending on

their teaching methods, we can discern some differentiation in diagnosis and

prescription patterns. However, the basic methods of treatments are the same

and these are based on Ashtangahridayam in totality. Though the nonnative

presence of Ashtangahridayam as an unquestionable and authentic

phannacopeia is well evident, the five clans of practicing Astavaidyas in Kerala

show certain differences in the practice and execution of medicine. We will be

having a brief look at this matter in the section below.

The Systems of Medicine in Ashtavaidya families

Each Ashtavaidya family has their own methods of diagnosis and

healing practices. These are, at large, vary from one vaidya family to another.

In the existing Ashtavaidya families, almost all the senior Mooss's had their

7 Interview conducted with E.T. Narayanan Mooss, Eledath Thaikkattu, April 261h, 2006, 10 am

125

medical training from their own families. They consult people from all classes

and castes irrespective of the nomlative understandings on comparative purity

and pollution of human bodies. Their therapies involve nonnatively proscribed

ingredients and practices, such as the use of animal flesh as medicine.

Interestingly, some of the experts conduct surgical operations (sastra-kriya) on

the body (of patients) and hence cause themselves to be 'contaminated' by

contacting with human blood. Within the medicinal lexicon of these

practitioners, the therapies involving a contact with human blood are

understood as rakthamoksham or the technique of 'purifying' blood. Here the

'impurity' ascribed to the (patient's) blood is purely medical in its constitution

and hence in the realm of pragmatics these practitioners distance themselves

from the scriptural sanctions regarding purity and pollution. It is because of this

unfamiliar social/symbolic location of these groups of practitioners, they were

considered within the traditional social vocabulary of Kerala as clans without

Vedadhikaram and Yagadhikaram. 8 One of major Astavaidya clans of

Kerala- the grant lineage of physicians from Vaidyamadham-visibly disdain

therapies involving surgery though they possess a large collection of surgical

instruments (sastram) with them. This has to be read in connection with the

fact that the physicians ofVaidyamadham are the only Astavaidya clan with an

auth_ority for Vedic didactics and participation in sacrifices. The caste lore of

Kerala Brahmins locates the practitioners of Astavaidyam as 'degraded' within

the clusters ofNamboothiri castes. In the earlier times, these clans were strictly

endogamous by limiting their marriage alliances within them. As many of my

8 Vedadhikaram is generally understood in Kerala as the authority for Vedic didactics and the Yagadhikaram is the legitimate right to officiate sacrifices as per scriptural validation.

126

infonnants recount, 'pure' Namboothiri Brahmins of Kerala showed an utter

reluctance in having marital relations with Astavaidya clans9 owing primarily

to the stigma of impurity.

The therapeutic assemblage of a senior Maass does not include any

modem medical equipments like stethoscope, themlOmeters etc. Their method

of consultation and diagnosis is through an interaction with the patients. An in-

depth communication/deliberation between vaidya and patients is anticipated.

It takes around thirty to forty minutes. In this interaction, the vaidya will be

able know about whereabouts of the patients. An Ashtavaidya is not a

dependent on any of the instruments, or on test results. His therapy is fully

based on his intelligence (buddhi)-through an active interaction with the

patients. Constant and systematized propitiation (upasana) of a particular

guardian deity (maarthi) is conceived as the most important treasure from

where intelligence can be drawn. All the informants whom I met in the field

underscore this and consider upasana as the foundation of their treatment IO.

The process of diagnosis of an Astavaidya is not strictly limited to a mere

clinical diagnosis of the patient's body or disease. At times it attempt to

transcend the limitations of the patient's clinical body and to comprehend a

holistic socio-cultural milieu where the patient is embedded. The vaidya asks

detailed questions about the patient's food habits, daily routines and more

interestingly about his heredity (parampara) or the familial precedents of a

particular disease. This mode of interaction is very much helpful for the patient

9 Interview conducted with Sankaran Mooss, Pulamanthol Illam, 20 th January 2007. 10 Interview conducted with Brahmadattan Namboothiri, Ollannur Mana, Thrissur, April 25th

, 2006, 10 a.m.

127

to locate himself! herself on an elevated vantage from where he!she can

conceive the 'state of disease' (rogam) in continuity with the very familiar

ways of his own/her own living. In other words, the state of disease in

Astavaidya is not conceived as a 'break' within the nonnal or 'healthy' ways of

living.

According to this system of medicine, 'disease' is not restricted to the

state of bodily illness. Rather the conceptions of disease, treatment and cure are

deeply impregnated with a vernacular cosmological understanding (of a

physician). A simple causation is been established between state of bodily

illness (rogam) and the transcendent realm of action (karma) in which the body

(shariram) is continuously involved. Diseases are understood as an engrafted

extensions or a results of the sin (papa) committed by a particular body. A

vaidya recognizes an illness as a state or an embodiment of accumulated sins

(papas) either in this or in previous births (poorva janma). The notion of

poorva janma papa or sins of previous births own a central position within the

therapeutic assemblage of Ashtavaidyam. According to the Ashtavaidyas when

they are treating patients, vadiyan himself became a part in the 'chain of sins'

which has actualized as disease in the body (of a patient) they are treating.

Therapeutic intervention into a 'sinned body' and the alleviation of suffering is,

in a closer look, goes against the universal nonns of karma-sidhantha. The

vaidyas are considered as sharing the sin (papa) of a patient by treating the

'sinned body' and helping it to come out of the state of illness. The acceptance

of prestations in the form of money, gift and grants by the vaidya, entangle

128

himself with the contaminated domain of sinsIl. The strict adherence to the

principle and practice of upasana by almost all of the Ashtavaidyas can directly

be connected to this dimension. Moreover, 'this contaminated domain of sins'

reappears as a crucial philosophical disqualifier for the Ashtavaidyas in their

interface with other 'purer' sections of Kerala Brahmins.

Tridosa and Panchabootha are the basis of ashtavaidya treatment.

Medicine and food is not very different things for them. According to

Ashtavaidyas if aharam and viharam (food and dwelling) controlled there is

less chance for the diseases. Vaidya first examines the basic constituent

characters (gunam) of a body (of patient) as per the pathological conceptions of

Ayurveda. Within the Ethno-Iogic of Ayurveda, human body is conceptualized

as a site of three basic constituent characters or qualities such as vata, pita and

kapha. According to the body type of the· patient, the medicines to be

prescribed have some variations. Thus the senior Mooss prescribes the

medicine in a manner that the patient could make it at his home. But because

of the spread of A yurvedic retailing shops in recent times, the need for making

medicine at patient's home is rare. However, one point which can be noticed in

the Pulamantol Illam is worth mentioning. The patients are willing to make the

medicine at their home, and some of them have a very good idea about herbs,

method of making Asavam, kashayam etc.

Each medicine has its own 'yoga' (nature of the medicine), it is varies

according to the quality and quantity of the ingredients in that medicine. Yoga

II For a similar case, see, Gloria Godwin Raheja, The Poison in the Gift: Ritual, Pres/ation and the Dominant Caste in a north Indian Village, University of Chicago Press, Chicago, 1988.

129

generally means ingredients of the medicines, each of them has a special

quality (guna) attached to it. It should be adjusted in the medical recipe as per

the rationale (Yukti) of vaidya. In Astangahrdaya, Vagbhta says about the

importance of the Yukti to a vaidya. Yukti comes from the mind of a vaidya.

The observation of the patients is the main source of the Yllkti and central to

their treatment. From the observation one must get the idea of the state of

disease. Take the example of Dhanwantharam Kashayam, the most common

medicinal component in almost all the therapies. It is not possible to prescribe

one particular bottle of Dhanwantharam Kashayam to all the patients. The

ingredients of this Kashayam have been different according to the nature and

condition of the patients and diseases. So vaidya should have through

knowledge of each ingredient (dravyam) of the kashayam as well as the nature

of the disease and patient under treatment. With the proper combination of the

two or three ingredients, disease will come under the control of vaidya.

Ashtavaidyas are thought to be endowed with a special skill, which is

recognized as rishtam or death prediction. It is, as my infonnants say,

mentioned in the Kasi-Ghattaa portion of Sootha Samhita12 which deals with

the prediction of the death of an individual. Many vaidyas are claimed to be

well versed in dictating the signs of de-partition of cells in advance. There were

instances of predicting death even a decade in advance. Physicians from

Pulamanthol Illam are known for their technique of identifying

Mirthulakshnam (signs of death)

12 Interview conducted with Brahmadattan Namboothiri, Ollannur Mana, Thrissur, April 25th , 2006, 10 am

130

Each Ashtavaidya families demonstrate differences in their prescription

methods. For the same medicine, there are differences in their prescriptions, the

way in which they write their clinical notes and suggest. Here also, we could

find one peculiarity between Vaidyamadham and Aalathiyoor Nambi. Both

these families insist on making Kashayam in five liters of water while, all other

Ashtavaidyas make it in four liters of waterI3. Legendary belief is that the

ancestors of the Vaidyamadham family belong to Nambi Illam l4. Pulamantol

Illam is very famous for Ayurvedic treatment based on Ashtangahridayam.

Pulamantol is acclaimed as 'the curable place for incurables 15., Pulamantol

Mooss was the court physician to the Samoothri Rajas of Kozhikode. Nobody

knows about exact the origins of Pulamantol Illam. But it is certain, as my

infonnants recount, that, 'here vadiyam is practiced from very ancient time'.

There is a belief that Vagbhata spend his last days in this Illam and disappeared

(Anthardhanam) on an Ekadashi day. Therefore, on every month on the

Ekadashi day, Ashtagagridhyam is not taught and some special poojas are

perfonned. Almost all the Ashtavaidya families do not teach the

Ashtangahridayam on that specific day as a mark of respect to Vagbhata. The

medical practices of this Illam have some peculiarities, for the medicines used

by them may not be found in any ayurvedic text. The vaidyas are sometimes

using their medicines not based on text but based on their rationale. In addition,

13 Interview conducted with Cheriya Naryanan Namboothiri, Vaidyamadham, May 5th, 2006.

14 Ibid.

15 Interview conducted with Brahmadattan Namboothiri, Ollannur Mana, Thrissur, April 24th, 2006, 10

a.m.

131

if that medicine has shown the positive signs it would be noted in their medical

records (tha/iota grathangal) so it is a kind of pattern medicine system 16.

Religious practices in Ashtavaidya Therapy

Sankaran Mooss is the senior Mooss of the Pulamantol Illam. He did his

Sanskrit education from Kanchipuram. After coming back to his homeland,

he started studying medicine form his uncle (ValiyaAchan) under his guidance,

Sankaran Moss learned the basic text of the Ashtavaidyas, Ashtangahridayam 17

And after that he gone to another teacher known in the name of Povalli

AramThampuram ,who also known .as Arivinte Thampuran(lord of knowledge)

from his supervIsIOn he learned Charka Samhita, Mathangaleela,

Kalarippayattu 18. Sankaran Moss is the only Astavaidyan who learned Charka

Samhita through infonnal learning. According to Sankaran Mooss, 'Ayurveda

system is very much related with religious beliefs' 19. His medical practices

have some peculiarities; he is very strict in observing some restrictions

(pathyam), as a part of the healthy eating and being. Sankaran Mooss also says

same things regarding the treatment of illness. According to him, in some cases

of the disease, it is very difficult to cure. At such a point, he will suggest some

16 Ibid.

17 Interview conducted with Sankaran Moss, Pulamanthol IlIam, 20th January, 2007 18 Ibid. The late Poomully Neelakkandan Nampoothrippadu popularly known as Aram Thampuran was born in 1921. His expertise in all fornls of arts and literature, Ayurveda, Kalari, Yoga and other performing arts and his knowledge in all facets of life gave him the name "Arivinte Thampuran" (living legend of knowledge). The heritage of Poomully Mana, which the Aram Thampuran fastidiously carried forward, is even today nurtured by his many disciples. Today Poomully Mana is being used as a heritage centre for Ayurveda, Kalari, Yoga and other traditional art forms with all facilities to suit modem life styles, but without losing slight on traditional values and principles. 19 Interview dated 21st January 2007 with Sankaran Mooss, Pulamantollllam

132

pujas or will insist to look at their astrology. Sankaran Mooss says: "Disease

means some doshas. So at the time I am treating the patient, the doshas will

come into my family so I will do proper pujas and rituals (pariharakriyakal) to

get rid of all these bad ailments,,2o. Sankaran Mooss is not that much stick to

the norm of Pathyam. His version is that it will discourage the preventive

powers of the patients. He says, "Pathyam is not for the patient; it is for the

disease. Now the patients are not averse to follow the Pathyam. Patients from

all over the country come here for consultation". In addition, Mooss is not

interested in advertisements. Moreover, he is not that much keen to in-patient

treatment. At the need stage only he prefers in-patient treatment. Also, he is

very strict in the preparation of medicines. They have their own phannacy and

processing unit under their IUam. Mooss is not interested in taking fees from

the patients, but he wants to remove the illness from patient's body. Another

point to be noted is that, now patients more interested to make medicine in

home itself.21 Sankaran Mooss insists on patients to be aware of their medicine.

He said that a patient should know what they were taking as medicine.

Chirattamann Illam22 one of the Ashtavaidya families, used to be at

Agandipuram in Malapuram district. The family temples-one for Dhanvantari

and one for Sivan- exist there even now. As much as in Ashtanga Chikitsa, the

20 Ibid. 21 Interview dated 22 nd January 2007 with Sankaran Mooss, Pulamantol IIIam. 22 It is said that the Ashtavaidyan family, "Chirattamann", literally meaning "coconut shell-soil", got that name as a result of the successful treatment of an elephant. Once, the handsome elephant belong to a local chieftain was afflicted with a serious swelling which could have turned out fatal. None of the local physicians were successful in treating it. And them Moss was sent for and brought. He suggested surgery and they made the necessary preparations. Moss asked his disciple to make the medicines needed to be applied after the surgery. But when the time came, he was not to be seen, and Moss was in a fix. He filled some soil in a coconut shell, prayed to his family god, Dhanvantari, and applied it on the open wound where the elephant was operated upon. To everyone's surprise, the wound healed and the elephant got well.

133

family members were adept equally in the treatment of elephants (Gaga

Chikitsa). During Tippu Sultan's invasion of erstwhile Malabar (1788 AD), the

family moved out like many others and sought asylum under the Maharaja of

Thiruvithaamkoor (Travanocre), who obliged and made him the court

physician. After a few years at Maruthorvattam near Cherthala, an Illam was

built and land given to them at Olassa near Kottayam, and thereafter the family

came to be known as Olassa Moss. They looked after the health aspects of the

Namboothiri participants in the six-yearly Murajapam until the last one held in

1954.

The known family tree dates back to one Ravi Moss (1789 AD), son of

the Paramesvaran Moss. Ravi moss had nine boys and nine girls and later, the

family was connected through marriage to most other Ashtavaidyan families.

The fifth son, Naryanan married from Nagaru Illam in 1860 at the age of 38,

when all his brothers died. Since all the later first-born sons were named

Naryanan, they are sequentially numbered one, two and so on. Naryanan Moss

II (1861-1912) had expeliise in identifying signs of approaching death

(Maranalakshanam). The then Maharaja of Thiruvithaamkoor have given him

a "Veera Srimkhala" (a kind of Medal of Honor). Naryanan Moss III (1860-

1961) served as an honorary Ayurveda Director of the Government of

Thiruvithaamkoor during 1938-44, and has a large number of discipies. His

third child, Parvathy Devi was the first lady doctor who studied and practiced

Ayurveda. Naryanan Moss IV (1936- ) studied Ayurveda under his father.

While Naryanan Moss V (1964- ) took his BAMS degree from Vaidyaratnam

Ayurveda College, OHur.

134

The senior Naryanan Mooss and his one son are practicing Ayurvedic

medicine. (The other two sons are Allopathy doctors).23 The Junior Narayanan

Mooss is formally educated from Ollur Ayurvedic College. They have a

pharmacy set up in their Illam and also in Kottayam town. Patients from

different parts of Kerala come here for consultations. Senior Mooss is

consulting the patient in the Illam, and in the pharmacy, their daughter-in law is

also working. At the time of fieldwork, I noticed several cases of Chikungunya.

People come here for meditation as well. In Olassa Mooss Illam, I noticed

several kalarichikitsa centers, providing people with different medicinal oils,

thailms?4 Francis Zimmerman had done his fieldwork in this Illam with

Vayaskara Mooss.25 Olassa Mooss was considered the court physician of the

Thiruvithaamkoor Rajas. At the time of Murajapam Olassa Mooss has the

position of a dignitary.26 In Olassa Illam, at present, the medical training is not

restricted to Brahmin pupils. It is imparted to all from different walks of

society. Interestingly some of the Christian disciples can also be attested.

Some of the Ayurvedic institutions and manufacturing units situated in the

southern parts of Kerala have relation with this Illam.27Thus, the Olassa Mooss

is practicing vaidyam in the traditional methods. Mostly Ashtavaidyas do not

take fees from patients; here also, it is the same. The medicine process is

mostly done in the phannacy itself. At the time of fieldwork, some of the

patients especially those who are going through massage therapy (Pizhichil)

23 Interview conducted with Olassa Naryanan Mooss (senior), May loth, 2006. 2~ Interview conducted with one therapist of Kalarichikitsa centre, May 11 th, 206. 2) Interview conducted with Olassa Naryanan Mooss (senior), May 10th

, 2006 26 Ibid. 27 Ibid.

135

had very good opmIOn about their oils (thailm).28 In addition, this Olassa

Mooss Illam was famous for elephant treatment (gaga Chikitsa).29 Nowadays

they are not doing this treatment. In the Illam, I also observed that, their

daughter-in-law is working in the phannacy. In addition, they are well educated

and modem in their thinking patterns and attitudes. However, the senior Moss's

wife (veli) is a typical Namboothiri woman (antharjanam). At the time of

fieldwork, I met with lots of Chikungunya patients who were taking medicines.

The patients already took allopathic medicine at the time of initial fever.

However, the body pain and other problems continued though the allopathic

doctors gave painkillers. So they shifted to Ayurveda, and in some cases

allopathic doctors themselves suggested to take some Ayurvedic medicines in

order to get rid of the pains in muscle and other problems.

OUur Thaikkattu (Elayidath Thaikkattu) IS another important

Ashtavaidya family situated in the Thrissur district. According to the ancient

accounts about Kerala's origin (division of 18 Gral11mas), Ollur Thaikkattu is

under Peruvanal11 graml11. From this village, the senior priest of Kerala's

famous Guruvayoor temple is selected. The territory of this gramm is from

Elamkunnapuzha of Ernakulam district to Pattamabi of Palakakkad district. 30

Ollur, Mooss is considered the court physicians of Cochin Rajas. The famous

physician of this Illam was E.T Neelakandhan Mooss. He has made many

changes especially for changing the orthodox nature. They have their own 150

bedded nursing home facility, and out patient's facility. In addition, for the

28 Interview conducted with one therapist of Kalarichikitsa Centre, May II'h, 2006. 29Interview conducted with OIassa Naryanan Mooss Uunior), May 10'h, 2006 30 Parasurama divided Kerala into 18 villages; peruvanam is one of that villages. Interview conducted with Vasudevan Chakiar, P.R.O, Ollur Nursing Home, May S'h ,lOAM

136

poor patients, there is another clinic. Ollur Thaikkattu is situated in the Olluf.

Moreover, this family has their own Ayurveda Collage; it is accredited to

Calicut University. In addition, this Illam has primary educational institutions

as well. Ourga is their family deity; family members are saying Ourga (Durga

in Dhanvantari foml) worshipping here. The senior Mooss in this Illam is E. T

Naryanan Mooss. He did his medical education through Gurukula method.

After Upanayana ceremony from the age of 10 to 16, he studied Sanskrit and

grammar. At the age of 16, he started learning Ashtagagridhya and

Asthangasamhitha; it took five years to complete the course. After learning

Ashtagagridhya, it should be recited in front of the family deity, Ourga. This

has been known in the name of Bhajanam. Naryanan Mooss takes one year for

this. At his Bhajanam period, he would read five lessons of Ashtagagridhya.

This enables him to by-heart the chapters of Ashtagagridhya. After, he started

practicing the medicine under the guidance of his father and other senior

members of the family, especially ValiyaAchan. This is a kind apprenticeship

period; it took three to four years. Naryanan Mooss started independent

practices only after completing all these studies and training .. 31

E.T. Narayanan Mooss is not at all satisfied with the present practicing

methods. In his opinion, patients get the treatment according to their wishes.

Now patients are leading a-speedy life, so they need this speed in their

treatment also. Naryanan Mooss cautions against this trend by observing,

"Patients must have patience, especially in Ayurveda".32Naryanan Mooss is not

interested in rasa and sindooras in his treatment. Even it should be that much

31 Interview conducted with E.T Naryanan Mooss May 5 th 2006,11 A. M S32 Ibid

137

needy condition; he will give these medicines in his presence only (in-patient

treatment).33

Vaidyamadham is one of ~he Ashtavaidya clans to Bharadwajeeya

group. This family was brought over here by the renowned Mezhatole

Agnihothri who is credited with conducting about 100 Somayaga34. In

Somayaga, the Vaidyamadham family is honored as Sala Vaidya. Sala Vaidya

is a highly honored status whose responsibility is mainly to maintain the health

of yaga participants apart from performing tantric rites in the sacrifice. Their

family-name Vaidyamadham, itself is born out ofvadiyam (treatment) madham

denotes centre or abode. Lord Dakshinamoorthy (a form of Siva in meditation)

is the family deity (Kuladevta) of the Vaidyamadham. Vaidyamadham has the

surname of Namboothiri instead of Mooss. They have the lineage of

Bharadwajeeya Gotra, (all the other Ashtavaidyas are the lineage of

Dhanwantariya Gotra)35 Vaidyamadham is not salya-vaidyas or the physicians

doing surgeries. The physicians from Vaidyamadham do not touch blood36.

Though authentic proof is not available, incidents illustrating the

legendary skills of the physicians of the family have come through generations.

33 Kerala Ayurvedic medicine uses more herbal medicine compared to northern Indian ayurvedic medicine; almost all Ashtavaidyas are in more interested to give herbal medicines in the form of kasayam, arishtam and capsules to patients. 34 Soma yaga is a spiritual and Vedic ritual participated by scores of Thantries and prolonging to several days non-stop ceremonies conducted for the welfare of mankind. Only highly learned Thantries (priest - scholars) are eligible to participate, interview conducted with Cheriya Naryanan Namboothiris May 12th

, 2006, 5 P.M 35 Cheriya Naryanan Namboothiri, Deerghayussam Ayurvedavum (Malayalam language) D.C. Books, Kottayam, 2004, pp. 95 Two groups in Ayurveda, Bharadwajeeya are vaidyas who are medicine practicing vadiyas (Kaya Chikitsa Group), coming under Charaka School of Thought, Dhanwantaris are able to do surgeries(Salya Chikitsa), Susruta School of Thought, (like M.D, M.S in Allopathy) 36 One contrary thing here is they are expert people who conducted the Siraveda (rakthamoksham), interview conducted with Brahmadattan Namboothiri, April 24th

, 2006, 10 a.m.

138

One such incident was the birth of Pareekshith Thampuran who went on to

become a noted scholar and one of the famous rulers of a Kerala principality.

The delivery process was so complicated that the chances of saving both the

mother and the child became almost negligible. Then physician of this family,

who fortunately arrived at the scene, decided to turn his hands on the case.

After obtaining the consent from the king, it is said that he selected some herbs

from the palace courtyard, ground it in to make two types of medicines in paste

form and applied one of them on one side of a wooden board and second on the

other side. The attending midwife was specifically instructed to expose one of

side of the board to the vagina of the queen until the delivery was over and the

reverse the board immediately as otherwise the internal parts would come out

resulting in the death of the queen. The child was named Pareekshith owing to

these extraordinary incidents related to his birth (here Pareeksha means a risky

experiment). It must be noted that no medicines were applied externally nor

taken internally. This incident clearly illustrates the extraordinary powers of

Ayurveda and the brilliant diagnosing skills of its practitioners.

Astavaidyan Vaidyamadham Valiya Naryanan Namboodiri-I (1882-

1952), was well known physician from this family, who is remembered by

many, for his astonishing diagnosing skill and simple and effective treatments.

He was also an expert in detecting Maranalakshana (the sign of immediate

death). He was a confident daring physician of his time, for he brought many

complicated treatments back in to practice. One such treatment was

Kutipraveshikam- a treatment to arrest the ageing process. It may be noted that

at a time when extensive research is being done in various medical disciplines

139

all over the world to arrest the ageing process, India has the rich tradition of a

medical system which evolved a successful approach to it and physicians who

practiced those concepts in actual situations. Nowadays people do not show

much interest in this treatment because of its duration. Siraveda (cutting of vein

to let out impure blood) was another treatment process that was practiced at

times. The present chief physician of Ashtavaidyan Vaidyamadham Cheriya

Naryanan Namboodiri is his grandson and studied Ayurveda in the Gurukula

style under the tutelage of his grandfather. His grandfather started the

Vaidyamadham Vaidya Sala and nursing home in 1912.

Cheriya Naryanan Namboothiri is thl.~ senior vaidya of this Illam.

According to him, Ashtavaidyas means those vaidyas who are doing medicinal

treatment based on Ashtangahridayam. In his opinion, Vagbhata wrote

Ashtangahridayam and Ashtangasangraham. He opines, "We could find

interesting of similarities between these two in the description and slogans

(stanzas)37. Vagbhata considered to as a Jainist, from Dhanvantari lineage

which is the basic factor for the Ayurvedic traditions in Kerala. "Vagbhata", for

Cheriya Naryanan Namboothiri, "was very much modern in his thoughts; that

he combined Kaya Chikitsa and Salya Chikitsa".38

Astavaidyan Vaidyamadham Valiya Naryanan Namboodiri-II (1912-

1988), the father of the chief physician was a legendary figure in his lifetime

itself. He was a tall figure in the Ayurveda tradition and sometimes referred to

as the most efficient ayurvedic physician in a century. Unlike his father, he

37 Interview with Cheriya Naryanan Namboothiri May I t h 2006, 5 p.m 38 Ibid.

140

traveled extensively through the length and breadth of the country to treat

patients of chronic and complicated diseases, to deliver lectures on Ayurveda

and to partaking in discussions and seminars pertaining to the propagation of

various treatment modalities cited in the Ayurveda texts. Due to his extensive

knowledge on various subjects like Sanskrit, Vedas, mythoiogy, ancient Indian

culture and classical arts he was considered as a living encyclopedia. Being a

versatile genius, he commanded high respect from every walk of like.

The last Kutipraveshikam in the history of Ayurveda was performed by

him some five years ago. Supervised by his father and assisted by his son, he

performed Kutipraveshikam for his friend and close companion, the late

Poomully Vasudevan Namboodiripad. He took up many a complicated case,

which other physicians will not, dared not and he displayed an intense passion

while dealing with various cases. The honorary title of V AIDY ASHASTRA

MAHODADHI was conferred on him by Kanchi Kamakoti Matathipathi Sree

Sree Jayendra saraswathi Swamikal, for his outstanding contribution to

Ayurveda.

According to Cheriya Narayanan Namboothiri, Indu and Jarjada were

the two prominent disciples of Vagbhata in Kerala. Indu was considered as a

vaidya from the Kaarathol IlIam (one of the Ashtavaidya families, now

extinct)39. He wrote a commentary (Vyakhanam) to Ashtangahridayam known

as Sasilekhavyakyanam. In 1957, N. S. Mooss (Vayaskara Mooss, Vayaskara

Illam) published this book with limited copies.40 The original version of this

39 Interview dated 24th January 2007, with Cheriya Naryanan Namboothiri, Vaidyamadham. 40 Ibid.

141

book is kept with Vaidyamadham famil/ l. Cheriya Naryanan Namboothiri

opines that this work was a very well arranged and descriptive book. It has

been used as a reference book for the practicing physicians.

We can find two Ashtavaidya families associated with Thrissur

Thaikkattu Illam: the family of Aalathiyoor Nambi and the household of

Pazhanellipurathu Thaikkattu42. The present semor member of the

Pazhanellippurathu Thaikkattu is P.T. Vasudevan Mooss. He was adopted

(Dattu)43 to the Pazhanellippurathu Thaikkattu from Nambi Illam around two

decades back.44 Aalathiyoor Nambi originally from Aalathiyoor in Kozhikode

district, but Narayanan Nambi (senior vaidya ofNambi Illam) and his two sons

are settled in Choondal, in Thrissur district.

Choondal Mooss one of the major Ashtavaidya families In Kerala,

family lineage was cut out because of the non-birth of a male child. Eventually

all their family properties and temple prope11ies came under Aalathiyoor

Nambi family.45 So Choondal Mooss's Illam is known in the name of Nambi

Illam. The name of the place is also Choondal itself. In original, Aalathiyoor ~

Illam is situated in Kozhikode district. Nowadays nobody is practicing

medicine there. The famous temple dedicated to Aswini Devatas is located in

this place. Aswini Devatas are considered the vaidyas of Deva Loka. In Nambi

III am, there is a story that Aswini devatas come here for learning the

Ashtangahridayam, and after their learning, they blessed the Nambi family with

41 Ibid.

42 Interview dated May 2nd 2006, with P.T. Vasudevan Mooss, SNA Oushadhasala, Thrissur. 43 Ashtavaidya families are partrilineal in n;ture, so if there is no male member in one family they will have the right to adopt from other Ashtavaidya family, this is known in the name "Datthu" 44Interview dated May 2nd 2006, with P.T. Vasudevan Mooss, SNA Oushadhasala, Thrissur. 45 Interview dated 30th April, 2006, with Naryanan Nambi, Nambi II1am, Choondal, Thrissur.

142

some sacred Ayurvedic book.46 A senior Nambi of that Illam with his left hand

received the book. Because of this reason, even now, the Nambi family vaidyas

start their treatment with left hand only.47

Narayanan Nambi is the first person in the Ashtavaidya who studied

Ayurveda in a formal way. He did his medical educatioILfrom Kottakkal Arya

Vaidya College, 1955-59 (Arya Vaidyan Diploma). According to Narayanan

Nambi Ashtagangahridyam is the foundation of the Kerala Ayurveda. In this

treatment method Bhasma, Sindooras (rasa, sindooras) are less, mostly using

herbs and herbal varieties. Hence, side effects are very less compared to Rasa

Sindooras. Moreover, Panchakarma therapy is also gaining more practice in

Kerala. It is again one of the specialties of the Kerala Ayurveda. A process

involving steps that call for expertise and experience, "Panchakanna"

comprIses five steps- 'Vamanam' (Vomiting), 'Virechanam' (purgation),

'Vasti' (Enema), 'Nasyam' (Nasal cleaning) and 'Rakta-moksham' (the

removal of impure blood)

Thrissur Thaikkattu moss family is one of the reputed Ashtavaidya

families, practicing Ayurveda for many decades. They have migrated to the

Ancient Cochin Province, and were patronized by Sakthan Thampuran, the

king of Cochin. Soon they were named after the place Thrissur and came to be

called as Thrissur Thaikkattu Moos. In course of time; they emerged and

prevailed with talismanic quality. Among them, the name of Ashtavaidyan

Thrissur Thaikkattu Naryanan Moss left a huge legacy. The fame of the family

46 Interview dated 30th April, 2006, with layakrishanan Nambi, Nambi IIIam, Choondal, Thrissur. 47 Ibid.

143

shot up at the time of Ashtavaidyan Thrissur Thaikkattu Unni Moss. He was

very much accepted as physician at a very young age itself. In 1920, he

established the ayurvedic manufacturing unit in Kizhakkumpattukara, Thrissur

viz. SNA Oushadhasala 48as a memorial of his father Ashtavaidyan Thaikkattu

Naryanan Moss. Ashtavaidyan Thaikkattu Naryanan Moss was an experienced

physician, a poet in his own right and a scholar in Sanskrit. He wrote more than

ten books in Sanskrit, and text Sindooramanjari in Ayurveda. Sindooramanjari

is the book describing the preparation, method and the use of sindooras and

shuddhi kannas of various drugs.

In the Pazhanellipurathu Thaikkkatu Illam, treatment IS m an

institutionalized environment. Narayanan Nambi notes that patients with all

kinds of illnesses visit there. However, most patients visit there in an advanced

stage of their medical condition for consultation. Chronic diseases are

increasing in number. There are several cases rejected from allopathy which are

referred there for treatment. In these cases, they should need an in-patient

treatment. A good number of foreigners are also coming there for consultation;

this is mainly through tour operators, Indian friends, web sites etc. Nambi

opmes that most patients are from the middle, upper-middle class families.

OtherWise, the rejected cases are from the high-class private allopathic

hospitals.

OHur Thaikkattu Moss's (Elayidath Thaikkattu Moss) family tradition

dates back 0 the legendary days of Parasurama. The long and celebrated

lineage has produced many gems, who have harnessed their individual talents

48 It is local tenninology for pharmacy and nursing home

144

with the immaculate excellence of Ayurveda. Becoming legends in their own

lifetime, Naryanan Moss and Ittiravi Moss of the 19the century, for instance

were sought after by the kings and nobles of the day. It is believed that the

younger Moss-Ittiravi Moss- had the uncanny ability to foresee death years in

advance. An uncompromising commitment to Ayurveda and the ability to

adapt to changing conditions have helped the family to continue with the trail­

blazing tradition in all excellence. In the year 1924, the Viceroy of India, Lord

Reading, bestowed the title of 'Vaidyaratnam" on the then doyen of the family­

Ashtavaidyan Naryanan Moss. His son, Neelakandhan Moss, founded the

Vaidyaratnam Oushadhasala in 1941. The aim was to provide the healing

blessing of Ayurveda to all, in the most effective manner. Something the family

has stood for, since its association with Ayurveda. He was an exceptionally

talented physician and scholar with foresight. The Oushadhasala established by

him at Thaikkattsery prepared and provided quality medicines as prescribed by

the masters of Ayurveda. To continue with his efforts, he founded the

Vaidyaratnam Nursing Home. The Vaidyaratnam Ayurveda College and the

Ayurveda Research Centre.

The main medicines used by Ashtavaidya families

Asavam and Arishtam

Decoction/aqueous extract or fresh juice is made from the crude herb to

which nutrients/sweeteners such as sugars like jaggery, honey or sugar, singly

or wholly were added. To the resulting solution, certain fennenting aids like

145

Dhataki Puspha etc and Prakshepa Choorna are mixed and kept it in a

fennentation vat for 30-60 days. In this condition, alcohol is self-generated and

the alcoholic extracts from Prakshepa Choorna are obtained. It is then filtered

and kept for settling. Such preparation is called Arishtam.49

In the case of Asavam, the initial step of the preparation of the aqueous

extract from the medicines is not carried out. In this case, the extractions of the

medicines are taking place as from the second step of preparation of Arishtam.

The Asava-Arishtas have therapeutically higher potency, clear liquid with

pleasant odour. As these preparations mature over a period, the efficacy also

mcreases.

Medicated Thailm ICoconut Oil/Kuzhambu

The base of these preparations is either sesame oil or coconut oil. The

process consists of addition of water extracts (Kasayam), juice (Swarasa) and

paste (Kalka) subjecting the mixture prepared in a regulated temperature. The

Thailms are prepared as per the stipulations in the reference texts. Therefore,

the medicated thailmlcoconut oil is having the property and efficacy almost in

the same manner since it contains the potent ingredients. It is used generally for

inunctions and massage. 50 Kuzhambu is ~ special preparation of Kerala

Ayurveda. In this preparation the base is special combination of sesame oil,

49 Interview with pharmacy people of Vaidyaratnam Oushadhasala, Ollur, Thrissur district, April 29th

2006 50 Ibid.

146

castor oil and ghee in a uniquely blended manner.51 This proves more effective

than some medicated Thai/m. The continuous use of Kuzhambu is more

effective in the diseases, which affect the bones.52

Lehyam I Rasayanam

The new herbs are collected, identified properly, then cleaned and dried.

Each of the ingredients for powdering is pulverized separately and

homogenously mixed together as per the fonnula. Prepare the kashayam

(decoction) or Swarasam (juice) or with water, mix it with jaggery/sugar or

sugar candy and concentrate to the required consistency. The powdered raw

herb is added as Prakshepa choomam, weII mixed and laced with ghee, honey

-3 etc. as per Text.)

Kashayam (Kwatha)

As per the fonnula, the drugs are collected, identified properly, cleaned

and the raw herbs for drying are to be dried. Weighed quantity of ingredients as

per formula is made in to coarse powder, mixed with sufficient quantity of

water well boiled and reduced to attain the proper specifications. 541n

Vaidyaratnam Oushadhasala, they are conducting the microbiological analysis

as per WHO norms. This helps to market a pathogen free kasayam and increase

51 ET, Naryanan Mooss, interview dated 25 th April 52 Ibid

53 Interview dated April 29th Vaidyaratnam Oushadhasala, Ollur, Thrissur. 541nterview dated April 29th Vaidyaratnam Oushadhasala, Ollur, Thrissur.

147

the shelf life of the product. 55 The dosage can be fixed according to condition

of the patient and disease, normal dosage is 15 ml mixed with two time of

boiled and cooled water. 56 Here we can see the similarities of making kasayam

between Aalathiyoor Nambi Ashtavaidyan family and Vaidyamadham family.

Both these families prescribe preparing kashayam in five liters of water, unlike

the other Ashtavaidya families (they make it in four liters ofwater).57

Choornam

The ingredients are collected, identified properly then cleaned and died.

Each of the ingredients is pulverized separately and homogeneously mixed

together as per the fonnula. These powders are used directly or with additives

or used for making decoction (Thoyam) according to the condition of patients

and diseases. 58

Gulika/Varti/Vattu

The medicines from plant origin, animal origin and mineral origin are

collected, identified properly and cleaned. The ingredients for making powders

are to be dried and pulverized separately and then homogeneously mixed

together and ground into the base as per the formula up to the proper

55 Interview dated 30th April, Pharmacist, Vaidyaratnam Oushadhasala, OIlur, Thrissur. 56 E.T. Narayanan Mooss, interview dated 25th April 57 Interview dated January 15th 2007, with Cheriya Naryanan Namboothiri, Vaidyamadham, Palakakkad district. 58 Interview dated 30th April, Pharmacist, Vaidyaratnam Oushadhasala, OHur, Thrissur.

148

consistency for making Gulika/Varti/Vattul Tablets.59 The medicines, which

require purification, are identified and purified as per the textual references and

the purity analytically checked to ensure the medicine is devoid of side

effects.6o

Treatments in Astavaidyam

In Astavaidyam, treatments of diseases are classified into "shodhana"

(purification) and "shamana" (pacification).

Shodhana Chikitsa

Shodhana Chikitsa61 in Astavaidyam is tenned as Panchakarma. It is a

curative line of treatment for all diseases, which are not amenable to Shamana

Chikitsa. Panchakarma procedures are purifacatory one. The word

Panchakarma comprises of two words namely pancha and karma. Pancha

means five and karma means therapy.

The five methods or procedures are the elimination of vitiated doshas

from the body. They are:

• Vamana Karma (Emesis therapy).

59 Ibid.

60 E.T. Narayanan Mooss, interview dated 25th April, the idea of making tablets in Ayurveda was first introduced by P.K. Varier of Kottakkal Arya Vaidya Sala, he is the disciple of Kuttencheri Ashtavaidya Mooss( this Ashtavaidya family was famous for teaching the Ashtangahridayam than the practicing medicine) 61 Treatment methods

149

• VirechanaKarma (Purgation therapy).

• Anuvasana Vasti Karma (Unctuous enema therapy).

• Nirooha Vasti Karma (Decoction enema therapy).

• Nasya Karma (Errhine therapy).

Shamana Chikitsa

It is mainly the oral medication system. The medicines used are Asavas,

Kashayas, Lehyas, Ghees, Bhasmas and Sindooras. This method also includes

external application of medicines such as oils and rasakriyas.

Special Treatments of Astavaidyas

Dhara is a method of Kerala special treatment evolved from the genius

of the medical tradition here. Kerala physicians conduct many such distinctive

and excellent fonns of treatments, not practiced in the other parts of India. A

continuous stream of medicated wann oil/herbal decoctions/medicated

milklbuttennilk is poured onto the forehead for 45 to 90 minutes. This

procedure often induces a mental state similar to a trance, which creates

profound relaxation of the mind and body; it deeply relaxes and revitalizes the

central nervous system. Shirodhara gives the best results when taken after an

Abhyanga. Dhara is good for all ailments. Changing the liquid as per the

Dosha, condition, with necessary alteration in the procedure, is useful to

150

alleviate any Dosha. The above treatments are prescribed for the medical

problems like epilepsy, diabetic neuropathy, paralysis etc.

Pizhichil is a procedure developed in Kerala, which gives the effects ,

both Snehana and Swedana. It is considered as one of the Keraleeya

Panchakarma Techniques. Medicated oil pour onto the body in continuous

streams while being gently massaged by four therapists for 45 to 90 minutes. It

is extremely soothing and relaxing. It acts as a free radical scavenger, toning,

strengthening and deeply rejuvenating the whole body. It is giver after

Abhyanga. Pizhichil is prescribing for the deceases like paraplegic, hemiplegia

and other vata dominant ailments.

Abhyangam is a whole body massage with special herbal oils to nourish

and revitalize the body tissues (Dhatus) and to allow the toxins to be removed

from the cells. Abhyanga has much deeper and more far-reaching effects than

the ordinary massage using mineral oils and lotions. Abhyanga achieves

deepest healing effects by naturally harmonizing Body Mind and Spirit. This

massage is performed symmetrically two therapists for one hour and is usually

followed by a medicated steam bath (Sweda). Kativasthi: In this process,

specially prepared warm medicated oil is kept over the lower back with herbal

paste boundary. This treatment lasts for 45 to 60 minutes. Kizhi: Herbal

leaves/powders are applied to the whole body in boluses with hot medicated

oils for 45 minutes per day for a period of7 to 14 days.

151

Tabulation and analysis of the data from the patients

Table No: 1. Personal profile

Sex Female lVIale

49 51

Age Below 25 25-50 Above 50

07 33 60

Education Below Graduation Post

Graduation Graduation

54 33 13

The first table depicts about the age and education of the patients. Here

we can see that people above fifty years are coming more. In the older

152

generation, we can see more health problems, like orthopedic problems and

living style diseases. The educational qualification of the patients shows that

the below graduation level people are coming more. So education is not an

influential factor in the selection of the medium of medicine.

Table No: 2. Occupation

Professional Business Service Skilled/ House wife Student

Unskilled

09 10 34 17 22 08

This table shows that more patients are coming from the service sector,

(retired teachers are more in number). Another category is housewives. Skilled

and unskilled persons working in the gulf countries constitute the third

category.

153

Table No: 3. Nativity

Keralities Non Resident NRI's Foreigners

Keralites

39 40 10 II

The above table shows that, 40% of the non- resident Keralites are using

the indigenous medicine. Most of these people are using the Ayurvedic

medicine as an alternative medicine for the allopathic medicine because of the

reason that the allopathic medicine has failed to cure their medical problems.

Eleven patients are foreigners. It not only proves the interest of the local people

but also the interest of the western people in the traditional Ayurvedic

medicine.

154

Table No: 4. Religion and Caste of patients

Religion Hindu Christian Muslim

55 31 14

-

Caste Upper Caste Ezhavas Nairs

Hindus

11 29 15

This table shows a drastic change in the Kerala society. Ashtavaidyas

are Nambuthiri Brahmins, but here we are able to see, the patients are mostly

non-brahmanic category. In addition, a good number of Christian patients we

could tabulate here. In the Hindu category, itself we can see the emerging

number of Ezhava patients compared to Nair's and upper caste Hindus. E.T

Neelakanadan Mooss of Eledath Thaikkattu Mooss already depicted about this

phenomena. He observes "after the land reforms we could see the socio­

political and economic upliftment of the lower caste people in Kerala." 62

62 The interview with E.T. Narayanan Mooss, dated may 3rd 2006

155

Table No: 5

Disease No. of patients

l. Arthritics related, Orthopedic 56

2. Infertility 05

3. Delivery purpose 03

4. Asthma 04

5. Skin Problem 06

6. Chicken Guinea 06

7. Diabetic, cardiovascular problems 20

Most of the patients whom I interviewed were either arthritis related

patients or orthopedic patients. The above table shows that 56% of the patients

belong to this category. The 21 % of them belong to life style diseases like

diabetics and cardiovascular problems. According to E.T Narayanan Mooss,

"the numbers of patients with infertility problems are increasing year by year.

Around twenty years back, the numbers of patients were maximum one or two

156

in a year, but now days it is at least two per day,,63. Here the percentage of

infertility patients is 8%.

Table No: 6

Particulars Yes No

Allopathic medicine 76 24

Table No: 7

Particulars Yes No

Done Lab test, scanning 74 26

The above table shows that 76 patients are ex- allopathic patients, due to

the failure of the allopathic medicine to cure their diseases; they depend on

Ayurvedic medicine as an alternative medicine. The rest 24 patients are going

for Ayurvedic treatment as their first choice. Among these patients, 74 have

already done their lab tests and scanning for the diagnosis. However, the

63 The interview with E.To Narayanan Mooss, dated may 3rd 2006

157

Ayurveda is neither describing nor supporting these tests. The newly

institutionalized Ashtavaidyas like Thrissur Thaikkattu and Elyedath

Thaikkattu prefer to diagnosis the patients with the modem technologies.

According to Pulamanthol Mooss, "still we are following the traditional

methods for the diagnosis, if we will depend on the modem technologies; it

may lead to for a wrong diagnosis." The above table shows that out of 100

patients, 74 (including some foreigners) are well aware about Ayurvedic

medicine and Ashtavaidyas. The rest 24 do not have any idea about

Ashtavaidyas, even though they have some knowledge about Ayurveda.

Table No:8

Particulars

Through Friends, Relatives

Media and Formal

Is there any difficulty to follow path yam

158

No. of patients

94

06

Yes No

20 80

This study shows that, 94% of the patients going to the Ashtavaidyas not

due to advertisements, but because of the ideas, which spreads through

interactions. The rest are there because of the advertisement. 80 people are

ready to follow the pathyam64, even though it is very difficult to follow, which

is directed by Ashtavaidyas. In most of the cases, allopathic doctors are not

giving any restrictions or control on diet or the life style, but Ayurvedic

patients are bound to follow these restrictions.

Table No: 9

Particular's Yes No

Have you Visited any other Ayurvedic institutions? 44 56

The above table shows that, 44 patients have treated with other

ayurvedic vaidyas, but they could not cure their problems because this reason

they came for Ashtavaidyas. The rest 56 are giving first preference for

ashtavaidya treatment. The most of the patients prefer the senior Moosses,­

because of their faith in Moosses' s competence to cure their problems.

Thus this chapter has a detailed depiction about the Ashtavaidya system

of medicine. The first part discusses the senior Mooss' from this system of

64 The control and restrictions on diet and life style for a particular period, which is directed by an Ayurvedic vaidyan

159

therapy. The Ashtavaidyam itself has lots of peculiarities. Though these

vaidyas are practicing within the framework of Ayurvedic medicine; they have

lots of specialties assembled within the vernacular cosmology of Kerala. These . ~

vaidyas are following the Ashtangahridayam for their treatment, but at the

same time, their treatment (vadiyam) is mainly based on yukthi and upasana.

Because of this reason this system of medicine became a distinguished figure

within the conventional Ayurveda practice in Kerala .. At the same time, these

vaidyas are claiming that the Ashtavaidyam is the base of the Kerala Ayurveda.

The second part of the chapter discussed the data collected from the

Ashtavaidya patients and the interesting findings emerging from the survey.

But, it must be recognized that this study is not intended to have the inclusive

interpretations of the data above mentioned. These data shed lights on whole

Kerala society and its medical practices. This study basically deals with the

Ashtavaidyas of Kerala so I did elementary level of interpretation of data in the

second section of this chapter.

160