Medico-Philosophical Dimension of Indian Culture

The 3rd International Conference ‘Language, Society, and Culture in Asian Contexts’ (LSCAC 2014) on Asian Dynamics: Prospects and Challenges

Proceedings


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Medico-Philosophical Dimension of Indian Culture

J.S.R.A. Prasad

School of Humanities,University of Hyderabad, Hyderabad, INDIA

Abstract Conventionally, it is believed that a healthy nation is a productive nation. Health of the people of land is critical for the nation’s economic future. Swami Vivekananda once stated - “All healthy social changes are the manifestations of the spiritual forces working within, and these are strong and well adjusted, society will arrange itself accordingly.” Hence, any change in the society ought to be healthy and it is influenced by the inner religious power. Philosophy offers one to access the means to attain the state of ultimate bliss and possible ways to get rid of grief. In Indian culture, ‘virtue’, ‘wealth’, ‘desire’ and ‘liberation’ are the four highest pursuits of human excellence. Interestingly, Indian medical system, the Ayurveda, begins its seminal text, with a discussion on the four highest pursuits. Essentially, this medico-philosophical dimension forms an integral part of Indian culture. Thus, the loop between medicine, philosophy and culture becomes apparent. It is said that ‘a healthy mind in a healthy body’. Ayurveda adds to this - ‘a healthy body with a healthy mind’. This is achieved through specified sacraments, food customs, which is part of indigenous culture. The medico-philosophical, psycho-social, philosophico-cultural dimensions are the factors that sustain the cherished Indian cultural values. When the subjects are healthy, the nation is progressive. In this paper, an effort is made to discuss the medico-philosophical dimension of sixteen sacraments, food culture and cāturmāsya (penace during rainy season), from a medical perspective.

Keywords: Ayurveda, Culture, Health, Indian Philosophy, Sacraments

Medico-Philosophical Dimension of Indian Culture A set of accrued beliefs or customs are called culture. Indigenous culture is the backbone of any civilization. South Asian civilization has its own distinct culture when compared to other civilizations. Within the context of South Asian cultures, again, Indian culture exhibits a unique blend of ‘culture, philosophy and medicine.’ Material culture can only give material prosperity, but spiritual culture gives eternal life. True picture of India’s highly spiritual culture is deeply rooted in the Upanishadic philosophy. The path to spiritual culture is popularly known as ‘Sanātana Dharma’. Indian culture as such, teaches one to be inherently dispassionate towards mate-rial comforts. It advocates self-realization as the ultimate goal of a human being. It never teaches how to conquer the external world, but the world ‘within’. It is through the means of Yoga and allied Indian traditions; a true Yogi subdues his senses and conquers the internal world. By conquering that world ‘within’, one gradually reaches the ultimate goal prescribed in scriptures.

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537International Conference

Swami Vivekananda once stated - “All healthy social changes are the manifesta-tions of the spiritual forces working within, and these are strong and well adjusted, society will arrange itself accordingly.” Hence, any change in the society ought to be healthy and it is influenced by the inner religious power. In Indian context, religious practices are intertwined with medico-philosophical concepts. Behind each and every cultural practice or ritual, there is a scientific and concrete medical thought. Say, it is with reference to the rituals connected with the sacraments in hu-man life, food customs, celebrating festivals in the name of almighty, penance during rainy season and sacrificial rites. Furthermore, the psycho-social, philosophico-cultural dimen-sions are the factors that sustain the cherished Indian cultural values. When the subjects are healthy, the nation is progressive. Scriptures in Indian philosophy offers pointers to access the means to attain the state of ultimate bliss, and possible ways to get rid of grief. Indian society is one of the few societies in the world, which perpetually contemplates over issues like pain and pleasure, death, rebirth and ultimate liberation. In Indian culture, ‘virtue’, ‘wealth’, ‘desire’ and ‘liberation’ are the four highest pursuits of human excellence. Interestingly, Indian medical system, the Ayurveda, opens its seminal text, Caraka saṃhitā, with a discussion on the above pursuits. Essentially, this medico-philosophical dimension forms an integral part of Indian culture.

Science of Sixteen Sacraments in Indian Culture To achieve thorough philosophical knowledge, every human has to go through some rituals right from birth till death. The first seed of spiritual or philosophical life is sown during birth time and often, before the birth itself. The customs and rituals associated with conception to last rite are highly scien-tific in nature, prescribed by the Hindu religious texts. In ancient India, most of the rituals are inherently embedded with medical concepts and were introduced in the society truly based on health grounds. The sixteen sacraments that are closely associated with human life span are widely known as ‘Ṣoḍaśa Saṃskāras.’ A sacrament involving Vedic hymns is called ‘saṃskāra.’ Saṃskāras are a series of sacraments and rituals that serve as a rite of passage and it marks important events at different stages of life of an individual. They signify several mile stones of the child periodically representing the growth and development and extend the required strength and support during the process of maturity. The variety of rites and rituals related to the sacraments help in the formation and development of personality. In the Parāśara Smṛti, it is said,

“Just as a picture is painted with various colors, so the character of a person is formed by undergoing various sacraments.”

According to the seers, sacraments impart a higher sanctity to life. Impurities associated with the material body are eradicated by performing the above. What follows in provides the list of sixteen sacraments with a description of medical intervention associated with them.


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1. Garbhādhāna saṃskāra (Rite for conception) The sexual union of man and wife must be sanctified by the mantras. Instead of being an act of animal passion, it is raised to the level of a saṃskāra with the chanting of hymns; the purpose is the well-being of the life to be formed.

2. Puṃsavana saṃskāra (Begetting the child of desired sex) This is to beget the child of a desired sex. This sacrament bestows a strong and healthy child. It is performed immediately after conception or post conception within two months.

3. Sīmantonnayana saṃskāra (Parting of the hair) It is performed on pregnant women either in 4th, 6th, or 8th month as per conven-tions in order to identify and support the conception and the welfare of the child. It is also a symbolic ritual where the husband makes a boundary on the head of the wife by parting the hair.

4. Jātakarma saṃskāra (Birth rites) The first Saṃskāra to be done after birth is Jātakarma. As soon as the child is born after the naval cord is cut, the child is made to lick a mixture of Honey and Ghee while the Vedic hymns are being chanted. Though, the mixture of Honey and Ghee is a dangerous combination that brings unwanted results, giving in small quantity provokes the immunity in the body as per Ayurveda.

5. Nāmakarana saṃskāra (Naming ceremony) The Nāmakarana is advised on the 10th or 11th day. If child health does not permits, it can be postponed to 100th day. This saṃskāra is of great significance as the child shall be called and identified by the colloquial name throughout child’s life.

6. Niṣkramaṇa saṃskāra (First outing) Niṣkramaṇa is taking the child for the first time outside the house in the fourth month after birth usually to the temple. Medically, by this time, the child should develop head control, react to social contact by a smile or laugh and produces sounds with pleasure.

7. Annaprāśana saṃskāra (First feed for the child) The important stage in the life of a child is first feeding of semisolid foods. As the child grows s/he requires more amount and different types of food for the growth of tissues in body. Kāsyapa, advised of Phalaprāśana (Administration of fruit juices) at 6th month. It is necessary that the child should be weaned for proper growth and development.

8. Cūḍākaraṇa saṃskāra (Tonsuring head) This saṃskāra involves shaving the head in the 1st, 3rd or 5th year, In this ritual head is well shaved by leaving tufts of hair at the top of the head as according to Ayurveda, at this place a fatal point is present, an injury to it causes sudden death.

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9. Karṇavedha saṃskāra (Piercing the earlobes) Piercing the ear lobules of the child during 6th, 7th, 8th or 10th month acts as an initiating immunization mechanism from wound and also for ornamental purpose. Nano particles of the gold penetrate deep in to the channels to initiate the immunity process.

10. Akṣarābhyāsa saṃskāra (Learning the alphabet). When the tender mind of the child is prepared to receive education, the Akṣarābhyāsa saṃskāra was performed at 5 years of age on an auspicious day to mark its beginning and alphabets are taught. Acharya Vagbhata mentioned that stress should be given to teach him the Dharma (righteousness) and Vinaya (modesty). Dharma is the first of the four highest pursuits of human excellence.

11. Upanayana saṃskāra (Sacred thread ceremony) The child enters studentship and a perfect discipline which involves celibacy. Upanayana saṃskāra is performed at 8, 11 or 12 years with a maximum upper limit being 24 years. This saṃskāra constitutes offering a sacred thread after which, the child should follow his teacher for primary education.

12. Vedārambha (Beginning of Vedic study) It is the learning of sacred scriptures of Hindu religion in ‘Gurukula.’ In this saṃskāra, each student, according to his lineage, masters his own branch of professional course after primary education. Beginning from one’s own righteous duties to the process of evolution are the contents of learning.

13. Keśānta saṃskāra (Shaving the beard) Keśānta means getting rid of hairs; this saṃskāra is connected with the first shav-ing of a student’s beard when his age is about 16 years. Puberty is the phase of significance in the course of maturation and development of secondary sexual characters appear at the age of 16 years in males.

14. Samāvartana saṃskāra (End of studentship) This ceremony associated with the end of formal education of Vedas in ‘Gurukula.’ It is a Graduation ceremony that marks the end of student hood. This also marks the end of celibacy and entry into the phase of a house dweller.

15. Vivāha saṃskāra (Marriage Ceremony) Marriage is advised for a male of 21 years with a female of 12 year; but conception is specified after 4 years of marriage duly explaining the reason that the reproductive abilities are more optimum and ideal at 25 and 16 years in male and female respectively.

16. Antyeṣṭi (Death rites) Iṣṭi means a sacrifice. Antyeṣṭi refers to last rites of the human being. It is sometimes referred to as Antimasaṃskāra. As per Hindu dharma, bodies are perishable and the soul is eternal. According to one’s own past deeds, the soul enters a new body which is described to be cyclic in nature. The death rites help the soul to either maintain this cycle in a systematic way or to unite and one with the supreme soul.


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After reviewing the above it seems that the sacraments that are prescribed are highly scientific in nature and solely on medical and philosophical grounds, they were introduced in society. Though not all the said sacraments are followed these days, certainly they cannot be superstitious as some people argue.

Food Culture It is often said that Indian kitchen is no less than a medical shop. Ingredients like turmeric powder, cumin seeds, black pepper, ginger, ajwain, asafoetida, fenugreek, coriander seeds, jaggery, salt, sesame oil, cow ghee etc. took a permanent place in Indian kitchen. All the above ingredients more or less, are used in the solid, semi-solid food preparations of Indian cuisine. They contain both the culinary and medicinal values when used in seasoning purposes. For instance, use of turmeric (Cucurma longa) is in practice for a long time in India. It is popularly referred to be ‘poor man’s saffron.’ It is being used heavily in Ayurveda and Siddha systems of medicine to cure stomach and liver ailments based on its antimicrobial activity. In most skin diseases, arthritis and digestive disorders, turmeric proved its efficacy. As per the pharmaco-dynamics of this valuable herb in Ayurveda, its pungent and warm-ing action pacifies the aggravation in bile and wind humors. Traditionally, women in India anoint turmeric paste on the feet to avoid fungal infections. In similar lines, all the above mentioned ingredients possess herbo-medicinal values as described in Ayurveda. Fruits like mango, goose berry, lemon and vegetable like ginger, cucumber are fermented in association with salt, chilly powder and sesame oil. They can be preserved for a long time due to the presence of salt and oil. People derive medicinal benefits associated with them by using occasionally.

Cooking Vessels Metals such as copper, brass and bronze have been in use in Indian kitchens for a long time. Brass is an alloy of copper and zinc. Metal bronze is an alloy of copper and tin. Water kept overnight, in a copper vessel, relieves one from Gastro-intestinal problems by destroying harmful bacteria and virus. Nowadays, the ‘E-coli’ virus is rampant all over the world causing several health disorders. Studies showed that water stored in a copper vessel has the capacity to kill this virus. Ayurveda suggests using vessels especially made of brass and bronze. Sometimes it is even suggested to use iron vessels alongside earthen pots. Food cooked using these vessels absorb essential minerals like copper, zinc and iron which are needed in the metabolic pro-cess. Ancient Indians never used aluminum and stainless steel vessels for cooking purpose, though they were pioneers in metallurgy.

Cāturmāsya Cāturmāsya, a four-monthly religious penance, is observed by the saintly people and house-dwellers as well. Varāha Purāṇa says that a person, who observes this penance, will reach the heavenly abode. During this period, people take different vows and choose to practice religious austerities to reap the benefit of good deeds. But, this ritual has a rational behind it. July-October months are normally considered rainy season in India. As per Hindu calendar, the time between Āṣāḍha and Kārtika months is marked for rainy season. As the

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season changes, seasonal diseases spring off from the contaminated environment and food that one consumes. One can keep oneself away from diseases (mostly Gastro-intestinal) is by following a diet regimen. The code of conduct during this season is well explained in the Smṛti texts and Caraka saṃhitā, the seminal text of Ayurveda. In the first month, the person who is observing this austerity has to sacrifice con-suming raw fruits and vegetables. Ingredients like tamarind, coriander, mustard, coconut, chilly powder, cashew nuts etc. and all leafy vegetables are prohibited during this time. This food regimen minimizes the chance of getting prone to diseases while maintaining the blood pressure. Furthermore, the digestive process is very slow during this time. On the other hand, tuar dal, moong dal, pepper powder, cumin seeds, jaggery, ghee etc. are allowed to be consumed. They are highly helpful in maintaining the protein, carbohydrate, iron levels in the body. During the second month of austerity, person observing this vow has to sacrifice the curd/yogurts. In Ayurveda, irrespective of the season, curd is prohibited; especially dur-ing dinner. It is heavy for digestion, causes constipation, increases secretion and coats the micro-channels of the body. Due to these characteristics, it gives rise to metabolic disorders like Diabetes. In the third month, as per the guidelines, it is suggested to sacrifice the milk and milk products. According to Ayurveda, milk means cow’s milk only, though there are other seven animal sources of milk is enumerated. Milk nourishes all tissues in the body and is a good aphrodisiac. It is a wonderful food supplement for the diseased. However, its con-sumption produces some adverse effects in the body by increasing phlegmatic levels. This is dangerous as phlegm is naturally aggravated during this specific period of time. Acidic fruits and fruit juices cause to curdle milk, thus turning it into a heavy mucus-forming substance. Hence it is avoided in the third month of austerity. It is prescribed to sacrifice certain pulses and grains in the final month of austerity. Di-cotyledons and specified seeded fruits like grapes, pomegranate etc. are prohibited during this period. This is due to the fact that consumption of pulses increases the risk of urinary of tract disorders. Pulses having di-cotyledons, and different type of simba grains, produce burning sensation. They are exceedingly un-unctuous and constipative. They aggravate the wind in the body and causes extreme difficulty in the digestion process. Rice, wheat, maize, curry leaves etc. are prescribed in substitution to the prohibited food items.

Discussion It is not possible to discuss and interpret scientifically, all cultural traditions prac-ticed in Hindu society in India, in this paper. When body is diseased, then it affects the inner consciousness. Subsequently, it gives rise to somato-psychic kind of diseases. In turn, one is deviated from the path of liberation and, always, one would be involved in contemplating nothing but afflicting diseases and affiliated pain.

Conclusion Traditions in Indian culture are not superstitions. These are transformed from generation to generation with a scientific faith behind them. Traditions that are impregnated with philosophico-cultural, psycho-social and medico-philosophical insights are the core of Indian culture.


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Customs like throwing coins, while passing by a river, has to be considered scientific, since copper coins were used for currency transactions in ancient India. As discussed before, copper has certain qualities to purify the water. According to the science of Yoga, wearing a sacred mark on forehead controls the concentration levels and sustains the nerve energy at the particular place. The Tulasi plant (Holy basil) increases immunity and a great antibiotic. Religious practice of worshiping this plant bestows one with a perfect health and so on so forth. Hence, unhesitatingly, it can be argued that all philosophical or cultural practices in Hindu society have a rational behind them. All such cultural aspects should be thoroughly investigated for a better understanding of the affinity between culture, philosophy and medi-cal science.

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Prasad J.S.R.A., Srikanth K.Y. (2012). A Medical Interpretation of Pumsavanakarma inRaghuvamsa. Journal of Sanskrit Academy, Vol. 22, 125-131Prasad J.S.R.A. (2014). Ayurvedic References in Raghuvamsa and Arthashastra: Material for

thestudy of Medical Concepts in Sanskrit Literature. Hyderabad: Sri Jayalakshmi Publications.

Paramacharya Kanchi (1995). Hindu Dharma. S. Ramakrishnan (Ed.). Bharatiya Vidyabhavan, BombaySrikanth K.Y., Prasad J.S.R.A. (2013, May). Relevance of Performing Jatakarma Samskara

(Birth time ritual) in Modern Context. Paper presented at the Veda Samvada, Bangalore, India

Vaidya Bhagwan Dash (1980). Materia Medica Of Ayurveda Based On Ayurveda Saukhyam OfTodarananda. Retrieved from http://archive.org/stream/MateriaMedicaOfAyurveda/

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Medico-Philosophical Dimension of Indian Culture