Siddha System of Medicine

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       The name Siddha oushadha (siddha medicine) relates to the earlier esoteric medicinal postulates concerning longevity, even immortality, and the later iatrochemical formulations as conceived and practiced by 18 Siddhars, located in what is today, the Tamil Nadu. It is for this reason, the entire Siddha medical literature is in Tamil. The Siddha system has about 800 texts of which 180 are in print.

        The Siddha system of medicine is rooted in the Dravidian culture, of the pre-Vedic period. The Vedic Aryans owed allegience to the cult of Shiva, which was later absorbed by the vedic culture (Kurup, 1983).

        The Siddha tradition has incorporated minerals and metals, many of which are very toxic (mercury, sulphur, arsenic, etc.), and vegetable poisons. Independent of the Siddha system, India has developed its own tradition of alchemy and iatrochemistry, called Rasashashtra or Rasa vaidya, that employed minerals, metals and some plants (Sathyanarayana Bhat and Kameswara Rao, 1993a).

        The Siddha system of medicine is most predominant in Tamil Nadu. It is also popular in Andhra Pradesh, Karnataka and Kerala. Even outside India, the Siddha system is common in Sri Lanka, Malaysia and Singapore, where the Dravidian civilisation had taken roots. In spite of the emphasis on iatrochemistry, there are many similarities between Siddha and Ayurveda.

        Of the 18 Siddhars, Agastyar, Tirumalar, Bhogar, Ramadevar, Konganavar, Idaikkar, Yugimuni, Karunavar, Theriyar and Pambatti Siddhars deserve a special mention, although the Tamilian tradition considers that the rest of the Siddhars also have made significant contributions to the origin and evolution of the system. However, the question ‘who are the Siddhars?’ still generates controversies (Sathnarayana Bhat and Kameswara Rao, 1993b).

        The origin of alchemy in India has been traced to the seed ideas of the Chinese alchemy, which had established itself in China around the third and fourth centuries CE, giving a more important position to mercury and sulphur among other metals and minerals not only in respect of aurification but also in the preparation of metallic/mineral elixirs and other medical compositions. The Siddha alchemy came to the fore in India between 500 and 600 CE, and the Siddha medicine between 900 and 1000 CE. The Siddha system differs from pure alchemical medication in its insistence that the medicine be prepared through very elaborate processes incorporating a number of herbs in the formulations. In this respect the Siddha system is similar to the Rasashashtra of Ayurveda, though the materia medica of the Siddha system is not extensive. A Siddha medical practitioner uses the same formulation for different ailments but varies its adjuvant, called anupanam, such as milk, ghee, honey, herbal extracts, ginger juice, betel leaf juice, cold water, warm water, etc. It is believed that, if proper, the adjuvant itself would modify the therapeutic properties and potency of the drug leading to the desired effect.

        Siddha practitioners have adopted the Ayurvedic concept of Tridosha and give importance to the examination of the pulse. Siddha Theviar believed that the movement of the pulse in Vaatadosha is like the movement of a swan or peacock while in Pittadosha it would be similar to the movement of an ant or a hen. The pulse would be like the flight of a vulture in Kaphadosha. Siddha physicians are generally considered as very proficient in reading the subtilities of the pulse in various disease conditions. An examination of the urine is also considered important in the Siddha system. Ruby coloured or white urine is indicative of an incurable state of the disease while yellow or honey coloured urine indicates that the disease is in a curable stage. Astrology and incantation are also a part of the Siddha system.

        Minerals, metals, salts, toxic substances and even herbs are classified in the Siddha system as male and female, which is reminiscent of the practice in the Latin language which ascribes genders to nouns. These substances are also recognised as friendly or inimical, probably based on their mutual compatibility or otherwise. The Siddha system identifies 120 uparasas, 64 toxic substances, nine metals and nine gems, each requiring an elaborate processing, most often by high physical heat before they are considered fit for use in a medical composition. In many ways, this processing has similarities with that found in Rasashashtra texts. Although there were attempts to categorise and interpret the ingredients of medicinal formulations in relation to the Panchabhoothas, they were not as detailed as in Ayurveda in which the Panchabhootha concept is a fundamental principle. The formation of the embryo, physiological processes, six rasas, tridhathu, tridosha, curative practices and the like, find rational relative theories in Siddha as in Ayurveda.

        In the Siddha system, Kaayakalpa has a very conspicuous place. Inherent in Kaayakalpa is the belief of the Siddha physicians that the human body consists of 72,000 veins and nerves, six vital centres, 10 vital airs, and 10 vital pulses. These appear to relate to tantrik and yogic concepts. One of the notable characteristics of Kaayakalpa is the intake of muppu, the three salts, besides the administration of meticulously processed minerals and other rejuvenating compositions, use of potent herbal extracts, breathing regulation, conservation of sperm and others. Muppu is believed to enhance the efficacy of any Siddha medicine, but its preparation, and even the composition are a closely guarded secret. In fact a very considerable part of the Siddha system appears to be shrouded in a cloak of secrecy; the texts being only in tamil and the formulations being referred mostly by numbers, promotes security.

        Two millennia old Siddha system received the patronage of tamil Kings and Chieftans as well as the general public all through. Siddha practitioners were active also during the British colonial times. Since the Indian independence, the Governments of India and the state of Tamil Nadu have encouraged the system very considerably. In fact, such close attention to an indigenous system is rare to find outside Tamil Nadu.