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Medicine and Morals

Ayurveda is not merely a system of medicine; it is, in a very real sense, the science of life itself and according to it, life is not merely a mechanical conglomeration of material atoms dancing in their orbits. There is a hierarchy of factors and principles involved in its highest form as seen in man and there are various levels of these principles as evolved from Prakrity, through Mahat, Ahankara, etc, to manas and bhutas and combining with purusha the peculiarity of Ayurveda is that there is a full recognition of these and it attempts to do justice in its approach to the whole man.

It is in the light of this statement that we should view the moral demands made on a medical practitioner in Atreya’s theory. In India and specially in the villages the art of healing has been fairly widespread and for ordinary ailments the drug vendor has been consulted and the ingredients necessary have been known to the experienced old women of the family. Speaking historically, the person of the physician is found recognized even in the Rigveda. The Aswins are mentioned therein as physicians of the gods; but one who hath store of herbs was also available for kings and crowds of men slike as a “flend – slayer, chaser of disease” (rg. 10. 97-6). According to a well known verse (10-97-22), the Soma juice was praised for its ambrosial properties.

It is however, in Atharva Veda that we trace an elaboration of the nature of human ailments and the remedies for them.

We find, however, an emphasis on the fact that it is the Brahmin who is the person concerned with the profession which is at once an art as well as a science. This had nothing to do with existence or creation of a hereditary class. It is very unfortunate that owing to certain foreign influence the word ‘caste’ has come to acquire a certain odious connotation. Actually it has to do with certain mental and moral qualities and abilities and modern psychology, let it be emphasized, with the help of what is called ‘factor analysis.’ Confirms the fact of existence of certain constellations of qualities as well as fairly well defined dimensions of personality. If we view this problem in this light, we shall be able to appreciate far better the vedic approach as also its influence which is felt not only in the country of its origin but far beyond its frontiers. It is therefore no wonder that the oath a doctor had to take according to Hippocrates is so reminiscent of the qualities and character demanded by our traditional authorities.

Sushruta lays down certain requirements in this passage: “The medical praduate should enter into the medical profession, securing extreme cleanliness by clipping of his hair and nalls, white raiment (incidentally, even the modern professor insists on this for the fashion – conscious lady doctor to be!), holding of an umbrella and hand stick, wearing of the shoes, and avoidance of gaudy clothes, and imbued with a spirit of helpfulness, brotherhood and sincerity towards all creatures”

A word may be added about professional ethics in regard to another physician. If the medical practitioner found another one of his own calling, he was not to feel jealous or behave churlishly but instead win him over by friendly conversation. If he differed from his opinion, the it was for him to convince him by quoting authority of other texts though the art of gentle satire and of damning by faint praise was certainly not ruled out!

We see thus that consistently with the high ideals that follow from seeing everything in the world from the grand cosmic view, the highest kind of ethics was expected of the physician. Moral behavior was not merely something to be practiced at certain hours of the day but made the warp and woof of medical practice.


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