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.He considers it to be a culturalpossession, distinguished from other medical systems currently practiced in TamilNadu because of its status as the original medical system of the land and people.The Lemurian narrative and the qualitative conjunction of the Tamil people andsiddha medicine thereby provides vaidyas with a powerful justification to assert anexclusive right to practice in Tamil Nadu and on Tamil bodies.The relativistic logic of these assertions of the appropriateness of a medicine toa people would appear to compel vaidyas to recognize all medical systems as equal,and to acknowledge that there can be no universal medicine.If siddha medicineis the most effective medicine for Tamil bodies, the same should be the case forayurveda on Aryan, brahman bodies, and biomedicine for Europeans.However,Tamil vaidyas often juxtapose their claims to relative uniqueness with aspirations the utopian character of siddha medicine 145for medical imperialism.While utilizing the buffer of relativity offered by theautonomy of tradition, they assert that the very cultural and historical specificity oftheir practice affirms that its universal potential is greater than that of other medi-cal systems.In its most basic formulation, the essences that non-brahman Tamil leadersassign to various salient communities in south India have been as follows: Tamilsare rational, Aryans deceitful, the British materialistic, and Muslims carnivorous.Vaidyas read these characteristics into medical practice.R.Kasturi speaks of therelative effectiveness of various medical systems in their treatment of damagedorgans.Biomedical doctors do transplants, or use artificial organs, correspondingto the propensity of the West to discard prior traditions in favor of new innova-tions.These British doctors focus only on material realities, believing that if thedamaged material is replaced by new material, health will be restored.Kasturi alsoaligns ayurveda with the illusion and superstition that Tamil revivalism ascribesto the Aryan character.The ayurvedic doctor applies medicine that misleadinglyappears to effect a cure, that only affect the outer appearance of organs while theorgans remain damaged. According to ayurveda, the reasons for the occurrenceof disease are god s will, fate, the anger of the gods, or sins committed in past lives. Unani practitioners give medicine made from animal organs, reflecting a commonstereotype of Muslims as carnivores due to their consumption of beef. Therefore,these other medical systems do not give the final, true causes of disease.The causesgiven in siddha medicine are in accordance with reason. Unlike these other medi-cal systems, siddha medicine effects permanent relief because it values durabil-ity and continuity, salvaging old things, whether traditions or organs, rather thandiscarding them. Once a patient is cured according to the Siddha medical system,that disease will never return.Siddha medicine cuts disease at its root. 151This perception that siddha medicine is the only medicine to address the basiccause of disease is common among vaidyas.G.J.Parthasarathy spoke to me aboutthis. If you ask what the basic difference is between this [siddha] medicine andother medicines, we challenge, can others cure disease permanently like our medi-cine can? We can cure a disease permanently.Should one take temporary medi-cines for one s entire life? It s the firm doctrine in siddha that one should not. Siddha medicine cuts disease at its root is because it is the root of all medicines.L.Krishnamurthy, in language similar to Kasturi s, asserts that siddha medicinehas certain features that make it both unique and highly effective.Of the medi-cines currently practiced in the world, English medicine (allopathy) and Germanmedicine (homeopathy) are the most influential and are used by common people.But do these medicines cut at the root all diseases that appear in the body? Dothey destroy suffering and give happiness? If one ponders this, it is clear that theydo not. Because allopathy and homeopathy have not been successful at curing 146 recipes for immortalitydiabetes, tuberculosis, and other chronic illnesses, Krishnamurthy asks: havethose medical systems understood basic, essential medical details, such as the natu-ral classifications of the structure of the human body, the details of that structure,and the natural bases of those classifications? Without a doubt we can see theyhave not [ Pobierz całość w formacie PDF ]
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.He considers it to be a culturalpossession, distinguished from other medical systems currently practiced in TamilNadu because of its status as the original medical system of the land and people.The Lemurian narrative and the qualitative conjunction of the Tamil people andsiddha medicine thereby provides vaidyas with a powerful justification to assert anexclusive right to practice in Tamil Nadu and on Tamil bodies.The relativistic logic of these assertions of the appropriateness of a medicine toa people would appear to compel vaidyas to recognize all medical systems as equal,and to acknowledge that there can be no universal medicine.If siddha medicineis the most effective medicine for Tamil bodies, the same should be the case forayurveda on Aryan, brahman bodies, and biomedicine for Europeans.However,Tamil vaidyas often juxtapose their claims to relative uniqueness with aspirations the utopian character of siddha medicine 145for medical imperialism.While utilizing the buffer of relativity offered by theautonomy of tradition, they assert that the very cultural and historical specificity oftheir practice affirms that its universal potential is greater than that of other medi-cal systems.In its most basic formulation, the essences that non-brahman Tamil leadersassign to various salient communities in south India have been as follows: Tamilsare rational, Aryans deceitful, the British materialistic, and Muslims carnivorous.Vaidyas read these characteristics into medical practice.R.Kasturi speaks of therelative effectiveness of various medical systems in their treatment of damagedorgans.Biomedical doctors do transplants, or use artificial organs, correspondingto the propensity of the West to discard prior traditions in favor of new innova-tions.These British doctors focus only on material realities, believing that if thedamaged material is replaced by new material, health will be restored.Kasturi alsoaligns ayurveda with the illusion and superstition that Tamil revivalism ascribesto the Aryan character.The ayurvedic doctor applies medicine that misleadinglyappears to effect a cure, that only affect the outer appearance of organs while theorgans remain damaged. According to ayurveda, the reasons for the occurrenceof disease are god s will, fate, the anger of the gods, or sins committed in past lives. Unani practitioners give medicine made from animal organs, reflecting a commonstereotype of Muslims as carnivores due to their consumption of beef. Therefore,these other medical systems do not give the final, true causes of disease.The causesgiven in siddha medicine are in accordance with reason. Unlike these other medi-cal systems, siddha medicine effects permanent relief because it values durabil-ity and continuity, salvaging old things, whether traditions or organs, rather thandiscarding them. Once a patient is cured according to the Siddha medical system,that disease will never return.Siddha medicine cuts disease at its root. 151This perception that siddha medicine is the only medicine to address the basiccause of disease is common among vaidyas.G.J.Parthasarathy spoke to me aboutthis. If you ask what the basic difference is between this [siddha] medicine andother medicines, we challenge, can others cure disease permanently like our medi-cine can? We can cure a disease permanently.Should one take temporary medi-cines for one s entire life? It s the firm doctrine in siddha that one should not. Siddha medicine cuts disease at its root is because it is the root of all medicines.L.Krishnamurthy, in language similar to Kasturi s, asserts that siddha medicinehas certain features that make it both unique and highly effective.Of the medi-cines currently practiced in the world, English medicine (allopathy) and Germanmedicine (homeopathy) are the most influential and are used by common people.But do these medicines cut at the root all diseases that appear in the body? Dothey destroy suffering and give happiness? If one ponders this, it is clear that theydo not. Because allopathy and homeopathy have not been successful at curing 146 recipes for immortalitydiabetes, tuberculosis, and other chronic illnesses, Krishnamurthy asks: havethose medical systems understood basic, essential medical details, such as the natu-ral classifications of the structure of the human body, the details of that structure,and the natural bases of those classifications? Without a doubt we can see theyhave not [ Pobierz całość w formacie PDF ]