History of Ayurveda and Thai Yoga

Origins of Indigenous Traditional Thai Medicine and Massage

by

By Anthony B. James Prof. Anthony B. James MSc.(Clinical Herbology), DNM(C), Idaho Registered ND(T), Christian Science Practitioner, MD(AM), DOM(Acu), DPHC(h.c.), Ph.D. (IM), Ph.D. (Hospitaller Medicine h.c.), DMM, RAAP, Doctor of Thai Traditional Medicine (UTTS-Lifetime), MSGR./CHEV., Ordained Native Monsignor, Native Bishop, Eastern Orthodox Catholic Church of the East in Brazil,
Dean, Professor, Director of Education and Traditional Medicine, Chairman: Native American Indigenous Church, INC (NAIC)

Indigenous, Traditional Thai Massage (Indigenous Thai Yoga Therapy), also called “Ryksaa Thang Nuad Phaen Boran Thai” or the “ancient Chirothesia (synonymous with Yoga Therapy Thai style/ Thai Yoga Massage) or hands-on healing” of Thailand, is born of a long tradition.[2] This unique system of Indigenous, traditional, and natural medicine, combined with Yoga therapy, has its ancient roots in the traditions of classical Ayurveda, dating back to the 5th century B.C.E. Subsequently, Vedic health and medical practices eventually became common in Southeast Asia. Burma (Myanmar) and Thailand were heavily influenced by succeeding generations of Buddhist influence, philosophy, training, and procedures. A form of this traditional religious therapeutic medicine has been taught and practiced in various locations for approximately 2,500 years.

When Theravada Buddhism arrived in the region (400-600 C.E.), it was was firmly established as a colloquial and unique variation still founded primarily on its Vedic roots but progressively influenced by the diversity found in early Thailand beginning in the Sukhothai period, followed by the Ayutthaya and Bangkok periods, Starting in the Ayutthaya period (1351), we see influences from the Burmese, Japanese, Chinese, Malay, Philipines, and Portugal[3] consistent with the immigration and trade of the Kingdom during that time. This is also when we first document the arrival of Western doctors. Traditional Burmese medicine especially came to the forefront before and after the sacking of Ayutthaya between 1765 and 1767 [4]. The classics of Indian literature and Ayurveda were known and utilized by the Royal Court in Ayutthaya, including the Ramayana, Rig Veda, Atharva Veda, Caraka-Saṃhitā, Pradāpika, and Sushruta Samhita. In addition, from its earliest days, the Thai Royal Court was likely knowledgeable, through local culture and the literature of the Vedas and the Puranas, of the Hindu deities, and in particular, the deity and iconic symbols associated with Dhanvantari (Thai Pra Narai, Narayana, Jagannath). It may be interesting to note that one of the oldest bronze statues in Thailand, now located in the National Museum in the ancient capital of Sukhothai, is that of Vishnu. Dhanvantari is an avatar of Vishnu in Hinduism. He is the physician to the Gods and generally the deity or spiritual icon of Ayurveda.

During the periods of war with neighboring Burma, tens of thousands of Thai people were taken as prisoners and held for over 40 years before establishing their freedom and returning to their homes, including the famous Thai Prince and later King Naresuan [5] [6]. When they returned, they brought knowledge and practices they had acquired during captivity, including medicine, martial arts, music, and various culinary skills. These were incorporated into the dominant Thai culture and remain influential today in the many generations of Burmese immigrants living in Thailand.

OM NAMO SHIVAGO

Historically, the initial credit for the origin of what became Indigenous, Traditional Thai Medicine and Massage is given to one individual, a famous Indian doctor named Jivaka Komalaboat [12] (also known as Shiv). Other spellings include Jivaka Kumar Bhaccha, Jivaka Komarabhacca, and Jivaka Amravana.  Jivaka, of Indian origin, is alleged to have been born in what is today the city of Rajgir, the ancient capital of the Magadha Kingdom (Later Majapahit/ Bihar). There are several accounts of his birth, life, education, and teachings.

I am looking for more detailed and historically verifiable references to the life of Jivaka. I  found several. One specific account cross-references several others; however, without particular concerns, it is hard to verify all the details. However, including it under fair use to present facts for further research and or verification: According to one author (Salina- Nalanda University), “According to the Anguttara commentary, he was the son of Salavati, a courtesan of Rajagaha with Abhayarajakumara (Son of Raja Bimbisara), but some accounts maintain Jivaka was Ambapali’s son with Raja Bimbisara. According to Vinaya sources, the child was placed in a basket right after birth and thrown on a dust heap, from which Abhayarajakumara rescued him.

When questioned by Abhaya, people said “he was alive” (jīvati), and therefore the child was called Jivaka; because the prince brought him up, he was called Komārabhacca (child of a Prince). It has been suggested, however, that Komārabhacca meant master of the Kaumarabhrtya science (the treatment of infants); VT.ii.174; in Dvy. (506-18) [12], He is called Kumarabhuta because of his medical profession.

Growing up, he learned of his antecedents, went to Takkasila without Abhaya’s knowledge, and studied medicine for seven years. When he returned to Rajgir, Abhaya established him in his residence. There, he cured Bimbisara of a troublesome fistula and received all the ornaments that Bimbisara’s five hundred wives wore as a reward.

PLEASE NOTE Another Jivaka Origin Story from the Pali: Mahavagga 8.1, Chapter 1: Tells of his parentage and how he came to be part of the King Bimbisara’s royal family, his journey to learn medicine, how he was introduced to the sick Buddha and some of his conversation and counseling with the Buddha. It is interesting how he convinced the Buddha to allow the Sangha Monks to wear clean and new robes!

DalhaSa (Dalhaṇa), the 12th-century commentator of the Susruta Samhita, says that Jivaka’s compendium was regarded as one of the authoritative texts. Thus, it spoke Jivaka. Another text that quotes Jivaka’s formulas is the Navantaka (meaning ‘butter’), a part of the Bower Manuscript discovered in 1880 in Kuchar in Chinese Turkistan. Based on earlier standard sources, this medical compilation of the 4th century A.D. attributes two formulas dealing with children’s diseases to Jivaka, saying, ‘Iti hovaca Jiv,’ i.e., ‘Thus it is said by Jivaka.’ One formula is: i.e., Bhargi, long pepper, Paha, papaya, together with honey, may be used as linctuses against emesis due to deranged phlegm.” A “Linctus” is a form of cough medicine [13].

In researching Jivaka, Rajgir, and the ancient Nalanda University, there are references to Jivaka and also in connection with the Buddha from the Chinese authors Xuanzang (Hiuen Tsang) and Yijing, especially those of  Xuanzang (Sixth Century between 630 and 643 CE). In one of his accounts, he writes, “North-east from Srigupta’s Fire-pit, and in a bend of the mountain wall, was a tope (stupa) at the spot where Jivaka, the great physician, had built a hall for the Buddha. The remains of the plants and trees within them still exist. Tathagata often stayed here. Beside the road, the ruins of Jivaka’s private residence still survive.” [14]

Referred to in some ancient references as the Thrice Crowned King of Medicine, he was a classically trained Ayurvedic physician, probably in the tradition of Atreya (Atreya Punarvasu/ Takkasila). Jivaka was known to be influenced by Buddhism and was possibly the personal physician to Raja Bimbisara, the king of Magadha at that time, as well as to the Buddha and the local monks’ community upon the king’s appointment.[12]

Today, it is possible to travel to see Jivaka’s home, and the ancient Nalanda University in Rajgir is also possible.

For a more detailed history and archeology of the Jivaka and Thai Traditional Religious Therapeutics, please read further in the book “Krabi Krabong, The Tiger Sword of Thailand” at BeardedMedia.Com.

Pali is an anachronistic/ancient Sanskrit language still used today by Theravada Buddhist monks. “Studies in Traditional Indian Medicine in the Pāḷi Canon:  Jīvaka and Āyurveda,” (Kenneth G. Zysk, Journal of the International Association of Buddhist Studies 5, pp. 309–13) [15]. Jivaka’s name is mentioned in the traditional Pali canon or writings of Theravada (Hinayana) Buddhism (Zysk, Kenneth, G. 1982). There are numerous additional references to him, his life, and his healing practices in the Pali Canon. There is some support for the idea that the “Giving of Robes” (Vin.i.268-81; AA.i.216) [16], where he made a gift to the Buddha of “a celestial shawl he received from a king named “Chanda Pradyotha” prompting the Buddha to give a famous sermon leading to the practice still followed today.

Another example in the Pali Canon is Jivaka treating the Buddha for specific ailments using Ayurveda. “Once, when the Buddha was ill, Jīvaka found it necessary to administer a purge, and he had fat rubbed into the Buddha’s body and gave him a handful of lotuses to smell. Jīvaka was away when the purgative acted and suddenly remembered that he had omitted to ask the Buddha to bathe in warm water to complete the cure. The Buddha read his thoughts and bathed as required. (Vin.i.279f; DhA. (ii.164f)” [17]

The above is an example of the therapeutic adjuncts used in I.T.T.M. today: Chirothesia, Anointing, Oliation, Herbology, Aromatherapy, “Ayurveda Panchakarma“, “Ayurveda Marma Chikitsa“, etc.

He became a Buddhist monk (Sotāpanna) while in the Buddha’s presence. He continued to practice medicine and developed strategies that would form the foundation for medical and healing practices in Buddhist temples worldwide to this day.

Jīvaka was eventually declared by the Buddha chief among his lay followers and loved by the people (“aggam puggalappasannānam“) (A.i.26)[18]. He is included in a list of good men who have been assured of realizing deathlessness (A.iii.451; DhA.i.244, 247; J.i.116f) [19].

He seemed to follow, teach, and exemplify the doctor’s moral obligations (Doctor’s Code of Conduct) as found in the Pali scripture, the Vejjavatapada. It is attributed to actual practices and teaching directly from the Buddha. In the seven articles, excerpts from four passages in the Pali canon, the Buddha lays down the attitudes and skills that would make “one who would wait on the sick qualified to nurse the sick” (Anguttara Nikaya III, p.144) [20]. The Vejjavatapada likely predates the Greek Hippocratic Oath. It not only encourages doctors to practice ethically but also specifies a genuinely holistic approach to medicine that addresses the spirit, mind, and body in an integrated fashion.

“The Lord said: “Health is the greatest gain.” He also said: “He who would minister to me should minister to the sick.”

I, too, think that health is the most significant gain, and I would minister to the Buddha.

Therefore:
(A)  I will use my skill to restore the health of all beings with sympathy, compassion, and heedfulness.
(B)  I will be able to prepare medicines well.
(C)  I know what medicine is suitable and what is not. I will not give the unsuitable, only the suitable.
(D)  I minister to the sick with a mind of love, not out of a desire for gain.
(E)  I remain unmoved when I have to deal with stool, urine, vomit, or saliva.
(F) Occasionally, I can instruct, inspire, enthuse, and cheer the sick with Teaching.
(G)  Even if I cannot heal a patient with the proper diet, medicine, and nursing, I will still minister to him out of compassion.
Translated from Pali into English by Bhante Shravasti Dhammika”

The Brahmajala Sūtra says: “If a disciple of the Buddha sees anyone sick, he should provide for that person’s needs as if he were making an offering to the Buddha.” [12] Brahma Net Sutra, S.T.C.U.S.C., New York, 1998, VI,9[21]’

Jivaka is revered to this day. Many modern practitioners and schools begin every healing session by reciting a Pali Mantra called OM NAMO SHIVAGO. Royal practitioners generally do this quietly, whereas in northern Thailand, the Mantra may be recited out loud, sometimes with the receiver participating as well.

At our NAIC Thai Yoga School, we continue to practice and recite this mantra, as we were taught to acknowledge and respect the original tradition we are seeking to practice and pass on today. The OMNAMOSHIVAGO mantra is, by itself, considered a critical healing practice.

The Wai Khruu, or paying of respect to Jivaka (Shivago), is still partly to remember his contribution to present-day art. To what extent other styles of medicine and massage have contributed to Indigenous, Traditional Thai Medicine (T.T.M./ I.T.T.M.) development is impossible.

The current capital of Thailand, Bangkok, was established in 1782 with the coronation of Chakri King Rama I 1782. According to Thai historians, the first meaningful building erected in the new capital was the rebuilding of Wat Pho (1789-1801). The original in the former capital (Ayutthaya) was burned by invading Burmese armies.

Primarily, I.T.T.M. has been passed from generation to generation as an oral tradition. One would serve an apprenticeship under a teacher, often for several years, before practicing as a practitioner. In general, the monks and nuns of the Buddhist Temples preserved and cherished the teachings. In addition to the oral tradition, several treatises, handwritten papers, Codices, and books have been written, chiefly for or by the royal court. They are not easily accessible to the general public. The most accessible documents detailing the Royal Court’s Traditional Medicine practices were the stone carvings built into the walls and pavilions of Wat Po in Bangkok. More on these later.

It is also important to note that there have always been, from the earliest days to the present, two different corollary systems of practice: two types of traditional curing methodologies and points of view on how healing and conventional medicine were practiced in Thailand. The urban or variant descendant practice originates from the Royal Schools of traditional medicine, as well as the country/rural and standard practices found in villages, jungles, and countryside areas.[22] The urban variant represents efforts at standardization and training, while the rustic or country variant incorporates more indigenous ideas and practices, often restricted by tribe or geographic location. Most researchers agree that there has always been and continues to be cross-sharing of ideas, influences, and procedures between the two systems.

Similar variations of this indigenous traditional medicine are practiced in Sri Lanka, Burma, Laos, Cambodia, and Thailand. It is also dramatically similar to Traditional Tibetan Medicine, Amma/Tui Na of China, the Anma/Shiatsu of Japan, and Filipino Hilot.

The history of when specific developments were incorporated into the standard medicine catalog of practices is unclear. Additionally, there is a lack of documentation of the family, tribal, and village-specific practices passed on through oral tradition and not documented in the “official” and sanctioned records and historical texts. A further example is the significant historical and contemporary differences between “Official” Traditional Medicine practices and “Rural” traditional medicine practices found in remote villages and among tribal communities.

We don’t see the first official documentation until King Rama commissions the medical tablets (epigraphies) made and enshrined at the new Wat Pho in the 1830s. According to the custodians of Wat Pho, after the capital (Ayutthaya) was destroyed in 1767 by Burmese invaders, King Rama used rescued fragments of the original documents to make the new ones.[2]

These tablets contain the theory behind I.T.T.M. and illustrate the Sen, or lines of energy, that run throughout the body.

These stone charts depict sixty figures, thirty of the front and thirty of the back. There are channels and points displayed. One interesting observation is apparent: many channels directly correspond to Chinese meridians and unique or Extraordinary vessels. Others refer to the concepts of Prana Nadis from classic Indian Ayurvedic medical science. The charts detail major and minor Marma/ Chakras or energy centers. In Traditional Thai Medicine, these centralized energy, wind, breath, or air point locations are called “Lom” or Wind Gates.

“Chart depicting female balancing points: Wat Po Massage Pavilion”

The depiction of traditional medicine knowledge at the temples Wat Po (Bangkok) and Wat Raja Orasaram Ratchaworawiharn (Thonburi) was considered incomplete. This was perhaps intentional, as the “Secrets” of healing practiced by the Royal Court Doctors (Maw Nuad) at that time were closely guarded. The Royal practice of medicine was more likely to be passed on from one generation to the next within the family, typically from father to son or nephew, through a formal apprenticeship.

In addition to the famous “Epigraphies of King Rama” ( Carved stone medical text) located at Wat Po and Wat Raja-Orasarem (King Rama III:  in the Thai/ Chinese style called “The Royal Favorable Art” style), there are also gunite statues of Thai Reishi Yogis practicing the various Asana or traditional Yoga postures – The Thai variation of Hatha Yoga or self-treatment. In the past, more than 100 exciting figures were scattered about Wat Po’s courtyards. However, many were damaged or deteriorated due to weathering and have been retired for preservation. The Yoga of the Thai Reishi is referred to as Reusi Dottan.

In Thailand’s past, people came to the temples for almost everything, from medical help to education. Anyone could come to the temple for food, shelter, medical care, or spiritual healing. Spiritual healing (religious Therapy) being performed by the monks or lay ministers was considered a perfect cure for almost all disorders, diseases, or adverse conditions of the spirit, mind, or body. Spiritual healing is considered synonymous with “physical” healing, as the distinctions of spirit and physical body are not recognized.  I.T.T.M. (Traditional Thai Medicine/Traditional Thai Massage)  contributed to the ancient Thais’ emotional, physical, and spiritual well-being, which continues to do so today.

Thai culture blends elements from various cultures, spanning from East to West (India to China and Tibet to Indonesia), and I.T.T.M. reflects this. Currently, there are two primary schools of indigenous traditional Thai medicine (Thai Ayurveda) and indigenous traditional Thai massage (Thai Yoga—Marmachikitsa), as well as several minor ones. Many private teachers, monks, and nuns also pass on multi-generational teachings in the oral tradition. Many of these individuals are highly knowledgeable, having grown up in families that have practiced for several generations.

It is relatively recent in Thailand’s history (the 1990s) that the Royal Thai Government, under various ministries, has shown interest and dedicated efforts to catalog the different traditional schools and teachers from the entire country. Initially, the emphasis was on the “official” or Bangkok styles and schools, and over the years, broader research has involved many more variations. There is now a standardized practice and curriculum for traditional techniques under the Union of Thai Traditional Medicine Society (U.T.T.M.S.), which has been formally recognized by the United Nations[22] as the Indigenous Traditional Medicine of Thailand (1978: WHO UN DESA, recognition of Indigenous and Traditional Medicine).

There are famous and well-known traditional schools such as the Traditional College of Medicine, Wat Pho, Bangkok; Wat Raja Orasanam, Thonburi; Anantasuk School of Thai Traditional Medicine: Wiangklaikangwan Industrial College: Hua Hin and Lak Sii (Aachan, Phaa Khruu Anantasuk); Ayurved Vidyalay: Bangkok and the Foundation of Shivago Komarpaj, Buntautuk Old Medical Hospital in Chiang Mai (Founded by Ajahn, Phaa Khru Sintorn Chaichagun in 1973). There are also satellite or derivative medical schools in the Wat Po tradition in various areas outside Bangkok in Lamphun and Chiang Mai.

Indigenous and Traditional Thai Medicine and Massage are also taught in other local temples, temple auxiliaries, and by various competent individuals, from Chiang Mai to Sri Lanka. I refer to the Temple Wat Sawankhalok Medicine School for the Blind (Aachan Moh Tawee), the School of Traditional Medicine at Temple Wat Suan Dok in Chiang Mai, and Wat Amperwa, as well as traditional sword fighting schools such as the Temple Buddhai Swan Institute, formerly located in Nongkham and now in Ayutthaya. The practices of I.T.T.M. are found in the Muay Boran and Muay Thai Boxing Traditions. Lastly, you see the techniques and Ayurvedic influences in the “Reusi Dottan” or “Reishi/Yogi” still practiced and experiencing a renewed interest.

Formal education for traditional Thai doctors is now at the University level. (This list is not comprehensive)
1) Wiangklaikangwan Industrial College, Hua Hin
2) Rajamangala Institute of Technology: Thai Traditional Medicine College, Songkla
3) Burapha University: The College of Abhaibhubejhr Thai Traditional Medicine, Chon Buri
4) Muban Chombueng Rajbhat University
5) Prince of Songkla University
6) Mahidol University: Siriraj Medical School

Bibliography

[2] Brun and Schumacher: “Traditional Herbal Medicine in Northern Thailand”: 1994 edition, White Lotus, Bangkok, Thailand.

[3] Barbara Andaya, “Political Development between the Sixteenth and Eighteenth Centuries” in The Cambridge History of Southeast Asia, Volume One, Part Two, from c.1500 to c.1800 (Singapore: Cambridge University Press, 1992), 66-67.

[4] Anthony Reid, Southeast Asia in the Age of Commerce 1450-1680—Volume Two, Expansion and Crisis (New Haven and London: Yale University Press, 1993), 69.

[5] David Wyatt, Thailand: A Short History (New haven and London: Yale University Press, 1982), 104.

[6] William A. R. Wood, A History of Siam (Bangkok: Chalermnit Bookshop, 1959), 146.

[12] Jivaka-Komarabhacca in Pali Cannon: http://www.palikanon.com/english/pali_names/j/jiivaka.htm

[13] Jivaka called” Komarabhaca: “The treatment of infants,” VT.ii.174; in Dvy. (506-18)

[14} Jivaka: http://nalanda-insatiableinoffering.blogspot.com/2010/06/jivaka-amravana.html

[15] Jivaka name documented in Pali Cannon: Studies in Traditional Indian Medicine in the Pāḷi Canon: Jīvaka and Āyurveda”, (Kenneth G. Zysk, Journal of the International Association of Buddhist Studies 5, pp. 309–13, 1982)

[16] Jivaka: “Giving of Robes” (Vin.i.268-81; AA.i.216)

[17] Jivaka treats Buddha’s ailments: Buddha reads Jivaka’s thoughts and bathes as required: Vin.i.279f; DhA. (ii.164f)

[18] Jivaka declared by the Buddha chief among his lay followers loved by the people (aggam puggalappasannānam) (A.i.26)

[19] Jivaka is included in a list of good men who have been assured of the realization of deathlessness (A.iii.451; DhA.i.244, 247; J.i.116f)

[20] Jivaka and Vejjavatapada: In the seven articles, excerpts from four passages in the Pali canon, the Buddha lays down the attitudes and skills which would make “one who would wait on the sick qualified to nurse the sick.” “Doctors Code of Conduct”: Anguttara Nikaya III, p.144 (The Vejjavatapada likely predates the Greek Hippocratic Oath.)

[21] Provide for the sick: Brahma Net Sutra, S.T.C.U.S.C., New York, 1998, VI,9.

[22] Traditional Medicine in the Kingdom of Thailand: http://www.searo.who.int/entity/medicines/topics/traditional_medicines_in_the_kingdom_of_thailand.pdf?ua=1

[23] Benchmarks for training in traditional /complementary and alternative medicine: benchmarks for training in Nuad Thai.
1. Medicine, East Asian traditional. 2.Massage. 3.Thailand.
4.Complementary therapies. 5.Benchmarking. 6.Education. I.World
Health Organization.

All Information about Thai Traditional Medicine, SomaVeda® Thai Yoga/”Thai Yoga Reduces Psychological Stress,” is presented solely as an opinion for educational purposes and is provided as an opinion for educational purposes only and is not intended to be used for any therapeutic purpose, neither is it intended to diagnose, prevent, treat or cure any disease. It is not a substitute for competent medical advice regarding any medical condition. Please consult a health care professional for diagnosis and treatment of medical conditions. At the same time, every effort has been made to ensure the accuracy of this information. The author does not accept any responsibility for any errors or omissions.

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