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Which Pathy Is The Best #1

Date: 29 Jan 2013 21:36:39 -0000
From: "Surya Deva"
Subject:  Which Pathy Is The Best #1



~ Part 1 ~

As sadhakas, one of our chief duties is to keep ourselves healthy and disease-free. When one's physical well-being is compromised, it is difficult to manage spiritual practices, do dharma pracara, and serve society.

Here following is an overview of the various pathys. We should consider their strengths and drawbacks - pros and cons - and know which to select in a time of need.


The human personality is three-fold: Physical, psychic, and spiritual. We have to keep all realms in proper condition and well-maintained. However, there is an inherent challenge neatly outlined in this Sanskrit / Samskrta proverb:

"Sariram vya'dhi mandiram".

'Where there is a body, disease comes'.

In other words, the body is prone to disease. At any moment, diseases may manifest. In that case, it is our duty to cure that disease in a safe and healthy manner.


Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba's overarching guidelines about the field of medicine and health, as well as what form it should take in the future.


Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.

"Shat ma'ri bhavet vaedhyah. Sahasra ma'ri cikitsakah"  (Human Society - 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a "vaedyah", i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes "cikitsak", i.e. high-qualified doctor.

So Baba is referencing this satirical proverb where the chief qualification for becoming an expert doctor is how many patients they have killed with toxic medicines. The point being: Prescribing harsh medicines to a helpless patient often leads to catastrophe. Yet this is a common outcome in pathys that use harmful medicines.

Baba says, "The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (Human Society - 1, Various Occupations)


As stated above, in allopathic medicine, the selection of medicines often harms and sometimes leads to the death of the patient. Why does this happen? Because allopathic medicines are harsh and have poisonous side effects. In that case, administering medicines can bring about a grave scenario - even death. That is one aspect of allopathy that everyone should know.

Baba says, "The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?" (1)

In addition, allopathy does not cure the problem of the patient or eliminate the illness. Rather allopathic medicines merely keep the problem in check, in which case one must take that allopathic medicine for the course of their life. So that is another inherent weakness of allopathic medicine.

Thus allopathic treatment has at minimum four distinct flaws: (a) They use harmful medicines that can compromise your health and even kill the patient; (b) there is an inherent danger in giving medicine based on the germs and diseases present in the body; (c) the medicine prescribed does not cure the patient of their illness; and, finally, (d) if the ability or motivations of the doctor are questionable, the result will be disastrous.

Aside from these aforementioned glaring defects, allopathy, however, does have some strengths:
(a) Comprehensive diagnostic testing.

- Although it must be noted that often time allopathic diagnostic testing is quite invasive and has side-effects and drawbacks - such as with radiation, ct sance etc. It can also be very dangerous. Often times they over-diagnose as well. Yet, no matter how much diagnostic testing is done or not, allopaths do not address the root cause. So their treatment is basically useless. So the problem recurs again and again. For example, with an ulcer they do not address the root cause, so that ulcer will crop up again. Same is the case with hemorrhoids, fistula etc -

(b) Effective treatment of trauma.
(c) Solid surgical capabilities.

In a nutshell, that is the overview of allopathy.


Many mistakenly believe that ayurvedic medicines are not harmful. But that is just not true. Baba pointedly explains that the ayurvedic and unani system of medicines are based on the introduction of strong medicines. Administering such medicine can cause terrible harm.

Baba says, "In both systems [ayurvedic and unani system] crude medicine is applied." (2)

Baba says, "Ayurveda and hekemii [hakims]...use strong medicines and also poison as a medicine...In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (3)

So ayurveda lives in the shadows of allopathy as ayurvedic medicines also have harmful extremely harmful effects on the body.


Baba then reveals one very unique fact: That the entire foundation of ayurveda is outdated.

Baba says, "There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases." (4)

In His above teaching, Baba explains that the entire platform of ayurveda is based outdated parameters which do not taken into consideration the continued development of the human body and glandular system.


Surgery is of great value yet pure ayurveda does not include surgery.

Baba says, "In the pure ayurvedic system, there is no surgery." (5)

Thus, without surgery, ayurveda is unable to treat a vast array of cases including trauma, blunt trauma, serious medical emergencies, and other critical conditions.


Although ayurveda does employ strong medicines, some ayurvedic medicines can fully cure a patient of their disease. This is in stark contrast to allopathy where the medicine never fully cures the patient, which is why patients of allopathy will take that medicine so long as they remain alive.



The next pathy to be discuss in naturopathy. First Baba outlines the overall approach of naturopathy.

Baba says, "Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet." (6)

Then Baba describes the various techniques and methods used by naturopaths - like fasting.

"Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food." (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

   "Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen."
   "The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth."
   "Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine]." (8)


Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

"Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature." (9)


Here below Baba unveils the special way that medicine works - it facilitates the healing process in the body.

"People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body's own healing power. Medicine only helps to accelerate the activity and speed of the healing process." (10)

Here again, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.


"The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons." (11)

Baba says, "In homeopathy whose principle is "Samah samam shamayati" (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease." (12)

Baba says, "The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease or its symptoms. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient's symptoms." (13)

"Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them." (14)

"Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people." (15)

"Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment." (16)

   "The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor's chambers may be possible in a hospital."
   "In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient's disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment." (17)

in Him,
Surya Deva


1. Human Society - 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society - 1, Various Occupations
4. Human Society - 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society - 1, Various Occupations
7. Human Society - 1, Various Occupations
8. Shabda Cayanika - 5, Kulya to Kuvela (Discourse 34)
9. Human Society - 1, Various Occupations
10. Human Society - 1, Various Occupations
11. 8. Shabda Cayanika - 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society - 1
14. Shabda Caynika - 4, Kárpat́ika to Kála (Discourse 23)
15. 'Guidelines for Commencing Microvita Research'
16. Human Society -1, Various Occupations
17. Human Society - 1, Various Occupations

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