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Himalayan Buddhist Cultural Association is
recognised by the govemment of India is the leading
organisation of Himalayan region. It has 15 branches
operating from Ladakh to Arunachal Pradesh.
It's aim based on Buddhist Philosophy to preserve
Himalayan Culture, Promote Modem Education with
Traditional background of leaming and Protection of.
Environment in the Himalayan Region. It also works to
promote National Unity & Integrity, World Peace,
through Compassion, Ftiendship and Non Violence.
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'fit<J>Rt ma:rur
Himalayan Buddhist Cultural Association
B 4, Ladakh Buddhist Vlhar, Bela Road, Delhi-110 054

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Sowa Rigpa: The Science of Healing
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Himalayan Buddhist Cultural Association
ift
Shri. Justice VS Khokje, (Governer of HP) lighting lamp for
the inauguration of the seminar.
ln the chair left to right- Shri Thupstan Chhewang,
Ven. Tsona Rinpoche & others dignitary scholars

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Sowa Rigpa: The Science of Healing Articles
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Himalayan Buddhist Cultural Association
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Sowa Rigpa: The 'Science of Healing Articles
x=ITcrr liT RJ fchffi I fcrw
Advisor : Ven. Lama Chosphel Zotpa
Editors :

Shri Maling Gombu

Dr. Manoj Kumar Singh
Shri D.M. Goyal
Shri Lobsang Tenpa 'Jampa'
Ist Edition 2005, 1000 Copies -
Himalayan Buddhist Cultural Association
.Published by :_
. . . - '
Himalayan. Buddhist Cultural Association
B-4, Ladakh Buddhist Vihara,
Bela Road, Delhi-llOOS4.
Computerized: Lobsang Tenpa 'Jampa'
Typeset by: SPECfRUM MEDIA
3721/5, Netaji Subhash Marg,
Daryaganj, New Delhi-2
Phone : 32272562
Printer:' SAMRAT PRINTER & BINDERS
1606, Pataudi House, Darya Ganj,
New Delhi -02 Phone: 23274880 Mobile: 9312547568
Price : 150/.:.

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Foreword
The Himalayan Buddist Cultural Association, New Delhi
along with its sister concems in diffierent States ofHimalayan
region of India has been constantly working towards the spread
of education based on culture and tradition and for preservation
and promotion of environment, spread of peace and compas-
sion and world peace with special focus on Himalayan region
oflndia from Arunachal Pradesh to Ladakh in Jammu & Kash-
mir.
In order to highlight the various problems, issues and per-
spectives conceming Himalayan region oflndia,the Himalayan
Buddhist Cultural Association, New Delhi has been orgnizing
varous programs at the national and State Ievel. The Organiza-
tion in its forward march today has to its credit a number of
Schools, research center and meditation center in different parts
of Himalayan region and has organized a number of national
seminars and workshops on various issues conceming the Hi-
malayan region and tribal people of india.
Marehing ahead with its spirit and enthusiasm with dedica-
tion to preserve and promote ancient traditional, cultural
practices of Himalayan region, the HBCA, New Delhi in col-
laboration with Man-Tse-Khang, Dharamsala and assisted by
National Medicinal P1ants Board Organized a Three-Day Na-
tional Seminar on Scope of Sowa-Rigpa (Science of Healing)
Medical System and Medicinal Plants in Himalayan Region in
February, 2004 at Gandhi Smrithi, New Delhi.
The Himalayan region oflndia is the treasure house of very
VI
valuable medicinal herbs, which has been the source of medi-
cine Sowa-Rigpa. Sowa-Rigpa (Science of healing) Medi-
cal System is very ancient sysyem of medicine Iike Ayurveda,
which originated from present Jammu & Kashmir in lndia and
was introduced in Ladakh and westem Tibet by Great Lotsawa
Rinchen Zangpo in the early 11th century. Since, then this sys-
terri of medicine is prevalent and practiced in different parts of
Ladakh region in Jammu and Kashmir, Himachal Pradesh,
Uttranchal, Sikkim, Darjeeling, Kalimpong inWestBengal and
Arunchal Pradesh of Himalayan region.
In the Himalayan region, it was practiced and taught in form
of 'Guru-Shishsya Parampara' but now it is also taught in 'insti-
tutions. This institutions needs to be further developed arid en-
couraged. Also, due to the effort of the Tibetan Govt-in-exile,
this system of inedicine is kn:own intemationally and practiced
due to its successful result of healing. This system of medicine
has very rich history, Iiterature and all the sciences Iike any
other medical system which are being praCticed as profession.
It has elaborate scientifically developed syllabus for the
study of medical system and it is taught as full time 6 year course
in the Institute at Dharamsala, run by the Tibetari Govt.-in-exile
and also Central Institute of High er Ti betan Studies, (Deemed
University) Samath, Varanasi, which is runby the Department
ofCulture, Ministry ofTourism and Culnire, Govt. oflndia.
Today Sowa-Rigpa MedicalSystem is practiced and known
intemationally and it requires propagation and proper presenta-
tion before the Govt. oflndia for its recognition. This rich medi-
cal system is the contribution of lndia in to medical systems of
the world. It is tested and has given wonderful results and tody
thousands of people across the country are getting this treat-
\1111
t
t
ment and getting the desired results. lt is with this objective to
highlight the importance and richness of this medical system
and to present a report to the Govt. of lndia that a Three Day
National Seminar was organized.
In order to get the best of result, experts and highly quali-
fies practitioners in Sowa-Rigpa Medical System were being
invited from all over the country to participate in the seminar
and present their articles and view.s on the medical system. Dif-
ferent scholars have various aspects. The articles are on history,
present situation, practice in Himalayan region and Tibet, culti-
vation and conservation of medicinal plants and needs for rec-
ognition. I am sure that the publication of these articles will be
very informative and help in achieving the desired goals and
moving towards the development of Sowa-RigpaMedical Sys-
tem as full-fledged profession of Indian system of medicine.
I take this opportunity to extend my hearty thanks to Shri
RBS Rawat, CEO, National Medicinal Plant Board, Secretary
& Jt. Secretary, Indian System ofMedicirie, Ministry ofHealth,
Director, Man-Tse-Khang; Director, Gandhi St.niiti & all the
scholars and participants for their help and assistance in mark-
ing the program successful and enabling to bring out this book
on Sowa-Rigpa (Science ofHealing)
(Lala Chosphel Zotpa)
President
Himalayan Buddhist Cultural Association
IX
Contents

Foreward
Part I (Seminar Introduction)
1
x=ITcrr tfT
Sowa Rigpa Seminar's Theme
Amchi/ Schotars Group's Suggestion
i) Atreya Group
ii) Padma Sambhava Group
iii) Vagbhata Group
iv) Nagarjuna Group
v) Chandra Nand Group
.
Recommendation
Report of the National Seminar .
Part II (Bhoti Section)
1
9

C\ . C\ Y.:C\
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X
III
V
VI
1
3
5
7
8
9
13
14
16
18
20
34
41
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90

60
72
80
89
97
100
104
110
99 117
l
9"\ 139

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l
XI
Part III (Hindi Section)
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160
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i:l l 166
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169
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Part IV (English Section)
1(.
1. The Historical Perspective of Sowa Rigpa
(Science of Healing)
s5 l 176 Dr. sManla T. Phuntsok 224
Cl'
2. Historical Evolution of Ti betan Science of
Healing Sowa Rigpa (A Case Study)

182
Dr. Pema Dorjee 228
i
3. A Briefon Tibetan Medical (Sowa Rigpa)
"'
I
l l Phermacology
'
Menrampa Kartsang Tenzin Deche 233

4, gSo-ba-Rig-pa (Sowa Rigpa) Medical System

Dr. Tashi Y. Tashigang 239

9 188 , 5. Origin and Development of Sowa Rigpa Tradition
i:l
Amchi T. Phuntsok 254
6. History of Ti betan Medicine
"''

Samdup Lhatse 259
7. Potentiality of Sowa Rigpa
195 Ven. Dr. S. N. Trogawa Rinpoche 269
j'
8. Development and Practice of Sowa Rigpa
Medical System., .....
,
Amchi Rigzin W angtak 274
'!\ c 203
9. Tibetan Medicine Pharmacology

Samdup Lhatse 277

"
XIII
XII
10. An Introduction to Sowa-Rigpa;
Himalayan Art ofllealing
Dr. Padma Gurmet
11. Astangahyrday Samhita-nama
Tashi Rabgias
12. Cultivation & Conservation ofMedical Plants .....
Abhinandan Bhattacharjee
13. Scope ofMedicinal Plants in Himalayan Region
Shalini Sahay
14. Present Situation ofthe Medical System in
Different Parts of Himalayan Region
Dr. Tsultrim Gyatso
15. Cultivation & Conservation of
Trans-Himalayan Medicinal Plants (A case Study)
O.P Chaurasia & Basant Ballabh & B. Raut
16. List of Medicine
281
289
294
302
309
313
324
Monks teciting MangalaCharan at the inauguration of the Seminar
XIV
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4
National Seminar on Scope of Sowa Rigpa
(Science of Healing) Medical System &
Medicinal Plants in Himalayan Region
Theme : History & Practice
1. Historical perspective of Sowa Rigpa (Science of
Healing)
2. The origin and development of Sowa Rigpa Medical
system in
3. Contribution oflndian scholars/ analysts in development
of Sowa Rigpa literature.
4. Development and practice ofSowa Rigpa medical system
in Himalayan region.
5. Theory and principle of the medical system.
Theme : Cultivation & conservation of Medicinal plants
and Sowa Rigpa Medical System
1. Present situation ofthe medical systemindifferent parts
of Himalayan region.
2; Preservation and promotion of the medical system.
3. Potentially of the medical system.
4. New avenues ofresearch and development
5. Scope ofmedicinalplants in the Himalayan region.
6. Cultivation and conservation of medicinal plants in the
Himalayan region.
7. Pharmacology.
Theme : Policy and Recognition
1. Nomenclature and recognition of Sowa Rigpa medical
system.
2. Conditions laid down for recognition and inclusion in
the Indian systems of Medicine :-
a) The system should have its own fundatmental
5
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principles ofhealth and disease, with a comprehensive
system of health care and not restricted to a few
diseases only.
b) It should have substantial Iiterature on concepts,
aetiology, diagnosis and management of diseases like
textbooks, including pharmacopia and formularies.
c) lt should be recognized in the country of its origin or
in any other country, where it was currently practiced.
d) lt should be have documented information on the
uniquences of modalities of treatment may it be drug,
devices or any other method such as diet, massage,
nd exercise, and it should have standardized methods
of preparation of drug I devices, with clearcut quality
control procedures.
6
Suggestion by the Group of a Member During the
Ist National Seminar on
Sowa-Rigpa Medical System (Science ofHealing)
6th-8th Feb,2004
ATREYA GROUP
Chairperson Dr. Tashi Y angphel Tashigang
We like to put forward the following suggestions :-
1. We are glad that Ist-seminar on Sowa Rigf)a Medical
System has been conducted for the firsttime at a NationalleveL
We are thankful and honoured that an effort has been made to
organize a colloquium where all of us may express and share
our views on Sowa Rigpa medical system. It is a beginning for
all of us that we may pursue with constant endeavor that seminar
may be conducted on regular basis, till our goal for the
recognition are met.Issues ranging from recognition, regional
co-ordination with local research office and facilities and various
other relevant subjects on resource preservation and
mislellaneous would be addressed.
2. Educational institutions associated with hospitals research
facilities to be built at various places along the Himalayan
Region. We need active participation offrom all the physicians,
scholars and patronage from state government and general
public. A small set up may be adequate for a beginning, which
may be accessible to regional population.
3. Representation from all the region may be constituted
and consolidated and organize meeting on regular basis submit
reports, recommendation for proper implementation. We may
have to create awareness among general population and
respective state govemments to gather support for the recognition
of medical system.
7
Padma Sambhawa
Chairperson Dr. Padma Gurmet
Th.e Padma Sambhawa Group members have unanimously
agreed upon the points and recommend the following :-
1. It has been unanimousely agreed that the nomendature
of the system should be called as Sowa Rigpa.
2. It has agreed that the system should be recognised as an
irtdependent medical system that it shuld be addressed
unanimously as Sowa Rigpa.
3. It is recommended that for the support of recognation a
proper documentation of evidences should be maintianed by
every practioners of Sowa Rigpa. If possible major institution
ofSowa Rigpa shoul conduct collaborative research with modern
scientific institutions.
4. That there should be common sysllabus for Sowa Rigpa
studies or various courses.
5. Since the nomendature is changed therefore BTMS
degree given by certian institutions be now renamed as BSMS
(Bachelor of Sowa Rigpa Medical Science) equivalant to
Kachupa.
6. That there should be government institutions for
education and research for Sowa Rigpa at the centre and state
Ievel.
7. That these should be a separate pharmocopia of Sowa
Rigpa weil recognised by the centrat and state govemment.
8. Last but not least that there should be a co-ordination
'
committe with representatives of all the Himayayan regions to
persue its recognation case, preservation and promotion or
development of Sowa Rigpa.
8
Vagbhata Group
Chairperson Prof. Geshe N gawang Samten

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I
Recommendations j
107 delegates ofthe First National Seminar on Sowa-Rigpa
Medical System representing Scholars, Exports and Practitioners
of Sowa- Rigpa Medical System from different parts of country
. particularly from the Himalayan Region, held in Delhi from 6th-
8th Febuary 2004 hereby resolved the following unanimously.
1. That the nomenclature henceforth used will be Sowa Rigpa
Medical System.
2. Since the system has a rich historical background and a
rich collection of Iiterature and fulfills all the required
conditions for its official recognition, it was resolved
unanimously to press for its urgent recognition by the
Government as an independent medical system as Sowa
. Rigpa Medical System.
3. lt was unanimously resolved to appeal to the Govt. oflndia
to encourage opening offull-fledged Sowa Rigpa Medical
Institutions in different parts of Himalayan region.
4. lt was unanimously resolved that all Sowa Rigpa Centres
and Institutions in Himalayan region will maintain co-
hesive relation with the Tibetan Medical and Astrological
Institute (Men-Tsee-Khang) for its promotion and
developllient.
5. To address the issues for conservation, protection,
propagation and development ofthese medicinal plants by
identifying the endangered and threatened species in the
high altitude belt of Himalayas.
6. To encourage the progressive farmers for commercial
cultivation of medicinal plants.
7. Anational Core Group tobe formed underthe convenership
ofVen. Lama Chosphel Zotpa, President, Himalayan
Buddhist Cultural Association, Delhi, for better Co-
ordination and continued effort for its recognition with the
following members representing different Himalayan
reg10n.
18
Sowa- Rigpa Medicine Preservation &
Development Society
(Science of Healing)
Advisory Council
H. E. T.K. Lochen Rinpoche
Ven. Tsona Rinpoche
Spiti, Himachal Pradesh
ArunachalPradesh
Uttranchal Ven. Negi Lama Rinpoche
Ven. Throgawa Rinpoche
Ven. Chusang Rinpoche
Shri Thupten Chhewang
Shri Nangzey Dorjee
Shri Dr. Pema Dorjee
Darjeeling
Kalimpong
Leh,Ladakh
Gangtok, Sikkim
Dharamsala
Convenor Lama Chosphel Zotpa
General Secretary
Shri Maling Gombu
Shri Jamyang Dorjee
Shri Dr. Tashi Y angphel
Executive Members
Shri Samdup Lhatse
Dr. Pedma Gurmet ""'
Dr. Karma
Shri Hirn Pal Gang Negi
Dr.S.T.Phuntsok
Shri Tashi Tsering
Dr. Tsondue
Dharamsala, Himachal Pradesh
Leh,Ladakh
Manali, Himachal Pradesh
DU., Delhi
Leh,Ladakh
Zanskar, Ladakh, J & K.
Gangtok, Sikkim
19
Report ofNational Seminar
On
"Scope of Sowa-Rigpa (Science of Healing)
Medical system & Medicinal plants in
Himalayan Region"
(6-8th February 2004, New Delhi)
A new chapter was initiated in the history of preservation,
conservation and promotion ofHimalayas rieb heritage with the
First Himalayan Three Day National Seminar on ofSowa
Rigpa (Science of Healing) Medical system and Medicinal
Plants in the Himalayan region" being inaugurated on 6th
February,2004 by Justice Shri V.S. Kokje{GovemorofHimachal
Pradesh). Highlighting the purpose of National Seminar,
President ofHimalayan Buddhist Cultural Association and Vice-
Chairman of National Commission for Schedule Caste &
Schedule Tribe Ven. Lama Chosphel Zotpa said that the modern
health services is not able to fulfill the feit needs of the people
of Himalaya. Our people are suffering from various problems
due to our neglect of health policy, ignorance of media and
inaccessibility ofthe region by people to remote which are
the features ofthe region. Purpose ofthis Seminar is to draw the
attention of Govt. of India towards the need to preserve and
promote this unique Indiansystem ofScience ofHealing and to
preserve the cultivation of medicinal plants.
Every society has its own way ofhealing system detennined
by social, cultural, religious, economic and political factors.
Himalayan region has its own unique medical system called sowa
rigpa (science ofhealing) medical system, which has influence
of Buddhism, and it's healing detennined by the culture of
Himalayas.
the importance of the need to develop and
integrate the medicinal plants sector, the Himaiayan region of
20
our country for ages have been developing and practicing the
indigenous and local healing practices developed by the local
communities and which is commonly known sowa rigpa system
of medicine. The ingredients used for the preparation of the
medicine prescribed by this system of medicine are cent percent
herbal plans. This system of medicine is today practiced very
widely in different parts of our country and in other countries
also. It has given wonderful results and it is proved that this
system of medicine has no side affects in long run.
Seminar was participated by scholars Ayurveda doctors and
Amchi from Leh-Ladakh (J & K), Spiti, Shimla, Men-Tse-
Khang, J?haramsala (H.P), Tawang, (Arunachal Pradesh),
Gangtok, (Sikkim), Kalimpong, Darjeeling, (West Bengal),
Dehradun (Uttranchal), & Delhi.
Spiritualleader ofHimalaya, Rev. Lochen Tulku Rinpoche,
chaired the inaugural session. Others dignitries address the
session was Dr. Bhagawan Dash (Senior & Renowned
Consultant of Ayurveda Medicine), Dr. Devendra Triguna
(President, All lndia Ayurveda Congress), Ven. T.G. Rinpoche
(Hon'ble Minister of Tourism & Culture, Govt. of Arunachal
Pradesh), Dr. R.B.S. Rawat, (ChiefExecutive Officer, National
Medicinal Plants Board), Ven. Kirti Rinpoche (Former Minister,
Tibetan Govt. in-exile) and H.E. Tai Situ Rinpoche. In sum up,
all of them have emphasized the need of get recognition from
Govt. oflndia to protect and preserve these unique traditions of
Healing Science of Himalayan Culture.
An exhibition on Sowa Rigpa (Science ofHealing) and free
consultancy (6-lOth February) has inaugurated by Dr. R.B.S.
Rawat (ChiefExecutive Officer, National Medicinal Plant Board)
at Gandhi Smriti ( 5, Tees January Marg).
Introduction and Historical Background
"Sowa Rigpa" commonly known as Amchi medicine is one
of the oldest surviving and weil documented medical system is
21
some parts of China, Nepal, Himalayan regions of Irrdia and
few parts of former Soviet Union etc. If we give a close Iook,
the majority oftheory and practice of Sowa-Rigpa is similar to
Indian medical System "Ayurveda" followed by few Chinese
principals and then prevailing Tibetan flklore.
Sowa-Rigpa is popularly known as Amchi medicine in most
part oflndian Himalayas. Derived from the Mangolian word of
"Am-r Jay" means superior of all, the practitioner of this
medicine are known as Amchis. Till early 1960s Amchi
used to be the only health care facility for the people of these
regions and even after the introduction of modern medicine with
all Government support it cannot replace Amchi system in many
parts of Himalayan Buddhist society due to its strong socio-
back ground. Amchis have not only social repect but
also spiritual respect as the of Sangyas-s Manla
(Medicine Buddha) and their services for ailing beings are
priceless.
Every major Village and hamlet has been having an Amchi
of their learned and resourceful persans of the village. It was
therefore being an Amchi has been matter of great dignity in the
Ladakhi society. It takes several years to become a skillful
Amchi; which required hard theoretical and practical trainings.
In most of Himalayan regions, Amchis are trained through
rGudpa (lineage) system in families (Father to son etc.) After
finishing their training, the new Amchi has to give an exam in
front of entire community in presence of few expert Amchis in
ceremony to enroll there self as an Amchi of the Village. The
relation Between Amchi and patients is always cordial due to
strong religious background and social systems, were Amchis
never use to ask for cost for their medicine and services, whatever
the patient wish or afford they can offer and even most of the
time it goes without any price.

The fundamental textbook rGyud-bzi of Sowa-Rigpa is
believed to be taught by Buddha; therefore, it is closely linked
. 22
<>
with Buddhist philosophy. Wherein we believe that whether we
are physically healthy or not, all of us are sick till we attain
Nirvana even though disease might not be manifested, it is always
present in dormant form until we give up root cause of sickness-
Ignorance. Ignorance gives ries rise to three basic root of sickness
Nespa-gsum (Tri-dosha) i.e. Dod-chags ( desire/lust) root cause
ofrlung (Air, Vata), Zes sdang (anger) root cause ofmkris-pa
(Bile, Pitta) and Ti-mug (mental darkbness) root cause ofpad-
kan (Phlegm, Kapha).
It is mentioned in rGud-bzi that when Buddha taught these
text in manifestation of Tang Srong-rigpai-yeshes, physicians
offqur different medical systems were present; i.e. Gods, Reshis,
Buddhist and non-Buddhist and all of then understood his
teaching as their own system. Another text mentions that when
Bhrama remembered medical science for the first time, he
recalled the medical teaching ofBuddha Kashyapa in an earlier
aeon, thus it seems that Buddha Kayashapa is the medical teacher
ofBhrama.
The basic concept of Sowa Rigpa and how does it deals with
illness the whole aspect of the health. Although there are
many books on Sowa Ripa medicine written by many scholars
and great physicians but the most authentic one is the rGyudshi,
the four tantras that are (i) the Root Tantra, (ii) the Explanatory
Tantra, (iii) the Quintessence Tantra and (iv) the Complimentary
Tantra
The Root Tantra: It is the basicfundamental tantra like the
soul of a body and has six chapters. All the other three tantras
attributed their origin to it.
The Explanatory Tantra: It represents the body of a soul
that explains in detail or clarifies what the root tantra does mean.
It has thirty-one chapters .
The Quintessence Tantra: This tantra deals with knowledge
the real knowledge of Tibetan Medicine and has ninety-two
23
!
chapters. It represents the real quality of all the tantras and
clarifies each and every word of all the tantras.
The Complementary Tantra: This tantra has twenty-seven
chapters and it deals with the practice of all the tantras. It is the
panacea fr all illness.
The Sowa Rigpa deals with illness from the whole aspect of
human body. The concept and practice of Sowa Rigpa isthat
human body is composed of five natural elements and so is the
illness too. Therefore, the healing has to be found in the five
natural elements. Human body requires for its growth and
sustenance a virtual balance in all its three principle energies
roughly explained in English as wind, bile and phlegm. Balance
in acquired amount of seven bodily constituents. Balance in diet
and Iifestyle and regular disposal ofthree excretions ofthe human
body. The Sowa Rigpa deals with middle way approach and
gives up extremes ofimbalance in three principle energies, excess
ad inadequacy in diet and inappropriateness in Iifestyle. While
a proper balance of any one ofthese aspects makes human body
healthy and any disturbance in balance ofany one ofthese aspects
makes human body unhealthy. The four tantras of Sowa Rigpa
or the Science of Healing deals in the most subtle Ievel of all
these aspects ofhuman body right from womb to grave keeping
in view all other aspects of life like seasons, geographical
location, climate and spiritual aspect.
The Four Medical Tantras in its 156 chapters deals with the
following subjects:
I. The body (including embryology, anatomy, physiology,
pathology, Pharmacology, etc.)
2. Pediatrics.
3. Gynecology
4. Disorders due to evil spirits.
5. Wounds inflicted by trauma
24
6. Toxicology
7. Aphrodisiacs
The Methods of Diagnosis: there are three methods of
diagnosis-visual diagnosis, diagnosis by a tough and
interrogating methods.
Visual Diagnosis: in the visual diagnosis, generally urine
and tongue of a patient is examined by looking at its color, texture
and smell and bubbles of the urine.
Diagnosis by a Tough: diagnosis by a tough means apart
from examine all the vital points ofthe body by hands, the reading
of pulse beats is the most effective one.
Diagnosis by Interrogation: the patient is asked questions
to get information about relevant signs and symptoms
characterized by his illness.
All these three methods diagnosis are deal and in all its
variations by the four medical tantras. The urine and pulse beats
of the human body are in enormous variations, each depending
on imbalance of either one or the other two or in combination of
the two in three principle energies conditioned by either excess
or inadequacy in diet and inappropriateness in Iifestyle and
behavior as weil as the prevailing season and climate during the
illness. The Tibetan Medicine Iooks to the illness as having an
immediate cause and -a relative cause.
Sowa-Rigpa (Science ofHealing) is based on the principles
of JungLna (English five elements, Sanskrit-Panch-mhabhuta)
and inanimate phenomena oftbis universe is composed of Jung-
wa-Lan; namely sa, Chu Maim rlung and Nam mkha (Roughly
translated as earth, water, fire, air and space
7
Sanskrit-Dharti,
Jal, Agni, Vayyu and Akash). The science of physiology,
pathology and Pharmacology of these five Cosmo physical
elements of Jung-wa-Lana; when the retion of these treatment
of disorders arealso composed of the same :five basic elements.
25
In the body these elements are present in the form of Nes pa
sum (Three humoors) Luszung-Ldun (English-seven Tri mala).
In drug, diet and drinks they exist in the form of Ro-tug {Six
tastes) Nuspa (Potencies) Yontan (quality) and Zu-rjes (post
digestive taste). It is in context of this theory that a physician
would use his knowledge, skills and experence in treating a
patient, using the theory of similarity dissimilarity of five
elements.
A physician of Sowa-Rigpa employs three m$ tools for
diagnosing a patient i.e. visual diagnosis by touch
and diagnosis by questioning, visual diagnosis comprises oftwo
main methods of tongue examination and Urinalysis. Various
diseases can be diagnosed in three different stages of fresh
while it is cooling down and when it is cold by looking at its
color, speed of discoloring, vapor, odor, bubbles, sediments etc.
Diagnosis by touch is represented by the advanced technique
of pulse examination fllowed by tonehing the body for
temperature etc. Pulseis the most important and major diagnostic
tool in Sowa-Rigpa which is explained under thirteen general
topics like preparatory conduct, proper time for examination,
pressure of finger technique, constitutional pulse,
astanishing pulse, generaland specific pulse, death pulse etc.
Questioning is another mode of diagnosing a patient; history of
case, present condition, family background and Changes in body
etc. are main question to be asked
Based on the theory of Jung-wa lna pharmacology of Sowa-
Rigpa believes that every substance on the earth has medicinal
value and therapeutic efficacy. Medicinal substance are classified
into eight major categories i.e. Rinpoche sman (priced metal
and stone ), sa saman ( drugs from mud and earth ), rdo sman
( stones ), shing samn ( drugs from tress ), rtsi sman ( essence and
exudates medicines ), thang sman (Plant sman ( animal parts ).
The ingredients of medicine are used in both and compound
from compound medicine is ba:sed on two major permutation
26
and combination that is ro (taste) based combination and nus pa
(potencies) based combination. There are about seventeen
different categories of medicinal preparation out of which some
important prepartation are decoction, powder, pills lincutus,
medicated ghee, Bhasmas, medicated wine, paste, medicated
bath etc.
The element composition of a drug has to determine on the
basis of the six major tastes i.e. sweet, sour, saline pungent,
astringgent and pitter. Out of which element compositiop of
sweettaste is predominate by sa ( earth) and chu (water) elements;
sourtaste is predominate by mai (fire) and sa (earth); saline is
predominate by chu (water) and mai (fire ); bitter is predominated
by chu (water) and rlung (air); astringent taste alleviates rlung
nespa (Arihumour), which is dominated by rlung (ari) element.
Bitter sweet and astringent alleviate nespa mkr is pa (bile
humour), which is dominated by mai (frre) elements. Pungent
sour and saline taste alleviate nespa pad kan (phlegm humour)
which is dominated by sa composition and action are Zu zes
sum (tbree post digestive taste) nuspa _rgyad ( eight potency) and
no bo (specific action) of praticular drug etc. The therapeutic
effi.cacy of drugs is also dependent on the above factors.
The contribution of Indian Schalars and Achariyas in
development of gSo ba Rig pa Iiterature are ATREY A (6th
century BC),NAGARJUNA (1st century AD),VAGBHATA I
(Ist century AD), BI-BYI DGA-BYED AND, BI-LHA
DGA-MDZES (3ro century AD), V AGBHA TA II (7th century
.AD), CANDRANANDANA (8th century AD), P ADMA-
SAMBHA VA (8th century), VIMALAMITRA (8th century AD),
G'YU-TIIOG YON-TAN-GON-PO, RNIN-MA (8th century
AD), DWAGS-PO LHA-RJE (1079- 1153 AD), LO-TSA-BA
RIN-CHEN BZAN-PO (lllh century AD), PHYAG-RDUM-
MAM-SKYES-BU ME-LHA (12th century AD), G'YU-
THOG YON-TAN-GON-PO, GSAR-MA (12th century AD),
DPAL-LDAN-'TSHO-BYED, BRANG-TI (13th century AD),
27
I !
L
RANG- 'BYUNG-RDO-RJE, KARMA-PA III (1284-1339 AD),
RNAM-RGY AL-GRAGS-BZANG, BY ANG-BDAG ( 1394-
1475 AD), MNAM-NID-RDO-RJE, ZUR-MKHAR (1439-1475
AD), DKON-MCHOG-BDE-LEGS, GONG-SMAN (15th
century AD), DKON-MCHOG-PHAN-'DAR, GONG-SMAN
(16th century AD), CHOS-KYI-GRAGS-PA, BRI-GUNG RIG-
'DZIN ( 1595-1659 AD), BLO-BZANG-CHOS-GRAGS, DAR-
MO SMAN-RAMS-PA (17th century AD), SANGS-RGYAS-
RGYA-MTSHO, SDE-SRID (1653-1705 AD), BSTAN-'DZIN
PHUN-TSHOGS, DIL-DMAR DGE-BSHES ( J&thcentury AD),
'JU MI-PHAM-RGYA-MTSHO, 'JAM-MGON 'JU {1846-
1912AD) and KHYEN-RAB-NOR-BU (1883-1962AD)
Development and Practice of Sowa Rigpa
Medical System in Himalayan Region
In the Indian Himalayas, physicians who have studied the
subject of medicine oftbis tradition have been active in providing
treatment to the patients without any interruption. Although they
practiced medical profession continuously, we do not find any
famous physician who wrote on this subject. In fact in the past
only very eminent physicians were expected to make original
writing on medicine or any other subject. Most ofthe physicians
were satisfied by whatever knowledge they had on the theory
and practice of medicine. In Ladakh, the tradition became so
strong that it held the field until 1950 and even later. Although
there was a dispensary at Leh (Ladakh) where a doctor and an
assistant were working, very few people were going there to
takemodern medicine. Now in the beginning ofthe 21st century,
the situation at Leh is quite different. The S. N. M. hospital has
become a highly reputed modern hospital.
In spite of the increasing popularity of modern medicine,
the Gso ba rig pa tradition is continuing even today. What is not
cured by the allopathic system is cured by the Gso ba rig pa
28
system. An alternative method is always there for the public.
The Gso ba rig pa tradition works with the cooperative endeavour
of the physicians called Amchis and the public. The financial
help provided by the state govemment of J ammu and Kashmir
to the Amchi physicians is not adequate.
Today there are number of scholars and doctors who are
practicing this system of medicine and the profession is so weil
developed and established that it has elaborate course of study
for this system of medicine like any other field of study. lt has
very strong influence of Buddhism on its method of practice
and preparation of medicine.
Although the tradition has served the Himalayan people so
far, it is still serving them but not any teaching institute has
been established any where in the Himalayan region. Perhaps,
wehavenot been able to present our case with due ability to the
authorities in the govemment of India.
The Tibetan govemment in exile has, however, under the
enlightened leadership of His Holiness the Dalai Lama
established a medical school at Dharamsala where a course of
six years is given to the students. Some students from Ladakh
have been going there to study the traditional medicine. lt is
high time that such medical institutes be started at Leh, Manali,
Gangtok and Tawang or any suitable place in Arunachal Pradesh
with research facilities.
In Tibet itself, the Chinese authorities have recognized the
Gso ba rig pa medical system and granted funds for the
development ofinfrastructure and University. May be they have
realized that Gso ba rig pa medical system would widen the
scope of effective treatment.
As the pace of development in our country is increasing
rapidly, it is time that some effective steps should be taken to
develop the Gso ba rig pa tradition quickly. At a later stage, we
can link it with Ayurveda in such a way that each tradition helps
29
one another to make this a competitive system to allopathic
system.
Medicinal plants and its scope for cultivation in Himalayan
Region:
Today medicinal plants arenot only the source ofhealth care
but due to its increasing need it has the potentiality of economic
development of our people and this has been proved from the
fact that medicinal plants related trade in India is ofthe order of
US $ 62 billion which is further increasing day by day. Also it is
interesting to note that the international market ofherbal products
is estimated tobe US $ 62 billion whereas India's share in the
international market of scope of development of medicinal plants
in India, the Government oflndia has taken initiative to promote
and develop the medicinal plants sector. In this direction, the
Govemment has set up aNational Ievel body, the National
Medicinal Plants Board for the growth and development of
medicinal plants sector in the country. The Board is formed with
an object to streamline and strengthen the medicinal plants sector
to promote integrated development by co-coordinating,
stimulating production, processing, marketing ad for establishing
strong infrastructure in this sector in the country.
The Indian Himalayas stretches from Jammu and Kashmir
in the west to Arunachal Pradesh in the east covering an area of
about 4,19,873 km2. The enormous variation in the altitude,
latitude and longitude of the Himalayas has added to the
multiplicity ofhabitats and provides diverse microclimates and
ecological niches for aU life inhabiting the region. Mountain
areas are important sources of water, energy and biological
diversity, while also providing resources such as agricultural
and forestry products, minerals and recreational sites. The
Himalayan region alone supports about 18,440 species of
Angiosperms, Gymnosperms, Pteridophytes, Bryophytes,
Lichens and Fungi. Of these, about 25.3% of the species are
endemic to the Himalayas.
30

17 48 species of Himalayan plants have been reported as

medicinal and 675 species as wild edibles (Pande and Samant,
2001 ). Since time immemorial, these medicinal plants have been
exploited, earlier only for local use and now for sale as weil.
The indigenous system of medicine of the region- the
"Ayurveda", the Tibetan and Unani systems- go back a long
way and are highly relevant and effective in- the eure of serious
ailments and health problems even today. These systems are
primarily dependent on the species available in the region for
preparation of their medicines. The Himalayan medicinal plants
have tremendous potential for the preparation of a variety of
herbal drugs and several pharmaceutical formulations. The
manufacture of drugs for serious ailments such as heart problems,
cancer, leukaemia, diabetes and AIDS are being sought from
plant products chiefly ofHimalayan origin. At present, the herbal
industry itself stands at a staggering 65 billion dollar and derives
more than 95% ofits demand from the Himalayans.
Some oft'fifs}ecies worth mentioning are: Atis roots, Indian
napellus, Himalayan spikenard, Salep, Kutki, Rhubarb ofSikkim,
Himalayan rhubarb, Pakhanbhed, Ephedra, Henbane, Indian
belladonna, Mishim teeta, Podophyllum, Kuth roots, etc. are
some ofthe examples oftherich medicinal flora ofthe Himalayas
that are being exploited commercially. In addition to the above,
there are some other weil recognized traditional medicinal plants
which include Amebia euchroma, Gentiana tibetica, Jurinea
Selinum tenuifolium, Thymus serpyllum,
Plantago depressa, etc.
In order to extract the required active principles in sufficient
quantities, the pharmaceutical industry requires the plant material
in bulk. The ever-increasing demand of the pharmaceutical
industry for medicinal and aromatic plants has however rendered
many such medicinal species rare and threatened in their natural
habitats .(Mudgal and Hajra, 1999). The Iist of plants in the Red
Data Book seems tobe increasing in geometric progression. Most
31
II
J '
of the herbs are habitants of the alpine and sub-alpine zones
growing in extremely harsh eonditions and have a low
regenerative eapaeity; henee the need to eonserve these rare and
endangered plants has beeome a eoneem that should be addressed
immediately. "Sustainable use" of these speeies needs to be
promoted. This would mean the use of these eomponents of
biologieal diversity in a way and at a rate that does not Iead to
the long-term decline ofbiologieal diversity, thereby maintaining
its potential to meet the needs and aspirations of present and
future generations. In praetiee, the eolleetion of these plant
speeies needs to be undertaken and eneouraged only on a
seientifie basis so as not to darnage the natural eeosystem and
the aeeompanying speeies. The forest safety of the resourees is
linked with the sustainability ofthe habitats in whieh they oeeur
and the quantum, rate and frequeney of exploitation.
Among the various in situ and ex situ approaehes used for
the eonservation of the medicinal plants, eultivation should be
eneouraged as it is the most sustainable approaeh; providing the
market its requirements and the farmers a revenue, while
maintaining the forest resourees intaet. However, the eommercial
eultivation of medicinal plants is still not given due importanee.
Owing to the faet that these herbs mostly propagate via rhizomes
or roots, whieh remain dormant for more than two to six months
under heavy snow, there is a need for growing them on a mass
seale. This will help satisfy the domestie eonsumption of these
plants for use in the indigenous system of midieine and
pharmaeeutieal industry. Another majorproblern isthat ofthe
marketability of the developed agroteehnologies and their
aeeeptanee by the users of the plant material.
The growing of seleet species of medieinal plants has an
added advantage of planned and regulated produetion of plant
material, besides upgrading the quality ofthe produee at the site
of cultivation. Such commercial cultivation would eliminate the
need for continued exploitation ofthe species from its wild and
32
can thus be an effeetive means to eonserve the threatened
medicinal plants, without affeeting and in faet servicing better,
the need ofthe users.
Sowa-Rigpa is a rieb aeeumulation of seienee, art and
philosophy with history of more then 2500 years. lt is based on
holistic approach ofbody and mind to Iead a helthy way of life
with complete harmony with nature. It is a seienee because it is
based on a systematical and logieal framework ofunderstanding
the body, disease and its treatments areweil explaip.ed under
the theory of Jungwa-Lana. It is an art beeause its diagnostie
techniques and composition of medieine ete. are based on the
creativity, immensity, delicacy and eompassion ofthe mediGine
etc. medieal practitioner. And it is a philosophy beeause it follows
the key Buddhist principles of self-saerifiee, karma ete. Therefore
Sowa Rigpa is a complete guide to Iead a healthy way of life
with balanced body and mind.
Till now the praetiee of this aneient art of healing has been
sustained due to its effieaey and strong socio-eultural basis in
most part oflndian Himalayas. But sinee last two three deeades
the system is on deeline in these regions due to Iake of support
from Govt., national and international organizations. Although
little development ean be seen in shape of few formal Amehi
clinics and Institutional training faeilities ete, but the biggest set
back for.the survival oftbis tradition in the eoming generation
is the Iack of interest among young edueated people and many
have lost the famly tradition and are only left with their famly
name. Therefore, an appropriate aetion from Govt., national and
international organizations ete is important to save this age old
healing system for the next generation.
33
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c:::
The Historical Perspective of Sowa Rigpa
(Science of Healing)
Dr. sManla T. Phuntsok*
Introduction
History ofBuddhist medicine is as old as the Buddhism. More
than 2500 years ago, while the Buddha of medicine sat for meditation
in the forest for four years, a discussion.took place between him and
the other Jinas ofhis manifestation on the topic of art of healing and
maintaining good health. Emanating from that discussion the four
basic medical texts rgyud-bzhi have been formed as the fundamental
texts of Buddhist medicine. Henceforth, a tradition of Buddhist
medicine continued to flourish in India throuth Kumarajiva,Acharya
Nagarjuna, Ashva Gosha and Chandranandana, etc.
In the 8th centuryAD, galaxies oflndian and Tibetan scholars
were engaged in translation ofBuddhist texts from Sanskrit to Tibetan
language. Acharya Chandranandana and Lotsava Vairochana
translated rgyud-bzhi in Ti betan. In order to popUlarize these ancient
texts; needless to say, it was from the time of senior Yuthog Gonpo
that the Tibetan physicians started writing commentaries on rgyud-
bzhi.
About nine hundred year ago, during the reign of King
Lhalama Yeshe Od, the learning ofBuddhist medicine was introduced
in the province of Kuge and neighbouring areas in the Western
Himalayas. In that period the mtho-gling monastry played an
important role in transhiting the later Buddhist medical texts from
Sanskrit to Tibetan under the supervision of the great translator
Rinchen bZanpo. This translator ofthe western Himalayas,
communicated the medical knowledge of his four prominent
disciples namely Myang-adas Senga Grag, Shang Kripa Yeshe
* Director, Mahabodhi Karuna Charitable Hospital, Leh, Ladakh.
224
Jungnas, Y ong Sman anmey and Mangpo Mangbtum. These were
recognized and earned the names of four great medical masters of
the western Tibet. The pious King Jungehup Od offered one hundred
gold coins to Pandita Janadarna of Kashmir who in collaboration
with Rinchen bZanpo system of Medicine, which has become very
popular in Ladakh and adjoining areas, is known to have been drawn
from the Y anlag brgyad Pai sNingpo (Astangahrdaya).
Through the ages, the medical men of the Himalayas have
enriched this system of Buddhist medicine by introducing more and
ntore herbal drugs. Their major contributions are the recipes in the
field of Bud<.fuist mediCine practice is unique and is followed by the
Amchis of this region.
Philosophy, metaphysics, arts, culture and medicine devel-
oped in Tibet in isolation. Not much is known to the rest ofthe world
about the traditional system of medicine due to Iack of means of
communication."During the last few decades considerable enthusi-
asm and interest is evinced in the herbal therapy, traditional medi-
cine and more so in the Tibetan system ofMedicine, when more and
more people of outside world became conscious ofthe unwholesome
effects of the modern medicines. Therapeutics knows no bounds of
geography ,race or culture. It is accepted everywhere as efficacious
to the ailing masses. The experimental assessment ofthe afficacy of
drugs is not merely restricted to the sophisticated laboritories. In fact,
the final court of appeal is the bed side of the patient. The Tibetan
medical formulations or Amchi formulations are the products of the
Indian Medical practice and the science ofSowa Rigpa ( the Art of
Healing) has accumulated experience ofthe centuries of observation
and adaptation. Drugs have not been discovery of scientists alone.
The spiritual institution, personal experiences and constant use also
considerably add to thedevelopment, proliferation and evolution of
drugs. Many people believe that the Tibetan system (Amchi System)
. .
ofmedicineis merely and empirical and symptomatic treatment. But
225
it unfolds its own rational and scientific basis to someone who deals
deep into it. It lays more emphasis on the unit of man's nature that
i.e., (zuks) physique and (sems) mind. The physical ailments are
treated by medico- surgical methods whereas; the mentaland spiri-
tual disorders are relieved by meditation and incantation with the
observation with the observation of strict moral code, i.e. Boddhicitta.
The Art of Sowa Rigpa is named differently depending upon
the geographical situation like ancient Buddhist medicine in India.
Tibetan medical system in Tibet and Amchi system in Ladakh and
Abbasystem in Kargil and Skardu. This science ofhealing is popu-
larly practiced in Tibet,Bhutan, Mongolia, Russia, Nepal and many
trans- Himalayan states of India. Like ayurveda system, the Sowa-
Rigpa also is founded in Tridosa concept called rLung, Khripa and
Badkan. The entire physical, physiological and metabolic activities
are operated by these three humeral systems. There state
is responsible for perfect health, while disrturbance of this balance
produced pathological state in the body. Within the body there is
vast areas of invisible forces, energy current constantly working for
functioning ofthe body and mind. Just as electric current is invisible
in the electri wke, so does the nerve energy is constantly flowing
within the white channel, which we grossly called ruling, which too
depend on another two dynamic forces khripa and bakkan respon-
sible for supply of secretion, hormones through the vaious metabolic
processes.
Sowa- Rigpa has rich literature, books and manuscripts de-
scribing all essential knowledge of anatomy, physiology, pharma-
cology and toxicology etc. and there are three hundred and seventy
drugs, which are commonly used either alone or by compound for-
mulations.
Adoption of health planning and extension of community
health service depend upon the topographic accessibility, indigenous
availibility ofmedicinal flora and fauna and socia-economic condi-
226
tion and cultural and tradition of place. Ladakh being high altitude
it has many natural challenges like ratified atmosphere, extremes
temperature and climatic conditions and inaccessible remote places
with difficult terrain. These factors moulded the age-old style of the
The people are economically backward but having a rich
tradition in which the Amchi system of medicine was the
agent of primary health care over the centuries. Though, allo-
institutions are existing in rural areas, they are ill equipped
not sufficient to cater to the need of the people.
Thus, the Amchi system is still popular in Ladakh, because it
safe, inexpensive and beneficial and also serves as an alternative
tcommunity health care. The richness of indigenous herbal and min-
medicine has made this system harmonious with the environ-
But due to Iack of patronage of both the State and Central
this system has been left behind like an emaciated child which
rejuvenation. lt would be right occasion if Irequestall con-
to give a positive thought to revitalize the system and give
recognition as in case of Ayurveda.
227
Historical Evolution of Tibetan Science of
Healing called the Sowa Rigpa- A case study
Dr.Pema Dorjee
Orallineage of Sowa Rigpa:- Ever since the evolution ofhu-
man beings in Tibet surrounded by snow capped moutains, people of
Tibet have been in close relation with elements oftheir ennironment.
This relationship with the natural elements made them perceive ex-
istence of the two opposite effects of the natural element by a logic
that if there is a poison then there must be medicine. According to
the medical treatise, 'in an encounter to the cause of something, there
isanatural intention to chose an opposite quality.' Human body seeks
to acquire an adverse quality of natural elements to encounter with
the imbalance ofTripa or hot element by seeking diet or behavior of
Badkhen or cool in quality. In this way we adapt ourselves to the
qualities of sun and moon, fire and water as force of encounter to
each other. By an experience of reseatch on wounded birds and ani-
mals we knowledge of surgery and physical therapies. There
would always be something wrong either with excess or with inad-
equacy of diet and inappropriateness of behaviour of Iifestyle. It is
therefore that the parents bound their children to the Iimit of food
they eat and themselves with their own mentaljudgement. Thus, the
Science ofHealing or Sowa Rigpa bad originated with a concept that
diet and behaviour or Iifestyle are the pnmary cause of all times and
that if there is poison then there must be medicine.
Sowa-Rigpa as in Tibetan Me<fical Treatise during the reign
of Tibet's 8th King Lha Tho-Thori-Nyentsen (374-492 AD), two
eminent physiCians from India called Bela Gajey and Biji Gajey re-
ceived royal treatment from the king for their art and practice ofheal-
* Fonner General Secretary and present Research officer, Tibetan Medical
Astrological Institute (Men-tsee-Khang), Dharamsala, Hirnachat Pradesh,
lndia.
228
ing. The king offered to one of them his own daughter as bride and
their son Thongki Thorchok bad mastered in pulse reading, dietary
technique, pharmacology, and techniques of therapeutics and sur-
gery which had contributed in the development of Ti betan Medical
Treatise.
During the reign ofTibet's King Songtsen Gampo (617 AD)
one of his ministers called Thonmi Sambhota visited India to study
Indian scripts and composed Tibetan scripts. He bad then translated
many books on medicine from Indian language into Ti betan language
and thus the medical treatise continued in Tibet. The king has invited
physicians from India, China, Rome and bad got translated their art
of healing into Ti betan language. Thus, there came into being three
systems of the Art of Healing.
In 742 AD Tibet's king Trisong Deutsen invited nine emi-
nent physicians from the neighbouring countries of Tibet. The art
and practice of their healings were translated into Tibetan language
and a synthesised art of healing was created out of their different
systems. This systhesised art ofhealing was then taught to nine bright
students called from all provinces of Tibet.
In 708 AD Yathog Y onten Gonpo the elder, one of the nine
eminent physicians of Tibet and the personal physicians of the king
visited India thrice and founded the first ever medical school of
Tibet in Konpo where thousands of physicians bad graduated. He
instituted different degrees of physicians and had Written the four
tantras, the Science of Healing.
In 1120 AD, Yuthog Yonten Gonpo the youngest had refined
the four tantras, the science of healing by adding in it lessons on
healing from. the teachings of Lord Buddha and !.ade it simpler to
comprehend that it is known as the four tantras ofTibetan Science of
Healing to the Contemporary World.
In 1916, His Holiness the XIII Dalai Lama established the
Lhasa Men-Tse-Khang (Medical and Astrological School) in Tibet:
229
Men-Tse-Khang, Dharamsala was established in 1961 by His Holi-
ness the XIV Dalai Lama on seeking political asylum in India. Hun-
dreds of physicians has been graduated from this institute and are
practising in forty-five different clinics ofthe insititute all over India
and Nepal and many of them are also practising Ti betan Medicine
privately in lndia and abroad. Almostall the physicians ofthe Indian
Himalayan region practising in their own places are those graduated
from this institute.
The basic concept of Tibetan Science of Healing or Sowa
Rigpa and how does it deals with illness from the whole aspect ofthe
health. Although there are many books on Tibetan medicine written
by many scholars and great physicians but the most authentic one is
the rGyudshi, the four tautras that are (i) the Root Tantra, (ii) the
Explanatory Tantra, (iii) the Quintessence Tantra and (iv) the Com-
plimentary Tantra
The Root Tantra: lt is the basicfundamental tantra like the
soul of a body and has six chapters. All the other three tautras attrib-
uted their origin to it.
The Explanatory Tantra: It represents the body of a soul that
explains in detail or clarifies what the root tantra does mean. It has
thirty-one chapters.
The Quintessence Tantra: This tautra deals with knowledge
the real knowledge of Tibetau Medicine and has ninety-two chap-
ters. It represents the real quality of all the tautras and clarifies each
and every word of all the tautras.
The Complementary Tantra: This tantra has twenty-seven
chapters and it deals with the practice of all the tantras. lt is the pana-
cea for all illness.
The Sowa Rigpa deals with illness from the whole aspect of
human body. The concept and practice of Sowa Rigpa isthat human
body is composed of five natural elerrients and so is the illness too.
Therefore, the healing has to be found in the fi ve natural elements .
Human body requires for its growth and sustenance a virtual balance
230
get infom1ation about relevant signs and symptoms charactirised by
his illness.
All these three methods diagnosis are deal and in all its varia-
tions by the four medical tantras. The urine and pulse beats of the
human body are in enormous Variations, each depending on imbal-
ance of either one or the other two or in combination of the two in
threc principle energies conditioned by either excess or inadequacy
in diet and inappropriateness in lifestyle and behaviour as weil as the
prevailing season and climate during the illness. The Tibetan Medi-
cine Iooks to the illness as having an immediate eause and a relative
cause.
The Therapeutie:- Having defined the illness aeeurately the
treatment follows with a ehange of behaviour of lifestyle,dietary
modifications, medication and aeessory therapies. The four medieal
tantras deal with every aspeet of the therapeutic teehnique in detail
leaving no room for ambiguity and speeulation . There are ehapters
on diet and Iifestyle or behavior keeping into aeeount their tastes and
other eharaeteristies like roughness, heaviness, lightness, oily and
non-oily. Then there are chapters dealing with medieines in every
kind, herbs, minerals, fruits, stones, their tastes and uses and also
chapters on aceessory therapies like massage, moxabation, golden
needle therapy and surgery.
232
ABrief on Tibetan Medical (Sowa Rigpa)
Pharmacology
Menrampa Kartsang Tenzin Deche*
Any medieal system either it is Ayurvedi System or Hornea-
pathie System or Unani System or Chinese System or Ti betan Medi-
cal System or Western System, every system has its own way of
healing but the goal of all the system is eommon and that is to eure
his -patient.
As far as Tibetan medicine is concemed, many Tibetan Medi-
cal Institutions and Tibetan Seholars, other individuals including many
Asians and Westemers have done much work in the past in promot-
ing Tibetan medicine. Today it is receiving wide interest from the
international eommunity and being practieed throughout the Hima-
layan region. In countries like Mongolia, Russia etc. it is becoming a
popular alternative health care system. It is one of the oldest living
medical traditions ofthe world.
However, despite its antiquity and current popularity, the
strength ofTibetan medicine has not yet been weil understood by the
world's scientifie eommunity, as eompared to other systems ofmedi-
cine. lt needs more series study by the scientists , scholars and stu-
dents.
According to the So-Rig rGurd-bZhi (The four tantras), all
sentient beings are created by the five elements, so as alt the diseases
and their antidotes are five elements in origin and eompostition re-
speetively. Therefore, all three are inter-related for having common
origin i.e. the five elements (Earth, Water, Fire, Air and Spaee).As
per So-Rig rGyud-bZhi there is nothing on the earth that has no me-
dicinal value.
The fundamental philosophy of pharmology in Ti betan medi-
* Doctor of Sowa-Rigpa Medical System, Unit of Tibetan Medical and Astro-
logical Institute, Dharamshaia at Nizzamudin East, New Delhi.
233
eine is as such based on the theory of Byung-ba-Inga or the Cosm
physical elements. These elements are not in their actual- state, b
concepts dealing more with their inherent qualities i.e.
Earth: heavy, stable, blunt, smooth, oily and dry.
Water: fluit, cool, dry, coarse, light, oily, flexible.
Fire: hot, sharp, dry, coarse, light, oily, mobile.
Air: light,mobile, cold, coarse, non-oily, dry.
These subtle qualities are not only responsible for the mate
rial aspects ofrLung (wind), mKhris-pa(bile) and Bad-kan(phlem)1
. but also for the six tastes and the three post-digestive tastes, fro
... which the composition, properties, and various actions of a specifi
. rnedicine are inferred.
::-:
Tibetan pharrnacology is not simply an art but also a refine
which has been passed down by the Buddha Sakyamuni ove
. two thousand five hundred years ago. This science involves a knowl
J:.
ofhistory, identification, cultivation, cllection, selection, prepa
preservatiort etc.
..
. of Drugs:
, , It is very crucial to follow the seven Limb Procerlure sets ou

, .. rational system for identification,growth, collection and process-

} j.'
ing of medicinal plants and the procedures and processess for con-
. verting the plant materials into medicines .
. ) ,,::

of medicinal plants in their natural habitat:

The land must be very fertile and pollution free. Cooling pow-
ered medicinal plants shoud be harvested from high and cold areas
and warrning powered plant should be harvested from hot and dry
areas. This will assure harvesting plants of superior quality.
Collection of Medicinal plants in their own time:
a. The parts ofthe medicinal plant such as root, branch and trunk
234
should be collected when crops and plants shed their leaves.
(autumn)
b. The leaves, Iatex plants and shoots of the medicinal plant
should be collected when the plants are growing.(summer)
c. Fruits and flowers should be collected for medicinal use when
they are mature and bloom fully.
d. The intemal barks and resins should be collected when flow-
ers bloom and sprouts emerge from the soil.
Removal of Toxic impurities:
Here toxic impurity does not refer to that which would take
one's life butthat which would certainly harrn the body ifnot prop-
erly removed. These impurities inherit very coarse powers of nature
and are very difficult to digest. All the medicinal plants after collec-
tion should be washed properly, preferably in river water coming
from the same valley or mountian where the plants grow. Then hark
from the roots, inner spongy part from trunk,nodes from the branches,
sterm from the leaves, sepals from the flowers, kemels from the fruits,
extemal dirt from the hark should be removed properly. Latesxes,
spongy parts and resins have no impurities to be removed.
Drying:
After collecting and washing the medicinal plants, they are
chopped into pieces and dried. Cooling powered medicines are dried
in shady and airy areas, while warm podwer medicines are dried in
the sun and near fire. Each type of medicinal plant should be kept
seperated from other types to prevent contamination.
Maintajning the efficacy or potency:
It is important to use plants while they arestill fresh i.e. within
twelve months of collection. Beyond this they lose their potency.
However, the essences of medicinal plants could be extracted into
concentrated decoctions and that can be kept Ionger time. Well-dried
235
roots, branches, trunks and fruits can be kept for two or more years.
Smoothening the power of medicinal formulations:
Generally most medicinal plants are coarse in potency and as
a result obstruct proper digestion, increase wind and cause poor health
etc. Unless the active constituents which produce these effects are
neutralized, the efficaciousness of the drug will be greatly affected.
This problern is solved by combining many medicinal plants
that have the same efficacy or by .adding specific ingredients in spe-
cial cases. Smoothing could also be done by adding a..'ltidotes that
reduce the coarse power of medicinal plants such as molasses, which
balances increased rLhung or pomegranate which promotes diges-
tive heat or terminalia chebula which promotes the bodily constitu-
ents as blood and musdes etc.
Compounding suitable medicines:
Medicines are compounded with consideration given to the
warming and cooling powers of the medicinal substances, their ef-
fects on hot and cold disorders, and their tastes and post-digestive
tastes.
Most Tibetan medicine are made by combination of 5 to 35
herbs and minerals. Together they are to positively sti:nulate the life
energies and restore the lost balance in the body indicated by sick-
ness. There is a complicted methology to the collection of plants and
preparation of pills. The preparaion of medicines should be done under
the guidance of an expert pharmocologist. Also the doctor's motiva-
tion is very much stressed. The doctor shoud here, as always be mo-
tivated by strong feeling of compassion for living creatures. During
part ofthe process may any negative effects occur. This would have
bad effect on the medicine according to Tibetan Medical System.
The mental condition of the doctor plays a importance role in Ti-
betan Medicine. The Tibetan Medicines could be in the form of
236
concenstrated decoction, pills, medicinal ash, medicinal butter, me-
dicinal powder, past, medicinal beverage etc.
Decoction:
There are two types of decoctions and they are cooling and
warming powered decoctions. They in turn alleviates the hot and
cold disorders. Hot and cold disorders are caused by Tripa and blood,
and the Badkan and rLung imbalances. Decoctions at quick and it's
effect comes from the tastes of the medicinal ingredients. Its func-
tion is to nature the imatured illness,and to withdraw the scattered
illness to it's prime site, and to separate the diseased and healthy
constituents of the body.
Powder:
Powdered medicines are considered acts slower than the de-
coction and quicker than the pills as its effect ensues after digestion.
However, in alleviating the disorders, it is more effective than the
decoctions.
Pills:
Pills are considered slower than that of powdered medicines
as it' s effect ensues from the powder of the medicinal components.
The powers are warming and cooling. However, the pills are consid-
ered most effective in uprooting the disorders.
Paste:
Paste are considered good in uprooting the remnants of the
disorders affected in the blood vessels, nerves, tendons, Iigaments
and the skin.
Medicinal Butter:
Medicinal butters are prescribed after the successful
237
treatment of the disorders to develop the bodily constitutes and to
promote the clarity of the sense organs.
Concentrated Decoction:
Concentrated decoction is considered good for eliminating
most ofthe hot disorders. For instance, the chopped pieces ofBerb-
eris aristata is put in the water and boiled again and again to extract
it's essence. Each time, the essence is strained in a vessel and the
remnant is thrown away. It is then boiled slowly and stirred to avoid
bum out until it forms a paste. The paste is then dried in a clean
environment and used whenever it is needed.
Medicinal Ash:
Medicinal ashes are considered good for eliminating most of
the cold disorders induced by Badkan imbalances. For instance, a
Monetaria annalus us brunt properly in coal fire until it becomes
completely white. It is then made into fine powder and is used when-
ever a need arises.
Medicinal Beverage:
Medicinal beverage are considered good for eliminating most
of the disorders associated with rLung imbalances. For instances, a
tribulus terrestris beverage is prepared from tribulus terrestris and
barley chang. It is then taken whenever a need arises.
238
gSo ba Rig pa (Sowa Rigpa) Medical System
Tashi Y. Tashigang*
In ancient India gSo ba Rig ba was a major branch ofthe five
main branches of knowledge. We find in various Sutras where the
theory of medical science states that an excess or decrease of the
three humors namely, rlung (wind) mkhris-pa (bile) and Bad-kan
(phlegm) disturbs the balance of health of a person. Most impor-
tantly, ignorance is the basic cause of disease that Ieads to imbalance
of three humors. It is believed that these three energy system are
functioning in human body, which is in healthy dynamic equilib-
rium. When these three-energy system become disrupted due to va-
riety of reasons, it provides a substrate for an illness to develop in a
body.
The teaching on medical science was discoursed by the Shakya
Muni Buddha in the 6th century BC. In addition, he gave teachings
on medicine in a mimher of sutras including the Vinaya Pitaka. These
writing of original teaching serve as an essence that develops into
whole system of gso ba rig pa medical system. The whole text has
been written in the form of question and answer, an exchange of
dialogues between his heart and mind that were seen as two Sages,
which emanated from the medical Buddha, the King of Medicine.
This legend is important as his notions and understanding of
science of healing and practice of medicine were actually dialogues
between his heart and mind. All these texts and treatises that recount
the dialogues between the two Sages, historically emerged as the
most important textbook of medicine, which has been named as "Bdud
rtsi snying po yan lag brgyad pa gsang ba man ngag gi rgyud (Secret
treatise of instructions in the eight branches of essence of immortal-
ity)." It has been shortly abbreviated as Rgyud bzhi in gso ba rig pa
medical system.
* Director, Tashigang Herbai Center, Delhi
239
I i
The eight principle branches of Gso ba rig pa medical system:
1. Adult diseases.
2. Childhoood diseases.
3. Fernale diseases.
4. Nervous system diseases
5. Wounds.
6. Poisonings.
7. Senile diseases.
8. Frtility and reproduction.
Diet and nutrition have been discoursed with importance in
all the texts. It is said that a balanced diet, nutrition wise and amount
wise need to be consumed so that the food will be digested with ease
and comfort and yield longevity of life.
For diagnosis and treatment, the approach is to identify which
of this three-energy system is out of balance, which is done by three
ways:
1. Examinaion
2. Questionaire
3. Pulse diagnosis and urine analysis.
A diagnosis is made and on its basis therapies are instituted,
which helps in restoring the underlying imbalances and return health
to its natural state.
Contribution of Indian Schalars and Acharyas in
development of gSo ba Rig pa Iiterature
ATREY A (6th century BC)
The famous physician Atreya (6th century BC) was an active
physician and a great teacher at Taxila a center of leaming at that
time. Wehave the story ofthe Prince Jivaka ofMagadh proceeding
to Taxila to learn Medicine from Atreya. Subsequently, after this
period various authors followed the tradition, wrote and revised the
240
eight medical texts known as Carakasamita, which was handed over
to them by the teacher Atreya.
NAGARJUNA (Ist century A.D.)
In the early Ist entury A.D. Nagarjuna wrote the medical text
called Sman dpyad Zla ba'i rgyal po (Somarajabhaisajyasadhana)
with 112 chapters in verses. This book was a revelation given by
Boddhisatva Manjusri to Nagarjuna who wrote it for the benefit of
the living beings and espeecially for the patients who suffer fr.om
various ailments. This book could not be included in: Bstan 'gyur.
In the course of centuries, the text Somarajabhaisajyasadhana
was translated into Chinese and then to Tibetan. It was translated
into Ti betan for the first time, in the 8th century AD during the reign
ofEmperor Khri-sron-lde-bstan, by Chines monk Hasang Mahayana
and Lo-tas-ba, so ba rig pa system, the other two being Rgyud bzhi
and Astangahrdayasamhita (Sman dpyad yan lag rgyad pa). It was
also the first medical text that came to Tibet. Irt course of time, the
Rgyud bzhi became the most popular text and Somarajabhaisajy-
asadhana was pushed to the background. However, eminent physi-
cians have used it in support of Rgyud bzhi.
Other texts written by Nagarjuna:
1. Sbyor ba brgya pa, Y ogasataka
2. Sman 'tsho ba'i mdo: Jivasutra
3. Slob dpon klusgrub kyis basd pasman a ba'i cho ga:
Acaryanagarjunabhasita-ababhesajakal-pa
All the above three texts by N agarjuna were included in Bstan 'gyur.
VAGBHATAI (1st century AD)
Vagbhata I who lived in 1st century AD was contemporane-
ous with the Indian Emperor Kanishka. Vagbhata I wrote a major
medical text after thoroughly studying the Carakasamita, named it as
Astangahrdayasamhita. In the 11th century, the famous Lo-tsa-ba
241
(translator) Rinchen bzang-po of Guge (Tibet) with the help of the
Kashmiri physician Jarandhara translated this text into Tibetan.
The Titles of text:
I. Astangahrdayasamhita-nama: authored by Vagbhata I.
2. Yan lag brgyad pa'i snin po bsdus pa zhes bya pa: trans-
lated by Jarandhara and Rin-chen bzang-po into Tibetan in the II th
century AD.
BI BYI DGA-BYED AND, BI-LHA DGA-MDZES (3rd century AD)
Earlier, in the reign ofking Lha Tho-thori Gnyan-bstan (3rd
century AD)] two Indian physicians namely Bi-Byi Dga-Byed and
his friend, a Iady named Bi-lha-mdzes visited Tibet. Their profound
knowledge of medicine and healing was brought to the notice of the
king. The king received them well and affered a princess to Bi-byi,
who had a son from her. Hisname was Tung-gi Thor-chog-chan,
who also becam:e an efficient physician. However, there being not
any script for the Tibetan hinguage, hence, no text was translated at
that time. The whole teaching of medicine was through oral tradi-
tion.
The Title ofText:
I. A collected medical instructions ofBi-byi lineage has been
transmitted in a text named, bi ci po ti kha ser.
V AGBHAT A II (7th century AD)
Vagbhata II was a great Indian physician who lived in the 7th
century AD in Kashmir. He wrote the commentary known as
"Astangahrdyasamhita-rtama-vaiduryakabhasya" This book was the
commentary known as "Astangahrdyasamhita-namvaiduryakabhasya.
This Book was translated into Tibetan by Zhu-chen-gyi Lo-tsa-ba
Ai-gu shakya-blo-gros and Dharmasrvarma. Afterwards this textwas
revised by Mar-lo Rig-pa gzhon-nu, and Dbyig-gi rin-chen. Earlier.
V arious scholars belived that this work was of Vagbhata I, which
was incorrect. This was known after the father's name of authour
I 1 242
was found in the text to be Sinha Gupta, which in Tibetan was trans-
lated as Sec-ge-sbas-pa. Furthermore, Vagbhata II was the grand fa-
ther of Candranandana who lived in the 8th century AD.
The titles of text:
I. Astangahrdayasamhita-nama-vaiduryakabhasya: authored by
Vagbhata II
2. Yan lag brgyad pa'i snin po zhes bya ba'i sman dpyad kyi
basd pa: translated by Lo-tsa-ba Ai-gu shakya blo-gros and
Dharmasrivarma, Revised by Mar-lo Rig-pa gzhon-nu and dbying
rin-chen.
CANDRANANDANA (8th century AD)
He was a kashmiri Physician, who carred on the tradition of
the medical work started by Vagbhata I. His work was widely ac-
cepted and he became very farnaus at that time. There is a detailed
commentary of Padarthacandrikaprabhasa-nama-astangahrdayavivrti
(Yan lag brgyad Pa'i snin po'i mam par grel pa tshig gi don gyi zla
zer zhes bya ba) written by Candranan-dana (Zli-ba-la-dga) on
Astangahrdaya, This commentary was later translated into Tibetan
by Jarandhara and Lo-tsa-ba Rin-Chen bzan-po in the 11th century
AD.
The titles of text:
1. Sman dpyad yan lag brgyad pa'i snin po'i grel pa
(vaidyastangahrdayavrtti) authored by Chandranandana (Zla-ba-la-
dga).
2. Yan lag brgyad pa'i snin po'i rnam par' grel pa tshig gi
don gyi zia zhes bya ba: translated by Jarandhara and Rin-chen bzan-
po in to Tibetan in 11th century AD.
PADMASAMBHA VA (8th century)
Padmasambhava the great Sage ofUddiyana, visited Tibet in
the 8th century on the invitation of the powerful king chos-rgyal khri-
srong-lde-btsan. With his tremendous occult power, Padmasambhava
243
subjugated the demons which had put mysterious obstacles for the
construction with Santarakashita, he laid a firm foundation for the
propagation of Buddhism in Tibet.
The titles of text:
1. Gso thabs bdud rtsi bum chen
2. Gu ru'i bdud rtsi bum chung
VIMALAMITRA (8th century AD)
The second great Sage who came to Tibet after
Padmasambhava was Vimalamitra, bom in Kashmir at a place called
the Elephant Rige. In his time, he was one ofthe most leamed teacher
of Vikramshila Vihara, which was next only to Nalanda University
in fame. Three high ranking men were sent to India to invite him to
Tibet. Accepting the invitation, he came to Tibet in the 8th century
AD and gave teaching to king and others. He was well versed in
medicine and offered a preparation to eure lunacy and acute pain.
The title of text :
1. Mtshams brag manuscript of the Rnying ma rgyud bum
(Nationallibrary of Bhutan)
G'YU-THOG YON-TAN-GON-PO, RNIN-MA (8th century AD)
The most popular medical text that was introduced in Tibet
in the 8th century A.D. is Rgyud bzhi i.e. the Four Tantra. It is said
that Vairocana, a Ti betan Lo-tsa-ba of the 8th century had brought
this text from India. Vairocana was the famous translator in the first
period of Buddhist movement in the land of snow. Vairocana passed
the text and teaching of Rgyud bzhi to G'yuthog Y on-tan-gon-po,
Rnin-ma, who was the royal physician of the Emperor Chos-rgyal
Khrisron-lde-bstan (8th century AD),Tibet. It also to be noted that
Rgyud bzhi was not popular at that time and it was kept as a secret
text at a concealed place for future exploration, However, it could
not be denied that is was still in practice among Vairocana, G'yu-
thog-pa Rnin-ma and the Emperor.
Rgyud bzhi, the four tantras are Rtsa ba'i rgyud (mula tantra) Bsad
244
pa'i rgyud (Akhyata tantra) Man nag rgyud (upadesa tantra) and Phyi
ma'i rgyud (Uttara tantra)
The Titles ofText:
1. G'yu thog cha lag bco brgyad: it is a collection of eighteen
instructions on the practice of medicine and the Rgyud bzhi, which
had been handed down in the G'yu thog lineage.
DWAGS-PO LHA-RJE (1079-1153 AD)
The great sage Dwags-po Lha-rje was a renowned physician
before he left the worldly life to devote his life in spirituality. He is
also known as Sgampo-pa Bsod-nams-rin chen and
nu. He is one of the two religious heirs of profoundly accomplished
yogi, Mila-ras-pa. Sgampo-pa was well recognized as a guru of all
the major Dkar gyud-pa traditions of Tibet. This master also re-
ceived Bka-' gdams-pa precepts given by Atisha.
He is considered as a main creator of a synthesis of the two
approaches to Buddhist realization. Before renouncing the worldly
life, he was a renowned physician whose knowledge and experience
could be read in a book titled Phan byed rig pa'i mdzod written by a
monk Prabha Ratna who was his disciple. There is also a text of
Bcud bsdus (Rasayana) composed by him for Yoginis and lay people.
The titles oftext:
1. Zla'od gzhon nus mdzad pa'i bcud bsdus.
2. Dwag. po'i thor' bum.
LO-TSA-BA RIN-CHEN BZAN-PO (11th century AD)
Astangahrdaya by Vagbhata I and its commentary written by
Chandranandana were translated by Jarandhara (Kashmiri physician)
and Lot-lsa-ba Rin-chen-bzang-po of Guge of Western Tibet in the
11th century AD. Rin-chen bzang-po produced many students of
medical science. The famous four physicans of Guge in westem
Tibet were (i) Nyang-' das Senge-sgra (ii) Shak-khri Ye-shes' -byung-
gnas (iii) Ong-sman Ane and (iv) Mang-mo Sman-btsun*.
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I :
all the four physicians, Mang-mo Sman btsun became most popular.
The knowledge of theory and practice, which was base on
Astangahrdaya and its commentary translated by Rin-chen bzang-
po, was handed over from generation to generation. We find that
most famous Sa kya Pan-ehen acquired his knowledge of medicine
through Astangahrdaya.
The title of text:
1. Y an lag brgyad pa' i snin poi' grel pa tshig gi don gyi zla
zer zhes bya ba (Pandarthacandrikapradasha-nama-
astangahrdayavivrti) translated by Jarandhara and Rin-chen bzan-po
PHY AG-RDUM-MAM SKYES-BU ME-LHA (12th century AD)
We find that at the time the king Rtse-lde ofthe Kigdom of
Gude and Spurang in Western Tibet, a physician from Udiyana, a
place which has been identified as an area in the westem part of
Sindh province in Pakistan, came to westem Tibet. His name phyag-
rdum-mam-skyes-bu me-1ha, We find a nurober of texts on medi-
cine, which were written by him.
Texts written by him:
1. Snyan brgyud be bum nag po.
2. Sman spyad rin chen 'dus pa atsa ra'i man ngag.
G'YU-THOG YON-TAN-GON-PO, GSAR-MA(12thcentury AD)
G'yu-thog-pa, Gsar-ma was bom in 1126 AD. He followed
the lineage and tradition of G'yu-thog pa family. He recovered the
Rgyud bzhi Text, which was concealed earlier. He gave the final
shape to the Rgyud bzhi and wrote an elaborate commentary on it.
The Title of text:
1. man hgag bu don ma
Man ngag bu don ma: a collection of special medical teaching by
G 'yu-thog Yon-tan-mgon-po.
246
DPAL-LDAN-'TSHO-BYED, BRANG-TI (13th century AD)
He was born in a family of famous Brang-ti physicians in the
13th century AD. He initially learnt medicine based on the principles
adopted by Brang-ti tradition in the 8th century AD. Later, he met
several famous physicians and learnt from them. He wrote medical
text in a simple and lucid manner.
The Title of text:
1 Khog dbubs shes bya rab gsal bran ti lhi rje'i zal gdame blo
gros rgyas byed; A survey with an account of the historical origins
and developement of the Ti betan medical traditions.
RANG-BYUNG-RDO-RJE, KARMA-PA III (1284-1339 AD)
The 3rd incarate Karma-pa was bom at a place called phu-
lung-shod near Gung-thang in Tibet. He received teaching from
Orgyan-pa Rin-chen dpal and was weil versed in medicine The 3rd
Karmap-pa Ran-byun-rdo-rje was an outstanding master who wrote
an important text on medicine. He is an author of a medical text
whose title isSman mong Rgya mtsho (Ocean ofnames ofmedicinal
herbs and material)
RNAM-RGYAL-GRAGS-BZANG, BYANG-BDAG (1394-1475
AD)
He was born in a royal family in Byang Nagm-ring in north-
central Tibet. He is known as the founder of Byang-pa school of
medicine. He wrote detailed commentary on Rgyud bzhi, which was
widely acclained.
The Title of text:
1. Bshad pa' i rgyud kyi rgya eher 'grel pa bdud rts' i chu rgyun:
commentary on the second of the four tantras.
MNAM-NID-RDO RJE, ZUR-MKHAR (1439-1475 AD)
He was born in a ruling family of Zur-mkhar of kong-po,
southern part ofTibet. He and wrote voluminous commentar-
247
I i
ies on Rgyud bzhi.
The Title of text:
1. Manngag bye ring bsrel (Mr rigs dpe skrun khang, Tibet, 1993)
DKON-MCHOG-BDE-LEGS, GONG-SMAN (15th century AD)
He was bom in the 15th century AD and became physician in
the area ofLa-stod, eastem Tibet. He was the descendent of Gong-
kha-pa chos-kyi-rje of La-stod. He studied medicine according to
the Brang-ti tradition. He also had a great knowledge of the Byang
and Zur-lug traditions.
The Title of text:
1. Commentaries on the Rtsa rgyud, Bsad rgyud, and phyi ma rgyud.
2. Gso rig dgos pa kun: byun: An exhaustive treatise on medicine
written by Gong-sman.
DKON-MCHOG-PHAN-'DAR, GONG-SMAN (16th certtury AD)
He was bom in 1511 AD irt La-:stod, eastem part of Tibet.
He was a nephew and disciple of the equally famous Gong-sman,
Dkon-mchog-bde legs. A smallest collest collection of medical in-
structions which he gave to his students is written a text named Nyam
yig brgya rtsa.
The Tide of text:
1. Nyam yig brgya rtsa: authored by Gong-sman, Dkon-mchog-
phan-'dar.
CHOS-KYI-GRAGS-PA, BRI-GUNG RIG 'DZIN (1595-1659 AD)
He was one of the outstanding teachers of the 'Bri-gung-pa
school of Buddhism in Tibet. He leamt medicine from a physician
named Gu-na-ka-re. He set up a medical training institute. He gave
explanatory notes for certain topics which were not clearly under-
stood in the text Rgyud bzhi.
The Title of text:
248
1. 'Bri gung gso rig gces bsdus: (Mi rigs dpe skrun khang,
Tibet, 1999)
BLO-BZANG-CHOS-GRAGS, DRA-MO SMAN-RAMS-PA (17th
AD)
He was bom in 1638 AD in a village named Dar-mo in south-
ern Tibet. He received education in the 'Bras-spungs monastery and
later received medical teaching from fifty different teachers and was
conferred the tide Sman-rams-pa Doctor of medicine. He became
personal physician to the 5th Dalai Lama. He transmitted a text which
was a collection ofprofound instructions on the methods ofhealing.
This collection was completed in 1681 AD Just before the death of
the 5th Dalai Lama.
The Title of text:
1. Dar mo Bka ' rgya ma: it is a collection of instructions and
techniques of healing.
SANGS-RGYAS-RGYA-MTSHO, DSE-SRID (1653-1705 AD)
At the age of eight he was ordained as an Upasaka by the 5th
Dalai Lama and received teachings on Sutrasand Tantras. At the age
of 27 years he was appointed as a regent by the 5th Dalai Lama. 80
medical thangkas were made during his reign, At the age of 36 years
he wrote a detailed comrnentary on the Rgyud bzhi in four volumes.
a fundamental exposition ofmedicine namedas Baidurya sngon po
(Blue Sapphire). In 1696 AD, he set up Lcags-po-ri medical school
in Lhasa.
The Tide of text:
1. Bai dur snon po: text of Gso ba rig bstan bcos sman bla'i
dgons rgyan Rgyud bz'i gsal byed bai dur snon po'i ma lli ka' (A
synthetic treatise on Rgyud-bzhi by Sangs-rgyas-rgya-mtsho, Sde-
srid)
2. Manngag yon tan rgyud kyi lhan thabs zug rngus'i tsha
249
I :
gdung sei ba'i katpu ra dus min 'chi zhags gcod pa'iral gri
3.Dpalldan gso ba rig pa'i khog 'bugs legs bshad bai durya
me long drang strong dgyes pa'i 'dga' ston
BSTAN-DZIN PHUN-TSHOGS, DIL-DMAR DGE-BSHES (18th
AD)
He studied medicine from Mdo khams pa Ngag-dbang kun-
dga-bstan-bstan-dzin. He had his furtbered studies at Orgyan smin
grol gling and Sera theg chen glig monastery. Later, he was an out-
standing teacher and a great physician who gave a clear presentation
of the principles of Ti betan Pharmacognosy and Materia medica in
his text.
The Title of text:
1.Dri med shel gong
2.Dri med shel phreng
JU MI-PHAM-RGYA-MTSHO 'JAM-MGON' JU (1846-1912 AD)
He was bom at Ya chu'i ding chung at the bank of the Zia
river in Derge (Tibet). He became one ofthe outstanding teachers at
Khams in the 19th century AD. He wrote many texts and treatises on
medicine. He also clarified certain topics of Rgyud bzhi which were
not easy to understand in his texts.
The Title of one the text:
I. Sman yig phyogs bsgrigs: A collected writings of 'Jam-
mgon' Ju.
MKHYEN-RAB-NOR-BU (1883-1962 AD)
He was bom in Rtsed-thang in the southem Lhasa and later
becan1e a monk at the Rtsed-thang monastery. He was selected at a
very young age to enter the Lcags-po-ri medical school. The 13th
Dalai Lama recognized his superior knowledge and great ability and
later approved his suggestion to set up a new medical school in Lhasa.
In 1916 AD, he became the founder ofthe medical school. It was
250
named as Sman-rtsis-khang
He edited and revised various important books, among which
one book was written by Dil-dmar Dge-bshes, Laglengces rigs bsdus
pa sman kun bcub pa'i las cho ga kun gsal snang mdzod.
He wrote many texts, namely:
1. Rtsa rgyud kyi sdong 'grem
2. Sngo sman 'khrung dpe bduspa ngo tshar gser gyi sne ma.
3. Byis pa btsa thabs kun phan zia ba'i me long.
Development and Practice of gSo ba Rig pa
medical system in Himalayan region
The authorities on Four Tantra maintain that the Medical
Buddha was no other than the historical Shakya muni Buddha him-
self. As the Rgyud bzhi is a Buddhist Tantra text, therefore it is a
book ofBuddhist medicine. The whole text has been written in such
a way that nothing goes against the spirit of the Budha's Dharma.
This has been the main reason that Rgyud bzhi became the main text
of medical subject in Tibet region. Also, many Sages, Emperors of
that time, scholars, physicians & present practitioners have sustained
the Gso ba rig pa teaching as revealed by Bodhisattva of wisdom,
Buddha and contributed in a major way.
All the above-mentioned texts have been translated in to Bhoti
from Sanskrit in the past. The medical science received from India
served the people of Tibet and the people living in the Indian
Himalayas for the last many centuries. Moreover, the tradition is con-
tinuing. The Tibetan scholars and physicians used the above texts
and especially the Rgyud bzhi. They have also written elaborate com-
mentaries on Rgyud bzhi for the last many centuries, Fortunately,
this has been possible for the Ti betan people to maintain this medical
tradition.
In the Indian Himalayas, physicians who have studied the
subject of medicine of this tradition have been active in providing
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I I
treatment to the patients without any interruption. Although they prac-
ticed medical profession continuously. We do not find any famous
physician who wrote on this subject. In the past only very eminent
physicians were expected to make original writing on medicine or
any other subject. Most ofthe physicians were satisfied by whatever
knowledge they had on the theory and practice of medicine.
In Ladakh, the tradition bec.ame so strong that it held the field
untill 1950 and even later. Although there was a dispensary at Leh
(Ladakh) where a doctor and an assistant were working, very few
people were going there to take modern medicine. Now in the begin-
ning of the 21st century, the situation at Leh of quite different. The
S.N.M. hospital has become a highly reputed modern hospital.
In spite ofthe increasing popularity ofmodem medicine, the
Gso ba rig pa tradition is continunig even today. What is not cured
by the allopathic system is cured by the Gso ba rig pa system. An
alternative method is always there for the public. The Gso ba pa tra-
dition works with the cooperative endeavoor ofthe physicians called
Amchis and the public. The financial help provided by the state gov-
emment of Jammu and Kashmir to the Amchi physicias is not ad-
equate.
The Tibetan government in exile has, has however, under the
enlightened leadership of His Holiness the Dalai Lama established a
medical school at Dharamsala where a coures of six years is given to
the students. Some students from Ladakh have been going there to
study the traditional medicine. It is high timethat such medical insti-
tutes be started at Leh, Manali, Gangtok and Tawang or any suitable
place in Arunachal Pradesh with research facilities.
In Tibet itself the Chinese authorities have recognized Gso
ba rig pa medical system and granted funds for the development of
infrastructure and University. May be they have realized that Gso ba
rig pa medical system would widen the scope of effective treatment.
As the pace of development in our country is increasing rap-
idly, it is timethat some effective steps should be taken to develop
252
the Gso ba rig pa tradition quickly. At a later stage we can link it with
Ayurveda in such a way that each tradition helps one another to make
this a competitive to allopathic system.
ln the Chair from left to right-Shri RBS Rawat, CEO, NMPB,
Deptt. of ISM & H, Min. of Health, Ven. Kirti Rinpoche, Dr. Pempa Dorjee
the President of the HBCA, Ven. Lama Chosphel Zotpa
253
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I i
rigin and Development of Sowa Rigpa Tradition
Amchi T. Phuntsok*
Introduction :- The origin ofvarious traditional system trace
back to the special instinct and institution of main kind to discover
remedies from other nature. Over centuries of knowledge and wis-
dom of healing gained by the ancestors throughout the world were
gradually documented and paving the way for the development of
various healing system. Sowa Rigpa tradition is an ancient healing
system on its own right grounded in centuries of accumulated obser-
vation, experiences and innovation. It is a conglomerate of medical
sciences, arts, philosophy and religion. Each element closely link
with other maintain its own idea about the composition of the uni-
verse and its relation with the body in physiology, phannacology,
disease and its unique pathological diagnosis andnature oftreatment
Sowa Rigpa system is popularly practice in different region
in the subcontinent, stretching from East to the West along the chain
of Himalayan mountain including J & K, H. P., Sikkim, / .. runachal
Pradesh as weil as the neighbouring state of Tibet, Nepal, Bhutan
extending until Mongalia and certain region of Central Asia. This
medical model of health system reflect a holistic thought in which
sick is treated physically, emotionally and spiritually.
Some concepts :- The composition of the body is the same
asthat ofthe universe, made up offive elements (sa, chu, me, lung
and namkha), sometimes misunderstood when one translates them
as earth, water, fire, air and space, in keeping with their common
connotation. In essence, each substance is a collection of all the ele-
ments, only one ofthem being predominant at a time. This predomi-
nance produces certain physical and emotional characteristics. The
* Practitioner of Sowa-Rigpa Science of healing, Amchi Research Centre, Leh,
Ladakh.
254
simil'arity between the macrososm (the universe) and the micrososm
(the body) explains the reciprocal influences that one element exer-
cises on the others and the interdependencse that connects us with
our environment.
The psycho-physiological ftmctions are group in three cat-
egories:- the three humours, nes-pa, on energies. They are respec-
tively named lung, krispa nd badkhan ( each ofthem divided into five
distinct categories ), translated as wind bile and phlegm. They are
.. considered the ftmctional physiological units ofthe five cosmic-physi-
cal elements. The seven components ofthe body or lus-zuns nutri-
tional essence (dangsma), blood (khrag), muscle tissue (sha), fatty
(tshil), bone (rus), marrow (rkang), andregenerate essence (khu-ba).
Three excretory functions or drima faces (bsan), urine (gcin), and
perspiration (nul). Each individual appears in one precise group ac-
cording to their sex, age, psychosomatic composition and state of
nespa. Sickness is considered a dynamic imbalance ofthe preceding
psychological and cosmo-physical elements, of mental and physical
health. The etiology is explained by two theories. The the
Buddhist essence of the practice with the notions of ignorance, suf-
fering, egocenticity and mental poisens (attachment, hate and illu-
sion that are derived from an imbalance among the three humour),
which can Iead to malady. The second theory defines the interrela-
tions between the five cosmo-physical elements and the three origi-
nal elements of mental position previously sited. According to the
immediate standard, the etiology of sickness is found in the way of
life, dietary regime, seasonal factors, repercussions ofprevious lives
and I or evil spirits.
Origin and its development :- The first appreance of Sowa
Rigpa system is followed with the introduction of Buddhism in In-
dia. Before 2500 years when Buddha Shakyamuni was in the grave
forest for four years, situated in the country ofUdhayana. He created
a city of Sudarshana by his spiritual power. In the center of the pal-
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ace built up with five jewels sit the medicine Buddha Baisajya Guru
surrounded by the rishes, gods , buddhist and non-buddhist to whom,
he narrated the medical system. Each group understood the text nar-
rated by Baisajha guru according to their respective knowledge and
attitude resulting four different tradition. The tradition of gods the
jug of eure, the tradition of rishes the eight division of charaka, the
tradition of outward the tantra ofblack shive, the tradition of inward
the division of three protector A voloketisvara Manjushri and
Vajrapani. After introduction of this healing system Kumarajivaka
came as the first contemparary physician in the history of Indian
rnedicine. There has seen no literary work ofKumarajivaka reached
to our time.
However availability of most of the early medical text were
included in the compendium of Buddhist canon (stangur). Accord-
ing to the history he made brain surgery and treated Buddha
Shakyamuni also. Later the medical tradition passed through various
eminent scientist and scholars incluldes Nagarjuna, Asvagosh,
Vagbata and Chandranandana had given a tremedous contribution in
the development of medicine whose literary work were incorporated
in Tangyur.
In the beginning of8th century with the flourish ofBuddhism
sowa rigpa tradition began to import in Tibet. Varochana of Tibet
visited India and translated Gyuzi into Tibetan language from Kash-
mir jointly with Chandranandana and presented to the king Thrison
Detsen. But it was not the time to accept this text and directed to
hidden away by Padma Sambhava.
The spread of medical system can be three period. First pe-
riod the introduction, second period the spreading of medicines and
medieval period the golden period of development. The first period
is the acquaintance with the developed countries, the medical
conferecne with neighbouring physician and the translation oftheo-
retical knowledge. From l Oth century onwards the late period where
first and most influential school of Tholing monastery was estab-
256
lished by Lotsava Rinchen Sangpo. According to the history the school
has followed the tradition oflndian medicine and culture back ground
due to geographical nearest with the north of India. After spending
ten years in India Lotsava Rinchen Sangpo translated the medical
treatise of Astangahredaya Samhita whose authorship is attributed to
Vagbata.
12th century was the land mark in the history of Tibet. Dur-
ing this period the Gyuzi text were transmitted in the hand ofY outhog
Gonpo who had creatively reworked on the formation of Gyuzi. He
made addition to the instruction tantra and subsequent tantra with
several clarification and changes and finally brought out in the present
text form. Since that Gyuzi become the fundamental text in sowa
rigpa. Besides Gyuzi a very popular text (chalag chogat) eighteen
auxiliary text were also composed by this author. On the basis ofthis
text many commentary text werewritten by Changspa, Zurp and
Lodoes Gyalpo.
In 17th century a famous political figure, a great Buddhist
scholar an encyclopedist of medieval period was Desi Sangas Gyatso.
During his period a famous literary works of Badur snonpo (Blue
Beryl) popular commentary ofGyuzi, badur karpo (white beryl) fun-
damental text of astrology. Badur yasel- in the form of answer to the
objection made by his opponent.
Khogboks - history ofTibetan medicine, Lhanthabs a supple-
mentary text to the instruction tantra and atlas of Ti betan medicine
are extra ordinary work. He found the school of Chagpori medical
college and Astrology which become one of the educational institu-
tion any where in Tibet where high qualified traditional physician
were trained, within the frame work of a united medical school. From
17th-19th a great eminance medical physician contributed a
tremendous in the field of development of medicine particularly
Tilmar Geshe Tenzin Phuntsok one of the outstanding medical sci-
entist and physician whose famous book are sheltering and shelgong.
2294 kinds of drugs are described with their action, indication,
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competability and toxicity. Kuntrul Yountan Gyatso and Khanrah
Norbu who founded the Lhasa Mantse khang. He composed a com-
plete comrnentary on Gyudzi with a very popular guide in which he
introduced the main principle of composition of Tibetan remedies
which is still day to day use in daily practice.
Conclusion :- Sowa Rigpa is one of the oldest surviving
medical systems. Is is a treasure of century accumulated experience
with rational holistic concept. The holistic system is weil adapted to
the constraint and chailenge of 21st century, with this qualities.Its
cost effective means easily availble to all rich and the poor while its
holistic approach guarantees both a higher Ievel of general health
and weil being for the patient and minimal Ievel of poilution and
resoures used.
Thus it is both financially and ecologicaily sustainable, when
raising population and growing demands for higher standard of liv-
ing are placin:g, ever greater stress on the environment and infra-
structure of a country.' This system provide a wide range of option
for further scientific exploration. The treasure of Iiteratures have im-
mense value.
Ifsowa rigpa tradition has to play its service of role with fuil
for.the welfare of sentient being, the State and Central Government
should integrate the practicing doctors into the health care system
with ISM doctors.
258
History of Tibetan Medicine
Samdup Lhatse*
The Tibetan medical system is one ofthe world's oldest known
medical tradition. It is an integral part of Tibetan culture and has
been through many centuries. We believe that the origin
of the Tibetan medical tradition is as old as civilization itself. Be-
cause humankind has depended on nature for sustenance and
vival, the instinctive urge to ailments from natural sources. For ex-
.1 ample, applying residual barley from chang (Ti betan wine) on swol-
len body parts, drinking hot water for indigestion, and using melted
butter for formed the basis for the art of healing in Tibet.
During the pre-Buddhist era, Tibet had religious and cultural
influences from the indigenous Bon tradition. There is some evidence
to suggest that several forms of medical practice existed at that time.
The precise influence of these practices on the evolution of the Ti-
betan medical tradition, however, is uncleat.
Buddha Shakya Muni (625-544 BC)
The historical Buddha taught the medical text Vimalagotra (Tib:
Dri-med Rigs; Eng: Imrnaculate Lineage) simultaneously with the
first turning ofthe wheel ofDharma at Samath on Four Noble Truths.
At the time ofthe teaching on Jagoe Phungpo "i Ri (Verses ofHeal-
ing). He also taught Cer-mthong Rig-pa'i rGyud (The Tantra ofBare
Vision) to the Avalokiteshvara, 13rahma, Shariputra and other
Mahayana Disciples at Beta Groves. Some believe the One Hundred
Thousand Verses of Healing and the Tanrta of Bare.
Vision are the same text with two different name. During the
third turning ofthe wheel, the Buddha taught the gSer-od dam-pa'i
mdo (Supreme Golden Rays Sutra) which contains a chapter entitled
* Director, Tibetan Medical & Astrological Institute, (Men-tsee-Khang),
Dharamsala, Hirnachat Pradesh.
259
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"Nad-thams cad zhi-bar byed-pa'i rGyud" (The Ways ofCompletely
Curing Diseases) Buddha also expounded the Gawo m Nagl Jug gi
mdo (Sutra of Gawo Entering the Womb in Konchok Tsekpas ), Vlth
Volume. Although Vinaya Sastra (Tib: 'dul-pa lung) is a teaching on
moral discipline, it contains medical teachings also.
In it, Gautarn Buddha taught the Sanghas (Monastic communi-
ties) how to cope with the miscellaneous disorders they faced during
their three month summ er retreats. It is one of the three basic obser-
vances for monks ptescribed by Buddha. Sakyamuni.
Lha Thothori Nyantsan (AD 348-468)
The Indian physicians Biji Gaje and Bilha Gaje were bom to 1
rNga-Chenpo, the KingofVajrasana(Bodh Gaya), andhis two wives,
one the daughter of a drum maker and the other the daughter of a bell-
maker. The mothers affered ten drurns and ten bells ofthe Mahabodhi
Stupa ofVajrasana and made prayers for their children's success in .
benefitting sentient beings. When the boy and girl grew older, they
request their parents to leam the Science of Healing. After getting
permission, they went to Taxilla in Pakistan and studied medicine
under the great physician Atreya. Afterwards they travelled through-
out India and also visited China, Nepal and East Turkistan (which is-
now under China and called Xinjiang Autonomaus Region). They
also received medical teachings from another great physician, Kumara
Jivaka at Magadha. When they werein Vajrasana, Arya Tara Proph-
esied that they would go to Tibet and propagate the Medical Science.
During the reign of the 28th king, Lha Thothori Nyantsan, Biji
Gaje and Bilhi Gaje did visit Tibet. The King invited them to his
palace, Yumbu Lakhar, after hearing news about the healings they
rendered to Tibetans. He requested them to remain there to teach and
practice and he gave his daughter Yidkyi Roicha as a bride to Biji
Gaje. It is believed that Biji Gaje Bilha Gaje arestill alive and exist
in a forest of sandalwood after attaining immortality during retreat
with empowerment from their medicines.
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Dung gi Thorchog
From Biji Gaje and Yidkyi Rolcha, the first known physician in
Yuthog lineage, dung gi Thorchog, was bom in the 4th century. He
leamed the art ofpulse reading, pharmacology, moxibustion, blood-
letting, dressing and treatment of wounds from his father at an early
age. He became eminent in his field and was personal physician to
his grand father, King Lha Thothori Nyantsan and Trinyan Zungtsan.
He was one ofthe mostinnovative physician in Tibet and under
his lineage the farnaus Yuthog Yonten Gonpo is said to have been
bom. His successive sons continued the lineage and served as per-
sonal physicians to the kings of their times for four generations.
King Songtsen Gonpo (AD 617-650)
During the reign of the 33rd King, Sangtsen Gonpo, eminent
physicians from India (Bhardvaj), China (Han Wang Hang De), and
Persia (Galenos) were invited to share their knowledge with Tibetan
physicians. Each physician wrote a treatise that was later incorpo-
rated into a text called Mijigpe-Tsoncha (A Fearless Weapon), which
contains seven volumes. This was presented to the King, although
the Indian and Chinese physicians retumed to their countries. Galenos
remained in Tibet to practice and teach, and several texts on
medicine. In addition, king Sangtsen Gonpo's Chinese wife Kong-jo
had brought a Chinese medical text with her, which was translated
into Tibetan by Rashang Maha Deva and Dharma Kosha.
Trisong-Deutsen (AD 718-785)
In the 8th century, king Trisong-Deutsen invited several great
physicians for the first ever known medical conference at Samye,
Tibet. In attendance were eminent physicians from India, China, Per-
sia, East Turkistan and Nepal. Eider Yuthog Yonten Gonpo repre-
sented Tibet. The conference lasted for several days, during which
time the delegates discussed the theories and practices oftheir medi-
cal system in comparison to those of the others.
261
Eider Yuthog Yonten Gonpo (AD 708-833)
Yuthog Yonten Gonpo was bom at Toelung Kyina to Yuthog
Khyungpo Dorje and Gyapa Choeky Dolma on the 25th June. In the
tradition offather-son lineage, he learned from his father and started
practicing basic elements of medical science at early age. In order to
test his knowledge, the King Me Agtsom summoned him at the age
often for a debate with the famed Tibetan physician Drangti Gyalnye
kharphug and many others. Yuthog emerged victorious and became
supreme among the nine eminent physicians ofTibet. His clever an-
swer to the visiting scholars, such as Shanti Garhwa of India and
Tingsum Gangwa of China, earned Yuthog a great reputation among
them and he was respected by all as an emanation of the medicine
Buddha.
Yuthog Y onten Gonpo became the personal physician to the
Tibetan Kings Agtsom and Trisong Deutsen. He visited India sev-
eral time to study with eminent physicians and travelled to China as
weil. He established Tibet's first medical institute called 'Tanadug'
at Kongpo Manlung in the South in AD 763, which no Ionger exists.
He devoted his whole life to the propagation and promotion of Ti-
betan medical science.
Lang Darma (AD 863-906)
In AD 896, the King Tri Ralpa Chan (AD 866-896) was mur-
dered and his elder brother Lang Darma enthroned. Due to Lang
Darma's poor administration ofthe Central Government. Tibet dis-
integrated in to civil war. Buddhism was completely destroyed in the
centrat parts of Tibet, but survived in the far east and west. For the
next 364 years, Tibet was decentralized and weakened.
Rioehen Sangpo (AD 958-1056)
In the later devetopment of Buddhism, the great translator
Rinchen Sangpo with all his efforts revived Buddhism and Tibetan
262
Medicine. He travelled to Kashmir and received medical teaching
such as Ashtanga Samhita (Tib: Yan-Lag br Gyad-pa'i sNying-po
bsdus-pa; Eng: Condensation of the Essences ofEight Branches) and
its commentry, Dhaser (Moonlight) and the veterinary text Shali Hotra
from the great Pandit Chandra Ananda which later he translated in to
Ti betan. His work enhanced the development of Buddhism as weil as
medicine in Tibet.
Junior Yuthog Yonten Gonpo (AD 1126-1202)
Junior Yuthog Yonten Gonpo was the 13th in the lineage ofthe
Eider Yuthog Yonten Gonpo. Born in Goshi Rethang to Yuthog
Khyungpo Dorji and Padma Oden; he began studying medicine at
the age of eight. At ten, he received the whole teachings of rGyudbZhi
from Ragton Konchok Kyab, and from the age of eighteen, he vis-
ited India six times and he received teaching from Dakini Palden
Trengwa- and the sage Caraka.
On his retum to Tibet, Yuthog Yonten Gonpo dedicated his life
to the practice ofthe medicine for the benefit of sentient beings. He
wrote Serchen (Golden Notes) Zongchen (Wealthy Notes), Cha-lag
bco-br Gyad (Eighteen Supplementary Works), and Nyingpo Duspa
(Condensation ofthe Essences) and a commentary on its theoritical
points called Thongway Melong. He gave his entire teaching to his
best disciple Yeshe Sung. Of his many disciples, three hundred of
them are weil k.nown today.
Jangpa Namgyal Dragsang (AD 1295-1376)
Jangpa Namgyal Dragsang was the seventh in the lineage of
King Se'u of.Minyag. He was awarded the title Rinpoche Tamka by
the King Gongma-Sechen. He was bom to Gu'i ging Chodrak Palsang
and Bumkyong-Gyalmo, the daughter of Situ Chorin at Ngam-ring
at the age of ten,he learned Sutra, Tantra and medicines from Panehen
Naggi Rinchen and Bodong Chogle Namgyal. He wrote many books
on Buddhist Philosophy, Crafts andAstrology, and eleven Books on
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Medicine. Mi'i Nyime Thong-wa Donden was one of his best dis-
ciples.
Zurkhar Nyammnyi Dorjee was bom to Rigzin Phuntsok and
the daughter ofKunkyen Tashi Namgyal in the Earth Sheep year. He
iearned Buddhist philosophy and medicine from many renowned .
scholars and at the age of 16. He wrote Mangag-Jewa-Ringsel (Pith
Instruction, Relics in Crores) and many other treatises. He was the
founder ofthe Zuriug tradition ofTibetan medicine, Later, his grand-
sau Zurkhar Lodoe Gyalpo wrote a commentary on Gyud-BZhi called
Mepoi Zallung (Oral Instructions ofmy Forefathers),
Regent Sangye Gyatso (AD 1653-1705)
Sangye Gyatso was bom to Asug and Buthi Gyalmo in the Wa-
ter Snake Year. He began his Studies at the age of five and when he
was eight, he leamed Sutras and Tantras from the Great Fifth Dalai
Lama. He leamed Astrology and grammar from Darpo Lotsawa,
Yangchar (Arisal ofVowels, an Astrlogy) from lugo Dachen Ngag
gi Wangpo and medicine from Jangpa Lhunding Namgyal Dorjee,
and he became an expert in all these fields.
Sangye Gyatso was appointed Regent by the Great Fifth Dalai
Lama (161 7-1682) During his 26 years in this position, the Potala
Palace was rebuilt and expanded to its present size and the golden
stupa of the Great fifth Dalai Lama was built.
Under his guidance, seventy nine medical thangkas were pro-
duced, the rGyud-bZhi was edited and published and the Gyatso wrote
many books on astrology, espicially Vaidurya-karpo (White Beryl),
and medicine, including Vaidurya sNogn-po (Blue Beryl), the most
popular commentary on the rGyud-bZhi.
Deumar Geshe Tenzin Phuntsok (1725-?)
Deumar Geshe Tenzin Phuntsok was bom to Dorjee Tashi and
Lhaga in Serga, Gojho. When he was small, his parents admitted
264
him to a Zikar monastery. He learned medicine and astrology etc.
Froril Karma Tenphel and Kunga Tenzin. In order to write an au-
thentic book on materia medica, he visited whole of Tibet and its
neighbouring countries tolerating hardships. Later he wrote many
books including Drimed Shelgong and Drimed Shelthreng (A Stain-
less Crystal Heap and A Stainless Crystal Rosary). Still, the Tibetan
physicians regard these books the best and consider always in their
daily practices.
Kongtrul Yonten Gyatso (AD 1813-1900)
Kongtrul Yonten Gyatso was born to Khyungpo Lama Yungdrung
Tenzin and Tashi Tso in Pema Lhatse, Kham. He studied medicine
from Karma Tsewang Rapten and memorized the rGyud-bZhi. He
practiced medicine for whole life benifitting sentient beings. When
he was eighty, he wrote a book called Zintig Chedue Dutsi Thigpa
(Essential Compilation if Quintessence Drops of Nectar) based on
his experiences gained from many years of practices.
Rev. Khyenrab Norbu (AD 1883-1962)
Khyenrab Norbu was born to Astrotoger Ngawo-che and
Yangchen in the Water Sheep year at Tsethang, Southem Tibet. He
was admitted to Nagachoe Monastery, and was known tobe good in
his studies, intelligent, compassionate and humble. As a result, he
was selected from many young monks as a candidate to study medi-
cine and went to Chagpori Medical College in Lhasa. There he was
taught by Dr. Ngawang Choden. He passed his exams in a relatively
short time.
In order to preserve and expand Tibetan Medicine, the Great
Thirteenth Dalai Lama (1876-1933) in 1897 appointed Tekhang
Jampa Thubwang and Jabug Damchoe Palden as his senior and Jun-
ior physicians respectively, and orderd them to teach selected stu-
dents. Khyenrab Norbu, Tenpa Yarphel and Tsultrim Nyandrag were
265
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chosen from Chagpori Medical College to study under the senior
physician and they received teaching on rGyud bZhi and its various
commentaries such as Vaidurya sNgon-po (The Blue LapisLazuli).
Khyenrab Norbu also leamed medicine, astrology, poetry andgram-
mar. He was named Y angehen rgyas pai Lodoe as an honor to his
hard work. When he was 29, in the lron Dog year, (1912), he took
responsibility of the Medical Clinic at Drepung Monastery-one of
the biggest monastefies in Tibet, situated close to Lhasa-to maintain
the health ofthe monks. He began writing books and doing research
on Tibetan Medicine.
The Great Thirteenth Dalai Lama, in the year of the fire Dragon,
1916, appointed Khyenrab Norbu as Director ofboth the Chagpori
Medical College and Men-Tsee-Khang (Tibetan Medical & Astro-
logical Institute) In 1918, he was appointed to the post of Junior phy-
sician to H.H. the Dalai Lama. He wrote and compiled many books,
including a description on Root Tantra's illustration (Tib: gsoring-
rgya-tso-nyingpo; Eng: Essences from the Ocean of Medical Heal-
ing) a book on medicinal plants (Tib: Ngotsar-sergyi-nyema;
Wonderful Golden Hair); a book on the uses ofmedicine (Tib:Man-
byor-nuspa-phyogdu; Eng: Condensation ofthe Effects ofMedicine;
and Tib: Deutsi-'bumsang; Eng: One Hundred Thousand Good Nec-
tars) and a book on astrology (Tib: Rigdennyinthig; Eng: Endow-
ment ofKnowledge on the Hear-Drop).
Some of the present eminent physicians such as the Senior and
Junior Physicians to H.H. the XIV Dalai Lama, Tenzin Choedrak
and Lobsang W angyal respectively, fonner personal Physician to H.H.
the XIV Dalai Lama, Y eshi Dhonden and the former director ofLhasa
Men-Tsee-Khang, Jampa Thinley were his disciples. He died at the
age of eighty in the Water Tiger year, 1962.
Yangchen Lhamo, Tibetan Lady Physician (197-?)
. Yangchen Lhamo was bom to Jedrung Jungney, the Iama of
266
the Yangon Institute ofRiwoche monastery and Tsultrim on the first
day of the first Tibetan month in the fire Sheep year. She studied
Grammar, Poetry and Tibetan Medicine from her father. She also
studied the practices of the eyes surgery from the Director of the
Lhasa Men-Tsee-Khang, Ven. Khyenrab Norbu.
In 1948, Y angehen Lhamo was invited to treat the king of
Bhutan Jigme Wangchug. The cataracts from both his eyes were re-
moved successfully by her. Besides giving free treatment, she also
provided shelter for patients coming from distance. From 1951, she
treated hundred of patients successfully from cataracts. She worked
very hard in reviving the practice ofthe paediatrics and gynaecology
and compiled book based on her experiences in those fields. She was
popularly Known as Dakini Y angha (Space Soaring Angel). Her
achievements in the above field are praise worthy.
A Dark Period in Tibetan History
The Chinese invaded Tibet from the East in 1949 on 1Oth
March, 1959, the Chinese ruthlessly surpressed peaceful Tibetan
demonstrations in Lhasa by artillery fire and bombardment. His Ho-
1iness the XIV Dalai Lama, followed by thousands of Tibetans, es-
caped in to exile in India. During the Cultural Revolution (1966-
1976), the Chinese destroyed more than 6,000 monasteries, demol-
ished statues, brought destruction to flora and fauna. As a direct con-
sequence of Chinese repression, more than 1.2 millionTibetans died.
Men-Tsee-Khang Under the Government-in-Exile
The Chinese are using every possible method to exterminate
the culture and identity of the Ti betan people. In order to preserve
and promote the rich Ti betan culture, under the auspices of His Ho-
liness the XIV Dalai Lama, many institutions, monasteries and schools
were re-established in India. Men-tsee-khang (Tibetan Medical and
Astrological Institute) was established on 23rd March, 1961, with
Dr. Yeshi Dhonden and Ven. Lodoe Gyatso as the heads ofthe Medi-
267
cal and Astrological sections respectively. Initialy, Men-tsee-Khang
lacked necessary facilities, money and staff, and was situated in a
room on the upper floor of an old hquse in Mcleod Gunj, Dharamsala
in Hirnachat Pradesh. Mcleod Gunj is a small town known as "Little
Lhasa'' situated at the base of the Dhauladhar Mountains at 1768
meters above mean sea Ievel. At present, the Institute's headquarter
in Dharamsala oversees the operations of about 45 branch clinics in
India, Nepal and abroad.
Since beginning operation in exile, the work of Men-Tsee-
Khang has undergone significant development with the creation of
the Pharmaceutical, Research & Development, Materia Medica, and
Editorial & Publication departments, as well as the College for train-
ing new doctors and astrologers. Astrology departments. produces
range of annual almanacs, calendars, amulets and horoscopes for in-
dividuals. Also produce marriage compatibility charts, yearly pro-
gression charts, death charts, the date and time for different religious
ceremonies and the timing of preparation of trapitional medicines.
In addition, Men-Tsee-Khang, which distributes Men-Tsee-
Khang prducts intemationally, operates from New Delhi. Most of
the medicines produced by the Pharmaceutical Department goes to
Indian and foreigner.
Today the Institute staff numbers 450. With the increasing
popularity of Ti betan Medicine, Men-Tsee-Khang doctors and as-
trologers regularly visit Europe, Canada, USA, Russia, Japan and
many places in India for conference, seminars, consultations and
exhibitions.
268
Potentiality of Sowa Rigpa
Ven. Dr. S.N. Throgawa Rinpoche*
Om Svati! By the compassion of all the Buddhas and
Boddhisatvas, the land of Arya (India) and Bodh (Tibet) have been
blessed, with physicians, who have practiced and have been benefi-
cial to all the suffering sentient beings through the Healing of Sci-
ence Sowa Rigpa in the past, present and will do so in the future: To
them I Pay homage.
The unique traditional knowledge of healing, which has stood
the test of time, is now widely known as the alternative system of
medicine. In certain quarters it is also called primitive medicine. Since
the advent ofmodem science and the imposition ofWestem values,
the development and propagation of all traditional knowledge has
suffered immeasurable loss, There has been complete neglect and an
attitude of disdain towards the precious knowledge that has been
passed down through the ages.
Without understanding the history, philosophy and origin ofthe
Healing Science: Sowa Rigpa it will be difficult to understand the
ancient science of healing that is prevalent in the trans-Himalayan
region for more than two thousand years. From time immemorial
every land had its own indigenous healing practices. In the land of
Arya there were two widely known system of medicine, One sci-
ence of medicine originated from the land of Devas, the other sci-
ence of medicine had originated from the teachings ofBuddha, which
were mentioned in the texts ofthe Vinaya, Sutra and Tantra, What is
little known about is a manifestation of Medicine Buddha had re-
vealed the Healing Science to a forefather of Vijai. Subsequently
Vijai studied all the three different prevalent medical traditions in

Renowned Scholar and practioner ofSowa-Rigpa (Science ofhealing) Medi-
cal System, Darjeeling, West Bengal.
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India. There is record of his practice and how it helped countless
beings in India, Arabia and also places bordering China.
Through a prediction Vijai was instructed to go to Tibet by god-
dess Tara, where his lineage and medical practice would flourish for
a long time. Accordingly Vijai went to Tibet during the reign ofking
Lha Tho-thori Nyentsan (374-493 AD)
Then Tibetbad its own indienous healing methods, using herbs,
different types of minerals, soil and extracts from animals. Patients
were treated through medication cauterizatiGn and bloodletting.
Around that time the Indian and Ti betan medical system combined
in to a single tradition in Tibet. During the reign of king Srong-tsen
Gonpo (617-689 AD) there was slight influence from the Chinese
medical system. A major medical conference wes held in Samye,
during the reign ofking Trisong Deutsen (742-797 AD). Prominent
practitioners from India, Arabia, China, Nepal, Mongolia and Greece .
The records mention Galeno, most probably a Greek doc-
tor, while some claim he was Persian, Nonetheless, he practiced a
combination of Greco-Persian medical tradition. During this time
the most illustrious Ti betan doctor was the Former of the Eider Yuthog
Yonthen Gonpo (708-833AD). The record ofthe conference was titled
Mejigpai Tsoncha (The Invincible Weapon). Unfortunately, this has
been lost in the course of time.
To briefly trace the medical tradition in Tibet was propagated,
there were many teachers, who had contributed to the rich tradition.
The great trartslator Lotsawa Rinchen Zangpo (958-1 055AD) taught
in Western Tibet. Some ofhis leamed students carried on the lineage
to Ladakh and many parts of the Himalaya. Around that time when
Pandit Atisha Dipankar was in Nyethang (Central Tibet) he taught
medicine besides Dharma; Then the great Terton (Treasure discov-
erer) Drapa Ngon shey (1012-1091) revealed a hidden treasure text
from Samye. This was the original text of the Four Tantras. Drapa
Ngon Shey taught and passed the knowledge to Geshe U-pa Dhar-
drag. He taught Geshe Rog Thon. Geshe Rog Thon's disciple was
270
the Younger Yuthog Yonthen Gonpo (1126-1203).
The Y ounger Yuthog Y onthen Gonpa travelled to lndia many
times and studied medicine and Dharma in depth. He was an accom-
plished physician and a great spiritual master too. lt is mentioned in
his biography the way in which he received many essential teachings
in medicine and Dharma. The original Four Tantras, which was re-
vealed from Samye was written in archaic and complex form. He
simplified it in to the existing language and based the philosophy of
Ti betan medicine according to the teachings ofthe Buddha. The prac-
tice of Tibetan medicine is mainly based on the Indian and Tibetan
science ofhealing. He adopted positive treatment methods from many
other system too. The culmination of which is the Y onger Yuthog
Yonthen Gonpo's composition ofthe medical treatise known as Gyu-
zhi (Four) in its present form. This Tibetan medical system, which is
known as Sowa Rigpa is still practiced in Tibet, Mongolia, certain
parts of Russia and the trans-Himalayan region.
The philosoply of Sowa Rigpa deals in depth the relationship
between the mind and the body. This is explained very exhaustively
in three stages. First, in the manner how the body and the mind are
connected. Second, the way in which the body and the mind exist
together and develop. Finally, how the body and the mind separate at
death. This philosophy explains thoroughly in how disease is con-
tracted, treated and the way to prolog life in addition to preventive
measures. It also deals in the way to treat physical body are dis-
turbed.
According to Sowa Rigpa proper diagnostic methods are codi-
fied. A patient is treated through holistic approach. In the course of
the treatmentnot only the ailment is cured gradually, but the general
overall health is improved. The speciality of this natural science of
healing has no side effects. The patient is as responsible as the phy-
sician in the process oftreatment. This mutual co-operation is essen-
tial for a successful eure.
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The Potentiality of Sowa Rigpa
The potential of Sowa Rigpa is vast. The greatest benefit of Sowa
Rigpa is not only the curative aspect but also the non-rtaumatic ex-
perience for the patient. Without any side effect the treatment helps
through natural method and improves health. It has been beneficial
for patients with psychiatric problems, chronic conditione of blood,
bile, certain cases of hepatitis, diabetes and initial stages of kidney
and gallstone, Certain cases of heart problems with artery blockage
have been cured. It has also been effective in cases of skin and Jung
cancers. In terminal cases of cancer, even if it L not possible to eure
the patient, we are able to stabilize the condition for sometime and
the patient dies peacefully without pain. Most practitioners of Sowa
Rigpa have experienced this.
Considering the vast knowledge and experience that is inherent
in Sowa Rigpa, it can make a tremendous contribution to the medical
profession. For example, the diagnostic method of Sowa Rigpa is
very simple and accurate. A good physician will pinpont the cause
of disease. lt is unbelievably inexpensive too. While in the allopathic
system a patient will have to run a gamut of tests. There are certain
areas where the traditional system is much more beneficial. Although
Sowa Rigpa has many positive aspects; it also has certain drawbacks.
Fora long time it has been static due to Iack ofresources and oppor-.
tunity. There are areas where we can learn from the allopathic sys-
tem. Most importantly, there is need for standardization and research.
Development of science cannot be ignored. Many dedicated
people have through sheer determination and perseverance discov-
ered all the advanced medical knowledge. However, science too has
limitations. The criterion by which modern scientific knowledge is
evaluated cannot beapplied to traditional science. Wehave our own
standards and methods guided by certain philosophy. For example,
whan medicinal plants are collected, specific parts, like the flower,
leaves, fruit and root are gathered during a particular season. Ifplucked
272
or gathered at the right time then it has it has the required potency.
There. are certain ways to process and detoxify the medicinal ingre-
dients. The importance stressed on the quality control of medicinal
ingredients is topmost before any preparation. Definitely more effi-
cient ways can be adopted
Swa Rigpa deals in every aspect of health, from pre-natal till
death, whether it is curative, preventive or enhancement ofhealth. In
the West the allopathic medical practitoners are more discerning to-
wards Sowa Rigpa, than our Eastem allopathic doctms. There must
be a logical reason in their interest. In some countfies in the West a
patient can opt to take any traditional treatment with the consent of
his/her doctor. This is a positive attitude, where the welfare of the
patient takes precedence and another completely different system is
given equal weight. The prophylactic feature of Sowa Rigpa is im-
measurable. In the present time with the result of environmental de-
terioration, which will help prevent pollution related ailments.
However, we must have the will to tackle pollution in its en-
tirety, whether it is air, water, space or noise related. Any medical
system has its limitations, when rational people head towards a sui-
cidal course by destroying the environment. Clean environment de-
termines our health. We are depended on our surroundings. Thus, it
must be the priority of our country and the world at large to ensure a
safe world for the future generation.
Sowa Rigpa can make a vital contribution to the health of the
teeming millions in India. It is not only its affordability aspect but
also most significantly the efficacy and Iack of side effect.
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Development and Practice of Sowa-Rigpa
Medical System in Ladakh & Himalayan Region
Amchi Rigzin Wangtak*
The practice of Sowa Rigpa medical science was introduced in
Ladakh and western Tibet by the great Lotsawa Rinchen Zangpo in
early 11th century. It was Rinchen Zangpo who translated the fa-
mous text Ashtangahyrdaya written by the lst Vagbhat in 11th cen-
tury. He also translated the detailed commentary on Ashtangahyrdaya
written by the Kashmiri physician Chadranand. These texts are found
in the Stangyur encyclopedia. However, in later period Gyudzhi the
Four Tantras on medicine translated by Verotsana in 8th cnetury be-
come the main medical text in Ladakh also as it happened in Tibet.
This happen due to close cultural relation between Ladakhi and Ti-
bet.
In Ladakh we find hereditary physician families in every Vii-
lage. It is called the amchi family. The "AMCHI" physician had a
social status next only to the Iama. It was the official duty of the
Amchi to Iookafter the health ofthe village community. Some time
an Amchi would Iook after the people of two or more villages. In
certain cases he would be invited by a distant family to give treat-
ment to a patient who was not cured by other physicians. The king
had his own royal physician. To meet the expenditure on various
medical herbs and materials, fonnerly, the Amchi would sometime
make an appeal to the village community to make donation which
the villagers would do willingly.
Amchi students would study the Gyudzhi text thoroughly with
the help of a senior Amchi who is the father in a hereditary case.
After several years he to has to stand for a test for which several
Amchis were invited. In this way declared as a qualified Amchi phy-
sician In fact the Amchi student has to work several years appren-
* President, Ladakh Amchi Society, Leh, Ladakh.
274
tice. In a lifetime an Amchi acquries a lots of experience in healing
of various diseases. Such a physician can pass on his experience to
his student. If the student is his own son, it becomes more easy to
pass an actual experiences. In a period of several centuries the Amchis
in Ladakh have identified hundreds of herbs which grow on moun-
tains in various areas. These they have used as substitutes for other
herbs which grow in the Indian Himalayans and other areas in India.
In a long historical period the local people have developed at
strong confidence in this Sowa-Rigpa system. Even after Indepen-
dence the local people were seeking treatment from the local physi-
cian although there were a dispensary with a doctor both at Leh and
Kargil. The people were not going to a doctor for treatment.
However, it is in recent timethat the allopathic system has be-
come popular at Leh and nearby villages in Leh district. In Zanskar
Sub-Division ofKargil the health ofthe people is still in the care of
Amchi physician. Although the modern system of medicine has ac-
quired considerable reputation at S.N.M. hospital at Leh due to the
life long dedicated services of several competent Ladakhi special-
ists, but it has not been able to put an end to the relevance of the
traditional system.
Unfortunately the authorities in Jammu and Kashmir goverment
did not give any heed to the constant request made by the Amchis
and people of Ladakh. The funds given to purchase medical materi-
als and the meager stipend which have been sanctioned in favour of
the Amchi are quite inadequate. The amount to purchase of medici-
nal materals and stipend be enhanced by providing sufficient funds
by the Center Govemment and State Govemment both.
A qualified Amchi who has undertaken the course of seven years
as it is done in the case of Dharamsala should be given the same
status and salary which a junior doctor gets from the Government.
This is not an unreasonable demand and must be accepted. The Sowa
Rigpa system provides an alternative system to allopathic system. A
disease which is not cun!d by the modern medicine is cured by the
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traditional medicine. Being local and indigenous the treatment be-
comes cheap which can be afforded by the poor people. Also keep-
ing.in view the value of Sowa-Rigpa medicine as it has no any side
effect.
At present the J&K health Deptt. has started an Amchi outdoor
dispensary with the S.N .M. hospital Leh, with an Amchi physician.
V arious private clinics are too giving treatment to the people of the
region. Though the Centre Govemement has established an Amchi
Research Unitat Leh since 1976 yet no expansion has been made so
far since its inception. The same need to be upgraded into a Regional
Research Unit.
Sowa Rigpa Medical system's contribution is great not only in
the Himalayas but all over the world. Ladakh being a Tourist place
many foreigners benefit from this system of medicine. Over the years
the foreigners have displayed admiration on the treatment received
from Sowa-Rigpa system of medicine and has become popular in
many countries in Europe and America.
Unfortunately, there was no institute in past to teach Sowa Rigpa
medicine system. Even now there is no institutein Ladakh, Himachal,
Sikkim and Arunachal in India. Students from Ladakh and elsewhere
still have to go to Dharamsala, where the Tibetan Government-in-
Exile has set up a medical college. If we are genuinely interested in
this matter, there is an urgent need to set up a fine Sowa Rigpa insti-
tute at Leh and Gangtok, Sikkim with proper research facilities. With
the hlessing of the medicine Buddha the Sowa-Rigpa science may
spread all over the world for the good health and happiness of all
people.
276
Tibetan Medicine Pharmacology
Samdup Lhatse*
The rGyud-bzhi (The Four Tantra) says there is nothing on Earth
.. that has no medicinal value, Since plants that can he utilize for me-
dicinal purposes grow everywhere on Earth, the Seven Limb Proce-
, dures for identifying, cultivating and processing plants in to medi-
cines, are held in high esteem in the Tihetan medicine are intrinsi-
cally hased on the theory of'Byung-ba lnga' or the five cosmo-physi-
cal elements.
The Seven Limh Procedure sets out the rational system for iden-
. tification, growth, collection and processing of medicinal plants and
the procedures and processes for converting the plant materials in to
medicines.
1. Growth of medicinal plants in their natural habitat:
The place where medicinal plants are grown must be very fer-
tile, devoid of any environmental destruction, pollution, contamina-
tion from poisonous animals, hall and fire. Furt.her, cooling pow-
dered medicinal plants should he harvested from high and cold areas
and warming powdered plants should he hruvested from hot and dry
areas. This will assure harvesting plants of superior quality.
2. Collection of medicinal plants in their own time:
(a) Medicinal parts of the plant such as root, branch and trunk
(Terr Group) treat diseases ofbones, channels and muscles.
These are collected during Autumn i.e. the ninth month of
the Tihetan year, when crops and plants shed their leaves.
(b) Leaves, latex plants and shoots (Leaf Group) pacify diseases
of the six hollow organs, hone marrow and spongy hone.
* Director, Tibetan Medical & Astrological Institute (Men-tsee-Khang),
Dharamsala, Hirnachat Pradesh.
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They are collected during Summer i.e. the sixth month ofthe
Tibetan year, when plants grow fully.
( c) Flowers, fruits and tips of plants (Fruit Group) pacify dis-
eases of the five sense organs, five vital organs and head.
They should be collected during Autumn i.e. the eighth month
of the Ti betan year, when the fruits are matured. The frits
and flowers also can be collected in other seasons when they
mature and bloom fully.
( d) Interna! barks and resins (Bark Category) treat diseases of
the skin, Iigaments and limbs. They should be collected dur-
ing Spring i.e. the third month of the Ti betan year, when flow-
ers bloom and sprouts emerge from the soil.
Medicinal plants for purgatives should be collected in the ninth
nonth ofthe Tibetan year, when crops dry and the power ofthe Earth
and Water elements descend down to the roots.
Medicinal plants for emeics should be collected during Spring
i.e. the second third rnonths of the Ti betan year, when the power of
the Fire and Air elements aseend upwards and flowers and sprouts
emerge.
These Medicinal plants are collected from the seventh to the
fifteenth day ofthe month accoroding to the Tibetan Lunar calendar,
are never collected on the twelveth day of the evenly number (i.e.
second, fourth, etc. months.)
The Shri Sarvodaya Tantra explains that during the waxing phase
of the Moon, the potency of the medicinal plants increases. Recita-
tion with good motivation of the Medicinal Buddha Mantra and
Mantra of the Essence to the Doctrine of Relative Existence or
Origination further empowers the potency of the medicinal plants.
3. Removal of toxic impurities:
Here toxic impurity does not refer tothat which would take one's
life if ingested, but that which would certainly harm the body if not
properly removed. These impurities inherit very coares powers of
278
nature and are very difficult to digest. All the medicinal plants after
collection should be washed properly, preferably in river water com-
ing from the same from the medicinal plants. These removed the
barks from roots, inner spongy part from trunk, nodes from branches,
stem from leaves, sepalsm from flowers, kemels from fruits, exter-
nal dirt from hark, base of trunk from intemal hark. Buds, latexes,
spongy parts and resins have no impurities to be removed.
4. Drying
After collecting and washing the medicinal plants, they are
chopperl in to pieces. Cooling powdered medicine are dried in shady
and airy areas, while warm powdered medicines are dried in the sun
and near fire. In view of the powers of the medicinal plants and their
sensitivity, it is important not to dry warm powdered medicines in
shady and airy areas, while warm powdered medicines are dried in
the sun and near fire. In view of the powers of the medicinal plants
and their sensitivty, it is important not to dry warm powdered medi-
eines in shady and airy areas and cool powdered medicine in the sun
and near fire. Each type of medicinal plants should be kept segre-
gated from other types to prevent contamination.
5. Maintaining Efficacy:
It is important to use plant medicines while they are fresh. There-
fore, all medicinal plants should be used within twelve months of
collection, beyond that time, they willlose their potency and must be
thrown away. However, the essences ofmedicinal plants can be ex-
tracted in to concentrated decoctions that can be kept Ionger than one
year. Well-dried roots, branches, trunks and fruits can be kept for
two or more years.
6. Smoothening the power of medicinal formulations:
Medicinal plants naturally inherit coarse power which, if not
removed, can be harmful for digestive powers and bodily constitu-
ents and can cause an arisal of 'rlung' imbalances.
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Following are the methods that make medicinal plants smooth
so they agreeable to the body:
a) By combining many medicinal plants that have the same
efficacy.
b) By adding specific medicine for damaged organs and
c) By adding antidotes that supress the coarse power of me-
dicinal plants such as molasses, which balances il).creased,
'ri.ung' promotes the bodily constituents (eg. blood,
muscles, etc.)
7. Compounding suitable medicines:
Medicines are compounded with consideration given to the
wanning and cooling powers of the medicinal substances, their
effect on hot and cold disorders, and their tastes and postdigestive
tastes.
Section Picture of the Seminar, Left to right Hon'ble Mr. Thupsten
Chhewang MP, Ven. Throgawa Rinpoche, Ven. Tsona Rinpoche,
Ven. Kirti Rinpoche and Ven. Prof. Ngawang Samten
.,nn
An Introduction to Sowa Rigpa;
Himalayan Art of Healing
Dr. Padma Gurmet
Amchi Medicine Research Unit,Ladakh
Introducition and Historical Background
"Sowa Rigpa" commonly known as Amchi or Tibetan medicine
is one ofthe oldest surviving and well documented medical system
in some parts of China, Nepal, Himalayan regions of India and few
parts of former Soviet Union etc. There are various conflicting ac-
count about the origin of this medical tradition; some scholars be-
lieves that it originated from India, some says China and others con-
sider it to be originated from Tibet itself. However before introduc-
tion of present medical system a kind of Bon (pre Buddhism religion
ofTibet) folk medicine was prevalent in Tibet, but ifwe give aclose
look, the majority oftheory and practice ofSowa-Rigpa is similar to
Indian medica:l System "Ayurveda" followed by few Chinese princi-
pals and then prevailing Tibetan folklore.
The first Ayurvedic influence came to Tibet during 3rd century
AD but it became popular only after 7th centuries with the approach
ofBuddhism to Tibet. There after this trend of exportation oflndian
medical literature, along with Buddhism and other Indianart and
sciences. were continued till early 19th century.India being the birth
place of Buddha and Buddhism has always been favorite place for
leaming buddhist art and culture for Tibetan students; lots oflndian
scholars were also invited to Tibet for propogation ofBuddhism and
other Indian art and sciences. This long association with India had
resulted in translation and preservation ofthousands oflndian Iitera-
ture on various subjects like religion, sciences, arts, culture and lan-
guage etc. in Tibetan language. Out ofthese around twenty-five text
* Research officere, Amchi Medicine Research Unit, Leh, Ministry of Health,
Indian System of Medicine, Govt. of Jndia, Delhi .
281
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related to medicine are also preserved in both canonical and non-
canonical forms ofTibetan literatures. Many ofthese knowledge were
further enriched in Tibet with the knowledge and skills of
ing countries and there own ethnic knowledge.
Present Ti betan medical system "Sowa-Rigpa" (Science ofheal-
ing) is one of the classic examples of it. Rgyud-bzi the fundamental
text book of this medicine was first translated from India and en-
riched in Tibet with its own folklore and other medical tradition like
Greek and Persian etc. After Tibet the impact of Sowa Rigpa along
with Buddhism and other Tibetan art and sciences were spread in
neighboring Himalayan regions. In India this system has been prac-
ticed in Sikkim, Arunachal Pradesh, Darjeeling (West Bangal), Lahoul
& Spiti (Himanchal Pardesh) and Ladakh region of Jammu & Kash-
mir etc.
Sowa-Rigpa an important Socio-Cultural part of
Himalayan Buddhist society
Sowa-Rigpa is popularly known as Amchi medicine in most part
of Indian Himalayas. Derived from the Mangolian word of "Am-r
J ay" means superior of all, the practitioner of this medicine are known
as Amchis. Till early 1960s Amchi medicine used to be the only
health care facility for the people of these regions and even after the
introduction of modern medicine with all Govemment support it can-
not replace Amchi system in many parts of Himalayan Buddhist so-
ciety due to its strong socio-cultural back ground. Amchis have not
only social respect but also spiritual respect as the representatives of
Sangyas Manlha (Medicine Buddha) and their services for ailing
beings priceless.
Every major Viilage and hamlet has been having an Amchi of
their leamed and resourceful persons of the village. It was therefore
being an Amchi has been matter of great dignity in the Ladakhi soci-
ety. It takes several years to become a skillful Amchi; which required
hard theoretical and practical trainings. In most of Himalayan re-
282
gions, Amchis are trained through rGudpa (lineage) system in fami-
lies (Father to son etc.) After finishing their training the new Amchi
has to give an exam in front of entire community in presence offew
expert Amchis in ceremony to enroll there self as an Amchi of the
Village.But for further study many Amchis used to go to Tibet. The
relation between Amchi and patients is always cordial due to strong
religious background and social systems, were Amchis never use to
ask for cost for their medicine and services, whatever the patient
wish or afford they can offer and even most of the time it goes with-
out any price. The villagers use to offer crops during harvesting time
and free Iabor every year to the Amchi family for their services. With
time and modernity things are rapidly changing and the ancient way
of practicing Amchi medicine is replacing with modern formal clin-
ics and professional trainings (Six years BTMS Degree course etc.)
Philosophical Background
The fundamental text book rGyud-bzi ofSowa-Rigpa is believed
to be taught by Buddha; therefore it is closely linked with Buddhist
philosophy. Wherein we believe that whether we are physically
healthy or not, all of us are sick till we attain Nirvana even though
disease mightnot be manifested, it is always present in dormant form
until we give up root cause of sickness-Ignorance. Ignorance gives
rise to three basic root of sickness Nespa-gsum (Tri-dosha) i.e. Dod;.
chags (desire/lust) root cause ofrlung (Air, Vata), Zes sdang (anger)
root of mkris-pa (Bile, Pitta) and Ti-mug (mental darkness)
root cause of pad-kan (Phlegm, Kapha). Due to presence of 84000
afflictive emotions in mind it gives rise to same number of disease;
thus Bhagwan Buddha preached 84000 kinds of teachings. The ani-
mate and inanimate phenomena of the universe are composed of same
material basis of Jungwa-lna (five elements )due to the Karma of all
the living beings. The behavior and conduct of physician and patient
are also largely based on Buddhist principles. A Buddhist tantra and
mantraritual plays a very important role in the treatment of patients.
283
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It is mentioned in rGud-bzi that when Buddha taught these text
in manifestation ofTang Srong-rigpai-yeshes, physicians offour dif-
ferent medical systems were present; i.e. Gods, Reshis, Buddhist and
non-Buddhist and all of then understood his teaching as their own
system. Another text mentions that when Bhrama remernbered medi-
cal science for the first time, he recalled the medical teaching ofBud-
dha Kashyapa in an earlier aeon, thus it seems that Buddha Kayashapa
is the medical teacher of Bhrama.
The Basic Theory
Sowa-Rigpa (Tibetan medicine) is based on the principles of
five elements (Sanskrit-Panch-mhabhuta) and inanimate phenomena
ofthis universe is composed of earth, water, fire, air and space, (San-
skrit-Dharti, Jal, Agni, Vayyu and Akash). The science of physiol-
ogy, pathology and Pharmacology ofthese five Cosmo physical el-
ements (Jung-wa-Lna); when the retion of these treatment of disor-
ders are also composed of the same five basic elements. In the body
these elements are present in the form ofNes pa sum (Three humors)
Luszung-Ldun (English-seven Tri mala). In drug, diet and drinks they
exist in the form of Ro-tug (Six tastes) Nuspa (Potencies) Yontan
(quality) and Zu-Ijes (post digestive taste). lt is in context of this
theory that a physician would use his knowledge, skills and experence
in treating a patient, using the theory of similarity dis.similarity of
five elements.
Healthy and unhealthy Body
A healthy body is typified as a state of balance of three humors
(Nespa-sum), seven physical constituents (Luszungs-ldun) and three
excretions (Trima-sum) in the body with complete harmony of five
aggregates (five senses.) The three humors are air (rlung) bile
(mkrispa) and phlegm (padkan) which is further divided into fifteen
type ofhumors. Seven physical constituents are nutritional essence,
blood, muscle tissue, fat tissue, bone tissue, bone marrow and regen-
284
erative fluid; the three excretions are stool, urine and sweat. Humors
are the biological representive of five elements, physical constitu-
ents are the basic tissue elements of the body and excretions are the
waste product of the body whose proper elimination is essential for
good health.
Healthy and unhealthy state ofbody is largely dependent on the
balance and imbalance of these twenty-five elements due to proper
diet and behavioral pattems. The subject of human body is finely
explained in Sowa-Rigpa with different chapters on embryology,
anatomy, physiology and neurology are explained in an appropriate
manner with function of each and every parts of the body.
Outline of Disease
lt has been already mentioned that the science of Sowa-Rigpa is
closely linked with Buddhist philosophy, where under it is believed
all the breathing creatures on the earth are sick till we don't give
up the root cause of ignorance. Due to ignorance, three mental poi-
sons anger, desire and mental darkness are being bom with us, who
acts as basic origins of illness , misbalances due to circumstantial
conditions such as diet, Iifestyle, seasonal and mental conditions gives
rise to diffemt kinds of disorders.
Diseases carr be classified in terms of different method such as
location in the body, type, etc. Due to presence of 8400 different
types of affictive emotions in the mind the number of disorder also
.goes up to 84000, these can be condensed into 1016 types, further
404 types, 101 types, three humors and finall y into two types of hot
and cold disorders. The outline of disorder is explained in detail with
complete note entrances of disease, location, pathways, time of aris-
ing, fatal effect side effects etc.
Diagnosis
A physician of Sowa-Rigpa employs three main tool for diag-
nosing a patient i.e. visual diagnosis, diagnosis by touch and diagno-
285
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sis by questioning, Visual diagnosis comprises oftwo main methods
oftongue examination and Urinalysis. Various diseases can be diag-
nosed in three different stages offresh urine, while it is cooling down
and when it is cold by looking at its color, speed of discoloring, va-
por, odor, bubbles, sediments etc.
Diagnosis by touch is represented by the advanced technique of
pulse examination followed by touching the body for temperature
and smoothness etc. Pulse is the most important and major diagnos-
tic tool in Sowa-Rigpa which is explained under thirteen general topics
like preparatory conduct, proper time for examination, pressure of
physicians finger technique, constitutional pulse, astanishing pulse,
general and specific pulse, death pulse etc. Questioning is another
mode of diagnosing a patient; history of case, present condition, family
background and changes in body etc. are main question to be asked.
Pharmacology
Based on the theory of (Jung-wa lna) phannacology of Sowa-
Rigpa believes that every substance on the earth has medicinal value
and therapeutic efficacy. Medicinal substance are classified into eight
major categories i.e. Rinpoche sman (priced metal and stone ), sa
saman (drugs from mud and earth), rdo sman (stones), shing samn
( drugs from tress ), rtsi sman ( essence and exudates medicines ), thang
sman (Plant and animal parts ). The ingredients of medicine are used
in both and compound form. Compound medicine is based on two
major permutation and combination that is 'ro' taste based combina-
tion and nus pa (potencies) based combination. There are about
enteen different categories of medicinal preparation out of which some
important prepartation are decoction, powder, pills, lincutus, medi-
cated ghee, Bhasmas, medicated wine, paste, medicated bath etc.
The element composition of a drug has to determine on the basis
of the six major tastes i.e. sweet, sour, saline pungent, astringgent
and bitter. Out of which element composition of sweet taste is pre-
dominate by sa (earth) and chu (water) elements; sourtaste is pre-
286
dominate by mai (fire) and sa (earth); saline is predominate by chu
(water) and mai (fire); bitter is predominated by chu (water) and rlung
(air); astringent taste alleviates rlung nespa (Arihumour), which is
dominated by rlung (ari) element. Bitter sweet and astringent allevi-
ate nespa mkr is pa (bile humour), which is dominated by mai (fire)
elements. Pungent sour and saline taste alleviate nespa pad kan
(phlegm humour) which is dominated by sa composition and action
are Zu zes sum (three post digestive taste) nuspa_rgyad (eight po-
tency) and no bo (specific action) of praticular drug etc. The thera-
peutic efficacy of durgs is also dependent on the above factors.
Couclusion
Sowa-Rigpa is a rich accumulation of science, art and philoso-
phy with history of more then 2500. years. lt is based on holistic
approach of body and mind to Iead a healthy way of life with com-
plete harmony with nature. It is a science because it is based on a
systematical and logical framewerk ofunderstanding the body, dis-
ease and its treatments are well explained under the theory of Jungwa-
Lna. It is an art because its diagnostic techniques and composition of
medicine etc. are based on the creativity, immensity, delicacy and
compassion of the medicine etc. medical practitioner. And it is a
philosophy because it follows the key buddhist principles of self-
sacrifice, karma and ethics etc. Therefore Sowa Rigpa is a complete
guide to Iead a healthy way of life with balanced body and mind.
Till now the practice of this ancient art of healing has been sus-
tained due to its efficacy and strong socio-cultural basis in most part
of Indian Himalayas. But since last two three decades the system is
on decline in these regions due to Iake of support from Govt., na'-
tional and international organizations. Although little development
can be seen in shape of few formal Amchi clinics and Institutional
training facilities etc, but the biggest setback for the survival ofthis
tradition in the coming generation is the Iack of interest among young
educated people and many have lost the family tradition and are only
287
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left with their family name. Therefore, an appropriate action from
Govt., national and international organizations etc is important to
save this age old healing system for the next generation.
References
1. Buddha rGyud-bzh. 1eh. Tashigang, 1970
2. Dash, Vaidya Bhagwan. Tibetan medicine with special reference
to Yoga Shataka,Libraryoffibetanworks&Archives, Mechload
Ganj, Dharamsala
3. Dorjai Pai Tun Khang, 1995.
4. Phuntsog, Di1mar Dgeshes b Stanzin Dri Compendium of Invited
Lectures Science Movment, 2002
5. Gurmet, Padma. Ayurveda in Tibet, Compendium oflnvited Lee-
tures WorldAyurvedaCongress2002,PP117-122Kochi-Kera1a
Swadeshi Science Movement, 2002
6. Gurmet, Padma An Introduction to Ayurvedic Text in Tibetan
Buddist Canon sTan Gyur, Proceeding Seminar on Literary Re-
search. Delhi: CCRAS, 2000. s Di-sRid Sans-rGyas rGya m Tso
7. Gurmet Padma. Fundamental principles of Amchi medicine,
Souvenir: Asian Seminar on Indigenous System of medicine,
Bhartiya Chikitsa Aevam Shodh Sansthan, Opp. Stadium,
Rajendra Nagar, Patna 800016.
8. Gurmet, Padma Amchi Chikitsa Ekk Parechaya, Sindu Darshan,
Vol 2 FRL (DRDO) C/o 56 APO
9. Gyatso, Desrid Sangyas. R Gyud-bzi Grit pa Vaidurya Snopo. Leh:
Tashigang, 1969
l 0. Men-Tsee-Khang fundamental of Ti betan medicine, Mackload
Ganj, Dharamsala
288
Astangahyrdaya Samhita-nama
Tashi Rabgias*
The Astangahyrdaya is one of the three most important medical
texts written in Sanskrit in ancient India which have been translated
into Tibetan. The other two texts are the Four Tantra on medicine
and 'Somaradza' which was written by Nagarjuna in 1st century
These two original texts on medicine were translated in 8th century
by the most leamed translator (lotsava) Verochana who was a Ti-
betan with a Sanskrit name. lt is said that Somarudza was translated
from a Chinese translation made earlier from sanskrit. However, the
names ofthe text and its author are given clearly in theTibetan trans-
lation.
Regarding the famous text Astangahyrdaya it must be noted that,
Taxila, in present day, Pakistan was a weil known seat of learning
especiaily for medicine in ancient India. Here we find the famous
Brahrnin physician Atreya during the 6th century BC when Buddha
was moving the wheel ofDharrna in central lndia. The prince Jivaka,
the son of the King Bimbisar of Magadh from a different mother
opted for medicine as a profession in that period. As a young medi-
cal student he comes to Taxila for further studies and especially to
leam the art of surgery to open the human skuil.
From Atirya the science of medicine that is known as Ayurveda
in India continues without any interruption. So till the Ist century,
the various books known as charakas were written by several weil
known physicians. In 1st century Vagbhata who studied the charakas
throughly wrote Astangahyrdaya. He states that knowledge of medi-
cine was written about in a haphazard and scattered manner in the
charackas and therefore, he has written the Astangahydaya, the Brief
Essence of Eight brands of medicine.
lt was in the 11th century that the renowned Lotsava
* Renound Scholar & Pfactioner of Sowa-Rigpa Medical System, Leh, Ladakh.
289
i.\ .
Rinchen Zangpo translated Astangahydaya from sanskrit into Ti betan.
Rinchen Zangpo (970-1 067) visited Kashmir three times in his life.
He spent fifteen years in India mostly in Kashmir. He was bomed in
a village called Quvang Ratni in Guge near the famous Kailash
moutain and Mansarovar Iake in Western Tibet. He had 75 leamed
teachers including the great sage scholar Narotam of Kashmir. It is
he who has constructed the famous Alchi Vihar Complex at Alchi in
Ladakh and the Tabo Vihara at Spiti in Himachal Pradesh.
It was perhaps in his third or last visit to the most beautiful val-.
ley ofKashmir which is known as the paradise on earth, that he stud-
ied the Astangahyrdaya with a Kashmiri physician Jarandhara by
offering him a Iot of gold. Rinchen Zangpo also translated a detailed
commentary in four volumes on Ashtangahyrdaya which was writ-
ten by the famous Kashmiri physician Chandrananda who lived in
the 7th century, there is another commentary on Astangahyrdaya
written before Chandrananda.
It is interesting that all these three medical texts in translation
form have been incorporated in the 219 volumes of sTangyur ency-
clopedia ofTibet. The other texts i.e. the four tantra and Somaradza
have been left out. But these are very much available in black and
white.
On his return to Western Tibet ofSpurang and Guge, the Lotsava
while practicing the medicine passed the knowledge to deserving
students. In due course oftime four physicians ofSpurang who were
the students of the Lotsava became famous in medicine. These four
are:
1. Nyangdas Senge sGra
2. Shakthi Yeshes Jungnas
3. Ongsman Ale
4. Mangkho sMantsun
Of the four it is stated that Mangkho was the most capable
phsyician and his contribution in the field ofmedicine was the maxi-
mum. As a result ofthe endeavour ofRinchen Zangpo, the study and
290
practice of medicine with the basic text of Astangahyrdaya contin-
ued in Western Tibet for a long time. It was taken to central Tibet
also. We find that the most learned and influential sage scholar Sakya
Pandit.Kunga Gyaltsen (1182-1251 ).has studied the subject ofmedi-
cine with the text Astangahyrdaya. There has been another attempt
of Tibetans to learn Astangahyrdaya for which some persons have
gone to Nepal to study it with Nepali physicians. Thus the subject of
medicine has been studied and practised tak.ing Astangahyrdaya as
the basic text.
In central Tibet Lhasa and Samyas as capitals, the physicians
opted for Gyudjhi, the four tantra as the basic text of medicine from
8th century. In fact the final shape to this text was given by the
reknowned physician 2nd Yuthog Yontan Gonpo who was bom in
1126. The first Yontan Gonpo was living in 8th century and he was
the royal physician ofthe emporor Thisrong Detsan. Due to this fam-
ily tradition and Gyud Jhi being thoroughly a Buddhist m:edical text.
I think that the physicians in Tibet opted for this text. The other two
texts i.e. Somaradza and Astangahyrdaya remained just as reference
book. And only high calibre physicians studied these in addition to
Gyudjhi to enhence their understanding the subject thoroughly.
Elaborate and systemetic commentaries have been written on
rgyudjhi by eminent Tibetan Physician writers in different historical
period. The most prominent among them are some members of
Zurkharva, Changpa and Kong-sman families. One such influential
commentator is Deshi Sangya Gyatso who was the most powerful
prime minister of the 5th Dalai Lama. However, not any Tibetan
physician has written any commentary on Astangahyrdaya. But the
above mentioned physician writers might have studied this text too.
As I stated earlier, the author ofthe book Astangahyrdaya was
Vaghanta and it was translated by Rinchen Zangpo in early 11th cen-
tury. Who was this Vagbhat ? According to the Tibetan sources.
Vagbhat was another name of the giant Sanskritpoet Ashvagosh who
is considered tobe the predecesor ofthe famous sanskrit poet Kalidas.
291
Ashvagosh was an outstanding learned from Western In-
dia, probably from the Sindh province of present Pakistan. He later
on proceeded to Nalanda University to engage the Buddhist scholars
in debate on philosophical subjects. He lost the debate to Aryadera
who was the leading desciple of Acharya Nagarjuna. Obviously, such
a great Master like Aryaveda could defeat such an outstanding leamed .,
man like Ashvagosh. That Ashvagosh was a great Brahmin poet and
he was converted to Buddhism is known to the ancient and modern
Indian scholars. But.who converted him is not known. In fact the
Brahmin scholars do not like to find that such a man was lost to I
Buddhism. Only those who got victory in the battle field write his-
tory is known to the students of history. This logic applies in this
case also but the field was philosophy and weapons used were logi-
cal arguments;
Now ever since the Astangahyrdaya was translated into Tibetan,
all the scholarsin Tibet firmly held the view that, Vagbhato the au-
thor of Astangahyrdaya was no other then Ashvagosha. Fortunately,
the original of Astangahyrdaya in sanskrit is still available in
lndia. I do not know how much the ayurveda physicians generally
use this text in their profession.But a strong view has developed among
the Indian scholars which have been accepted even by western schol-
ars, is that Astangahyrdaya was written by the 2nd Vagbhata and not
by the Ist Vagbhat. They accept that the first Vagbhat wrote on medi-
cine in great detail and that he was a Brahmin who was converted to
Buddhism. So here is a problem. Who was the authentic author of
Astangahyrdaya the Ist. Vagbhat or the lind Vagbhat? It is true that
there have been two Vagbhats in lndia.Most of the Tibetan physi-
cians and scholars, may be thinking that there had been only one
Vagbhat and not two.
I Started before that there is a commentry w:ritten On
Astangahyrdaya before that of Chandranand. It is written that this
commentary was written by Vagbhat. This text is in Tangyur. This is
the lind Vagbhat. Unfortunately, the Tibetan scholars have, thought
292
that it was a commentary written by the Ist Vagbhat himself. And in
the manner the Indian scholars have thought that the author of this
commentary that is the lind Vagbhat was the author of
Astangahyrdaya, so there is this confussion. The Tibetan version of
the commentary of Astangahyrdaya written by the lind Vagbhat had
been transla:ted by one lgu Lotsava and his friend and not by Rindten
Zangpo. In this text it is stated at the outset that this is a commentary
on the text Astangahyrdaya which was written by the great wise phy-
sician Vagbhat meaning the Ist Vagbhat. If he hirnself is the author
of Astangahyrdaya, he should not have called hirnself the great wise
physician, so it is clear that the author of Astangahyrdaya and its
commentary are the Ist and Und Vegbhat respectively.
Now, who was this lind Vagbhat? He was a famous Kashmiri
physician. He was so much well versed in the science of medicine,
that he was given the name Vagbhat showing that he was like the
reknowned Ist Vagbhat. This Und Vagbhat was actually, the grand
father ofthe physician Chandrananda.His namewas Mahashriprabha
(Palchen Odpo in Tibetan translation). Indian scholars maintain that
he was probably living in 6th or 7th century. I think the period is
roughly correct.
Now one additional point which I think will be a litmus test in
identifying the real author of Astangahyrdaya. Fortunately in these
texts available in the Tangyur, the names ofthe father ofboth Vagbha1
have been given. The name of the father of Ist Vagbhat is (Gedllil
Sangva) which is Sanghaghuya in Sanskrit. The name of the fathe1
of 2nd Vagbhat is (Senge-Sbaspa) which in Sanskrit is Sinhagupta.
So I think that these facts prove without any doubt that the real au
thor of Astangahyrdaya, was Ashvagosh, the Ist Vagbhat. And
2nd V agbhat afterwards wrote a commentary on Astangahyrdya.
293
Cultivation & Conservation of Medicinal Plants
in the Himalayan Region
Abhinandan Bhattacharjee*
The indigenous system of medicine of the Himalayan region,
the Sowa Rigpa, popularly known as the Tibetan medical system, is
primarily based on the use of medicinal plants for the preparation of
medicines. Most of the species used in this system are the rare herbs
found in the high altitude reaches of the Indian Himalayas. The de-
mand for the medicinal plants growing in the Himalayas can very
well be gauged by their use in drugs for myriad ailments; the grow-
ing popularity ofthe Tibetan medicilie system has also enhanced the
consumption ofthese plants parts. Since most ofthe plant material is
wild harvested this enhancement of demand has escalated the deple-
tion rate as weil to dangeraus Ievels where several Himalayan spe-
cies have got onto the 'critically endangered' Iist.
Conservation of Himalayan Medicinal plants
To effectively execute a conservation programme and reduce
the over exploitation of these medicinal plants a holistic conservation
strategy is not only a priority today but also a critical necessity. With
the rise in demand for herbal medicines globally, conservation of
medicinal plants has assumed great significance.
Conservation Strategiesand Methodologies
Various strategies and. methods have been developed for the
conservation of plant genetic material. The two essential conservation
strategies are as follows:
*
Author is a Graduate in Horticulture with MBA (Agri Business) from Dr.
Y.S. ParmarUH & F, Solan. He has been working with Pragya as part of
Natural Resource Management team. He has been involved in conservation
& Sustainable utilization ofMedicinal Plants in state ofUttranchal & Sikkim.
294


In situ conservation: In-situ conservation refers to the
conservation of genetic resources within their ecosystem and
natural habitat.
Ex situ conservation: Ex-situ conservation refers to the
conservation of components of genetic material ofbiological
diversity outside their natural habitat.
The techniques followed within each strategy are:
Strategies

Seed Storage
Definitions
The collection of seed
samples at one location
Ex-situ conservation
In vitro storage
and their transfer to a gene
bank for storage. The
samples are usually dried to
a suitably low moisture
content and then kept at
sub-zero temperatures.
The collection and
maintenance of explants
(tissue samples) in a sterile,
pathogen free environment.
Plantation The collecting of seed or
living material from one
location and its transfer and
planting at a second site.
Large numbers of
accessions of a few species
are usually conserved.
Herb orphanages The collection of seed or
living material from one
location and its transfer and
maintenance at a second
295
ln-situ conservation
Zoning Reserves
Inter-situ
Rangeland
Management
Focus on Ex Situ Consenration
location as living plant
collections of species in a
garden.
The management and
monitodng of genetic
diversity in natural wild
populations within defined
areas designated for active,
long-term conservation.
The sustainable
management of genetic
resources of locally
developed traditional crop
varieties with associated
wild and weedy species or
forms by the farmers within
the traditional or agri-
silvicultural cultivation
systems.
Rangelands provides
habitat for a wealth ofthese
endangered herbs.
lt'sthe management ofthe
nomadic tribes and their
livestock to reduce the
impact on the bio-diversity
of grasslands.
An appropriate mix ofboth In-situ and Ex-situ need to
be formalized to stem the current depletion rate of these rare herbs.
S..:nce medicinal plants arevital to the economy ofthe people settled
in the high altitude Himalayan belt, these plants can be domesticated
296
so that in due course of time they can serve as cash crops for the
,, fanners and in turn ease the pressure on the natural population;
Cultivation Practices/ Agro-Tecbniques
The Pragya project on conserving the herbal wealth of the
Himalayan cold deserts is aimed at the conservation and sustainable
utilizatiort of the medicinal plant wealth of these regions. This is be-
ing done by the ex-situ conservation technique of establishing com-
mercial cultivation ofthese precious herbs. Pragya agri-experts have
been working on developing cultivation packages of these herbs and
are involved in training farmers on appropriate cultivation techniques.
Though the thrust of research is mainly on seed based and cutting
based mass multiplication of the medicinal plahts, studies on yield
capacities of different landforms; soil kinds and cultural practices
are also on. Several plantations have been set up in every target
bioregion and are being constantly monitored for maintenance and
research purposes. The researches have shown that, these herbs cari
be cultivated through scientific methods in fields with appropriate
technology.
Of the numerous species that grow in this region, four critically
endangered, high value, high demand species - viz. Aconitum
heterophyllum, Podophyllum hexandrum, Nardostachys jatamansi
and Picroorhiza kurooa. - were selected for the first round of research
and development, and based on the experiments and field experiences
ofPragya, cultivation packages have been developed for these species.
Multiplication from seed
(i) Aconitum heterophyllum
Opinions are yet divided regarding the dormancy and germ in-
ability ofthe seeds. At lower altitudes below 3500 m, seeds sown in
February-March show good germination. But in Pragya's experience,
in the high altitudes above 3500 m, seed sowing in October-Novem-
ber, before the onset of snowfall, has been successful. Seeds are sown
297
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in the raised beds 30cm in height. The optimum depth of sowing is
0.5 to 0. 7 cm. As mentioned earlier, seeds are sown during Oct-Nov,
just before snowfalL At lower altitudes, Feh-March sowing has shown
best results.
Seed germination: The seeds sown during October-Novem-
_ber germinate in the commencing spring season because of the long
dormancy period. Germination is best at I 0-20C. To protect seed-
lings against frost damage, the beds can be mulched with straw with
proper moisture -content.
Transplanting: After germination, the seedlings remain in a
cotyledonous leaf stage throughout the first year. But they can be
easily transplanted at this stage. Transplanting should be donein lines
30 cm apart and 30 cm between plants. Care should be taken while
transplanting suchthat injury is not inflicted on the tender saplings.
Prior to transplanting, beds are prepared and the soil is mixed prop-
erly with EYM and jungle manure. Intercropping can be done along
with Dactylorhiza hatagirea for viable economic retums.
(ii) Podophyllum hexandrum
Scarification of the seeds is essential to enhance germination.
After washing with sterilized water, the seeds are scarified with a
sharp teasing needle removing of the seed coat, with two to
three incisions given around the hilum region. Again, they are
thoroughly washed with sterilized distilled water and then maintained
under dark conditions at room temperature. Soaking in sulphuric acid
for long hours also helps in bringing down the dormancy period to
some extent. The optimum depth for sowing is 0.5 to 0.7cm. The
sowing is done just before snowfalL Prior to sowing the beds should
be. prepared.
Seed germination: As for germination, in P. hexandrum it takes
45-60 days with scarification treatment. Seeds sown with fruit pulp
germinate in 9 to I 0 months.
298
Transplanting: Seedlings in the two-leaf stage can be easily
transplanted. It should be done in lines 90cm apart and 90cm between
plants. Transplanting should be done in beds rich in humus.
(iii) Nardostachys jatamansi
The jatamansi seeds being very small and covered witha thin
endocarp, care should be taken at the time of sowing. The seeds should
be sown at 0.5 cm depth in the soiL
Seed Seeds are sown in styrofoam seedling trays
in coarse sandy loam soil containing organic humus or litter. Generally
it takes 5-7 days for germination in laboratory conditions and 7-10
days in polyhouses at nursery sites. Seedlings are transplanted after
6-8 weeks at two-leaf stage when aerial parts whither but root system
remains weil developed and viable. Space between two seedlings
should be About44,000 plants are planted in one acre of
land.After germination the seedlings in a cotyledonous leaf stage can
easily be transplanted.
Transplanting: Transplanting should be donein lines 30 cm
apart with 30 cm between plants. Care should be taken while
transplanting such that injury is not inflicted on the tender saplings.
Prior to transplanting beds are prepared and the soil is mixed properly
with FYM and jungle manure.
(iv) Picrorhiza kurooa.
For raising the crop from seeds, fresh seeds can be sown in
polythene bags of size 22.5 cms x 10 cms (150 gauge). The bags
must have holes punched at the bottom for draining of excess water.
Altematively, trays containing a of farmyard mant.lre and
garden soil in a 1 :2 ratio can be used for sowing the seeds. Such soil
tends to retain a high percentage of the moisture and this helps en-
hance the germination percentage. The optimum temperature for the
germination of the seeds lies between 20C and 25C and March is
therefore the best season for seed sowing under field conditions.
299
Seed germination & Transplanting: On completion of
germination after 3 weeks, the seedlings should be transferred to the
beds. Transplanting should be done in lines 30 centimeters apart.
Intercropping with plants like potato, barley, Foeniculum vulgare
(saunt), can be done successfully at relatively lower altitudes of 1800
-2200m.
Vegetative Propagation
Raising the crop ftom seeds is a: lengthy process; but for quick
economic returns the vegetative means seems to be advantageous.
Not only does it eliminate the difficulties associated with seed ger-
mination and seedling survival, it also reduces the length of the cul-
tivation cycle.
a. Land preparation: The land should be prepared thoroughly,
ploughing it 3-4 times till a fine tilth is obtained. Farmyard
manure or forest litter should be added to the soil at the time of
soil preparation. Each hectare of land would require about 25
quintals ofFYM to be mixed with thesoil. This will improve the
germination rate and yield.
b. Method of planting: Planting of one year old seedlings or tuber
segments should be done in furrows with 30cm depth: The tubers/
rhizome/stolons are planted Sem below the soillevel. Earthing
up is done after a month for the rapid multiplication and higher
yield of these species.
c. Weeding: The presence of jungle manure enhances the conditions
for growth ofweeds. Hence regular weeding is necessary during
the spring especially in the seedbeds. Care should be taken that
the young saplings are not removed along with the weeds. Weeds
also harbour pests, which may cause extensive darnage to the
crop
300
Economics of Cultivation
The average yield of all the four species increases with the ma-
turity ofthe plants. The current market rates ofthe above species are
given as under
Species
Aconitum heterophyllum
Podophyllum hexandrum
Picrorhiza kurrooa.
Nardostachys jatamansi
Market Rate (subject to jluctuation)/Kg
of dried roots/tubers
Rs. 1800- 2200
Rs 40-50
Rs. 225-275
Rs. 100-125
For instance taking into consideration the production of Aconi-
tum heterophyllum, and Picrorhiza kurrooa as per existing rates per
hectare, returns from these species could be worked out as:
Species Estimated Current market rate Total Income /ha
Yield (kg/ha) (Rs/kg) (Rs)
-Dry wt.
Aconitum
heterophyl/um 1100 1800
19,80,000
Picrorhiza
kurrooa 1100 225
2,47,500
Density being 1, 10, 000 plants /hectare.
On the basis ofthe above analysis, it may be concluded that the
cultivation of these species can not only provide good economic re
tums to the farmers growing them, but also serve in the conservatio11
of these species in the natural habitat.
301
l
I I .
'I: .
I . ,
Scope of Medicinal Plants in Himalayan Region
ShaliniSahay*
The Indian Himalaya stretches from J ammu and Kashmir in the
west to Arunachal Pradesh in the east covering an area of about
4,19,873 km. The enormous variation in the altitude, latitude and
longitude of the Himalayas has added to the multiplicity of habitats
and provides diverse microclimates and ecological niches for alllife
inhabiting the region. Mountain areas are important sources of wa-
ter, energy and biological diversity, while also providing resources
such as agricultural ad forestry products, minerals and recreational
sites. The Himalayan region alone supports about 18,440 species of
Angiosperms, Gymnosperms, Pteridophytes, Bryophytes, Lichens
and Fungi. Ofthese, about 25.3% ofthe species are endemic to the
Himalayas.
The Value of Himalayan Medicinal Plants
A total of 1748 species ofHimalayan plants have been reported
as medicinal and 675 species as wild edibles (Pande and Samant,
200 1 ). Since time immemorial, these medicinal plants have been
exploited, earlier only for local use and now for sale as well. The
indigenous system of medicine of the region- the "Ayurveda", the
Tibetan and Unani systems - go pack a long way and are highly
relevant and effective in the eure of serious ailments and health prob-
Ieins even today. These systems are primarily dependent on the spe-
cies availal:He in 'the region for preparation of their medicines. The
Himalayan medidnal plants have tremendous potential for the prepa-
ration of a variety ofherbal drugs and several phannaceutical formu-
lations. The manufacture of drugs for serious ailments such as heart
* Author is an MSc., M.Phil. in Botany from the University ofDelhi. She has
been working with Pragya as apart ofthe Natural Resource Management
team and has been extensively involved in the conservation and sustainable
utilization ofmedicinaf and aromatic p/ants ofthe Himalayas.
302
problems, cancer, leukaemia, diabetes and AIDS are being sought
from plant products chiefly ofHimalayan origin. At present, the herbal
industry itself stands at a staggering 65 billion dollar and derives
more than 95% of its demand from the Himalayans.
Medicinal Plant Resources
Some of the species worth mentioning are: Atis roots, Indian
napellus, Himalayan spikenard, Salep, Kutki, Rhubarb of Sikkim,
Himalayan rhubarb, Pakhanbhed., Ephedra, Henbane, Indian bella-
donna, Mishim teeta, Podophyllum, Kuth roots, etc. are some ofthe
examples ofthe rieb medicinal floraofthe Himalayas that being
exploited commercially. In addition to the above, there are some other
well recognized traditional medicinal plants which include Arnebia
euchroma, Gentiana tibetica, Jurinea macrocepha/a, Se/inum
tenuifolium, Thymus serpyllum, Plantaga depressa, etc. A brief de-
scription of four select species reported from the Indian Himalayas
are as follows:
(i) Aconitum heterophyllum:
The herb grows well at an altitude range of 3300- 5000m. The
presence of the herb has also been recorded from altitudes as low
as 2400m. The herb thrives weil in elevated situations and can be
found growing naturally on steep slopes. The plant is common in
the temperate to alpine zone of the Himalayas. The herb is erect
up to 1m tall, having tuberous roots, which are biennial and paired.
On the basis of colour, A. hetrophyllum is classified as white,
yellow, red and black. The leaves are glabrous and heteromor-
phous, flowers are blue to yellowish blue in colour and the seeds
are dark brown in colour. The root contains many alkaloids chief
among which is atisine. It is used antiperiodic, aphrodisiac and
tonic. It is also used in combating debility, diahorrea, dysentry,
acute inflammatory affections and as an antidote against snake
and scorpion bite.
303
.I II.
(ii) Podophyllum hexandrum:
The plant is found in the temperate to alpine Himalaya (2400-
4500m) at the foot ofthe slopes, in the crevices ofrocks, on stones
and boulders, particularlyin sites that offer deep soil and a steady
water supply. The plant is a 35-60cmtall,erect, distinctive peren-
nial herb with a shiny, unbranched stem beari,ng two large
(6- 20 x 4 - 15 cm) altemate leaves. The three-lobed fully
incised leafgrows on a long petiole arising either from the collar
of the root or from the stem,encircling a solitary white or light
pink flower (2 -5 cm dia.). The rhizome isabout 2-5 cm long
and 1-2 cm thick, noticeably rough and slightly horizontally
. growing with many fibrous lateral roots. The rhizome and roots
are consideredhepatic, stimulant, cholagogue, purgative and bit-
ter tonic. The major chemical constituents are podophyllin and
podophyllotoxin. Podophyllin is a drastic purgative and has also
been tried against various diseases such as warty lesions of the
skin and neoplasms of the body parts. Recently podophyllotoxin
has been used in the preparation of anticancer drugs.
(iii) Nardostachys jatamansi:
This herb is found in the alpine Himalayas from 3000-5000m
altitude in various parts of the Indian Himalayas viz. Sikkim
(3600-4800m); Uttaranchal, Hirnachat Pradesh (3000-4000m) and
Jammu & Kashmir. It is an erect perennial herb, 10-60cm. high,
with astout taproot covered with tail-like brown aromatic fibers,
originating from the petioles of the withered radicalleaves. The
flowering stem is erect, woody and 10-40 cm 1ong. Leaves are
chiefly radical in nature, longitudinally nerved, 1 0-20cm long
and 1.5 to 2.5 cm broad. Flowers are often rosy or pale pink in
appearance, tubular, five lobed corolla tubes 6mm long and hairy.
The fruit is 4mm long covered with minute hairs and crowned by
dentate calyx-teeth either ovate or flattened in outline. The seeds
304
are obovate and compressed. The roots are aromatic and are used
as a biter tonic, stimulant and antiseptic. lt is also useful for the
treatment of epilepsy, hysteria and convulsive affections.
(iv) Picroorhiza kurooa.:
The herb is found in the alpine Himalayas from Kashmir to Sikkim
at altitudes of3000 to 5000 meters. It grows weil on open exposed
slopes above the tree line with enough sunlight to facilitate
horizontal spread of the rhizomes. The plant is a trailing herl:
with the underground stems giving offshoots atjoints and
in the nodes. Healthy plants can grow up to a height of0.20 meters
The mature root is covered allover with small non-green leaves
The stem of the plant is creeping, leafy and slightly hairy. Tht
leaves are spatulate and dentate. Flowers are bluish with stamem
protruding outwards. The roots are bitter and used as a cathartic
stomachic, in the treatment of fever and dyspepsia.
The Limits to Utilisation of Himalayan Medicinal Plants
In order to extract the required active principles in sufficien
quantities, the pharmaceutical industry requires the plant material i1
bulk. The ever-increasing demand ofthe pharmaceutical industry fo
medicinal and aromatic plants has however rendered many suc
medicinal species rare and threatened in their natural habitats
and Hajra, 1999). The Iist of plants in the Red Data Book seems to b
increasing in geometric progression. Most of the herbs are habitan1
of the alpine and sub-alpine zones growing in extremely harsh cor
ditions and have a low regenerative capacity; hence the need to cor
serve these rare and endangered plants has become a concem th1
should be addressed immediately. "Sustainable use" ofthese specit
needs to be promoted. This would mean the use of these componen
ofbiological in a way and at a ratethat does not Iead to tt
long-term decline of biological diversity, thereby maintaining i
305
I ,I
potential to meet the needs and aspirations of present and future gen-
erations. In practice, the collection of these plant species needs to be
undertaken and encouraged only on a scientific basis so as not to
darnage the natural ecosystem and the accompanying species. The
forest safety of the resources is linked with the sustainability of the
habitats in which they occur and the quantum, rate and frequency of
exploitation.
The Potential & Scope of Cultivation of Himalayan
Medicinal Plants
Among the various in situ and ex situ approaches used for the
conservation of the medicinal plants, cultivation should be encour-
aged as it is the most sustainable approach, providing the market its
requirements and the farmers a revenue, while maintaining the forest
resources intact. However, the commercial cultivation of medicinal
plants is still not given due im:portance. Owing to the fact that these
herbs inostly propagate via rhizomes or roots, which remain dor-
mant for more than two to six months under heavy snow, there is a
need for growing them on a mass scale. This will help satisfy the
domestic consumption of these plants for use in the indigenous sys-
tem of medicine and pharmaceutical industry. Another major prob-
lern is that of the maiketability of the developed agrotechnologies
and their acceptance by the users of the plant material.
To address some ofthe issues for conservation, protection, propa-
gation and development ofthese medicinal plants, we at Pragya, have
followed the following approach:
* Identification of endangered and threatened species in the
high altitude belt of the Himalayas
* Preparing a Iist of potential species which can be taken up by
the community for sustainable utilization through cultivation
* Preparing nurseries ofthese potential species for large-scale
propagation and distribution of saplings
306
* Conducting trials and experiments on the above species and
developing suitable cultivation packages for these potential
spec1es
* Identification ofprogressive farmers for dissemination ofthe
knowledge gained for furtherance of the cause
* Conducting in-field training of the farmers on a regular basis
for proper transfer of technology from the Iabaratory to the
field.
The efforts ofPragya do not stop here. We also help the fanners
constitute their own cooperatives and facilitate the development of
the market channel suchthat farrners may receive their fair share of
the revenues from the sale ofthe plant material.
The following species can be suggested for cultivation in the
high altitude regions:
A. High Value Medicinal Plants
Name of the species Major uses
Aconitum heterophyllum Rheumatism, fever
Picrorhiza kurrooa
Dactylorhiza hatagirea
Hyssopus officinalis
Gentiana kurrooa
Hepatoprotective
Tonic, aphrodisiac
Carminative, stimulant,
emmenogogue
Tonic, urinary
affections
B. Medium Value Medicinal Plants
Name of the species
Major uses
Market rate
(Rs)
1800-2200
225-275
700-1100
225-250
225-275
Marketrate
.(Rs)
Saussurea costus
Skin diseases, bronchial
asthma, digestive 60 - 100
Podophyllum hexandrum Anticancer, hepatic
stimulant, purgative
40-50
307
Rubia cordifolia
Sin diseases, blood
purijier, antibacterial,
anti- injlammatory 35 - 45
C. Low Value Medicinal Plants
Name of the species Major uses
Amebia euchroma
Ephedra gerardiana.
Hyocyamus niger
Angelica glauca
Toothache, ear ache, hair tonic
Bronchitis, bronchial asthma
Sedative, narcotic, mydriatic
Dyspepsia, stomachic, cordial
Marketrate
(Rs)
25-30
15-20
20-30
20-30
The growing of select species of medicinal plants has an added
advantage of planned and regulated production of plant material,
besides upgrading the quality of the produce at the site of cultiva-
tion. Such commercial cultivation would eliminate the need for con-
tinued exploitation of the species from its wild and can thus. be an
effective means to conserve the threatened medicinal plants, without
affecting and in fact servicing better, the need of the users.
A group of Schalars discussing each other about the seminar
308
Present Situation of the Medical System in
Different Parts of Himalayan Region
Dr. Tsultim Gyatso
This medical system, called Sowa Rigpa is practiced in all
Himalayas regions and its knowledge in term of quality and quantity
are not same in all parts of the Himalayas regions. In west regions of
Himalaya like Ladakh, this medical system called Sowa Rigpa has
been developed in the past decade qualitatively and quantitatively.
The concerned Amchis have taken their responsibility for its devel-
opment according to their capacity. They have benefited the patients
greatly andin much better way in term oftreatments. Stillthereis lot
to be done in the every field like physiology, pathology, anatomy,
etiology, pharmacology and so on. To carry on these tasks a well-
planned education center and financial source is nidispensable for
these purpose. As far the public is concemed, they know the merits
and the benifits of this medical system and treatments. So they take
fully opportunities and undergo the but they are wtaware
ofthe practitioner's status and its further development.
In some part of the Himalayan regions this medical system were
not developed in both quality as weil as in quantity. This is the most
unfortunate to this concemed community.lts seeme these communi-
ties are losing the invaluable medical system and which they should
not only feel culturally important but also in the genuine service to
the humanity
Due to the Iack of profound knowledge on Sowa Rigpa and ig-
noring its genuine and precious values or indifferent in the ancient
knowledge, the Sowa-Rigpa is not up to the mark in some part ofthe
1-Iimalayas. So it is not developed in quality and quantity in some
parts of the Himalayas regions. In this case it is not paid any atten-
tion by the practitioners, Public and the Government. So, it is impor-
* Director, Chirde Sorig Khang, Leh, Ladakh, (J&K).
309
tant now to realize the past mistakes and should take firm step in its
development and preservation from all sides. It is to feel proud of
our ancient knowledge in the service of all humanity. It is always
important for us to use our wisdom to choose the advantage and dis-
advantage of Sowa Rigpa with other system discriminately.
May be Iack of communication on the subject like concemed
medical system or may be due to other reasons in some reasons our
traditional knowledge is very weak and almost lost. So now, it is
time to identify our weakness, and important to have sufficient knowl-
edge on this subject. If we don't have the profound and commands
on language, we willlose our valuable ancient knowledge one after
another. It may be very difficult to renovate again in future. Actually
every country and each community has certain responsibility to de-
velop and preserve their own cultural identities prevailing in shape
of medicine, language, philosophy etc, which our ancestors, scholars
, leamed and philosopher presevered and handed over to us. It is not
our responsibilities to leam only other languages With the aim to
eam reputation, power, wealth etc. Wehavemore responsibility to
explore our own knowledge on every field.
If we speak from the public point of view, it seems they are not
much aware and they do not take much responsibility in how to de-
velop in Wider aspect and sustainable way and do not pay attention
in every possible respect to its work. They are ingnorant toward this
medical system. They may feel that it is easy job and what more
effort and what education qualification be needed to bring its whole
potential about. They feel it is a general work. So this attitudes needs
to be changed by the public too and these attudes also cause dullness
to its development in its quality and quantity work.
We all have equal responsibility for its development and preser-
vation, as it is nct a single person knowledge and not only one per-
son will get benefit. Actually the Amchis not only serve the health
problems but also serve economically to that particular region. The
renewable natural resources are much eheaper and convenient to all
310
the patients, regardless of rich or poor. Medicine from the Sowa Rigpa
eures the illnesses from the roots permanently without any side ef-
fect. This above mentioned facts and the wonderful parts ofthe cul-
ture. The generat public and the Ieaders do not have the awareness
and knowledge. As our public and Ieader are in silence or do not say
anything to the Govemment about its rights and development, though
the Sowa Rigpa serve the 60% population in Ladakh. There is not
fair investigation from the Govt. about which medical system is more
suited culturally and economically to concemed communuity. I think
the Govt. should survey on these facts without following one medi-
cal system. As unawareness about the treatment of Amchis system
among other communities are stillthere. Therefore, it is important to
find ways and means for its propagation in other community as well.
As there is improvement in technique, we should use all forms
ofmedicines namely decoction, powder, pills extract, medicinal oils,
calcinated compounds, concentrate, aJcocholic medici11e and exter-
nal ointments. Aseach from ofmedicine has its own property, each
form ofmedicines is effective to different illness. It is also attractive
to the patients in taking the medicine, though there is need of some
effort and expenses.
We need scientific and systematic reserach in every field of this
medical system and in this way it will help for its development and
make patients more interesting in generat It is also important for us
to be specialist in each branches namely pediatric, gynecology, neu-
rology etc to study this medical system deeply after general study
and in this way we could diagnose precisely and treatment would be
much better. Comparative study to the allopathic in some field like
physiology, anatomy and surgical work etc are very important.
Drawback: Indifference or unconsciousnessly treatment to the
patients is extremely dangeraus to oneself and to the system. Ex-
ample giving administration to the serious patients without proper
facilities, using venesection and moksabation unconfidently are not
commendable work.
311
Recommendation:
I. In the diffemt parts of Himalayas, opening a Institute to
leam and reserach Sowa Rigpa system is very important.
2. With all allopathic dispensary facilities of Sowa Rigpa
system should be provided.
Shri RBS Rawat, CEO, NMPB, Deptt. of ISM & H, Min. of Health,
GOI,inaugurating the Sowa Rigpa Medical Exhibition cum
Free Medical check-up at the Gandhi-Smiriti, New Delhi
31'2
Ex-Situ Cultivation & Conser:vation of Trans.-
Himalayan Medicinal Plants - A Case Study
'
O.P Chaurasia, Basant Ballabh & B. Raut
ABSTRACT
Cold deserts are comes under the trans-Himalayan zone that com-
prises Ladakh (J&K) and Lahaul & Spiti (HP). Like other parts of
Himalayas, Indian cold deserts are also considered trove of medici-
nal and aromatic plants, which play an important role in various tra-
ditional system of medicines.
The people ofLadakh and Lahaul-Spiti have their own medical
system, which is popularly known as A:mchi system of medicine based
on Tibetan system of medicine. The local medicine man use about
40 percent of medicinal plant for various ailments. Due to natural
decline and over & unscientific exploitation most of the important
species of the cold desert has become rare and endaugered in past
few years. Ex-situ cultivation and conservation ofthese species will
help a lot in sustainable utilization for future. It will also help to save
the most important species of cold deserts from extinction. The present
study deals with the ex-situ cultivation and conservation of 10
important species viz Aconitum heterophyllum, Amebia euchroma,
Achillea millifolium, Dactylorhiza hatagirea, Hippophae rhamnoides,
Inula racemosa, Podophyllum hexandrum,Rheum speciformae, Rubia
cordifolia, Rhodiola imbricata and Physalis alkekengi oflndian cold
desert which will pave the overall economic development of this
regwn.
Introduction
Cold deserts are usually cpnfined to high altitudes and eireum-
polar regions. Approximateli;sixteen percent of total landmass is
* Scientist, Field Research Laboratory, Leh,Ladakh.
. 313
under cold arid zones. Indian cold deserts come under the trans-Hi-
malayan zone. The major areas under the trans-Himalayas are Ladakh,
Jammu & Kashmir and Lahaul-Spiti, Himachal Pradesh, followed
by little pockets ofNiti, Mana & Nelang in Uttranchal. In J&K, the
cold desert lies between 32 15'- 36 N latitude and 75 15'- 80 15'
E longitude. It covers approximately 68,321 sq. Km, besides 27,555
sq Km area which is under illegal occupation of Pakistan and China
while in HP, the cold desert area lies between 31 o 44' 57" - 32 59'
57" N latitude and 76 46' 29"- 78 41' 34" E longitude and covers
approximately 6488 sq Km. A very small pockets in Garhwal (Niti
and Mana) beyond Badrinath and Nelang region in UttarKashi dis-
trict of Uttranchal state have similar climatic condition and terrain.
The regions are also referred as cold desert of India. The snow
capped mountains, low humidity, little rainfall, subzero temperatures,
heavy influx of infrared and ultra violet radiation are some of the
characteristic features of the regions. The plants of trans Himalayas
come under alpine and high alpine zones with the domination of an-
nual and perennial herbs followed by few bushes. The vegetative
growth starts in the month of April with the melting of snow, it is on
its full bloom in the month of July August and starts disappearing by
the end ofSepternber. The Hirnalayas is known for its rich medicinal
wealth since the time imrnemorial. The demand for Himalayan plants
for cosmetic use, food & beverages and drug industry is rapidly in-
creasing day by day.
Medicinal Flora of Indian Cold Desert
The cold desert region rnight Iook barren and Iifeless at a first
appearance but it is home to rnore than 1100 plant species with large
numbers of plants with high rnedicinai and arornatic value (Chauhan,
1999), The plants of trans Hirnalayas come under alpine and high
alpine zones with the domination of annual and perenoiai herbs fol-
lowed by few bushes. The vegetative growth starts in the rnonth of
April with the melting of snow, it is on its full bloom in the month of
314
July August and starts disappearing by the end of September. The
vegetation rnay be divided into alpine rnesophytes, desert vegeta-
tion, oasitic vegetation and high altitude vegetation
Most ofthe species ofthiscold desert region has been source for
medicinal plants for most of Asian traditional medical systems
(Chaurasia, et al., 1996-2001). The popular medical system preva-
lent in the trans-Himalayan cold desert regions is Sowa Rigpa (Sci-
ence of Healing), popularly known as Ti betan or Amchi medicine.
The practitioner of this system is largely dependent on skillful uses
of Himalayan plants, minerals and animal products. Other major
medical systems of Asia like Ayurveda, Chinese, Unani, Siddha and
homeopathy etc. have been also using Himalayan plants in large quan-
tity.
The aromatic plants also play an important role in daily life of
human now a days as perfurnes, cosmetic uses, food & beverages,
drug industry, perfume products, in phariJlaceuticals fields and fla-
vorings foods etc (Chaurasia, 2000).
The practitioners of Traditional Medicine and herbat industries
are mostly dependent on the wild plant sources to fulfill their me-
dicinal and commercial need. Due to unscientific exploitation, many
plants species are being degraded, fragmented and even disappear-
ing at an alarming rate. On the other hand, there is only little effort
towards their conservation and cultivation practices. It is therefore,
very important to balance and reconcile these two trends.
Ex situ cultivation & conservation- (Atal, et al., 1989)
The ex situ cultivation & conservation is one ofthe most impor-
tant aspects for conservation and scientific exploitation of useful
plants. Emphasis was given on collection, maintenance and evalua-
tion of germplasrn of medicinal plants in collaboration ofNational
Bureau of Plant Genetic Resources (NBPGR), N Delhi. At present,
approx.1 00 germplasm of medicinal plants are being maintained at
FieldResearch Laboratory. Although, it is a chaflenging task, but we
315
have been succeed to grow some plants under field conditions with
various methods on experimental basis.
Materials and Methods
Field Research Laboratory, Defence Research & Development
Organization (DRDO), has started ex-situ cultivation and conserva-
tion of rare and endangered plant species of Indian cold desert since
1998 (Singh, et al., 2000). Germplasm (propagating material) has
been collected from various hilly and mountainous regions ofLadakh
and Lahaul & Spiti. An alpine herbal garden has been established at
FieldResearch Labaratory and various Iab & field trial on seed ger-
mination were conducted along with development of suitable pack-
age and practices for cultivation through vegetative propagation
methods. Field preparation, transplantation, manuring and watering
have been done as per the requirement. Data were collected for suc-
cess rate, growth pattern and yield parameters.
Results & Discussions
I 0 medicinal and aromatic plants viz. Achillea millifolium, Ac-
onitum heterophyllum, Amebia euchroma, Dactylorhiza hatagirea,
Hippophae rhamnoides var turkestanica, physalis alkekengi, Podo-
phyllum hexandrum, Rheum speciformae, Rhodiola imbricata and
Rubia cordifolia (Annonymous, I948) have been selected for study
in the present paper. Germplasm (roots/rhizomes/stolons/runners/
seeds) have been collected from naturallocalities oftrans Himalayan
regions ofLadakh and Lahaul-Spiti and studies have been conducted
on various aspects of cultivation in the Alpine Herbai garden, estab-
lished within the premises of FRL. In addition, trails have also been
conducted under green houses. The results of cultivated medicinal
plants have been enumerated as under: -
ENUMMERA TION
I. Achillea millefolium Linn. (Asteraceae) Yarrow / Mefoill
316
An aromatic, perennial herb with white flower heads in crowded
corymbs. It grows along moist places & water streams, 9500-11500
ft.
Uses: The extract ofleaves is considered useful in urinary prob-
lems, toothache and gum inflammation. The flowering herb is cred-
ited with astringent, stimulant, tonic, diaphoretic, cold, colic, heart-
bum, hysteria, epilepsy and rheumatism. The herb is also chewed in
toothache and it is used to prevent premature ageing of skin.
Cultivation: Easily propagated through seeds as well as root
cuttings. Through seeds 60% germination under controlled condi-
tions and 52 % in field conditions. Nursery should be raised in green
house and be transplanted in open field by the end of April. 85%
survival was achieved under the trial. It is also propagated through
root cuttings with 72% success rate.
2. Aconitum heterophyllum Wall. Ex Royle (Ranunculaceae)
Aconite I Atees .
A biennial herb with tuberous roots and greenish-purple or
creamed flowers with purple veins. Mo ist alpine places, 9500-II ,500
ft.
Uses: This is the much-valued medicinal plant in various tradi-
tional systems ofmedicines. The roots are source of drug 'aconitine'.
The roots are used against toothache, high fever, starnach complaint,
gastric trouble and headache. U seful against poisoning from snake
and scorpion bite infectious disease; febricide and inflammation of
intestine.
Cultivation: The plant is propagated through seeds as well as
division of roots. Through 85 % germination under control condi-
tions with the treatment of gibbrelic acid (GA3) and 30% in field
conditions. Nursery should be raised in green house and be trans-
planted in April.
It is easily propagated through division of roots. The daughter
roots may be uprooted either in the month of October or by the end
of April. 82 % success has been achieved.
317
3. Amebia euchroma Johnston (Boraginaceae) Rattanjot
A perennial herb with thick reddish rootstock and purple flow-
ers. It grows on high alpine moist & open slopes, 14000-16500 ft.
Cultivation: The plant is propagated through seed as weil as
root cuttings. Under controlled conditions, seeds have shown 85%
germination while, 70% germination was observed under field con-
ditions. Approx 60% sttrvival rate was achieved through nursery trans-
plantation.
Studies were undertaken for multiplication through division of
rootstocks and very limited success(35 %) was achieved.
4. Dactylorhiza hatagirea (D. Don) Soo (Orchidaceae) Heart
orchid I Salam panja
A perennial herb with palmate lobed fleshy roots and attractive
pink or purple flowers in spikes. F ound growing on damp places &
along water streams, 9000-11,000 ft.
Uses: An extract of roots is also used against kidney problems.
The tubers are considered energetic, and health improving, which
are recommended for week people also. The roots are used as tonic
and as aphrodisiac.
Cultivation: The plant is propagated through seeds as weil as
division of roots. Seeds are very minute and require microbial asso-
ciation for germination. No result has been achieved so far further
sturlies are under progressL
It is easily propagated through division of roots. The daughter
roots may be uprooted either by the end of growing season (October)
or onset of summer (April). 85 % survlval was observed by this
rnethod.
5. Hippophae rharnnoides Linn. Var. turkestanica (Eleagnaceae)
Seabuckthom
A hard woody, perennial rnuch branched thomy shrub with yel-
low to reddish small berry fruits. It is common along river belts &
roadsides 9000-12,500 ft.
318
Uses: Allparts ofthe plantare having rnedicinal value. The fruits
are rich source of Vit 'C' and are considered as an anti-aging, anti-
cold, restores memory, energetic, blood purifier and heals peptic ul-
cer. Used against pulrnonary disorders, inflamrnation of pulrnonary
tract expelling phlegrn, healing peptic ulcer, clotting of blood, irn-
prove digestion, useful for spieen disorders, lungs, inflarnmation in
blood and pain to blood disorders.
Cultivation: The plant is propagated through seeds as well as
vegetative rneans. Seeds require pre-treatment (Hot water & others)
for germination. 65% germinationwas achieved under field condi-
tions.
Its propagation through division of rootstocks, suckers and stern
cuttings gives 70 % success.
6. Physalis alkekengi Linn. (Solanaceae) Shoklo
A diffuse perennial herb with solitary or paired pale-yellow or
white flowers. lt is found in irrigated land & rnoist places around
2,920 rn.
Uses: The fruits are used in the treatrnent of urinary disorders,
gout and rheurnatisrn. They are crushed in powder, rnixed with rnus-
tard oil, heated for a few rninutes and than applied and rubbed gently
on affected part ofbody. The fruits are applied in high fever.
Cultivation: The plant is propagated through seeds as well
as vegetative means. Seeds require pre-treatrnent (Hot water & oth-
ers) for germination. 45% germinationwas achieved under field con-
ditions.
It can be propagated through division ofrootstocks, suckers and
stern cuttings and 65 % success achieved.
7. Podophyllurn hexandrum Royle. (Berberidaceae) Hirnalayan
Mayapple.
A perennial and succulent herb with creeping rhizorne, white
flowers and large reddish fruits. F ound growing under forest areas as
weil as on rnoist alpine slopes, 9000-12000 ft.
319
/
Uses: The entire plant is used for gynaecological diseases like
menstrual irregularly, diseases ofthe uterus and improves wind dis-
eases and blood circulation, helps delivery ofthe baby and placenta.
The roots are used against skin problems, hardening of skin and skin
diseases. The young and ripe fruits are edible and used in high alti-
tude mountain .sickness. Roots have potential chemical, which is ef-
fective in skin cancer and radiation.
Cultivation: The taxa cannot be propagated easily because of
its hard seed coat and poorgermination rate. Under controlled condi-
tion only 2-4 % seed germinationwas observed. GA
3
, Sulphuric acid
and hot water treatment were found effective to enhance the germi-
nationrate upto 75 o/o.Survival rate was 55%.
The vegetative propagation trial through rhizome cutting ofthis
RET plant was conducted. 3-5 years old rhizomatus disc develops
several vegetative buds around the aerial shoot during March- April.
The disc was divided in such a way that each piece possessedat least
two buds alongwith tuberous roots. 70% survival rate was observed
under the trial.
8. Rheum speciformae Royle (Polygonaceae) Himalayan Rhu
barb
A stemless, stout, perennial herb with thick woody rootstock,
dense flowers and greenish-yellow tapels. It grows on high alpine
moist slopes, 13500-15000 ft.
Uses: The purple colonred toots are used inthe indigenous sys-
tem of medicine and are exploited by the local people for sale.
Cultivation: Through seeds as weil as vegetative parts. Under
controlled condition 59% seed germinationwas observed. GA
3
treat-
ment had enhanced the germination rate. 73 % germinationwas noted
in 100 ppm followed by 68% and 6.1 %in 50 ppm and 10 ppm of
GA
3
respectively. 78 % survival rate was achieved.
Under vegetative propagation, 3-5 years old. vigorous rootstocks
were made into pieces. These pieces were planted 5-8 cm. deep in
soil during April- May. 80% survival rate was observed under the
320
trial.
9. Rhodiola imbricata Edgew. (Crassulaceae) Rose root I Hi
malayan stone crop.
A perennial, soft cushions, succulent plant withthick rootstocks
and small yellow flowers in heads. It is found growing on high al-
pine open moist slopes, J 3500-17500 ft.
Uses: The roots are useful in treatment of hot disorder of the
lungs, infections, common cold with fever, improves physical
strength, heals ruptured pulmonary capillaries, dispels bad breath and
fetid body odour. lt is also used for inflammation of lungs, other
lung problems and contagious diseases.
Cultivation: The plant is propagated through seeds as well as
rootstock cuttings.
Under lab condition 95% seed germination recorded and
65% germination was achieved under field conditions.
Easily propagated through division of rootstocks. 3-5 years plants
are ideal for suitable rootstocks for plantation. 86% survival rate has
been achieved.
10. Rubia cordifolia Roxb. Ex Fleming (Rubiaceae) Indian
madder I Manjistha
A perennial much branched dirnher with small yellow
flowers and purple fruits. Found growing along cultivated fields and
roadsides.
Cultivation: The plant is propagated through seeds as well
as rootstock cuttings. 65% germination was achieved under field
conditions. Nursery should be transplanted in the month of April.
Transplantation% is good (74%).
Easily propagated through division of rootstocks and 75% suc-
cess achieved.
(See Given Table)
321
List of medicinal and aromatic plants
Scientific Name Family Status Modeof % success
Propagation
Achillea millefolium Asteraceae F** Seeds & roots 70 &72
Aconitum
heterophyllum Ranunculaceae CR* Seeds & roots 85 & 82
Arnebia euchroma Boraginaceae CR* Seeds & roots 70 & 35
Dactylorhiza
hatagirea Orchidaceae EN* Roots 85, roots
Hippophae
rhamnoides Eleagnaceae LRNT* Seeds & others 65 &60
var turkestanica
Physallis alkekengi Solanaceae F** Seeds & roots 45 &65
Podophyllum
hexandrum Berberidaceae EN* Seeds/rhizomes 55 &70
Rheum webbianum Polygonaceae VU* Seeds/rootstocks 78 & 80
* Kullu CAMP Workshop Assessment, 1998 (Ved, et al., 1998),
** Personal Field Observation
Abbreviation used: CR - critically endangered, EN --endangered,
VU- vulnerable, LR-NT- low risk near threatened, C- common, F- frequent.
Conclusion
The present paper reveals that trans-Himalayan cold desert of
Ladakh and Lahaul-Spiti is a trove of medicinal and aromatic plants.
Ex-situ cultivation is one ofthe important tools for conservation and
sustainable utilization of medicinal biodiversity. The result of this
study shows that it is possible to cultivate alpine and high alpine
plants oftrans-Himalayas in field conditions and there is good scope
for commercial cultivation of these plants with further development
of agro-techniques. The roJe of international and national agencies
and industries is very important to achieve a balanced conservation,
cultivation and sustainable utilization practices in trans-Himalayan
322
cold desert which will decrease the threats of extinction of certain
rare and endaugered species, increase availability of plant raw mate-
rial and finally improve the economy of tribat farrners.
References
Annonymous ( 1948). Wealth of India: Raw Materials (CSIR). New Delhi.
2. Atal, C. K. and Kap ur, B. M. ( 1989): Cultivation and Utilization ofMedicinal
plants. RRL Jammu.
3. Chauhan, N. s. (1999). Medicinal & Aromatic plants ofHimachal Pradesh,
Indus Pub. Company, N Delhi.
4. Chaurasia, 0. P. and Singh, B. (1996-2001): Cold Deserts Plants Vol.-1-V.
FRL C/0 56 APO.
5. Chaurasia, 0. P. (2000): Propagation studies ofsome important medicinal
plants of cold desert Himalaya - Ladakh. Asian seminar on Indegenous
system of medicine, held at Rajgir, Bihar.
6. Singh, B. and Chaurasia, OP. (2000) Medicinal flora oflndian cold desert:
7.
Proceedings of XXV International Horticultural Congress Part 13, Acta
Horticulture No. 523, pp 65-72.
Ved D. K. et al. (1998). CAMP Workshop Report, Kullu- Hirnachat Pradesh-
1998, organized by FRLHT, Banglore.
323
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Himalayan Buddhist Cultural Association is
recognised by the govemment of India is the leading
organisation of Himalayan region. It has 15 branches
operating from Ladakh to Arunachal Pradesh.
It's aim based on Buddhist Philosophy to preserve
Himalayan Culture, Promote Modem Education with
Traditional background of leaming and Protection of
Environment in the Himalayan Region. It also works fo
promote National Unity & Integrity, World Peace
through Compassion, Ftiendship and Non Violence.
I

D I Ii 1 " 'fi<tp ffi x=R"a:rur
Bimalayan Buddhist Cultural Association
B 4, Ladakh Buddhist Vlhar, Bela Road, Delhi-110 054