Based on the work of the distinguished Nepalese Ayurvedic Doctor Mana
Dr. Mana is the name given by Westerners to Vaida Mana Bajra Bajracharya, a
living treasure in the world of herbal medicine. Dr. Mana is heir to the
world’s oldest known herbal medicine tradition, and maintains his family
clinic in the center of Kathmandu, nestled between the mightly Himalayan
mountains. Dr. Mana has been an inspiration to several of today’s premier
medical herbalists, including Cascade Andersen-Geller and Alan Tillotson.
By special agreement between Michael Tierra and Dr. Mana, this section of our
website will publish information written by him on how he treats some of
today’s most deadly diseases. His clinic doors are open today without an
appointment to those that want to see him, and there has never been a charge
for an office visit in the 700 years since the clinic opened its doors.
A Brief Autobiography of Vaidya Mana Bajra Bajracharya
I was born in 1930 in a family of Vajracharya ( Buddhist priests). My father,
Durga Vajra Vajracharya, and mother Tirthakumari Vajracharya have five sons;
I am the fourth one. We are members of a Vihara called “Kamaka Chailya
Mahabihar,” one of the most famous Viharas in Kathmandu Valley. Our Vihara
was established about seven hundred years ago in front of the ancient Chailya
of Kanakmuni Buddha.
By caste, we are Shakya related to the Shakya of Kapilavastu, the birthplace
of Gautama Buddha. During the medieval period, following the principles of
Vajrayana, the third advanced stage of Buddhism (following Hinayana and
Mahayana), our ancestors received the consecration of Vajrayana. This
consecration bestows the title of Vajracharya. To have this title, one must
follow the principles of the “Heruka Chaka Samvara Tantra.” Those with the
title of Vajracharya are the priests of the Newari Buddhists, one of the
ancient inhabitants of Kathmandu Valley.
In 1937, I received my formal initiation as a Vajracharya, which I needed to
be a member of the Vihara. In 1944, I received my consecration as Vajrayana,
which I needed to be an authorized Vajracharya. In 1945, I married with Jnani
Bajracharya. Marriage is essential for Vajrayana practice. We have a son and
four daughters.
My family, in addition to being priests, have also carried forward the
tradition of Ayurvedic medicine, running unbroken from generation to
generation during these seven hundred years. Our family maintains our
original vows to help mankind, and especially to maintain the health of the
Newari Buddhists who live around the Vihara. During all this time, we have
never charged for a medical consultation. We have a very good traditional
education system in our home to study Buddhism and Ayurvedic medicine side by
side. We have an extensive Sanskrit family library of Ayurvedic medicine,
containing many unpublished texts.
My grandfather, Nila Bajra Bajracharya, was a specialist in Spiritual Healing
(Bhuta Vidya). In his time, he was the royal physician of Nepal. In his
field, religious approaches are used to cure diseases such as paralysis,
meningitis, children’s diseases and mental illness. My father was a
specialist in Ayurvedic Internal Medicine (Kayachikitsa Tantra). However, he
died at an early age in an accident. This tragedy actually made our family
very strong. My eldest brother, Divya Bajra Bajracharya, who had already
completed his studies in Internal Medicine, continued his work and study, and
with the help of my grandfather, achieved a high level in Internal Medicine.
He passed his knowledge to his brothers, and I am one of those who chose to
specialize in the Internal Medicine field.
For six years, I studied Sanskrit from my brother and his friends. Almost all
of the Buddhist and Ayurvedic texts are written in Sanskrit, so it is
necessary to achieve complete fluency. During this period of study, I also
had to help my grandfather and my brothers run our medical clinic. I learned
the practical basics of Ayurvedic diagnosis, botany, chemistry, philosophy,
anatomy, and pharmacology.
When I was seventeen years old, I finished my formal Sanskrit study. Then, I
started to learn the Ayurvedic texts, including Charaka Samhita (the text of
internal medicine), Susruta Samhita (surgery), Madhava Nidana (diagnosis),
Madanapala Nighantu (botany and pharmacology), and Rasatarangini (chemistry).
I also paid much attention to my study of Buddhism. At the beginning, I
studied Naryakarana, the nine original Mahayana Buddhist
texts–Prajnaparamila, Saddharma Pundarika, Lanka Valara, Dosha Bhumi,
Gandavyuha, Samadhiraja, Suvarnaprabha Lahilaristara, and Gukya Samaja. I
continued my study of Buddhism and Ayurveda for eight years.
During this time, with the help of my brothers, I was gaining more and more
medical practice, dealing with different kinds of patients. In addition, I
also had much interest to learn painting and sculpture. I practiced by
drawing pictures of herbs, and making clay models of the human body. This
helped me to learn anatomy in great detail, and to be able to recognize all
the plants we used in our medical practice. Finally, I became free to start
my individual medical practice, and to choose further advanced study.
In 1955 I realized that, first of all, I must see all the plants, and how
they grow in different climates. So, I spent two years traveling on foot in
Nepal and India. During this time, I collected almost all the plants which
are mentioned in the Ayurvedic texts, and made color paintings of them on the
spot.
After returning from my trekking, I began to treat patients without
supervision. At first, I was not a success in drawing patients because I had
no power to convince patients of my skill. But, in a short time, with the
help of my brothers and mother, my reputation began to build. For the next
fifteen years, I treated many, many Nepali patients. During this time, I
decided to study English, and I began to have contact with international
people. I started to study Western medical texts in detail, bringing home
books each week to read, and our family now has the tradition of studying
Western sciences. My son and many of the children of my brothers have
attended college for this purpose. My nephew is an ophthalmologist, my
son-in-law is a post-doctoral research associate in the Ohio State University
School of Natural Resources, and my son Madhu Bajracharya is one of six other
Ayurvedic doctors working at our clinic in Nepal.
In 1969, I started to teach Buddhism and Ayurvedic medicine to Westerners.
This teaching activity made me famous in Kathmandu. In 1972 I went to Europe
and America, following an invitation from one of my students, to speak at
Columbia University on Buddhism. After coming back, I realized that the
people of the new young generation liked very much Ayurvedic medicine. So, I
opened an examining room in my family clinic, and I concentrated on handling
foreign patients. This clinic is named Piyusavarsi Ausadhalaya.
In 1975 I was elected chairman of the Nepal Ayurveda Association, the
nation-wide organization of Ayurvedic physicians. The main aim of the
organization is to help each other for the development of Ayurvedic
practice. I have written several books and pamphlets on Buddhism, Ayurvedic
medicine and Nepali culture, which are published in the Nepali language. Some
are translated into English, such as “Buddhist Mythology of the Kathmandu
Valley.”
I continued my work at my clinic for foreigners, and I realized very early
the need for writing down all the Ayurvedic knowledge in a form which will
preserve it for future generations. I also learned that the way of talking
and explaining Ayurvedic Medicine to patients and foreigners required much
thought and practice, and now my Western patients can understand my way of
practice when I explain to them. I found out that many diseases that Western
medicine cannot treat successfully can be treated with Ayurvedic medicines. I
wrote a series of books and pamphlets for my Western patients. Some of the
titles are “Eastern Theory of Diet,” “Hepatitis,” “An Outline of Ayurveda,”
“Breast Cancer,” and “Ayurvedic Medicinal Plants and General Treatment.”
For many decades I have maintained my practice of four hours study and
writing each day, and working in the clinic for five hours in the afternoon.
I have completed writing 47 books containing full descriptions of all aspects
of Ayurvedic practice. The books are in the Nepali and Sanskrit languages. In
1995 I wrote “The Real Facts of Ayurveda Based on Related Ancient Science and
Philosophy” in English. This book is a condensed extract briefly covering all
the traditional Ayurvedic texts that I have studied. It is 157 pages long,
and it contains short descriptions of each area.
My dream for many years has been to establish an International Ayurvedic
Research Center in Kathmandu. This is becoming more important recently,
because ecological destruction in Nepal is causing many of our valuable
plants to disappear. Some of these plants are essential for formulas which
can deal with serious diseases for which there is no medicine in other parts
of the world.
To stop this destruction I am attempting to develop a model farm in
Kathmandu, as part of the Institute, to teach farmers how to grow and
preserve valuable plants. This will improve their incomes, and benefit the
Nepali economy. As another part of the Institute, I have decided to
translate my books into English so people will realize what Ayurveda really
is, and the value it has for mankind. When completed, this will serve as a
University level course in Ayurvedic medicine. In 1997 I completed the
translation of the first of my 47 books into English, entitled “Ayurvedic
Ophthalmology,” with the help of one of my senior American student Alan
Tillotson, and American Medical Doctor Robert Abel, Jr.. I am working very
hard these days to realize my dream, and I hope to gather international
support to help protect our threatened eco-systems, save our plants, bring
our medicines to the world community, and, most importantly, to preserve and
strengthen our traditional medicine system in Nepal.
Excerpts from Dr. Mana’s book on cancer
Introduction to Dr. Mana’s writings on cancer
(These are translations of Dr. Mana’s Sanskrit writings on cancer)
What is cancer and what is the cause of it? Is it curable or not? If it is curable,
what is the proper treatment of it? If it is not curable what is the reason
for it? These are the questions, which are not answered as yet in a proper
way. Medical research, with all it’s facilities, is going on throughout the
world. But the question of how to successfully treat cancer is still there.
In regard to these questions, in 1982 it came to my mind that I should bring
to light the Ayurvedic knowledge of cancer treatments experienced by
different physicians in different historical times. It is not well known that
much research work concerning the proper treatment of cancer has been
recorded in different Ayurvedic texts.
“The Ayurvedic Records of Cancer Treatment”, the title of this book, in fact,
is the result of my five year’s study. It is compiled in order of translation
of Sanskrit references of Ayurvedic texts. To make the Ayurvedic view point
clear, some notes and clarifications of complicated subjects have been
presented along with references. In some cases of cancer, I, myself, as a
Vaidya (Ayurvedic doctor) have experience of the results of proper treatment.
So I hope that the Ayurvedic knowledge of cancer treatment presented in this
book will be a new alternative guideline for modern medical scholars who are
really serious for research of cancer treatment.
Ayurveda, the traditional medical science of the Himalayan Valley, has its
own definition and principles which are very important to know for proper
diagnosis and treatment of cancer. The Ayurvedic approach, based upon its
unique principles, has to be made clear here for readers to truly understand
the rationale behind the treatments and formulas.
The English medical word cancer does not refer to a new disease. This word is
used to indicate a malignant tumor, or any kind of abnormal growth. Abnormal
growths, either malignant or not, are assigned particular names in English,
dependent upon type and location. Examples are tumor, neoplasm. epithelioma,
carcinoma, sarcoma, fibroma, myoma, lipoma, adenoma, angioma, cyst etc.
The Ayurvedic words for abnormal growths were also based on type and
location, and were assigned names in a similar fashion. Granthi, Arbuda,
Gulma, Asthila, Balmika, Shaluka are some of the words which were used. Thus,
names assigned by both systems generally refer to neoplasms found within
particular organs or body tissues.
In the West, neoplasms are divided into two pathogenic natures, benign and
malignant. The Ayurvedic words “Tridosaja” abnormal growth or “Sannipataja”
abnormal growth is used to indicate the malignant stage of the neoplasm; the
word “Vataja” or “Pittaja” or “Kaphaja” or a combination of any two of them
(e.g. Vata-Pittaja or Vata-Kaphaja or Pitta-Kaphaja) is used to signify a
benign neoplasm.
Ayurveda explains that a malignant abnormal growth, or Tridosaja neoplasm, is
one in which all the three major bodily control systems, which should have
mutual coordination for normal functioning of the body, are out of control.
These control systems are defined by Ayurveda as: the nervous system (Vata),
the venous system (Pitta), and the arterial system (Kapha).1 In this stage of
cancer, abnormal growths of any part of the body by nature can be harmful,
because the three major bodily systems have lost mutual coordination, and
cannot prevent damage to tissues. The total breakdown of the coordination of
these three bodily systems means a deadly morbid condition. A benign abnormal
growth means that one or two of the three major bodily systems is out of
control. In this condition, the abnormal growth in any part of the body
cannot be very harmful (in its beginning stages), because there is still
coordination among the systems, which to some extent controls damage.
A cyst like bluish abnormal growth with neuralgic pain is the main symptom
indicating the presence of a Vataja neoplasm. A reddish or yellowish vascular
growth with inflammation and burning pain characterizes the Pittaja neoplasm.
A stone like hard abnormal growth with a little pain and itching is
descriptive of a Kaphaja neoplasm. The Sannipataja or Tridosaja neoplasm
manifests all the characters of Vataja, Pittaja and Kaphaja neoplasm. In the
same way, a neoplasm with the name Vata-Pittaja, Vata-Kaphaja, or
Pitta-Kaphaja will have a mixture of symptoms.
Following these definitions, Ayurveda has classified all kinds of neoplasm to
delineate their malignant or non-malignant nature for proper diagnosis and
treatment. Readers who are interested in researching the field of Ayurveda
should know these definitions. Otherwise, the Ayurvedic approach, which is
not based on modern medical science, will not be clearly understood.
All the original Ayurvedic texts are written in Sanskrit language. Some
Sanskrit words for diseases, medical principles and plants are not easy to
translate into English. Especially, the words for plants which have not been
analyzed in a proper way by botanists are very difficult to translate. Even
the botanical names of Ayurvedic medicinal plants can cause big confusion,
because some plants from the past are now presented as different species.
Recognizing these problems, so as not to confuse the readers, the standard
Sanskrit words for diseases, medical principles, and plants are presented
here along with their English translations in this short English excert of my
larger book, as far as it is possible.
The Ayurvedic Concept of Cancer
The traditional medical science of the Himalayan valley (Aryavarta), the land
of the Aryan civilization. is called Ayurveda. It is directly affiliated with
the holy books, or Vedas, which were compiled about five thousand years ago.
At the time of Vedas, there were no specific books about medicine composed
based upon the Ayurvedic principles, though there was an intact medical
system. Medical scholars were aware of this short coming and realized that
there should be a recording of different texts of internal medicine, surgery,
toxicology, pediatrics etc. As a result, about seven hundred years BC, a
major historical conference of veteran medical scholars and practitioners was
held in the Himalayan Valley.
After a series of long intellectual debates and spirited discussions on the
nature of life and man, the conference attendees succeeded in compiling the
medical knowledge gained over the previous centuries, and the medical
scholars started the work of composing several original Ayurvedic texts. The
Charaka Samhita, the text of internal medicine, was composed by Agnivesha
under the guidance of Atreya Punarvasu; the Susruta Samhita, the text of
surgery, was composed by Susruta under the guidance of Dhawantari Divodasa;
the Kashyapa Samhita, the text of pediatrics, was composed by Vriddha Jivaka
under the guidance of Kashyapa. These were among the valuable results of this
historical conference. All told, texts were composed for eight branches of
medicine.
The original Ayurvedic texts are written in Sanskrit. the language of the
Aryans. Following the Sanskrit language, the words Granthi, Arbuda, Gulma,
Asthila etc. are the words chosen for different abnormal growths. These
medical Sanskrit words, broken down into malignant or nonmalignant stages,
present the same or similar symptoms and morbid anatomy as neoplasms and
cancer do today.
The word Granthi means an abnormal glandular growth within or of any bodily
tissue or organ which resembles the shape of water bubbles. The word Arbuda
stands for tissues which display the same abnormal growth as do Granthis, but
are larger (in the nature of growing.? grow larger or grow larger because
they grow faster?) The abnormal growth of Granthi or Arbuda develops in
neutral cells which have a glandular shape. The neutral cells are called
“Napunsaka” in Sanskrit. This word describes cells believed to have no
natural function in the body. However, as with a parasite, they can grow
attached to the body tissues.
Ayurveda points out that the tissues of the inner layer of the dermis, or the
same kind of tissues lining any part of the body, are regarded as the
original birth place of Granthi or Arbuda. The tissue of the inner layer of
the skin is called ” Rohini”. Literally it means “tissue which has the nature
of growth.” Ayurvedic anatomy considers it to be a sixth layer of the skin.
It seems clear that the word rohini is a synonym for the word epithelium, the
group of cells found lining the skin, and surface layers of the mucous
membranes.
Pathogenic injuries to muscular tissues and blood can be caused by lifestyle
errors, such as unhealthy foods, poor hygiene, or poor behavior. They can
also result from physical trauma, or imbalances of Vata, Pitta and Kapha.2
Such injuries result in injury to the rohini tissue, and the formation of
abnormal branches of blood vessels. In this stage, early Granthis or Arbudas
can develop, in the form of bubble shaped glandular growths.
Because the injured Rohini tissues have “the nature of growth,” the process
of healing often leaves behind tiny scars. That is, the rapidly growing cells
have a tendency to form poorly vascularized tissue during repair. However,
the injured rohini tissues cannot, in general, develop into harmful neutral
cells. But it is well investigated that injured rohini tissues which exist
within the milieu of muscular tissues, fats and/or blood vitiated by
pathogens (doshas) can and do develop into harmful neutral cells. Thus the
epithelial cells become parasites.
Neoplasms, either in the form of Granthi or Arbuda, develops with certain
patterns and symptoms. For example, at the beginning, the pain is not so
unbearable, and the growth continues to develop with swelling and little
infection. Later on the growth ulcerates, affecting the surface of the skin
or the cavity of the organ with the affected mucous membrane. The discharge
of the blood or the serum from the ulcer has typical color. Ulcer of the
rohini tissues, by nature, is very difficult to cure.
For proper diagnosis and treatment, the Granthi and the Arbuda are classified
as basic common neoplasms; the Gulma, Asthila, Mutragranthi, Yonikarnini,
Granthivisarpa, Balmika etc. are grouped according to the individual organ.
They have different characteristic symptoms which depend upon the function of
the affected organ or body tissues.
At the time of Atreya and Dhanwantari (7th. century BC), surgery was
considered the best method of treatment. They found that the herbal medical
treatments against cancer, either in the form of Granthi or Arbuda, were
beneficial only in the beginning stage. Nonetheless, they recorded a group of
successful treatments for use against Gulma and neoplasms of individual
organs.
Vagbhata (8th. century AD), a well-known Buddhist physician, composed two
texts: Astanga Hridaya and Astanga Sangraha. These texts introduced some new
understandings and a new medical approach to the treatment of cancer. For
example, these texts have delineated some new types of Granthis and their
treatments.
The Siddhas (7th. to 13th. century AD) are known as the founders of Buddhist
and Hindus Tantrism. Their contributions were very potent in the field of
medicine. Especially the science which became known as “Alchemy,” but which
was actually medicine making based upon their theories of pharmacology, is
the contribution which brought about a revolutionary change in the medical
history of Ayurveda. As a consequence of it, cancer was considered no longer
incurable, if it is treated in the early stages. This was true for both the
basic common neoplasms, and neoplasms of the individual organs.
The Chakradatta composed by Chakrapani (10th. century AD), the Sarangadhara
Samhita by Sarangadhara (14th. century AD), the Bhavaprakasha Samhita by
Bhavamisra (15th. century AD), the Satmya Darpan Samhita by Viswanath (16th.
century AD), the Vaisajya Ratnabali by Binoda Lala Sen Gupta (18th. century
AD), the Rasatarangini by Sadananda Sharma ( 19th. century AD) etc. are the
Ayurvedic texts of internal medicine. These texts contain numerous well
tasted remedies based on the alchemy for internal and external neoplasm or
cancer.
The fundamental theory of Ayurvedic treatment is based on the balance of
Vata, Pitta and Kapha. Within the body, these philosophical “regulatory
energies” are represented by three major bodily systems: the nervous system,
the venous system and the arterial system. Observation shows that three
regulatory systems are found connected to every internal organ; they regulate
each organ, as well as the organism as a whole. This theory is called
Tridosa Siddhanta.
The Ayurvedic words Vata for the nervous system, Pitta for venous system and
Kapha for arterial system are used to indicate their functions and
relationships. The function of the nervous system (Vata) controls and
regulates the function of the arterial system (Kapha) and the function of the
arterial system controls and regulates the function of the nervous system.
The functions of the nervous system and the artery system both together
control and regulate the function of the venous system (Pitta), and the
function of the venous system controls and regulates the functions of the
nervous system and the arterial system. The balanced coordination of these
three systems is the Ayurvedic definition of health. The imbalanced or
overbalanced condition of these systems in any part of the body causes morbid
anatomy which manifests the particular symptoms of disease. The fundamental
theory of Ayurvedic treatment is focused on restoration of the balance
between the three major bodily systems.
As we mentioned earlier, the original Ayurvedic texts pointed out that the
medical treatment against cancer based on the theory of Tridosha balance had
no satisfactory results. Medicine based on the theory of balance has a mild
or slow effect which cannot effectively counteract the rapid growth and the
critical condition of most cancers. Therefore, the doctors of that time
period emphasized surgery as the best application for the cure of cancer.
The effect of drugs based on the principle of alchemy is different and more
powerful. Certain poisonous plants, mercury like minerals and animal products
were found very useful in cancers, when they were prepared by the process of
alchemy, using various methods to purify the strong poisons and render them
harmless. Their extensive research m this field focused on the idea of
“Rasayana,” or rejuvenation, the term for the school (one of the eight
original branches) which focused on longevity. With the intention of
promoting long life and good health, the doctors studying Rasayana therapies
concentrated on the unique nature of certain plants and minerals which
stimulated the body tissues to create extraordinary immunity against many
forms of disease. Working in this field, ancient alchemists were proud to
introduce some effective remedies for external and internal cancers.
From this short description of Ayurvedic history, the readers can understand
that the Ayurvedic concept of cancer treatment is based on the knowledge
experienced by different Ayurvedic physicians in different time periods. This
knowledge was duly recorded in Ayurvedic texts. The methods are still used by
classically trained Ayurvedic doctors today. We hope with this book to break
down the barriers of culture and language so that English readers can
understand what the Ayurvedic literature has had to say about cancer over the
past two millennia.
Definition of the Basic Neoplasms
The Granthi and the Arbuda
The Granthi and the Arbuda are the names used to classify basic common
neoplasms which can appear in any tissue or organ of the body.
Minor Neoplasm (Granthi)
Defining the minor neoplasm, Dr. Susruta explains, “The disease producing
agents (Doshas) which are called Vata, Pitta and Kapha cause pathogenic
defects within the muscular tissues, blood, fat and the structure of the
veins. This process can manifest as a gland-like abnormal growth or neoplasm
in the form of a small swelling which is round in shape, erect and knotted.
This kind of abnormal growth or neoplasm is called ‘Granthi’.”3
He goes on to say that, “The small neoplasm is just like bubbles of water. It
grows following hollow spaces in the bodily tissues.”4
The words Vata for the nervous system, Pitta for the venous system and Kapha
for the arterial system are used to indicate pathogenic function or
overbalanced function in the respective system.
Major Neoplasm (Arbuda)
Defining the major neoplasm, Dr.Susruta tells us that, “When the disease
producing agents (which are called Vata, Pitta and Kapha) affect any part of
the body, this can cause pathogenic changes in the muscular tissues and
blood. This is the fundamental original cause of abnormal growths or
neoplasms, first seen in the form of a swollen area. It is round in shape,
stable, not so painful at the beginning. It grows slowly with deep roots.
In general, there is no infection and suppuration on the growth. This kind of
abnormal growth or neoplasm is called “Arbuda”.5
Dr. Agnivesha points out that the major and minor neoplasm are not different.
He explains that, “The Granthi and Arbuda have the same etiology, morbid
anatomy and symptoms. Therefore they are not different.”6
Dr. Vagbhata makes it much more clear, saying, “Between the Granthi and
Arbuda, the larger of the two ‘swellings with the nature of growth’ is called
“Arbuda”.7
Based on these definitions of Granthi and Arbuda appearing in the ancient
texts, it is clear that these Sanskrit words both represent basic common
neoplasms of the same nature, differing only in size. However, Ayurvedic
scholars classified neoplasms further into different categories to aid in
proper diagnosis and treatment.
To take our understanding further, Dr. Susruta explains that, “The sixth
layer of the skin, called ‘Rohini,’ is where the Granthi and the Arbuda
manifest their abnormal growth.”8 Rohini literally means “the skin layer with
the nature of growth.” This word is an equivalent to the Western medical word
epithelium, the layer of cells forming the epidermis of the skin, and the
surface layer of the mucous membranes.9 So this sentence means that most
cancers begin in epithelial tissue.
What is the nature of the cancer? Answering this question, Atreya makes it
clear by giving an example of the primitive embryo: “The primitive embryo,
when observed during the second month of pregnancy, has its form concentrated
either like a round knotted muscular structure (Pinda), an elongated muscular
structure (Peshi), or a smooth glandular shaped muscular structure
(Arbuda).10 The embryo with the round muscular structure is destined to
become masculine gender; the embryo with an elongated muscular structure is
to become feminine gender. In the same way, the glandular muscular structure
is considered to be neither, and it will become neutral or androgynous gender
which is called “Napunsaka”.11
Following the example of the embryo, it is clear that the word Arbuda for
cancer was chosen to indicate a smooth glandular-like growth composed of
neutral tissues which have no natural function, or which have failed to
differentiate into male or female. They grow as parasites. The Granthi and
Arbuda have the same nature, and so their abnormal growth pattern is the same
as that of the neutral tissues or cells.
The abnormal growths called Granthi or Arbuda, in general, are found growing
in the epithelium. The analogsous neutral tissues develop only in the
cellular substrates of the skin and mucous membranes. Pathogenic changes
within the epithelium often causes ulcers which are very difficult to cure,
and which often form into scars. The ancients noted that, under certain
conditions, these slow healing ulcers would develop into neoplasms. This is
the understanding of Ayurvedic scholars as to why cancer is so difficult to
cure and so complicated.
Referring to this idea Agnivesha presents his viewpoint that “Injury to the
sixth layer of the skin causes blurred vision, and collapse or fainting.
Ulcers of the sixth layer of the skin are very difficult to cure; they are
black and red in color, rooted very deeply, and common in the joints.12
The Granthi and the Arbuda, in general, do not get infection and suppuration.
Referring to the reason for this, Susruta explains that, “The Granthi and
the Arbuda do not get infection and suppuration because the abnormal growth
is a knot-shaped mass composed mostly of fatty substances secreted from the
mucous membranes.” He also notes that the pathogenic agents (Doshas) are
concentrated only in the affected organ or body tissue.13
Fundamental Causes of the Basic Neoplasms
The Granthi and the Arbuda
Referring to the fundamental causes of the Arbuda, Dr. Harita presents his
understanding:
“There are several conditions which can cause abnormal branches of the veins
and arteries to develop. Among these are an overbalanced nervous system
(Vata) caused by withholding the natural urges of stool, urine or gas etc.,
ulcers (either accidental or physical), or blockages in any duct system.
These abnormal branches of the blood vessels, not having free passage for the
circulation, eventually dry up and result in blood circulatory system
blockages. In this morbid condition, the Arbuda develops with its continuous
growth.14″
In regard to this fact. Dr. Susruta adds some more of his understanding. He
explains that the abnormal growth of the Arbuda has been found to develop
only in the presence of pathogenic defects within the muscular tissues, the
fatty tissues or the ingredients of the blood.15
The excessive or daily use of sugar or anything which is sweet in taste
without other counteracting tastes (such a: bitter, pungent, astringent etc.)
can be the cause of the Arbuda. (??Su. S. Chap 24) The word sweet includes
many things such as: sugar, milk, butter, molasses, rice, meat, fish etc.
Dr. Agnivesha has no objection to the viewpoint of Dr.Susruta. But, he wants
to make it much clear. He explains that the excessive or daily use of
exudative foods cause of pathogenic defects of the muscular tissues. These
foods are meat, fish, yogurt, milk, cream etc. Exudation is also increased
when milk is taken together with fish or meat or acid fruits. Exudative
behaviors also cause problems. These behaviors include sleeping during the
day (especially after meals), overeating, and eating before previous meals
are digested.16
The cause of pathogenic defects of the blood is found in excessive or daily
use of acid producing and heat producing foods. These include fried, roasted
or burnt foods, sour foods, sour fruits, salt, strong alkalis, alcohol,
overripe fruit, rotten or stale foods, greasy foods, and spicy foods.17
Improper behavior includes excess anger or severe emotional upset, sunbathing
or working in the sun, and working too near fire or heat .18
The excessive or daily use of foods which increase weight, sleeping during
the day, and neglect of physical exercise are some causes of pathogens
invading the fatty tissues.19
Besides these conditions, Dr. Agnivesha points out another cause of Arbuda.
He explains that a patient with gout who does not receive proper treatment
can develop the problem of Arbuda as an advanced complication.20
The Granthi and the Arbuda have the same kind of nature of abnormal growth.
So, it follows that whatever is a cause of the Arbuda is also the cause of
the Granthi. But Dr. Susruta presents some more of his understanding about
the cause of Granthi. He explains that the Granthi, in particular, develops
in the pathogenic defect the fatty tissues and glands.21
Dr. Susruta also gives one striking example of a poison causing Granthi. He
states that the Granthi has been seen to develop after contamination by
rat’s semen, a poisonous substance that is often mixed with the rodent’s
urine. Rat’s semen causes pathogenic defects of blood.22
The Granthi and the Arbuda
The Granthi and Arbuda with different characteristics or natures are divided
into groups for proper diagnosis and treatment. For example, the Granthi can
be divided into the following groups: Vataja, Pittaja, Kaphaja, Medoja,
Shiraja, Asthija, Vranaja, Asraja and Mamsaja. In the same way, the Arbuda
has different natures: Vataja, Pittaja, Kaphaja, Raktaja, Mamsaja and Medeja.
The nature of the Granthi or Arbuda primarily depends upon the tissues in
which the abnormal growth or neoplasm is developed. Different types of
Granthis and Arbudas manifest particular symptoms which are very important
for the physician to differentiate to determine treatment.
(END of excerpts)
1 These terms also have broader definitions.
2 Chemical trauma would also fit this definition.
3 Susruta Samhita, Nidana sthanam, chapter 2.
4 Susruta Samhita, Nidana sthanam, chapter 9.
5 Susruta Samhita, Nidana sthanam, chapter 2.
6 Charaka Samhita, Chikitsa sthanam, chapter 12.
7 Astanga Hridaya, Uttara sthanam, chapter 29.
8 Susruta Samhita, Sutra sthanam, chapter 4.
9 It is estimated by Western cancer specialists that 80% of all neoplasms
start in this tissue.
10 Embryos of women who died in different stages of pregnancy were observed.
11 Charaka Samhita, Sharira sthanam, chapter 4.
12 Charaka Samhita, Sharira sthanam, chapter 7.
13 Susruta Samhita, Nidana sthanam, chapter 2.
14 Harita Samhhita, Chapter 36.
15 Susruta Samhita, Sutra sthanam, chapter 24.
16 Charaka Samhita, Vimana sthanam, chapter 5.
17 Western chemical drugs also fit this category.
18 Charaka Samhita, Sutra sthanam, chapter 24.
19 Charaka Samhita, Vimana sthanam, chapter 5.
20 Charaka Samhita, Chikitsa sthanam, chapter 29.
21 Susruta Samhita, Sutra sthanam, chapter 21.
22 Susruta Samhita, Kalpa sthanam, chapter 7.
Case Histories From Dr. Mana
1. Yamada. 1992. Multiple sclerosis. Getting better day by day. Normal
walking. No more blurred vision. This is the result of six months treatment.
Medicines are continued for one year. After ones years treatment, he is
feeling normal life. Now he is fine. Still he has contact with me. MS first
stage and second stage is curable with Ayurvedic medicine. Third stage with
completely paralyzed legs and severe pain in not curable.
2. Heidy. 1985. Metastatic lung cancer, last stage. Declared maximum six
months life. She felt better day by day after my treatment and went back to
Germany with strong confidence. After six months she came back to my clinic
with recent medical check-up which is very, very satisfactory. She is very
happy with improved health. The neoplasm of the lungs almost disappeared.
Treatment repeated again for six months with some tonic. In this way, she
took two years treatment with me. Now she is completely cured, and still in
contact with me. Her doctors in Germany do not believe how she is cured. They
think it is a result of her destiny.
3. Sandra. 1990. Adenocarcinoma, malignant (biopsy result). Advised to have
an operation ASAP, but she does not want operation. For three months no any
radical change, but no pain with less smaller the lumps. It is informed from
America. Finally, after three months treatment, she felt better, her breasts
gradually went down to normal size. She took medicine for one year without
break. Now she is fine. Still she is taking blood cleaning medicine. But I
have not seen her for 6 years. Only she calls me on telephone telling the
general health and send somebody to me to get medicine.
4. Champa Devi. 1992. Acute jaundice, no appetite, nausea, very weak,
constipation, enlarged liver. Obstructive jaundice with tumor
(neoplasm/cancer), hepatomegaly. Operation at teaching hospital for
investigation. Discharged from hospital, no treatment. After starting
Ayurvedic treatment, she felt better day by day. After a month, her general
health much improved. No more jaundice, but enlarged liver still not changed.
After three months treatment, her enlarged liver decreased to half. Then she
got hope for life. and continued treatment for one year. Now she is
completely cured. She thinks she got new life.
5. Judy. 1990. Joint pain, . . unable to walking and working with hands . .
.Rheumatoid factor with high uric acid 8.7. At the beginning she lost
confidence with my treatment, because the effects are very slow. However,
swelling disappeared. No more pain. After one years treatment she got better.
At the beginning, she disappointed with treatment. However, she continued
thinking there is no any other alternative cure, and some positive effect is
there. If she not get better, she said to me (she wanted) to get back her
expense.
6. Angelica 1996. Suffering for 10 years . . psoriasis. Getting worse.
Patient is honest. Treatment continued for two years. Now she is fine.
Specially as a woman, she was nervous about getting ugly. She cannot go
swimming before. Now she is very happy, having her normal life and natural
beauty. She said to me now she can marry with anyone.
7. Alex. 1994. Infection of skin around hands and leg, itching, burning
sensation, oozing, suffering from 10 years. General health is not bad.
Neurodermatitis, eczema, chronic. Getting better day by day. Sometimes
advised powder for external application. He took treatment for one and a
half years. Now he is fine. No any complications.
8. Hari Shrestha. 1996. Jaundice, enlarged liver nausea, vomiting,
constipation, body itching, no appetite, very weak,, fever. Hepatitis E virus
finally diagnosed. After one months treatment, he felt much better. No any
symptoms of hepatitis. Good appetite and energy back to normal. . . He knows
Ayurvedic medicine is very effective in case of hepatitis. Contagious
hepatitis from virus A or E is very common in the southeast Asia. In this
case there is no any medicine from allopathic side. After one months
treatment, liver tonic is prescribed for three months. If the case of
hepatitis is chronic (B or C), treatment need at least for three months,
maybe one or two years.
9. Viswanath. 1994. Allergic asthma. At the beginning, difficulty to stop
using inhaler. After one month, he got confidence to stop inhaler. The
treatment continued for six months. Now he is fine, enjoying normal life.
Sometimes cold causing him trouble, for that normal treatment of cold is
prescribed. Bronchial asthma is more easy to cure with the same treatment.
Related Case
Using strategies from Dr. Mana, and using my own knowledge the following case
occurred with multiple sclerosis, one case of Hepatitis C.
Barbara Starling, African-American female, age 50
Dx of MS in 1990, chronic progressive type, but symptoms of fatigue and
optical problems since 1960. At the time she first saw us on 11/25/97, she
was able to walk only a short distance with great difficulty with a walker,
and used a wheelchair most of the time outside her home. At home she could
walk with difficulty from room to room by supporting herself with her hands
on the wall and the help of family members. The main symptoms she complained
of at that time, were nausea localized at mid-epigastrium, limb pain, lowered
blood pressure, loss of sensation below the knee, muscle spasms, poor
appetite, craving for ice. She denied reflux. Weight loss of 15-20 pounds
from 3 years previous. She also had heavy menses, every two to three weeks
with 7 days of heavy bleeding. Difficulty in swallowing. Western Meds:
diazepam 5 mg 1-3/day for muscle spasm. Prakriti (body type): Vata. Pulse:
weak, thin. Tongue: slightly pale, thin white coating.
We decided to work on digestion and diet first, and gave her Chlorophyll 2%,
1 tablespoon QAM, Slippery elm/ Licorice powder, 2 grams BID, and Trikatu
pills 2 pills BID. MS diet as described in the article.
After one month, her digestive symptoms had subsided, but still with poor
appetite. We started an individually prescribed tonic formula. There were
no results over a two month period with regard to pain or walking ability,
but her heavy bleeding decreased. The digestive improvement has persisted
with use of the slippery elm powder, but her appetite was still irregular.
There was some mild improvement in fatigue. We gave her Trikatu Rasayana, an
Ayurvedic tonic for irregular appetite:
One part each of Sulphur (purified), Cuminum cynimum, mineral salt
(Saindhavam), Zingiber officinalis (dried), Piper longum, Piper nigrum,
Ferula narthex and Allium sativum
Preparation: powder, ground with lemon juice
Dose: 1 gram before meals
Pt discontinued therapy for 4 months, then returned on 8/3/98 and began the
multiple sclerosis formulas & protocol. She could only tolerate 1 gram per
day of the powder formula. She reported on 10/15/98 that sensation had
returned from the knee downward on one leg, the first such level in the past
six years. The numbness and pain had disturbed her sleep for many years.
On 12/9/98, she called to report that her pain has disappeared from the
entire leg, allowing her to sleep without painkillers for the first time in 9
years. In addition, she was now able to walk around her house with a cane,
where she had required a walker for the past few years. Her family has noted
and acknowledged her visible improvement. This improvement has persisted
through 3/1/99. She was now able to tolerate the formula at 1.5 grams BID.
By 4/99, Barbara had continued to improve in strength and energy. She was
able to walk further with her cane. Upon examination on 4/5/99 it was
determined that she had significant muscle atrophy, so we sent her for
physical therapy. At that time she could walk 10 feet without a cane. On
6/7/99 her physical therapist reported that she could now walk 20-30 feet
unassisted, and 200 feet with a cane before needing a short rest. Muscular
strength is obviously improved. Currently she still has problems with gait
and coordination, but can now go shopping and walk through the mall taking
occasional rests.
Note: This report was based upon re-interviewing Barbara Starling (302) 658
8157, Dr. David Jezyk, MD (302) 454- 1010 and a verbal report from physical
therapist Kenneth Dill (302) 655-8989.
KM, American Male, 150 pounds, age 45.
KM was diagnosed positive for hepatitis C on 2/24/97 via RIBA. He was
asymptomatic, and the disease was found on a routine blood scan. He reported
a history of drug use as a teenager, and fellow users at that time were
Vietnam veterans. He reported getting Hepatitis A in Mexico in 1970. He had
several relapses over the next year, especially after alcohol abuse, but
remained free of symptoms from that time.
The Ayurvedic diagnosis was chronic hepatitis (Halimaka). He began Dr. Mana’s
protocol of three hepatitis medicines on 10/16/97. He was given:
Mandura vataka – Two 1 gram pills twice a day
Shilajatu rasayana – Three 1 gram pills twice a day
Triphala guggulu – Three 1 gram pills twice a day
Hepatitis diet instructions.
A repeat test for HCV was done on 11/17/97 and it was positive. He continued
the protocol for six months, and then was retested. The RNA PCR HCV was
negative. The test was repeated three months later, and still negative. This
is a documented hepatitis C cure.
Getting to Dr. Mana’s Clinic in Nepal
Visitors to Kathmandu are welcome to visit the Ayurvedic Clinic of Dr. Mana
for treatment. The clinic is situated in the busy ancient market near the
Government hospital (the Bir Hospital) in central Kathmandu, near the King’s
palace. This area of Kathmandu is known as Mahaboudha, because it is situated
near one of the oldest and largest statues of Buddha, known as a stupa. The
clinic is given the name Piyusavarsi Ausadhalaya. To get to the clinic, tell
your cab driver to take you to the Bir hospital, then follow these
directions, only a few hundred feet.
From the Bir hospital, walk off the main road towards the stupa (statue).
Turn right down a small narrow busy street, and make the first left. Then
walk less than 100 feet and turn left under an arch into the clinic
courtyard. The second door to your right is the small clinic for
English-speaking patients. Dr. Mana himself and his son handle all
English-speaking patients. The clinic is open from 1 pm to 5 pm every day
except Saturday. There is no need for an appointment. Also, there is no
charge for consultation, only medicine. If you are thinking of coming to
Kathmandu for treatment and have any questions, please contact Dr. Mana’s
senior American student, Alan Tillotson at AlanT3@aol.com. or Dr. Mana’s son:
Madhu Bajra Bajracharya
Tel. No.: 223-960. or 011 977 1 223-960
Fax No.: 428-743 or 011 977 1 428-743
To dial outside America, dial 011
Country code for Nepal is 977
City code for Kathmandu is 1