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Author: Shri C. Opium and cannabis have been employed as therapeutic agents by the Ayurveda and Unani Tibbi systems of medicine for over ten centuries. There is no direct evidence to show that these drugs were recognized by Ayurveda prior to the eighth century A. However, a reference in Vartika and Ashtadhyayi of Panini by Katyayana shows that bhang cannabis was known in India as early as the fourth and third centuries B. The uses of this drug have not been referred to in any contemporary works on medicine. Sushruta surgeon, about the fourth century B. Charaka - the internist - prescribed the administration of one or the other of the alcoholic drinks-viz. There is no reference in the works of these authorities to the use of cannabis or opium as analgesics. This leads to the conclusion that even though bhang cannabis was known during the contemporary period, it was not recognized as a therapeutic agent by surgeons and physicians of those times. References too pium are not available in the Vedas, Puranas and early Ayurvedic medical classics such as Charaka Samhita third to second century B. References to both cannabis and opium appear in veterinary and medical works belonging to the twelfth to thirteenth centuries A. Jayaditya, in his work, Ashwavaidyaka - a treatise on the treatment of horses-makes a reference to opium. This work is considered to have been written some time during the twelfth and thirteenth centuries A. Sharangadhara Samhita, a compendium of therapeutics thirteenth century A. Authoritative Ayurvedic works on materia medica such as Dhanwantari nighantu eighth century A. Bhavamishra fifteenth century A. Much later, Ayurvedic medical works have given increasing importance to these two drugs and included them in a large number of formulations. The foregoing notwithstanding, Indian legends and traditions have associated cannabis and opium with the Shaivite and Shaktiya cults. Sadhus and yogis belonging to these cults have been known to use either cannabis or opium or both to induce concentration of mind towards meditation on the supreme being. Even so, bhang in particular, prepared in different forms, has been utilized in religious rituals by certain sections of people. In some parts of India, bhang prepared in the form of a syrup is consumed on such festive occasions as Holi and Shivaratri. It would appear that cannabis and opium have also been employed by traditional folk medicine in the treatment of diseases even as early as the fourth to third century B. During the last two centuries, traditional folk medicine and the classical Indian medicine have become almost synonymous. Many drugs, including those containing cannabis and opium, have entered into the practice of classical Ayurveda. The Unani Tibbi system would appear to have recognized cannabis and opium as therapeutic agents much earlier than Ayurveda did. The Ayurvedic system appears to have adopted cannabis and opium from Arabian medicine, which was brought to India round about the ninth century A. Arabian medicine came to be known in India as 'Unani Tibbi' in view of its Greek origin. Dioscorides first century A. Galien A. Authoritative Arabic and Persian medical works such as 1 Firdo usul-Hikmat and 2 Mujardat Quanan have not only described the properties of these drugs, but have also included a number of formulations containing them. It would appear that potions containing cannabis and linctus containing opium were popular in Arabia, Persia and Muslim India. The Unani Tibbi system of medicine in India has a large number of preparations containing these two drugs. Sanskrit names of cannabis and opium generally refer to their description, properties and actions, which are furnished in tables 1 and 2. Ayurveda has described the properties and actions mentioned below of cannabis and opium exudate, poppy seeds and poppy capsules. It will be seen from the above that the Ayurvedic and Unani Tibbi systems had recognized the utility of cannabis and opium milky exudate, seeds and capsules in the treatment, among others, of conditions mentioned below:. It is seen, however, that while cannabis has been used to produce euphoria, opium was utilized more as a sedative, hypnotic, analgesic, and to bind the bowels in cases of diarrhoea and dysentery. The Unani system has, in addition, recognized the value of opium in the treatment of haemorrhages, especially haemoptysis. The following are the Ayuredic formulations that contain cannabis with their indications:. The following are a few important Unani formulations containing cannabis employed in the treatment of various diseases:. Cannabis grows wild in India, especially in the Himalayan foot-hills and the plains extending from Kashmir in the west and Assam in the east, as well as those of Punjab, Bengal, Rajasthan and Kerala. It has not been cultivated to any great extent. According to a reliable estimate, the total area under cultivation in important centres such as Bengal, Bihar, and Madhya Pradesh may not exceed about hectares. The cultivation is mainly to obtain hemp fibres and ganja. The opium poppy, on the other hand, is generally a cultivated plant and does not occur in the state of nature. Historically speaking, the poppy plant is not indigenous to India. It was introduced in the country by Moslems and cultivated primarily along areas adjoining sea coasts and, much later, in the interior of the peninsula. It is also seen that the cultivation of opium was encouraged during the Mughal period, specially in the reign of Emperor Akbar, who made it a state monopoly as it became a source of revenue. Abul Fazal, in his well-known work, Ain-e-Akbar, has recorded that it was cultivated in Fatehpur, Allahabad and Gazipur. Later, the monopoly cultivation of this drug was taken over by the East India Company. It would appear that until about a hundred years ago, Deccan had a major share in its cultivation. Bona fide religious mendicants make use of cannabis, especially ganja, which they smoke as an aid to their meditation, concentration and other religious practices. This practice can be traced to a period earlier than the seventeenth century A. The Marathi poet, Madhva Munishwara A. Addiction to these drugs is perhaps common among this class of people, whose number is not very significant. The question whether these two drugs could be banned in Ayurvedic and Unani practice should take into consideration the fact that India lives in its , villages. Practitioners of modern scientific medicine generally prefer to practice in urban areas. It will be seen from the number of Ayurvedic and Unani formulations that cannabis and opium are two important therapeutic agents which Ayurvedic and Unani physicians are employing currently in their practice, especially in the treatment of such conditions as enteritis, dysentery, chronic diarrhoeas, including sprue syndrome, painful states such as neuralgia, neuritis, rheumatism, insomnia, nervous disorders, etc. After a long period of use of cannabis and opium as anodyne, hypnotic, antispasmodic, etc. In the case of Ayurvedic and Unani systems, these drugs still continue to play an important role. A committee appointed by the Government of India in to 'Assess and Evaluate the Present Status of the Ayurvedic System' has estimated that the number of registered practitioners of the Ayurvedic system is , Of this number, a little over 30, practitioners are institutionally qualified. Their training includes elements of modern scientific medicine, and they are authorized by state governments to prescribe sedatives, hypnotics, analgesics, sulfa drugs and antibiotics included in the Pharmacopoeia of India. The remaining practitioners are not authorized by law to prescribe these drugs. No doubt, these physicians also prescribe aphrodisiacs containing either cannabis or opium, or both. The question of the banning of the use of these two drugs by Ayurvedic and Unani physicians has to be considered in the light of what has been stated above. These drugs should be allowed to be used by Ayurvedic and Unani physicians until such time as the benefits of modern medicine are extended to rural areas. Banning their use by the large mass of Ayurvedic and Unani physicians for therapeutic purposes may create a vacuum which may not be easily filled for a long time to come. If, however, it is considered necessary to ban these drugs, then these practitioners should be allowed to use modern drugs. It will be agreed that it is not desirable to permit the practitioners of the Ayurvedic and Unani systems who have no training in modern scientific medicine to prescribe sulpha drugs, antibiotics, hypnotics, tranquillizers, etc. The question of addiction to cannabis and opium will not arise as long as these drugs are permitted to be employed for the purpose of treatment of disease only. It is considered that this problem can be effectively dealt with by the laws of the country such as the Drugs and Magic Remedies Objectionable Advertisements Act, , and the Drugs and Cosmetics Act, , as amended in , to bring within its purview Ayurvedic and Unani drugs. United Nations. Office on Drugs and Crime. Site Search. Topics Crime prevention and criminal justice. Use of opium and cannabis in the traditional systems of medicine in India Sections Introduction Cannabis and opium in Unani Tibbi Sanskrit names of cannabis and opium and their implications Properties and actions described in Ayurveda and Unani Tibbi systems II. Details Author: Shri C. Cannabis and opium in Unani Tibbi The Unani Tibbi system would appear to have recognized cannabis and opium as therapeutic agents much earlier than Ayurveda did. Synonym Properties and actions 1 Madini. Causes a state of mind in which the subject feels that he is capable of conquering 'the three worlds'. United Nations Office on Drugs and Crime. Stimulates a pleasurable sensation and causes elation of mind. In excessive doses it arrests the functions of the brain. Foam of snake. This refers to the milky 'juice of the poppy capsule. Seeds resemble those of Sesamum indicum. Causes mental confusion mohavardhini. Promotes appetite, digestion and metabolism vanhivi- vardhin. Carminative and stomachic pachani. Allays nervous irritability vatajit. Promotes garrulousness vagvi - vardhini. Cleanses bodily impurities shodhana. Promotes lustre of the body kantiprada. Enhances capacity to perform muscular work viryaprada. Causes the production of phlegm kaphamjangayati. Causes garrulousness vagvivardhini. Bitter and astringent in taste tikta, kashaya. Causes dryness of the body vishoshana. Promotes the utilisation of nutrition by the tissues dhatunam shoshakam. Causes mental confusion mohakara. Chronic diarrhoea including sprue syndrome Grahani. Diseases of the head including neuralgic headaches, haemicrania etc.

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Royal Enfield launches in Bangladesh tomorrow. Complaints against cops: Police want to investigate on their own. Yesterday, the showbiz industry mourned the unexpected loss of beloved artist Ahmed Rubel. The actor will be laid to rest in his hometown, Gazipur, today following a janaza. Ahmed Rubel's body will be brought to Bangladesh Shilpakala Academy at am before proceeding to Gazipur. It will be kept there until pm, after which it will be taken to Gazipur, his hometown. Ahmed Rubel passed away after suffering heart attack after arriving at Star Cineplex to watch the premiere show of his movie 'Peyarar Subash' on Wednesday afternoon. Ahmed Rubel died of a heart attack while arriving at the premiere show of the movie 'Peyarar Subash' on Wednesday afternoon. Rubel commenced his career with the popular theatre troupe, Dhaka Theatre, before transitioning to starring in roles in mainstream Bengali cinema. He made his debut in the film industry with the film 'Aakhri Hamla'. Returning to theatre, he joined the cast of 'Bonopangshul' before venturing into television dramas under the direction of Atiqul Haque Chowdhury. Skip to main content. Most Viewed. Photo: Collected. Read more. Related topic:. Ahmed Rubel Peyarar Shubash. Click to comment. Comments Comments Policy. Related News. For the first time, I will be playing a negative character : Sushama Sarker 1y ago.

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