Mentions of hospitals in ancient, early medieval and medieval Bharat:
Let’s begin with Sushruta & Charaka Samhita which can be dated ages before supposed birth of Christ.
A) Surgical Hospitals:
Suśrutasaṃhitā Sūtrasthāna 19.3-4
“One suffering from wounds should be first taken to the surgical ward, and that ward should be built according to the rules of the architectural science. In a ward built thuswise, which is auspicious, clean and protected from the sun and the wind one is free from diseases—psychic or somatic or diseases caused by external factors”.
(…)
“The physician desiring to perform any of the surgical measures should keep in readiness beforehand the following appurtenances viz., appliances, instruments, caustic alkalies, fire, probes, horns, leeches, sucking gourd, Jambavaushtha, swabs, suturing thread, leaves, bandages, honey, ghee, fat, milk, oil, soothing lotions, ointment, paste, fan, cold and hot water, basin etc., and attendants who are affectionate, steadfast and strong”.
Carakasaṃhitā Sūtrasthāna 15.6:
“Here, therefore, we shall instruct in brief concerning several accessories. It is thus. The expert architect should first design a good house which is strong and is warding off the wind except on one side, affording comfortable moving space, not surrounded by high places, not penetrable to smoke, heat, moisture, dust and to undesirable noise, contact, taste, sights and odour and is furnished with a water-storage room, pharmacy room, latrine, bath room and kitchen”.
Carakasaṃhitā Sūtrasthāna 15.7:
“Those who are well-versed in singing, playing of musical instruments, panegyrics, verses, stories, legends, modern history, mythology, who are quick in understanding, who are of approved character who are versed in the knowledge of clime and season and who are good members of society”.
Carakasaṃhitā Cikitsāsthāna 3.261:
“The fever-patient afflicted with a sensation of burning should lie down at ease in a specially constructed water-cooled chamber or an apartment cooled by frequent spraying of ice-cold water or cold sandal-water”.
Carakasaṃhitā Cikitsāsthāna 4.103:
“Apartments with arrangement for shower bath, cold underground chambers, resort to pleasant woods cooled by moist breezes, the application of vessels inlaid with azure, pearls and precious stones made cool by putting cold water in them”.
Carakasaṃhitā Cikitsāsthāna 24.135:
“By the warmth of the bed and the cover and the warmth of happiness and cheer of the interior apartments, alcoholism of the Vata-type gets subdued effectively”.
Carakasaṃhitā Cikitsāsthāna
24.158-159:
“The rumblings of thunder alleviate the effects of intoxication Various devices of showering water and blowing breezes, and rooms equipped with cascades, should be devised by the physician for the cure of burning due to alcoholism (The body should be painted) with perfumed cherry, cuscus grass, lodh, fragrant sticky mallow, fragrant poon, cinnamon leaves and nut-grass”.
B) Military Hospitals
Suśrutasaṃhitā Sūtrasthāna 34.12-14:
“In a big encampment just after the tent of the king, the physician should be kept present, fully equipped.
The persons afflicted with poison, darts and disease approach him there without making a mistake—him who stays there being singled out by his flag, fame and name.
The physician who is an adept in his own art and is conversant with other sciences, being honored by the king and experts, looks prominent like a flag.”
Let’s begin with Sushruta & Charaka Samhita which can be dated ages before supposed birth of Christ.
A) Surgical Hospitals:
Suśrutasaṃhitā Sūtrasthāna 19.3-4
“One suffering from wounds should be first taken to the surgical ward, and that ward should be built according to the rules of the architectural science. In a ward built thuswise, which is auspicious, clean and protected from the sun and the wind one is free from diseases—psychic or somatic or diseases caused by external factors”.
(…)
“The physician desiring to perform any of the surgical measures should keep in readiness beforehand the following appurtenances viz., appliances, instruments, caustic alkalies, fire, probes, horns, leeches, sucking gourd, Jambavaushtha, swabs, suturing thread, leaves, bandages, honey, ghee, fat, milk, oil, soothing lotions, ointment, paste, fan, cold and hot water, basin etc., and attendants who are affectionate, steadfast and strong”.
Carakasaṃhitā Sūtrasthāna 15.6:
“Here, therefore, we shall instruct in brief concerning several accessories. It is thus. The expert architect should first design a good house which is strong and is warding off the wind except on one side, affording comfortable moving space, not surrounded by high places, not penetrable to smoke, heat, moisture, dust and to undesirable noise, contact, taste, sights and odour and is furnished with a water-storage room, pharmacy room, latrine, bath room and kitchen”.
Carakasaṃhitā Sūtrasthāna 15.7:
“Those who are well-versed in singing, playing of musical instruments, panegyrics, verses, stories, legends, modern history, mythology, who are quick in understanding, who are of approved character who are versed in the knowledge of clime and season and who are good members of society”.
Carakasaṃhitā Cikitsāsthāna 3.261:
“The fever-patient afflicted with a sensation of burning should lie down at ease in a specially constructed water-cooled chamber or an apartment cooled by frequent spraying of ice-cold water or cold sandal-water”.
Carakasaṃhitā Cikitsāsthāna 4.103:
“Apartments with arrangement for shower bath, cold underground chambers, resort to pleasant woods cooled by moist breezes, the application of vessels inlaid with azure, pearls and precious stones made cool by putting cold water in them”.
Carakasaṃhitā Cikitsāsthāna 24.135:
“By the warmth of the bed and the cover and the warmth of happiness and cheer of the interior apartments, alcoholism of the Vata-type gets subdued effectively”.
Carakasaṃhitā Cikitsāsthāna
24.158-159:
“The rumblings of thunder alleviate the effects of intoxication Various devices of showering water and blowing breezes, and rooms equipped with cascades, should be devised by the physician for the cure of burning due to alcoholism (The body should be painted) with perfumed cherry, cuscus grass, lodh, fragrant sticky mallow, fragrant poon, cinnamon leaves and nut-grass”.
B) Military Hospitals
Suśrutasaṃhitā Sūtrasthāna 34.12-14:
“In a big encampment just after the tent of the king, the physician should be kept present, fully equipped.
The persons afflicted with poison, darts and disease approach him there without making a mistake—him who stays there being singled out by his flag, fame and name.
The physician who is an adept in his own art and is conversant with other sciences, being honored by the king and experts, looks prominent like a flag.”
C) Mental Hospitals
Carakasaṃhitā Cikitsāsthāna 9.83:
“Thus he may also be terrorised by means of snakes whose fangs have been removed, or by trained lions and elephants or by men dressed as bandits or foe-men with weapons in their hands”.
Carakasaṃhitā Cikitsāsthāna 9.81:
“Or having scourged him with light whips, he may be left well secured with ropes in solitary confinement. From such drastic measures, the disorientated mind of the man is restored to normality”
Carakasaṃhitā Cikitsāsthāna 9.30:
“If the patient continues to behave in an irresponsible manner then he should be made soft by soft but strong bandages and put in a dark room free from metallic and wooden articles (lest he should harm himself with these).
D) Obstetric Hospitals
Carakasaṃhitā Śārīrasthāna 8.33:
“Before the commencement of the ninth month, the physician should get erected a lying-in room on a site free from bones, sands and broken bits of earthen vessels, in a soil which is excellent with regard to color, taste and savour, facing east or north, with the wood of bael, false mangosteen, putramjiva, marking nut, three leaved caper and catechu or with any other wood which the brahmans who are knowers of the Atharvaveda recommend. This should be well-built, well-plastered and well-furnished with doors and windows and in accordance with the principles of architecture, there should be arrangements for a fire-place, water-storage, pounding, lavatory, bath-room and kitchen, and it should be comfortable in that particular season”.
Carakasaṃhitā Śārīrasthāna 8.34:
“The following articles should be kept there ready to hand—ghee, honey, rock-salt, sanchal black and bid salts, embelia, costus, deodar, ginger, long pepper, the roots of long pepper, the elephant pepper, Indian penny wort, cardamoms, glory lily, sweet flag, piper chaba, white-flowered lead-wort, asafetida [asafoetida], rape seed, garlic, clearing nut, kana, kanika, cadamba, linseed, balvaja, birch, black gram and maireya and sura wines. Similarly, two grinding stones, two heavy pestles, two wooden mortars, an untamed bull two gold or silver cases for keeping sharp needles, sharp metallic instruments, two bed-steads made of bael wood and faggots of false mangosteens and zachum oil plants, for kindling fire. The female attendants should be numerous, being mothers of many children, sympathetic, constantly affectionate, of agreeable behaviour, resourceful, naturally kind-hearted, cheerful and tolerant of hardships. There should also be present Brahmanas who are knowers of the Atharvaveda. Whatever else is thought to be necessary should be kept, also whatever else the Brahmanas and old dames advise, should be carried out”.
Bhāvaprakāśa 2:
“The labour ward must be eight cubits long and four cubits broad and attractively built, with the entrance facing the east or the north. The patient should be attended by four women who are trustworthy, expert in obstetrics, well disposed, aged and who have clipped their finger-nails close”.
Carakasaṃhitā Śārīrasthāna 8.51:
“We shall now describe the procedure with regard to the construction of the nursery. A skilful architect should build and furnish the nursery. It should be excellent, beautiful, well-lighted, sheltered from draught, admitting of air from only one direction, strong, free from such pests as marauding beasts, animals, fanged creatures, mice and moths, well-planned as regards the places of water-storage, grinding, lavatory, bath and cooking, comfortable during all seasons, and provided with beds, seats and spreads suited to each season. Moreover the rites connected with protecting the house from the influence of evil spirits as also those with propitiatory, auspicious, sacrificial and penitential offerings should be performed and the house should be filled with clean and experienced physicians and with those attached to the family. Thus has been described the procedure with regard to the construction of the nursery”.
Carakasaṃhitā Cikitsāsthāna 9.83:
“Thus he may also be terrorised by means of snakes whose fangs have been removed, or by trained lions and elephants or by men dressed as bandits or foe-men with weapons in their hands”.
Carakasaṃhitā Cikitsāsthāna 9.81:
“Or having scourged him with light whips, he may be left well secured with ropes in solitary confinement. From such drastic measures, the disorientated mind of the man is restored to normality”
Carakasaṃhitā Cikitsāsthāna 9.30:
“If the patient continues to behave in an irresponsible manner then he should be made soft by soft but strong bandages and put in a dark room free from metallic and wooden articles (lest he should harm himself with these).
D) Obstetric Hospitals
Carakasaṃhitā Śārīrasthāna 8.33:
“Before the commencement of the ninth month, the physician should get erected a lying-in room on a site free from bones, sands and broken bits of earthen vessels, in a soil which is excellent with regard to color, taste and savour, facing east or north, with the wood of bael, false mangosteen, putramjiva, marking nut, three leaved caper and catechu or with any other wood which the brahmans who are knowers of the Atharvaveda recommend. This should be well-built, well-plastered and well-furnished with doors and windows and in accordance with the principles of architecture, there should be arrangements for a fire-place, water-storage, pounding, lavatory, bath-room and kitchen, and it should be comfortable in that particular season”.
Carakasaṃhitā Śārīrasthāna 8.34:
“The following articles should be kept there ready to hand—ghee, honey, rock-salt, sanchal black and bid salts, embelia, costus, deodar, ginger, long pepper, the roots of long pepper, the elephant pepper, Indian penny wort, cardamoms, glory lily, sweet flag, piper chaba, white-flowered lead-wort, asafetida [asafoetida], rape seed, garlic, clearing nut, kana, kanika, cadamba, linseed, balvaja, birch, black gram and maireya and sura wines. Similarly, two grinding stones, two heavy pestles, two wooden mortars, an untamed bull two gold or silver cases for keeping sharp needles, sharp metallic instruments, two bed-steads made of bael wood and faggots of false mangosteens and zachum oil plants, for kindling fire. The female attendants should be numerous, being mothers of many children, sympathetic, constantly affectionate, of agreeable behaviour, resourceful, naturally kind-hearted, cheerful and tolerant of hardships. There should also be present Brahmanas who are knowers of the Atharvaveda. Whatever else is thought to be necessary should be kept, also whatever else the Brahmanas and old dames advise, should be carried out”.
Bhāvaprakāśa 2:
“The labour ward must be eight cubits long and four cubits broad and attractively built, with the entrance facing the east or the north. The patient should be attended by four women who are trustworthy, expert in obstetrics, well disposed, aged and who have clipped their finger-nails close”.
Carakasaṃhitā Śārīrasthāna 8.51:
“We shall now describe the procedure with regard to the construction of the nursery. A skilful architect should build and furnish the nursery. It should be excellent, beautiful, well-lighted, sheltered from draught, admitting of air from only one direction, strong, free from such pests as marauding beasts, animals, fanged creatures, mice and moths, well-planned as regards the places of water-storage, grinding, lavatory, bath and cooking, comfortable during all seasons, and provided with beds, seats and spreads suited to each season. Moreover the rites connected with protecting the house from the influence of evil spirits as also those with propitiatory, auspicious, sacrificial and penitential offerings should be performed and the house should be filled with clean and experienced physicians and with those attached to the family. Thus has been described the procedure with regard to the construction of the nursery”.
E) We also have references for (svedanagṛha) or sudatoriums and health-homes. Let’s look at them.
Carakasaṃhitā Cikitsāsthāna 1, 1/17-20:
“We shall set down the procedure regarding the immure meat therapy. In an area resided in by princes, physicians, the twice-born communities, saintly men and men of virtuous deeds, free from alarm, salubrious, close to a city, where the necessary appurtenances may be had, one should, having selected a good site, cause a retreat to be built with its face towards either the east or the north. It should be of the following description—high roofed and commodius; built in three concentric courts, furnished with narrow ventilator; thick walled; congenial in all weathers; well lighted; pleasing to the mind; proof against noises and other disturbing agents, untenanted by women, equipped with all the requisite appurtenaces [appurtenances?], and having physicians, medicines and Brahmanas ready at call”.
These descriptions clearly tell us that there was meticulous process to chose site for hospital. It was supposed to be one which would give protection from excessive wind, irritating noise, and dust, and uncomfortable light. Something that we too practice as modern architects while choosing site for hospitals.
The hospitals were constructed under the supervision of expert architects and structural engineers (vāstuvidyā-viśārada—vāstuvidyāviśāradāḥ) who were perfect at the arranging and creating zoning (sthānavibhāga-vida).
The hospitals were built keeping context in considerations specially, climate. They were climate responsive enough to counter both summer and winters. The passive technology was very much in use.
There were special provisions and space planning for toilets and bathrooms which ducting facilities.
F) The emphasis was laid on high standard of cleanliness and hygiene which becomes clear from below:
Suśrutasaṃhitā Sūtrasthāna 19.4, 23:
“In a ward built thuswise, which is auspicious, clean and protected from the sun and the wind, one is free from diseases—psychic or somatic or diseases caused by external factors.
The patient should be always clean, with close clipped finger nails, wearing white raiment and devoted to the auspicious rites of Shanti and Mangala and to honoring the gods, the Brahmanas and elders”.
G) The hospitals were well equipped with various devices and instruments (mentioned in snippets).
Some departments had certain branches, like purgatoriums which were frequented by healthy persons also thrice a year to undergo the course of purgative, revirilification and rejuvenation as mentioned below:
Suśrutasaṃhitā Sūtrasthāna 1.24:
“Therein (in the retreat constructed) being cleansed with the purificatory measures and on having regained his happiness and normal strength, he should undergo the vitalization procedure. We shall first describe the cleansing procedure”
H) The below mentions talk of interior design and facilities within room(ward):
Suśrutasaṃhitā Sūtrasthāna 19.5-7:
“The ward must be equipped with beds that are free from discomfort and well spread with a cloth and with its head towards the east, and with instruments kept ready. The surgical patient feels comfortable in his movements if the bed is well made and spread with a cloth. The gods have their dwelling in the east and hence his head should lie towards the east as a sign of obeisance. There he should lie freely attended by friends who are amiable and pleasant-spoken”.
Clothes in hospitals:
Suśrutasaṃhitā Sūtrasthāna 19.23:
“The patient should be always clean, with close-clipped finger nails, wearing white raiment and devoted to the auspicious rites of Santi and Mangala, and to honoring the gods, the Brahmanas and the elders”.
Carakasaṃhitā Cikitsāsthāna 1, 1/17-20:
“We shall set down the procedure regarding the immure meat therapy. In an area resided in by princes, physicians, the twice-born communities, saintly men and men of virtuous deeds, free from alarm, salubrious, close to a city, where the necessary appurtenances may be had, one should, having selected a good site, cause a retreat to be built with its face towards either the east or the north. It should be of the following description—high roofed and commodius; built in three concentric courts, furnished with narrow ventilator; thick walled; congenial in all weathers; well lighted; pleasing to the mind; proof against noises and other disturbing agents, untenanted by women, equipped with all the requisite appurtenaces [appurtenances?], and having physicians, medicines and Brahmanas ready at call”.
These descriptions clearly tell us that there was meticulous process to chose site for hospital. It was supposed to be one which would give protection from excessive wind, irritating noise, and dust, and uncomfortable light. Something that we too practice as modern architects while choosing site for hospitals.
The hospitals were constructed under the supervision of expert architects and structural engineers (vāstuvidyā-viśārada—vāstuvidyāviśāradāḥ) who were perfect at the arranging and creating zoning (sthānavibhāga-vida).
The hospitals were built keeping context in considerations specially, climate. They were climate responsive enough to counter both summer and winters. The passive technology was very much in use.
There were special provisions and space planning for toilets and bathrooms which ducting facilities.
F) The emphasis was laid on high standard of cleanliness and hygiene which becomes clear from below:
Suśrutasaṃhitā Sūtrasthāna 19.4, 23:
“In a ward built thuswise, which is auspicious, clean and protected from the sun and the wind, one is free from diseases—psychic or somatic or diseases caused by external factors.
The patient should be always clean, with close clipped finger nails, wearing white raiment and devoted to the auspicious rites of Shanti and Mangala and to honoring the gods, the Brahmanas and elders”.
G) The hospitals were well equipped with various devices and instruments (mentioned in snippets).
Some departments had certain branches, like purgatoriums which were frequented by healthy persons also thrice a year to undergo the course of purgative, revirilification and rejuvenation as mentioned below:
Suśrutasaṃhitā Sūtrasthāna 1.24:
“Therein (in the retreat constructed) being cleansed with the purificatory measures and on having regained his happiness and normal strength, he should undergo the vitalization procedure. We shall first describe the cleansing procedure”
H) The below mentions talk of interior design and facilities within room(ward):
Suśrutasaṃhitā Sūtrasthāna 19.5-7:
“The ward must be equipped with beds that are free from discomfort and well spread with a cloth and with its head towards the east, and with instruments kept ready. The surgical patient feels comfortable in his movements if the bed is well made and spread with a cloth. The gods have their dwelling in the east and hence his head should lie towards the east as a sign of obeisance. There he should lie freely attended by friends who are amiable and pleasant-spoken”.
Clothes in hospitals:
Suśrutasaṃhitā Sūtrasthāna 19.23:
“The patient should be always clean, with close-clipped finger nails, wearing white raiment and devoted to the auspicious rites of Santi and Mangala, and to honoring the gods, the Brahmanas and the elders”.
Room Decoration:
Suśrutasaṃhitā Sūtrasthāna 19.25:
“The patient should stay keeping himself constantly vigilant, surrounded by men and in a house adorned with lamps, water pots, instruments (arms), flower garlands, loose flowers and roasted paddy and he should engage himself in listening to attractive, auspicious and cheering stories.”
I) A good care was taken in prescribing the diet too.
J) The convalescence stage was given utmost importance and the process of or rehabilitation was carefully undergone which is known by below:
Carakasaṃhitā Siddhisthāna 12.3-9:
“When after being duly purified by the procedures of emesis etc., patient is in a debilitated condition, emaciated, weakened in his digestive power, has his joints loosened, is purged of the morbid accumulations of flatus, urine, mucus and bile, the stomach and the intestines have become contracted, the body has become vacuous and accordingly unable to bear any farther strain, he should be protected by the physician from all kinds of risk, just as a tender egg is protected or a vessel brimful of oil, or the kine by the cowherd armed with staff.
The physician who is conversant with the order and sequence of therapeutic procedures, should put the patient on a liquid diet beginning with thin gruel and leading upto meat-juices for the purpose of re-stimulating his gastric fire.
To this end, he should prescribe the use first of unctuous, acid, sweet and pleasant articles, then of articles of acid and salt tastes, and later, of sweet and bitter tastes, and last of all articles of astringent and pungent tastes. In this manner by the use of two antagonistic tastes at a time, and by the alternate use of unctuous and dry articles, the physician should restore the patient to his normal health.
When the patient is able to tolerate all the tastes, when there is no retention of excretory matter, when the zest for life has returned, the sense-organs have regained their firmness, when strength has returned and the mind is fully composed, it should be known that he is restored to normality”.
The last part of the above-quoted verses talks of the attainment of the ‘normal’. A patient was supposed to be discharged only when he was completely rehabilitated and attained the normal condition.
An interesting procedure of discharging a patient is given in Caraka Samhita as below:
Carakasaṃhitā Sūtrasthāna 15.17:
“On finding that he has regained his vitality, complexion and cheerfulness of mind, and after he has slept happily, digested his food well, taken a full bath and painted the body with sandal, has put on garlands and untorn clothes and has adorned himself with befitting ornaments, he should be shown round to his kinsmen after being presented to his friends. Thenceforward, he should be left to resume his normal activities”.
Now let’s look at other historical accounts which precisely speak of existence of hospitals in Bharat way before spread of Islam.
Suśrutasaṃhitā Sūtrasthāna 19.25:
“The patient should stay keeping himself constantly vigilant, surrounded by men and in a house adorned with lamps, water pots, instruments (arms), flower garlands, loose flowers and roasted paddy and he should engage himself in listening to attractive, auspicious and cheering stories.”
I) A good care was taken in prescribing the diet too.
J) The convalescence stage was given utmost importance and the process of or rehabilitation was carefully undergone which is known by below:
Carakasaṃhitā Siddhisthāna 12.3-9:
“When after being duly purified by the procedures of emesis etc., patient is in a debilitated condition, emaciated, weakened in his digestive power, has his joints loosened, is purged of the morbid accumulations of flatus, urine, mucus and bile, the stomach and the intestines have become contracted, the body has become vacuous and accordingly unable to bear any farther strain, he should be protected by the physician from all kinds of risk, just as a tender egg is protected or a vessel brimful of oil, or the kine by the cowherd armed with staff.
The physician who is conversant with the order and sequence of therapeutic procedures, should put the patient on a liquid diet beginning with thin gruel and leading upto meat-juices for the purpose of re-stimulating his gastric fire.
To this end, he should prescribe the use first of unctuous, acid, sweet and pleasant articles, then of articles of acid and salt tastes, and later, of sweet and bitter tastes, and last of all articles of astringent and pungent tastes. In this manner by the use of two antagonistic tastes at a time, and by the alternate use of unctuous and dry articles, the physician should restore the patient to his normal health.
When the patient is able to tolerate all the tastes, when there is no retention of excretory matter, when the zest for life has returned, the sense-organs have regained their firmness, when strength has returned and the mind is fully composed, it should be known that he is restored to normality”.
The last part of the above-quoted verses talks of the attainment of the ‘normal’. A patient was supposed to be discharged only when he was completely rehabilitated and attained the normal condition.
An interesting procedure of discharging a patient is given in Caraka Samhita as below:
Carakasaṃhitā Sūtrasthāna 15.17:
“On finding that he has regained his vitality, complexion and cheerfulness of mind, and after he has slept happily, digested his food well, taken a full bath and painted the body with sandal, has put on garlands and untorn clothes and has adorned himself with befitting ornaments, he should be shown round to his kinsmen after being presented to his friends. Thenceforward, he should be left to resume his normal activities”.
Now let’s look at other historical accounts which precisely speak of existence of hospitals in Bharat way before spread of Islam.
1) Fa hien (AD 405-11, a contemporary of Chandragupta Vikramaditya) talks of the charitable dispensaries of Pataliputra as below:
“The nobles and householders of this country have founded hospitals within the city to which the poor of all countries, the destitute, the cripple and the diseased may repair. They receive every kind of requisite help gratuitously. Physicians inspect their diseases, and according to their cases order them food and drink and medicines, or decoctions, everything in fact that may contribute to their ease. When cured, they depart at their convenience”.
2) According to Huen Tsang’s account (610-650 A. D) Shiladitya-II was inclined towards Buddhism and he built hospitals, provided with food and drink, and stationed physicians with medicines for travellers and poor along highways of the towns and villages throughout India.
Speaking of the father of Bhikkhu Srutavimsatikoli, Huen Tsang says:
“From his house to the snowy mountains, he had established a succession of rest-houses from which his servants continually went from one to the others Whatever valuable medicines were wanted they communicated the same to each other in order, and so procured them without loss of time, so rich was the family”.
He makes mention of charitable institutions called “Punyashalas” as common in India.
“There were formerly in this country (Tsch-Kia-Takka) many houses of charity (goodness or happiness, Punyaśālās) for keeping the poor and the unfortunate. They provided for them medicines and food and clothing and necessaries so that travellers were never badly off”
He further says:
“Benevolent kings have founded here (Mo-ti-pil-lo or Matipura) a ‘house of merit’ (Punyaśālā). This foundation is endowed with funds for procuring choice food and medicines, to bestow the charity on widows and bereaved persons, on orphans and the destitute”.
A similar Punyashala or hospital existed even in K-ei-p-an-to (Kannandha).
While talking of Multan he says:
“They have founded a house of mercy t happiness ), in which they provide food and drink a medicines for the poor and sick, affording succour and sustenance”.
Talking of Shiladitya he says:
“Every year is assembled the Shramanas from a countries and on the third and seventh days he bestowed on them in charity four things of alms viz, food, drink, medicine and clothing”.
3) We have Ceylonese records that furnish a lot of information about how the kings took up the erection and maintenance of hospitals as their chief duty. We are told in Mahavamsha that in BC 437, King Pandukabhya constructed a residence for the Ajivakas, a hall for the worshippers of Brahma, (another for those) of Shiva as well as a hospital.
“Duttha Gamani feeling his earthly journey ending (BC 161 B.C) asked that records of his reign be read to him and among the last words the dying king heard was, ‘I have daily maintained at eighteen different places, hospitals provided with suitable diet and medicines prepared by physicians for the infirm.” (Source: Robinson’s History of Ceylon)
Here are a few references from the Mahavamsha part II by L.C. Wijesinha Mudaliyar
3a) (P 57 chapter XLIX). (King’s name Dappula III AD 827):
“And being a man of great compassion he built a hospital for the city of Pullatthi and another at Pandaviya with a fruitful village attached thereto. He built hospitals for the halt and the blind in diverse places”
3b) P. 67 chapter L. King’s name Kassappi (AD 929).
“He built a house for the sick on the western side of the city and gave alms of gruel and other victuals for the destitute”
3c) P 86 chapter LIV Name of the king, Sena (AD 955).
“He furnished all the hospitals also with medicines and beds and caused rice to be given daily to the captives that were in prison”
“The nobles and householders of this country have founded hospitals within the city to which the poor of all countries, the destitute, the cripple and the diseased may repair. They receive every kind of requisite help gratuitously. Physicians inspect their diseases, and according to their cases order them food and drink and medicines, or decoctions, everything in fact that may contribute to their ease. When cured, they depart at their convenience”.
2) According to Huen Tsang’s account (610-650 A. D) Shiladitya-II was inclined towards Buddhism and he built hospitals, provided with food and drink, and stationed physicians with medicines for travellers and poor along highways of the towns and villages throughout India.
Speaking of the father of Bhikkhu Srutavimsatikoli, Huen Tsang says:
“From his house to the snowy mountains, he had established a succession of rest-houses from which his servants continually went from one to the others Whatever valuable medicines were wanted they communicated the same to each other in order, and so procured them without loss of time, so rich was the family”.
He makes mention of charitable institutions called “Punyashalas” as common in India.
“There were formerly in this country (Tsch-Kia-Takka) many houses of charity (goodness or happiness, Punyaśālās) for keeping the poor and the unfortunate. They provided for them medicines and food and clothing and necessaries so that travellers were never badly off”
He further says:
“Benevolent kings have founded here (Mo-ti-pil-lo or Matipura) a ‘house of merit’ (Punyaśālā). This foundation is endowed with funds for procuring choice food and medicines, to bestow the charity on widows and bereaved persons, on orphans and the destitute”.
A similar Punyashala or hospital existed even in K-ei-p-an-to (Kannandha).
While talking of Multan he says:
“They have founded a house of mercy t happiness ), in which they provide food and drink a medicines for the poor and sick, affording succour and sustenance”.
Talking of Shiladitya he says:
“Every year is assembled the Shramanas from a countries and on the third and seventh days he bestowed on them in charity four things of alms viz, food, drink, medicine and clothing”.
3) We have Ceylonese records that furnish a lot of information about how the kings took up the erection and maintenance of hospitals as their chief duty. We are told in Mahavamsha that in BC 437, King Pandukabhya constructed a residence for the Ajivakas, a hall for the worshippers of Brahma, (another for those) of Shiva as well as a hospital.
“Duttha Gamani feeling his earthly journey ending (BC 161 B.C) asked that records of his reign be read to him and among the last words the dying king heard was, ‘I have daily maintained at eighteen different places, hospitals provided with suitable diet and medicines prepared by physicians for the infirm.” (Source: Robinson’s History of Ceylon)
Here are a few references from the Mahavamsha part II by L.C. Wijesinha Mudaliyar
3a) (P 57 chapter XLIX). (King’s name Dappula III AD 827):
“And being a man of great compassion he built a hospital for the city of Pullatthi and another at Pandaviya with a fruitful village attached thereto. He built hospitals for the halt and the blind in diverse places”
3b) P. 67 chapter L. King’s name Kassappi (AD 929).
“He built a house for the sick on the western side of the city and gave alms of gruel and other victuals for the destitute”
3c) P 86 chapter LIV Name of the king, Sena (AD 955).
“He furnished all the hospitals also with medicines and beds and caused rice to be given daily to the captives that were in prison”
3d) pp 194-195 Chapter LXXIII King’s name, Parakkama Babu (AD 1164).
“And this ruler of men built further a large hall that could contain many hundreds of sick persons and provided with all things, that were needful as stated underneath. To every sick person he allowed a male and a female servant that they might minister to him by day and by night and furnish him with the physic that was necessary and with diverse kinds of foods. And many store-houses also did he build therein, filled with grain and other things, and with all things that were needful for medicine and he also made provision for the maintenance of wise and learned physicians who were versed in all knowledge and skilled in searching out the nature of disease. And he took care to discern the different wants of the sick, and caused the physicians to minister to them, as seemed necessary both by. day and night. And it was his custom, on the four sabbaths (Uposatha days) of every mouth, to cast off his king’s robes and after that he had solemnly undertaken to observe the precepts, to purify himself and put him on a clean garment, and visit that hall together with his ministers. And being endowed with a heart full of kindness, he would look at the sick with an eye of pity, and being eminent in wisdom and skilled in the art of healing, he would call before him the physicians that were employed there and inquire fully of the manner of their treatment. And if so be that it happened that the treatment that they had pursued was wrong the king who was the best of teachers, would point out wherein they had erred, and giving reasons therefor would make clear to them the course that they should have pursued according to science Also, to some sick persons he would give physic with' his own hands. In this manner indeed this merciful king free from diseases would himself cure the sick of their diverse diseases from year to year”
4) We have several references to hospitals in the Gupta period.
5) Veer Rajendra Deva of the Cholas issued a commandment in AD 1067. That is inscribed on the walls of the inner sanctuary of the temple of Venkateshwar at Tirumakudal in the district of Chingleput.
It provided for the expenses of the festivals of the diety along with expenses for a school and a hospital for the students. The hospital is described as under:
“It was named Shree Veer Choleshwar Hospital containing 15 beds. There were a physician, a surgeon, two male and two female nurses, one servant, one gate-keeper, a washerman and a potter. Their salaries were also fixed. One Kodani Ramashwatham Bhattar was engaged as the physician and he was given his remuneration in kind (a certain amount of corn). Next in order the remuneration in kind was fixed for the surgeon, nurses and others. The male nurses’ duty was to bring herbs, and firewood and to prepare medicines. The duty of female nurses was to administer the doses, feed the patients and do the necessary cooking. The washerman’s duty was to wash the clothes of the patients and the potters duty was to prepare the necessary pottery for the hospital. The quantity of oil required to light the lamps at night was also fixed. Besides this set-up, there are instructions about special preparations also.”
6) An inscription (AD 1262) found on stone-pillar of Malakapur contains references to Kakatiya queen Rudramma and to her father Ganapati’s preceptor Vishveshvara’s activities. This Vishweshwara was a Shaivite preceptor of Gaud Desha & the inscription informs us that several villages to the south of the Krishna were donated to him by Kakatiya Ganapati and Rudramma. The income accruing from these villages was divided into three parts and Vishveshvara ear-marked one-third of it for maternity home, one-third for a hospital and the remaining for a school.
“And this ruler of men built further a large hall that could contain many hundreds of sick persons and provided with all things, that were needful as stated underneath. To every sick person he allowed a male and a female servant that they might minister to him by day and by night and furnish him with the physic that was necessary and with diverse kinds of foods. And many store-houses also did he build therein, filled with grain and other things, and with all things that were needful for medicine and he also made provision for the maintenance of wise and learned physicians who were versed in all knowledge and skilled in searching out the nature of disease. And he took care to discern the different wants of the sick, and caused the physicians to minister to them, as seemed necessary both by. day and night. And it was his custom, on the four sabbaths (Uposatha days) of every mouth, to cast off his king’s robes and after that he had solemnly undertaken to observe the precepts, to purify himself and put him on a clean garment, and visit that hall together with his ministers. And being endowed with a heart full of kindness, he would look at the sick with an eye of pity, and being eminent in wisdom and skilled in the art of healing, he would call before him the physicians that were employed there and inquire fully of the manner of their treatment. And if so be that it happened that the treatment that they had pursued was wrong the king who was the best of teachers, would point out wherein they had erred, and giving reasons therefor would make clear to them the course that they should have pursued according to science Also, to some sick persons he would give physic with' his own hands. In this manner indeed this merciful king free from diseases would himself cure the sick of their diverse diseases from year to year”
4) We have several references to hospitals in the Gupta period.
5) Veer Rajendra Deva of the Cholas issued a commandment in AD 1067. That is inscribed on the walls of the inner sanctuary of the temple of Venkateshwar at Tirumakudal in the district of Chingleput.
It provided for the expenses of the festivals of the diety along with expenses for a school and a hospital for the students. The hospital is described as under:
“It was named Shree Veer Choleshwar Hospital containing 15 beds. There were a physician, a surgeon, two male and two female nurses, one servant, one gate-keeper, a washerman and a potter. Their salaries were also fixed. One Kodani Ramashwatham Bhattar was engaged as the physician and he was given his remuneration in kind (a certain amount of corn). Next in order the remuneration in kind was fixed for the surgeon, nurses and others. The male nurses’ duty was to bring herbs, and firewood and to prepare medicines. The duty of female nurses was to administer the doses, feed the patients and do the necessary cooking. The washerman’s duty was to wash the clothes of the patients and the potters duty was to prepare the necessary pottery for the hospital. The quantity of oil required to light the lamps at night was also fixed. Besides this set-up, there are instructions about special preparations also.”
6) An inscription (AD 1262) found on stone-pillar of Malakapur contains references to Kakatiya queen Rudramma and to her father Ganapati’s preceptor Vishveshvara’s activities. This Vishweshwara was a Shaivite preceptor of Gaud Desha & the inscription informs us that several villages to the south of the Krishna were donated to him by Kakatiya Ganapati and Rudramma. The income accruing from these villages was divided into three parts and Vishveshvara ear-marked one-third of it for maternity home, one-third for a hospital and the remaining for a school.
It becomes quite evident from what has been talked about above that we had the presence of institutions proving Psychic therapy, health preservation and other disease-curing.
Only a fool won’t qualify them as hospitals. Some observations:
As Ayurveda laid more stress on prevention than cure and hence prophylactic and preventive hospital work was more emphasised.
We had even the tradition when relatives and friends relieved the patient of the tedium of hospital life by lively conversation and story-telling.
The institutions which certain JNU historian denies to call as hospitals observed absolute cleanliness.
Caste discrimination was absent in these institutions.
The hospitals were majorly run for the poor who couldn’t afford the luxury of a private physician or the costly treatment.
The hospitals were fully equipped with all appurtenances and apparatuses. They also had many young physicians, who worked with positive spirit buttressed by selfless devotion to alleviating the miseries of the suffering mankind.
The construction of a hospital was considered to be a “punya”. We have references of hospitals which were so huge that they could admit hundreds of patients.
The standard of medical attainment required in the doctors was very high and patients were attended day and night.
The standard of hygiene was on top priority which becomes evident from the fact that even visitors were required to put on a protection garment while making an entry into the hospital.
Kings laid terrific interests in the inspection of hospitals. They personally spoke with the patients once each week as a routine practice.
Mahavamsha tells us that villages were endowed for the maintenance along with efficient functioning of hospital and its staff.
The hospitals not only housed the diseased but also the Pregnant women, blind, differently abled, and aged persons etc.
The hospitals were place of high degree of professional specialization, and they housed the special features like refrigeration. They also had all necessary amenities.
Certainly India led from front in ancient and early medieval period in the field of medicines which faced decline with the arrival of Islamic invasions to a great extent.
Source for thread: History of Indian Medicine (and Ayurveda) by Shree Gulabkunverba Ayurvedic Society (1949), chapter 21.
Only a fool won’t qualify them as hospitals. Some observations:
As Ayurveda laid more stress on prevention than cure and hence prophylactic and preventive hospital work was more emphasised.
We had even the tradition when relatives and friends relieved the patient of the tedium of hospital life by lively conversation and story-telling.
The institutions which certain JNU historian denies to call as hospitals observed absolute cleanliness.
Caste discrimination was absent in these institutions.
The hospitals were majorly run for the poor who couldn’t afford the luxury of a private physician or the costly treatment.
The hospitals were fully equipped with all appurtenances and apparatuses. They also had many young physicians, who worked with positive spirit buttressed by selfless devotion to alleviating the miseries of the suffering mankind.
The construction of a hospital was considered to be a “punya”. We have references of hospitals which were so huge that they could admit hundreds of patients.
The standard of medical attainment required in the doctors was very high and patients were attended day and night.
The standard of hygiene was on top priority which becomes evident from the fact that even visitors were required to put on a protection garment while making an entry into the hospital.
Kings laid terrific interests in the inspection of hospitals. They personally spoke with the patients once each week as a routine practice.
Mahavamsha tells us that villages were endowed for the maintenance along with efficient functioning of hospital and its staff.
The hospitals not only housed the diseased but also the Pregnant women, blind, differently abled, and aged persons etc.
The hospitals were place of high degree of professional specialization, and they housed the special features like refrigeration. They also had all necessary amenities.
Certainly India led from front in ancient and early medieval period in the field of medicines which faced decline with the arrival of Islamic invasions to a great extent.
Source for thread: History of Indian Medicine (and Ayurveda) by Shree Gulabkunverba Ayurvedic Society (1949), chapter 21.
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