Dr Sathyanarayana Bhat has been an Ayurveda practitioner who also has a doctorate in Botany. He has worked with cancer management therapy and is a Sahithya Academy awardee and Naturalist. In this interview, he talks about his work with land and plants, with Ayurveda and healing. He stays and works on his farm near Karkala taluk in Karnataka.
What are the main ways in which Ayurveda is influencing health today?
Ayurveda, the ancient system of health and wellness, is deeply embedded in our everyday lives. Its timeless principles offer simple, practical solutions that can be easily incorporated into modern routines. By paying more attention to these practices, we can foster a healthier lifestyle.
For instance, the age-old tradition of “early to bed and early to rise” is a core Ayurvedic recommendation. This aligns with the Chaturmasa Vratha, a ritual observed mainly by saints today but originally meant for everyone. During this four-month period, certain foods like leafy vegetables (Shaka), pulses (Dvidala), curd (Dadhi), and milk (Ksheera) are avoided every two weeks. This is because, during the rainy season, these items can lead to health issues. Karkataka Masa (the monsoon season) is especially known for aggravating the Vata dosha, increasing the body's vulnerability to illnesses.
In Kerala, there is a strict regimen during this time, known as Ramayana Masa. People rise early, take baths, and visit temples, while the epic Ramayana is recited throughout the month. This daily routine, especially waking up during Brahmi muhurta (just before sunrise), is key to a long and healthy life. It costs nothing and can be practiced by anyone.
Ayurvedic wisdom is also woven into Indian festivals. After Ganesha Chaturthi, the next day is Rishi Panchami, a day linked to women entering their peri-menopausal phase. Unique rituals, like early baths in streams while holding Apamarga (Achyranthes aspera) sticks, highlight the symbolic and practical aspects of Ayurveda in addressing women's health challenges, such as fibroids and uterine disorders.
The Kojagari Vratha is another example of lifestyle correction, where the focus is on staying awake at night, as Ayurveda discourages daytime sleep. The word Kojagari itself means “awake.” Festivals like Dasara and Deepavali occur during Sharad ritu, a season dominated by the Pitta dosha. Consuming sweet foods (Madhura Bhakshya Bhojya) is encouraged to balance the excess Pitta in the body during this time.
What are the rituals which are connected to Ayurveda that can be done daily?
The wisdom of Ayurveda, with its deep understanding of seasonal changes, dietary habits, and daily routines, remains essential today. Its propagation and practice are not just a return to tradition but a path to a healthier future.
In Ayurveda, balance is key. For instance, Vata dosha is managed through practices like oil application, with the oil being lukewarm to suit the body. Exercise is essential, but only to half of one's capacity, as the other half is reserved to fight off diseases, akin to protecting our immune systems. This principle also reflects in Rithu sukha snana (seasonal bathing), where water temperature should match the season—warm water in cold months and cooler water during hot weather.
Ayurvedic practices also emphasize mindful eating. According to the Charaka Samhita, food is the ultimate medicine—Maha Bhaishajya. The Bhagavad Gita says that consuming food is like performing a sacred ritual, or Yajna. Daytime sleep is discouraged, and while drinking water, small sips during meals is the best practice.
Everything in Ayurveda, from diet to sleep, focuses on balance and harmony with nature, ensuring good health and longevity.
When and how did you incorporate farming into your practice?
I was born in a small village where agriculture was our family’s main source of income. However, the Land Reform Act took away our small landholding, leaving milk vending as the only source of income. It was a hand-to-mouth existence. As a teenager, I took on the responsibility of running the family by managing our two or three livestock, all while continuing my education. These circumstances were tough, but I managed to excel in both.
The passion and memories of those days eventually pulled me back to this profession after my retirement. I jokingly refer to this phase of my life as my Vanagamana Ashrama (Vanaprastha), where I have returned to livestock farming and the conservation of forests, focusing on medicinal plants. My knowledge of taxonomy and biodiversity has proven invaluable in this new venture.
Though I was a top rank holder academically, I often joke about how many times I’ve failed in the five years of farming, owing to the harsh geographic and climatic conditions of the Western Ghats. I affectionately call these hills the "Himalayas without the snow."
What are your findings from your cancer research?
My discovery was purely accidental. Decades ago, my preceptor, Dr. C. S. Somayaji, who is now a youthful 94, taught us that cancer is a karmaja vyadhi—a disease stemming from past deeds. However, the landscape has changed significantly since then. Today, nearly all my clients diagnosed with cancer have one thing in common: a long history of exposure to chemical drugs. Decades of using these medications to manage lifestyle disorders have taken their toll, yet the pharmaceutical industry rarely discusses the carcinogenic properties of these drugs.
In response, I have strongly advised my cancer patients to stop relying on chemical medications. By doing so, they remove one of the main contributors to the disease. The results have been remarkable—Ayurveda not only improves the quality of life but can also extend it. My first lung cancer patient is still alive, more than 30 years after their diagnosis.
Tobacco remains the primary culprit, especially in rural areas. Prolonged medication for diabetes and high blood pressure also accounts for many cases of cancer. Women who roll beedis for a living are particularly vulnerable to brain tumours. I’ve even seen cases where snuffing tobacco has led to brain tumours. One woman, who was regularly spraying chemical insecticides on cabbage crops, developed a tumour in the frontal lobe of her brain, yet she has survived for over 15 years.
These are my latest observations from this small rural setup, and they highlight the role of environmental and medicinal exposure in the growing cancer epidemic.
How do we deal with this constant demand for proof and validation of Ayurveda?
I strongly resonate with my friend P. Unnikrishnan’s argument from the study "Evidence-Based Traditional Medicine: For Whom and to What End?" Traditional medicine, including Ayurveda, has been used for generations, yet the modern push for scientific evidence in the form of Randomized Controlled Trials (RCTs) poses challenges for its integration into mainstream healthcare. This biomedical focus often overlooks the broader context of healing, which is deeply personal and culturally rooted.
As Charaka wisely stated, the physician’s duty is to understand the disease and alleviate suffering, not to control the lifespan (Na vaidyaha prabhurayusha). Healing, especially in cases like cancer, goes beyond measurable outcomes in labs. Who, then, should judge or validate my ability to heal, particularly when the results speak for themselves? My cancer patients have experienced extended, quality lives, with some surviving more than thirty years. This is real, lived evidence, not something confined to the walls of a research lab.
A related issue is the increasing scrutiny of Ayurveda pharmaceutical companies and their bold claims in the media. There has been a lot of debate about this, but we must ask: do we have any legal control over these advertisements? Mainstream ads show fantastical results, like lifting a lawn with a ball shot after consuming an energy drink. If such claims are permitted, why is the focus solely on Ayurveda's drug industry? There seems to be a double standard here that undermines the credibility of traditional medicine while allowing exaggerated claims in other sectors to flourish without much resistance.
Ayurveda deserves an honest and balanced evaluation, not by comparing it to the biomedical model but through holistic methods like Whole Systems Research and participatory approaches. Only then can we truly appreciate its potential to provide affordable healthcare solutions for people, especially those with limited resources.
