Traditional System Of Indian Medicine Ayurveda The Background - Book Summary

Here is a comprehensive summary of the provided Jain text concerning Ayurveda:

This document, an excerpt from "Traditional System Of Indian Medicine Ayurveda The Background" by V. V. Gokhale, offers a historical, philosophical, and cultural perspective on Ayurveda. The author, a Doctor of Philosophy rather than Medicine, aims to explore Ayurveda from a broader viewpoint, acknowledging its place alongside modern Western medicine.

Key Themes and Sections:

1. Introductory (Page 2):

The author introduces himself as a Doctor of Philosophy, not Medicine, and states his intention to discuss Ayurveda from its historical, philosophical, and cultural angles, rather than its technical aspects.
He notes his familiarity with both traditional Indian medicine (Ayurveda) and modern Western medicine as practiced in India.
He plans to discuss efforts to preserve Ayurvedic principles in the face of standardized modern science.

2. Scientific Validity of Ayurveda-śāstra (Page 2-3):

Gokhale argues that questioning Ayurveda's scientific validity by applying modern criteria is pointless or chauvinistic.
He emphasizes that such a judgment might misinterpret the historical value of a system that has not lost its utility or rationality.
He draws parallels with other ancient Indian systems like Arthaśāstra (politics/economics), Kāmaśāstra (sex life), Dharmaśāstras (social order), Śilpaśāstra (architecture), Rasaśāstra (chemistry), and Nātyaśāstra (fine arts).
These systems, he asserts, were aimed at building a rational, ideal society with healthy minds and bodies, striving for a logical structure based on experience, sound theories, and hypotheses.
He acknowledges that the advancement of knowledge is often fitful and unbalanced, progressing from speculation and a priori considerations to realistic methods based on direct perception and experimentation (deductive and inductive approaches). Ayurveda, he states, followed this pattern.

3. Historical Background (Page 3-7):

(i) Ayurveda in Greece (Page 3-5):
- Ayurveda's history is traced back to the Indus Valley culture (public hygiene) and the Atharva-Veda (references to diseases, cures, and the "eight parts" of Ayurveda).
- By the 6th century B.C., Ayurveda was a well-recognized system, with figures like Jivaka (a great medical genius and surgeon) mentioned.
- The oldest complete medical works are attributed to Caraka and Suśruta (early Christian era), suggesting earlier theoretical foundations.
- Prof. J. Filliozat's research is cited, highlighting the relationship between Vedic texts and Ayurveda, and between Greek medicine and Ayurveda.
- Indian medicine was actively cultivated and its doctrines were being formed centuries before the Christian era.
- Classical Indian medicine, as found in the manuals of Caraka and Suśruta, has its essential bases in Vedic texts predating Greek science but was elaborated in parallel with the flourishing of Greek science.
- Hippocrates' doctrines on "Breaths" are noted as being closer to Indian theories on vāta (wind) than to contemporary Greek schools.
- Plato's Timaeus is mentioned for classifying diseases based on pneuma (vāta), phlegm (kapha), and bile (pitta), aligning with Indian medicine's humors.
- Galen of Pergamon (131-201 A.D.) recognized Indian medical contributions (ointments, plasters, herbals).
- Europe remained in a "lethargy" until Paracelsus (1493-1541 A.D.), who developed realistic methods for modern Western medicine.
(ii) Ayurveda in Persia and Arabia (Page 5-6):
- Nestorians carried Greek medical literature to Asia Minor and Persia, where it was translated into Syriac, and Indian contributions continued to arrive even after Islam's invasions.
- In the 8th century, Greek medical works were translated into Arabic in Baghdad.
- Physicians from India, Egypt, and China flourished in Baghdad, leading to a new concept called Greco-Arab medicine or Unani-Tibbi, enriched by the amalgamation of Indian, Persian, and Chinese systems.
(iii) Unani (=Ionian) System (Page 6):
- The Unani-Tibbi system came to India with Muslims and interacted with Ayurveda, incorporating more Indian herbs and drugs.
- Historically, rulers like Hyder Ali, Tippu, and the Peshwas employed Arab physicians.
- More recently, there's a movement for an "Indianized Greek-Arab medicine," merging Unani and Ayurvedic systems. An institute for indigenous medicine research was opened in New Delhi.
- Ayurveda, after contact with the West and gaining new experiences, has seen modifications and is now "coming home to roost."
(iv) Ayurveda in Ceylon and Burma (Page 6):
- Ayurveda reached Ceylon (Sri Lanka) around the 3rd century B.C. via Buddhist emissaries.
- In Burma, Suśruta's fame spread later, and Sanskrit models and technical terms are still followed in medical textbooks.
(v) Ayurveda in Tibet and Mongolia (Page 6-7):
- Tibet and Mongolia continue to follow ancient Ayurvedic texts like the "Four Tantras" (Catuṣ-tantra).
- Tibetan translations of Aṣṭāngahrdaya by Vāgbhata exist.
- Medical texts found in Turkestan date back to the 2nd century A.D. and represent an older tradition than Caraka's.
- These findings confirm the acceptance of Ayurvedic theories in Central Asia and China.
- Tibetans, like Arabs, acted as transmitters of knowledge between India and Asia, including China.
- Indian medicinal herbs and theories (nerve-centers, breathing techniques, pulse diagnosis, massage) became part of "Indian Asia."
(vi) Ayurveda and Chinese Medicine (Page 7-8):
- While direct evidence of mutual borrowing is limited, and Chinese medicine uses Yin-Yang instead of Ayurveda's vāta-pitta-kapha, both systems aim to restore harmony for health.
- Parallels are noted between Chinese acupuncture/massage and Ayurvedic Nāḍī-parīkṣā (pulse examination), recognition of marmas (vital points), and massage techniques.
- The Chinese approach emphasizes calmness and a holistic understanding of the patient, which aligns with Ayurveda's spirit, contrasting with modern science's focus on chemico-physical analysis.

4. Principles of Ayurveda (Page 8-12):

(i) The Sāṁkhya Philosophy of Cosmic Evolution (Page 8-9):
- Ayurveda posits that disease arises from a disturbance of balance between fundamental elements that constitute a living being.
- It accepts the Sāṁkhya philosophy's view that life evolves from the union of five material elements (Earth, Water, Fire, Wind, Space) with the sentient principle (Ātman or Caitanya).
- These five elements are linked to the five senses (smell, taste, sight, touch, hearing) and are the means by which the qualities and functions of material substances are understood.
(ii) Functional Aspect of Substances (dravya) (Page 9-10):
- Ayurveda prioritizes the functions and inherent qualities of a substance over its atomic content or structure, which are the focus of Vaiśeṣika or modern Western science.
- For pharmacology, the emphasis is on specific quality and effectiveness.
- Ayurveda studies the mutual reactions of the human body and environmental substances, focusing on their forces and qualities.
- An analogy is made to animal diets: different species have distinct nutritional predilections based on biochemical functional differences recognized by Ayurveda.
(iii) Qualitative Change in Substances (Page 10):
- Material substances can serve as nutrition, curative drugs, or poisons.
- Ayurveda minutely studies these aspects and how a substance's capacity (e.g., as a poison) can be altered through combination or treatment.
(iv) The Theory of Three Humors (Tri-doṣa) (Page 10-12):
- This is Ayurveda's most fundamental theory for disease origin.
- The Tridoṣa – Vāta (Wind), Pitta (Bile), and Kapha (Phlegm) – maintain health when in harmony (sāmy a) and cause disease when in disharmony (vaișamy a).
- This theory is rooted in Sāṁkhya's evolutionary philosophy. The three primordial creative factors (guṇa) of Sāṁkhya – Sattva (purity), Rajas (activity), and Tamas (inertia) – correspond to Pitta, Vāta, and Kapha respectively.
- These humors are further associated with the five material elements: Pitta with Fire (agni), Vāta with Wind and Space (vāyu, ākāśa), and Kapha with Earth and Water (pṛthivī, ap).
- Ayurveda systematically analyzes the causes (hetu), symptoms (liṅga), and remedies (auṣadha) for Tridoṣa imbalances.
- It considers various factors (age, strength, season, environment) for determining medicine potency and individual response.
- Ayurveda also focuses on tastes (rasa), potency (vīrya – heat/cold), bio-chemical action as food (vipāka), and overall effect (prabhāva) of substances.

5. The Present State of Ayurveda (Page 12-16):

Current Situation in India (Page 12):
- Properly organized education and research are crucial for any scientific system.
- For over a century, the British rulers favored modern Western medicine (Allopathy) over traditional Indian systems, including Ayurveda.
- Since India's independence, Ayurveda has received increased attention and state support.
- Ayurveda has been serving the medical needs of approximately 80% of the population, especially in rural areas, with accessible and affordable remedies.
(i) Ayurvedic Training - Old and New (Page 12-13):
- To keep pace with modern science, Ayurvedic practitioners (Vaidyas) are now trained in modern medical tools (thermometers, stethoscopes, microscopes, X-rays) and surgical methods.
- Ayurvedic colleges with hospitals have been established, offering dissections and surgery.
- Vaidyas are registered as qualified doctors.
- States like Maharashtra, Gujarat, Rajasthan, Punjab, and Madhya Pradesh have supported Ayurveda by establishing faculties in universities.
- Institutes in Kerala, Andhra Pradesh, Tamil Nadu, and Mysore are contributing to raising Ayurveda's status.
- A postgraduate research institute in Jamnagar and a national herbarium project are underway.
(ii) Effective Use of Ayurvedic Medicine (Page 13):
- Ayurveda successfully maintains health and prolongs life in India's villages by providing effective, affordable remedies suited to the Indian context.
- Its aim is to increase resistance, treat the body-mind as a whole, and avoid partial methods.
- The author suggests that due to the limitations of Western medicine for certain chronic conditions (diarrhea, asthma, obesity, nervous system diseases, etc.), beds in Allopathic hospitals should be reserved for Ayurvedic treatments.
(iii) Knowledge of Modern Science Essential for Ayurveda (Page 14):
- Ayurveda must keep abreast of modern medical research (bacteriology, biology), new surgical practices, and remedies to verify its own principles.
- Its revival depends on adaptability to modern scientific practices.
- Efforts to revive Ayurveda must include imparting knowledge of modern theories and appliances for comparative research.
(iv) Medical Syllabi in Ayurvedic Colleges (Page 14-15):
- Successful Ayurvedic practitioners were often well-versed in Western medicine, advocating for an integrated system.
- Modern Ayurvedic college syllabi include both modern medical sciences (Anatomy, Physiology, Pathology, Surgery, etc.) and parallel Ayurvedic subjects (Doṣadhātumalavijñāna, Dravyaguṇavijñāna, etc.), along with philosophical and classical text studies.
- The heavy burden on students has led to proposals for "Pure Ayurveda" courses, removing modern science subjects, which the author views as a retrograde step.
- He stresses that knowledge should not be isolated by partisanship and that a mutual understanding of all effective medical systems is necessary to relieve human suffering.
- Medical professionals must acknowledge the merits and demerits of various systems and integrate the best practices.
- The author commends Japan's medical profession for its awareness of Western medicine's shortcomings and the need for new approaches. The Japanese translation of Suśruta-samhitā is noted.

Conclusion: The author concludes by thanking various Japanese organizations for the opportunity to present his views on Ayurveda, emphasizing the need for a true and intimate understanding of different medical systems for a comprehensive and progressive outlook. He also includes biographical information about himself and a note about the Japanese translation of his essay.