Ayurveda Darshanm _ Inner

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yurvedaDaranaPHILOSOPHICAL SPECULATIONS

IN INDIAN MEDICINE

PROF. SURENDRANATH DASGUPTA

Compiled by:

Dr. Manoj Sankaranarayana MD(Ay)Dept. of Sahit Siddhnta& Saskr ta

Rajiv Gandhi Ayurveda Medical College,

(Govt of Puducherry Institution),

Mahe, U.T.Pondhicherry.

Chowkhamba Krishnadas

Academy, Varanasi

Chowkhamba Krishnadas Granthmala 000

Publisher : Chowkhamba Krishnadas Academy, Varanasi.Printer : Chowkhamba Press, Varanasi.Graphics : Shreyashi Graphics, Varanasi.Edition : 2013

ISBN : 000000000000000000


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CHOWKHAMBA KRISHNADAS ACADEMYK. 37/118, Gopal Mandir Lane

Near Golghar (Maidagin), Post Box No. 1118

Varanasi-221001 (India)

Phone : 0542-2335020

Also can be had from :

CHOWKHAMBA SANSKRIT SERIES OFFICEK. 37/99, Gopal Mandir Lane

Near Golghar (Maidagin)

Post Box No. 1008, Varanasi-221001 (India)

Phone : Office : 0542-2333458,

Res. : 0542-2334032 & 0542-2335020Fax : 0542-2333458

E-mail : [email protected]

www.chowkhambasanskritseries.com

PREFACE


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Prof.Greitt Jan Meulenbeld, the Dutch Indologist,

who demystified the history and tenets of Indian medicine, on

this topic observes as follows:

The study of traditional systems of knowledge requires a fairdescription of each systems i.e., a description that does not start

from the demarcationist principle of the Western science alone

can be regarded as a system of knowledge based on the

rationality and directed at the structure of reality. Applied to

yurveda, this means that we need a description of thisparticular medical system that does not presuppose theuniversal validity of the methodological norms of Western

medicine, thus degrading any system of medicine that differs

from it. Fairness requires a thorough study of the

metaphysical basis of yurveda, its methodological andheuristic principles, as well as, its adapatablity and its

potential for producing new knowledge. Research on this

line will not only yield results which are theoretically

interesting and useful for the comparative study of the medical

systems but will also serve practical aims since, to take one

example, the degree of adaptability of a medical system is ofvital importance for its survival in a changing society . The

required type of description does not yet exist with regard

to yurveda. The numerous books and articles on thissubject by Indian authors are usually biased and

contaminated by interpretations reflecting the struggle for

power of the practitioners and their efforts to prove that

their system is as valid as or more valuable than, that of

Western medicine. Attempts by non-Indian authors to

provide us with a more adequate picture are not known tome.3

3 p.1, G.Jan Meulenbeld, Chapter1, Reflections on the basic concepts of

Indian pharmacology,Studies on Indian Medical History edited by

Gerrit Jan Meulenbeld, D. Wujastyk, (1987 UK first edition); 2001

reprint Motilal Banarasi Das, NewDelhi.


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Cakrapi observes the influence of various schools ofIndian tradition in the medical system. Indeed he positions

yurveda as a separate school of thought having allegiance toall intellectual traditions of India, which are not antagonistic to

tenets of yurveda. Cakrapi conveys his idea through theexplicit usages like vaidyakadarana4and asmaddarana5.

Though the tradition as well as modern researches

shows the uniqueness of Indian medicines theoreticalfoundation and its interaction with then live systems of thought

is not well appreciated and given its due credit by Indian

scholars and academy. This can be shown by the observations

by wellknown Indian thinker D.P.Chattopadhayas observationon Indian medicines relationship with philosophical systems.

This looks like a queer junk-shop in whichdismantled parts of various metaphysical models-

sometimes with random labels stuck to these- are sought to be

joined to each other, uninhabited by any consideration of their

mutual coherence and, with a total disregard for the questionof their possible relevance to the theoretical requirements

of medical practice.And yet we are asked to believe that this

shows the philosophical convinction of the ancient doctors All this, however, means one thing. The source-books

of yurveda in their extant forms give us the apparentimpression of being quaint bundles of incompatible ideas.6

These prejudicial and non-historic attitudes towards the basic

oreientaion of yurveda demandthe true seekers of this system

4 sparane sparanendriye vyuradhika vaidyakadarane pcabhauti-katvd indriyasyetyartha.

5 rotracsmaddarane pcabhautika.6 pp.11, 15,Science and Society in Ancient India, Debiprasad

Chattopadhyaya, Research Publications, Calcutta,1977


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to know its subtler naunaces and there comes the role of

Prof.Dasguptas work on Indian medicines philosophicalspeculations.7

Prof.Dr.Surendranath Dasgupta, polymath scholar, in his

pioneering encyclopaedic work on Indian Philosophy (History

of Indian Philosophy), was the first one to make a

comprehensive analysis of the various speculations put forward

by the physicians and is relation with to general currents of

Indian philosophy.8

Though many later studies on various aspects of philosophical

speculations in yurveda are available to us and there are stillmany to follow, Dr.S.Dasguptas work stands out as classicalwork for any student who wishes to survey the philosophical

ideas embedded in the various treatises of yurveda. Athorough reading Prof Dasguptas work will certainly dispelsthe myth that ancient Indian medical wisdom is entirely

oriented around the magico-religious beliefs of brahmaicalreligion.

So we strongly feel that our foot steps to future and

modernity is not by alienating from our roots but by

7 We first came to know about this work and need to teach this from the

very beginning of formal Ayurveda teaching from PadmasriDr.K.Rajagopalans vision statement on Modern Day Ayurvedateaching at Kottakkal AryavaidyaSala fonders day seminar.

8 For example :-It must, however, be noted that the translation I have

given of some of these words cannot be regarded as satisfactory ; for in

the translation I could only give one sense of a word, which in the

original Sanskrit has been used in a variety of senses which the wordhas. Thus, for example, I have translated rkaas rough." But it alsomeans "slim," "lean," "having insomnia," or (of a voice) "broken," and

so forth. There is no English synonym which would have so many

senses.- These very words show the understanding of Prof.Dasguptain deconstructing Indian medicine in any modern language.


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rediscovering the vibrancy inherent in our cultural heritage

including yurveda.

The compilation of Dr.S.Dasguptas study onspeculations in yurveda: yurveda darana9is our first workin this direction. The studies on philosophical speculations in

yurveda found scattered in this classical work i.e., History ofIndian Philosophy, is compiled in to single volume for easier

access of graduate and postgraduate students of yurveda. We

hope that yurveda community; the students in particular, willbe benefited by this humble effort.

Last but not the least I must credit Rajiv Gandhi

Ayurveda Medical College, Mahe for stimulating me to

undertake this work. I extend my sincere gratitude to

Shri.E.Valsaraj, Hon.Minister for Homeaffairs and Health and

Family Welfare; Dr.P.UnniKrishnan, Principal, RGAMC,

Mahe, for valuable suggestions and guidance;

Dr.Santhoshkumar Kottarakkara, H.O.D, Dept.Samhita,

Samskrita and Siddhanta RGAMC, Mahe; Dr.C.D.Sahadevan,

Dr.R.Krishakumar, and Dr.Jeorom. V.Kurian, Dept.of Indian

Systems of Medicine; and to my friends Dr.Bimal.K.N,Dr.S.Pramod, Dr.V.K.Thampan, Dr.P.SankaranaNair,

Dr.B.Harikumar, Dr.Legil Chandran, Dr.A.R.Kapare,

Dr.ShineyMenon, Dr.D.Panda, Dr.M.P.Seshnag,

Dr.P.P.Jiggesh, Dr.P.Rammanohar, Dr.P.K.V.Anand,

Dr.U.Indulal, Dr.M.P.Praveen, Jithu, Prabin, and Balanmash.

Dr. Manoj Sankaranarayana

9 The compilation omits his observations on history of yurveda

and its anatomical aspects in an attempt to focus more on its tenets.


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Index1. yurveda and the Atharva Veda.2. Practice of Medicine in the Atharva-Veda.3. The Foetus and the Subtle Body4. Foetal Development5. Growth and Disease.6. Vyu, Pitta and Kapha7. Head and Heart8. The Circulatory and the Nervous System.9. The Nervous System of the Tantras.10. The Theory of Rasas and their Chemistry.11. An Early School of Skhya.12. Caraka, Nyya stras and Vaieika stras.13. The Psychological Views and

other Ontological Categories.

14. Logical Speculations andTerms relating to Academic Dispute.


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15. Tantrayukti16. Did Logic Originate in the

Discussions of yurveda Physicians?

17. yurveda Ethics.18. Springs of action in the Caraka-sahit.19. Good Life in Caraka.

MATTER FOR OUTER/INNER COVER

biographical details of S Dasgupta

PICTURE

S.DASGUPTA ( October 188718 December 1952)

Surendranath Dasgupta was born in Kushtia, Bengal

(now in Bangladesh). His ancestral home was in the village

Goila in Barisal District. He studied in Ripon College Calcutta

and graduated with honours in Sanskrit. Later, he received his


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Masters degree from Sanskrit College, Calcutta in 1908. He got

a second Masters degree in Western Philosophy in 1910 from

the University of Calcutta. During the early 1920s, he traveled

to England, where he earned a doctorate in philosophy from the

University of Cambridge. His important works are: A History

of Indian Philosophy, 5 volumes; General Introduction to

Tantra Philosophy; A Study of Patanjali; Yoga Philosophy in

Relation to Other Systems of Indian Thought; A History ofSanskrit Literature; Rabindranath: The Poet and Philosopher;

Hindu Mysticism; Kavyavicha; Saundaryatattva; Rabidipika

(information on basis of Banglapedia, encyopedia britanicca)

MANOJ SANKARANARAYANA

Dr. Manoj Sankaranarayana, born in a traditional Tamil

Brahmin family of South Kerala, started his Ayurveda studies

under his grand father Vaidyavachaspathi.

Vaikom.P.Mahadeva Iyer. Completed his formal education

from Govt.Ayurveda College, Thiruvananthapuram. His area of

rearch during his postgarduation was Sanskrit Ayurveda

commentarial tradition. Along with his conventional Ayurveda

schooling he got trained under Dr.K.Rajagopalan MBBS,

DAM; receipant of Padmasri, Vaidyabhushanam.K.Raghavan

Thirumulpad; receipant of Padmabhushanam, Arumanoor

Paramesvaran, Dr.C.D.Sahadevan, Dr.G.Asokan,

Dr.J.Srinivasamurthy, Prof.O.VisvanathanAchari, and Prof.

K.N.Raman Kartha.

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