A Reader's Companion by M S Valiathan

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A Reader's Companion by M S Valiathan Indian Journal of History of Science, 53.1 (2018) 117-121 DOI: 10.16943/ijhs/2018/v53i1/49369 Book Review Āyurvedic Inheritance — A Reader’s Companion by M S Valiathãn, Manipal University Press, Manipal, 2017, ISBN 978-93-82460-58-9, Pages 232 (Hardback), Rs 650. Anantanarayanan Raman* From the desk of a highly respected cardio- that sway the health of humans similar to the thoracic surgeon and a higher-education leader of perturbations that would occur in the Earth due to India, Marthandavarma Sankaran Valiathan either natural or induced causes. Āyurveda, a (MSV), another book on the science and art of discipline that evolved among Nature- Āyurveda has appeared. He wrote on Caraka in worshipping Indians, therefore confides in 2003, followed by volumes on Śuśruta in 2007 managing alterations via natural means, which and Vāgabhaā in 2010, followed by the could be anything from regulated breathing Introduction to Āyurveda in 2012, all of which exercises (pranāyāma) to administration of are being intently consulted by everyone interested defined doses of natural materials, such as mercury in Indian traditional-medical heritage. Āyurveda (Hg, rasa) and arsenic (As, kunai, naipāli) and (literally translating into the veda [the book of plants, such as Calotropis gigantea, Apocynaceae knowledge, deriving from vidyé] of life [āyu]) (arkā) and Aconitum ferox, Ranunculaceae evolved through recording observations and (vatsanābha). experiential learning in the Indian subcontinent, millennia ago. A popular Āyurvedic physician of The theory of humorolism (also referred the erstwhile Madras, V Narayanaswamy, speaks as humorism, estimated at at least 2000 years of of the ancientness of Āyurveda by referring to its human knowledge) explains that human body roots in Atharva Veda, but does not specify a date functions well because of the balanced action of (Narayanaswamy, 1981). Indian mythology humors: the black and yellow biles, phlegm, and associates Danvantari, the divine master of blood. However, a near-identical theory, but medicine, as the creator of Āyurveda. In principle, pitched on three humors only, viz., wind, bile, and Āyurveda explores human wellness in the context phlegm, forms the bedrock of Āyurveda. of immortality (read as longevity) by building on Āyurvedic worldview reinforces that a balance sound health. We need to recognize here that among the three humors enables attainment and Mga-Āyurveda dealing with the wellness of maintenance of sound human health. Illnesses animals and Vka-Āyurveda dealing with the manifest because of either excesses of or wellness of plants too are available (Kaushik et deficiencies in one or more humors. Humorolism al. 2016). The key underpinning element of ruled Western-medical thinking until the 17th Āyurveda is holism. Āyurveda perceives humans century. Greater understanding of human anatomy similar to Mother Earth and sees the alterations and chemistry, say, from the late 16th century *Charles Sturt University, PO Box 883, Orange, NSW 2800, Australia, Email: [email protected] 118 INDIAN JOURNAL OF HISTORY OF SCIENCE (Mitchell et al., 2011), buttressed by Francis that stories, metaphors, and similes in classes, help Bacon’s arguments of inductive reasoning in communicating the intents and interest of marshalled in Novum Organum of 1620 CE students. It is enjoyable the way MSV has driven (Devey, 1902) gradually changed the focus of this chapter by embedding detailed notes on the western-medical thinking and its underpinning archaeological findings made in the civilization philosophy (Magner, 2002), by emphasizing that flourished in the Indus Valley (3300-1900 biological fitness – survival and procreation – as BCE), thus delineating the understanding of the sole purpose of human life (Lennox, 1995). ‘sanitation and public health’. MSV argues in these Improvement of chances of human survival and pages whether Āyurveda is a veda of independent the ability to reproduce as successfully as possible standing or an upa-veda of Atharva Veda. With became the focal themes of western-medical profound authority, he illustrates Caraka’s medical thinking, leaning gradually towards reductionism. brilliance in the management and treatment of This thinking influenced the divergence and jaundice (kāmalā). This illustration highlights a cleavage of philosophical directions of Western- clear shift from faith-based healing (daiva- medical practice drastically from the Eastern- vyapāśraya cikitsā) to reason-based healing (yukti- medical practice (Āyurveda). Relief of pain vyapāśraya cikitsā). At this point, MSV reiterates (pathos, παθος, means ‘suffering’, ‘sadness how Buddhistic philosophy influenced Caraka’s inducing’) got on to the centre-stage in the post- thinking in designing and developing healing 18th century western-medical practice, thus measures by negating the Atharva-Veda-based shifting towards reductionism, whereas Āyurveda daiva-vyapāśraya and by validating the Buddhist- maintained its commitment to holism. thinking based yukti-vyapāśraya. I could feel the vibration of logic (nyāya, see Chandra, 1913) here. It may be guessed that MSV, at some stage Enchanting. of his life, was impressed and influenced by the holistic paradigm of Āyurveda as against the It is to be admitted, how the tradition and reductionistic paradigm of modern western- faith did have a profound influence on this healing medical practice. This transformation becomes art of India. The captivating interventions made apparent when we think of his training in western by MSV, such as the above, generate a sense of medical practice in the best cardio-thoracic gratification in a science-biased reader, such as hospitals of the world and his contributions to myself, that after all, Āyurveda includes not only pioneering heart research institute and hospital mythic elements and esotericism, but also developed on western medical philosophy in sophisticated and rational thinking. The latter Trivandrum rising to the leadership of Manipal enabled Āyurveda to shape itself as a science with University. the passage of time. One of the intense dimensions of Āyurveda, as we understand it today, from the I am basically an amatelor historian of practices we see around, is the intricate science in India, not a medical practitioner. The intertwining of this healing art on the one hand present commentary however will reflect the and faith in divinity (Kessler et al. 2013) and in beauty and interest in the book uncompromisingly. astrology (Dwivedi, 2013) on the other. Such a Chapter 1 (pages 1-11) of MSV’s faith does not evoke an iota of surprise, since Āyurvedic Inheritance, A Reader’s Companion Āyurveda has arisen as a discipline fully accepting begins with a breezy context with a few stories on the superiority of Nature [seen as ‘God’] (Raman, the genesis of Āyurveda. Stories fascinate every 2002; Coward, 2003). Āyurveda’s ancient practice one, a child or an adult. It is worth mentioning daiva-vyapāśraya cikitsā includes manidārānā BOOK REVIEW 119 and chanting mantra-s in appeasement of natural the remarkable, multi-volume publication Hortus forces, recognized in the Indian heritage as the Malabaricus, referring to the plants of Malabar pa–ca mahābhuta-s: the sky, water, fire, air, and and their medicinal relevance, taking substantial earth and perceived as the divine forms, Indrā, help from the local physician Itty Achutan. At this Varua, Agni, Vāyu, and Bhū Devī, respectively. point, it is but appropriate to pay our homage to In this context, the delightful verses of Bhū Sukta the untiring efforts of Kattungal Subramaian (Paippalada version of Atharva Veda, http:// Manilal (2003), a Calicut botanist, who rendered greenmesg.org/mantras_slokas/bhoomi- van Rheede’s Hortus Malabaricus in English and bhoomi_sukta.php). Verse 2 of Bhū Sukta, cited included the current names of the plants referred below reverberating the thought is worth to in Hortus Malabaricus. MVS also refers to Ram mentioning: Nath Chopra, whose monumental volume, vlack/ka c/;rks ekuokuka ;L;k mn~or% izor% lea cgqA Indigenous Drugs of India: Their Medical and ukukoh;kZ vks”k/kh;kZ fcHkfrZ i`fFkoh u% izFkrka jk/;rka u%AA Economic Aspects, published in 1933, and his other contributions, which revolutionized Indian [Salutations to Mother Earth, who extends phytochemical and pharmacognistic research. unlimited freedom from within and without to humans via mountains and plains, and through In the concluding chapter, which MSV plants of varied potencies; may She extend Her enchantingly calls ‘Musings on Āyurveda’, riches to us and make us healthy.] delicately dilates on the value attributed to The 18 verses of this sukta gently tell us recognizing Nature — referred as the prakti by of our integral position in the great Earth, which, Suśruta — as the one key regulating factor of the Indian thinking portrays as the most benevolent Āyurveda. Prakti in Āyurvedic epistemology has mother — Bhū Devī — who offers us everything been beautifully explained as a collective term for we need, in the most unhesitating and plentiful svabhāva (innate disposition), Iśvara manner. (providence), kāla (time), yadaccha (chance), Chapters 2-16 (pages 15-202) refer to niyati (destiny), and parināma (evolution) as one various dimensions of the evolution and practice among the six spokes of on the philosophy of of Āyurveda, some briefly and others lengthily. Caraka along with the details are expounded in Chapter 10 (Medical treatment of diseases, pages Chapter 4 under the title ‘Philosophical ideas in 122-130) speaks
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