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A Brief Introduction to Ayurvedic 9 A BRIEF INTRODUCTION TO A YURVEDIC SYS TE 恥1 OF MEDICINE PROBLEMS AND PROSPECTS OF DATABASE *M.V.Viswanathan and **P.M.Unnikrishnan Research Research Center for Ethnornedicines, Institute of N α tural Medicine Toy αmα Medical αndPh αrm αceutical University, Toy αmα ，Jαpαn 1. 1. Introduction Today the medical world is posed with complex challenges. Thus time demands an integrated and pluralistic approach towards healthcare to cope effectively with this situation. There has been been a growing interest in Ayurveda in the past few years. To initiate fruitful dialogues be- tween Ayurveda and modern science, an in-depth understanding of both the systems bか comes an essential prerequisite. Such an exercise should emerge from a standpoint accepting that that there are different world views existing in the world, Ayurveda being one among them. This This may sound quite contrary to the common belief that the science is only one as expressed in in modern scientific paradigm. Both Modern science and Ayurveda have universal attributes and share the common objective of well-being of mankind. But they are quite different in their their philosophical and epistemological foundations, conceptual framework and practical outlook. outlook. So, let us see what are the fundamental differences between Sα str α（Ayurveda) and the the Modern science. Table Table 1. Foundational difference between Sα stra and Modern science Modern science Ayurveda Ayurveda Levels Levels (Western science) Philosophy Philosophy Sα nkhy α，Ny αya, Logical positivism and later schools, (Tatu α） Vα isesik αdα rs αnα Cartesian philosophy Pα nc αm αhα bhut α Conceptual Conceptual frame Atomic theory, phyto-chemistry, siddh αnt α，Tridos α work (S αstr α） pharmacology siddh αnt α Practical Practical outlook Holistic Fragmented (Vy αvah αrα ） In di vid ualized Specific From the above table it is clear that both these systems are entirely different. Ayurveda is based based on the Sα nkhy α，Ny αyαα nd Vα isesik αphilosophical schools whereas Modern science is based based on Logical positivism, Cartesian philosophy and later schools. Ayurveda uses concepts Permanent Permanent address *National *National Institute of Science Communication, Dr ・.K.S.Krishnan Marg, New Delhi 110 012, India 料 Foundation for Revitalisation of Local Health Traditions, 50, MSH lay out, Anand nagar, Bangalore, 560 024, India India 10 10 like like Pα nc αmαhα bhut αsidd αnt α，Tridos αsidd αnt α，where as Modern science uses atomic the- ory, ory, phyto-chemistry, pharmacology etc. At the practical level the Ayurvedic outlook is ho- listic listic and individualized and Modern science ’s approach is fragmented and specific. (Table 1.) So far, the modern studies on Ayurveda has been restricted to exploration of drug sources, sociological, sociological, anthropological studies, etc., and no rigorous foundational correlation has been attempted. attempted. This predisposes the need of a strong foundational dialogue. From this perspec 齢 tive tive let us go into some of the basic constructs of Ayurveda. 1.1. 1.1. What is Ayurveda Ayurveda is the knowledge of life and longevity. The term ved αdenotes knowledge and Ayus can can be defined with the following verse. “Tα tr αyusceti cet αnα nuvrtih jivit αmα nub αndho dh αrich α ”． Ayus is the continuance of consciousness (Cet αn αnuvrtti), animation (Jivit α ）， continuous flow flow (Anub αndh α ）， sustaining the body (Dh αri). Thus ayurveda encompasses the knowledge of of different facets of life. With such a broad definition Ayurveda advocates various means to protect protect health and to alleviate disorders. Ayurveda is the knowledge that indicates the appropriate appropriate (Hit α）and inappropriate (Ahit α ）， happy (Sukh α）and sorrowful conditions (Dukh α） of living what is appropriate and inappropriate for longevity as well as the measure of of these. The core objective of Ayurveda is to have happy life (Sukh α yu), sustainable happi- ness ness in life (Hitayu), longevity of life (Dirgh αyu). This This knowledge exists in two major schools. They are the medical and surgical schools. CαrαhαSα mhit α，a classical text of 1500BC-200AD, represents the medical school and Susrut αSα mhit αof 1500BC-300AD, represents the surgical school. While going through the Ayurvedic Ayurvedic classical texts, one can see that there are eight different specializations in Ayurveda .They are kαyα cikits α （Internal medicine), B αJα （Paediatrics), Gr αhα（Mental dis- orders orders & afflictions), Urdhv αng α （Diseases of ear, nose, throat and eye), Sαly α （Surgery), Dα ms tr α （Toxicology), Jiαrα （Geriatrics/Rejuvenation), Vrs α （Reproductive health, Eugenics). 1.2. 1.2. What is health according to Ayurveda To be established in oneself or one ’s own natural state is defined as Su αsthy α （perfect health in in Ayurveda). For this, a person should have a “Structural ”and “Physiological ” eq uili bri um (Siαmα dos α ）， equilibrium of metabolic processes (Siαmα gni), equilibrium of body tissues (Siαmα dh αtu), equilibrium of eliminative system (S αmαmα lakriy α ）， equilibrium of senses (Pr αsα nnendriy α ）， equilibrium of mind (Pr αsα nn αmα nα ）， State of pure awareness or a con- tended tended self (Pr αsα nn αα tm α ）． There are three different treatment methods adopted in Ayurveda to achieve the above state. They are: D αiv αvy αpα sr αyα－Treatment by doing rituals, wearing auspicious gems, chanting 11 11 mantras, etc. Siα tu αvαjα ya- Control of mind through practices of yog α，meditation etc. Yuktiuy αpαsriαyα － Treatment with drug materials such as plants, animals, minerals and metals. metals. Thus, in the Yuktiuy αpα sr αyαmethod of treatment, Ayurveda uses different drug materials. materials. Now let us see how these drug sources are understood in Ayurvedic pharmaco- poeia. poeia. 1.3. 1.3. The three levels of understanding of a drug material The Dr αuy αgun αvijn αnαis the section of Ayurveda dealing with drug sources. This is di- vided vided into Pαdα rth αuijn αn αand Dr αuy αvijn αn α. The entire edifice of the Ayurvedic knowl- edge stems from the view of similarity of man and nature, or in other terms microcosm and macrocosm, both having constituted by the basic fundamental principles. This is understood at at six levels known as Pαdα rth α s. p αdα rth αvijn αnαis the science which deals with the study of these basic existential principles. i.e. Drauy α（ substratum), gun α （qualities), kαrm α (actions), (actions), sαmα ny α （generic), vises α（specific), sαmα uay α （inherence). Drauy αuijn αnαis the detailed pharmacology. This is divided into three sub-topics named Nαmα ，Rup αand Yukti jn αnαwhich constitutes the three-tier understanding of Os αdh α (drug materials). The flow chart below gives an idea about the structure of Ayurvedic phar- macology. Table Table 2. Ayurvedic pharmacology (Dravyaguna vijnana) Nαmα jnana Rup αjn αnα Yuktijn αna (nomenclature) (nomenclature) (Identification) (Application) Poly ふi山 Textual dekcription Basonyms Basonyms Etymological studies Synonyms Field data 凡山内伸mzl・－丸比Erm mαn －mα nG ’ Yogajnan α Kα lp αnα jn αna Yuktijn αnα ・ d －－m ） 悶 I は 釦 nnb (Classifications) (Pharmaceutical methods) (Clinical application) Rαsα （Taste) Varga Sα mbh αrαnα Roga (Disease) Gun α（Qualities) (Non-therapeutic) (Collection and storage) Vik αlpa(Disease types) Viry α （Potency) Gα n α（Therapeutic) Mαnα （Measures) Av αsth α（Disease stage) Vip αhα （Post digestive Yoga (Formulations) Sodh α nα（Purification) Pr α，krty α di Effect) Effect) Methods of combining Sα msk αrα na (Constitution etc.) Pr αbh α va(Sp. action) drugs (Method of preparation) Matra (Dose) Kα rm α （General action) Up α:yog αkram α Anup α na (Vehicle) Dosak αrma (Shelf life storage and Kal α（ Time of adm.) (Action (Action on dosa) dispensing) Viruddh α Dh αtuk αrm α (Contra 幽 indications) (Action (Action on body tissues) Pα th ya-Ah α ra (Food) Mal αhα rm α Vihar α， （Habits) (Action (Action on excretory Special precautions mechanism) mechanism) etc. 12 12 1.3.1. 1.3.1. M αma jnana and Rupa jnana (Understanding of Nomenclature and Identification): The nomenclature of Ayurveda is not a binomial system as adopted by the modern botany. In In Ayurveda, there are many names for a single entity and a single name is used to denote many plants. So it is essential to understand the way Ayurvedic nomenclature works. The total total number of names pertaining to medicinal sources may be approximately 20,000 to 25,000. 25,000. A particular plant will have a group of synonyms which may range from one to ap- proximately proximately fifty. Each name focuses on a very specific aspect of the plant. So these names give give a good picture of the various aspects of the plant including morphology, habit, habitat, qualities, qualities, biological actions, therapeutic uses and so on. This This naming system was primarily designed to help a physician to select a plant for medical purposes. purposes. It was not designed to establish the taxonomical identity of a plant. The nomencla- ture ture of Ayurveda is therefore a therapeutic nomenclature based on a polynomial system of naming. In the literature the names are categorised as Su αrup αbodh αhα （revealing the form) or or Gun αbodh αhαnαmα （Revealing the quality). Gun αbodhah αnαmαs are names pertaining to to qualities, actions, specific action in relation with therapeutic conditions, etc. The different types types of names highlight all the three aspects of the drug sources. Let Let us consider a detailed example of the various meanings of the plant Tinospor αcordifoli α which
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