Classical Indic Medicine II: History of Ayurveda 3

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Ayurveda in Nepal

This is the Third in a Set of Articles on the History of Ayurveda. Post 3 will study an India, to some degree, turning receiver and synthesiser rather than merely transmitter. Whether these ideas and ultimately this form of medicine known as Allopathy will prove to be beneficial in the long run is the question of the hour for aficionados and non-aficionados of Ayurveda alike.

Continuation

“It is difficult to mark the dawn of the modern era. According to Atridev Vidyalankar, it began with the activities of Dayananda Sarasvati giving emphasis to the Hindi language. According to Durgasankar Kevalram Sastri, it was during 1835-36; it was in this period that the Calcutta Medical College was established. In 1836, Madhusudhan printed and published Susrutasamhita.” [2, 293]

The Royal Asiatic Society was set up by William Jones in 1784. As discussed in detail by Pandit Chelam, Jones did much damage to Indic Historiography, all while praising and admiring Indic Culture. Through the auspices of this society (originally Bengal Asiatic Society) a number of Westerners began studying Ayurveda very closely. Dr. Hoernle is the most notable, who published the Bower Manuscript on behalf of the ASI. [2, 294]

Atridev Vidyalankar detailed the original traditional system that had previously held sway in North India:

“Until the spread of English education, there was a traditional system of education. This tradition was active in Banaras and Navadip and their stress was on philosophy, grammar, literature and ayurveda. Amateur philosophers were denied learning Ayurveda. The wisdoms of pratipatti and yukti were enriched by philosophical knowledge” [2, 293]

“Vidyalankar accounts that as the English education spread, the ancient literary traditions virtually disappeared. The philosophical legacy, debates on Sanskrit literatures and propagation of ayurveda all that were incessantly active till then came to an end by the eclipse of the above tradition.” [2, 295]

“European medicine was gradually introduced and all that was left for the Hindu ‘Vaids’ was about the position of an English herbalist. To such a pass had come the learning of Charaka and Sushruta.” [5, 194]

It was in this milieu that H.H.Wilson  began introducing Ancient Indic Medicine to the Western Academe. His essay ‘On the Medical and Surgical Sciences of the Hindus‘ in 1823 was then succeeded by J.F.Royle’s ‘The Antiquity and Independent Origin of Hindu Medicine‘ in 1837. The first comprehensive study was published by T.A.Wise in 1845, titled ‘A Commentary on the Hindu System of Medicine‘. However, it was A.F.R.Hoernle’s ‘Studies in the Medicine of Ancient India‘ in 1907 that provided the breakthrough for appreciation of Ayurveda in Western circles. [3, viii] Such was the resistance to recognition of independent Indic achievements in Europe’s Ivory Tower. With patronage only to Western Medicine in Colonial India, recognition of Indian medicine would be under the aegis of British accredited colleges. A divergence from tradition began in earnest.

The first complete break from tradition occured with the rise of Gananathji Sen. “He was an eminent scholar in ayurveda and modern medicine alike“. [2, 295] He wrote the work Prathyaaksa-saareeram. The first institution to teach both Ayurveda and Western Medicine (Allopathy) was the Gurukula Vidyalaya in 1918, at Kangdi. The Medium of instruction was Hindi. “Most of the Sanskrit works on ayurveda that are available today with Hindi translations are by scholars of this institution.” [2, 295]

Other Centres of instruction in Ayurveda in that time include Benaras Hindu University (BHU) and Rshikula-brahmacharya-ashrama in Haridwar. BHU commenced courses in 1928. Krsnagopal Ayurvedic Samstha published works titled Rasatantrasaara, Siddha-yoga-sangraha and Chikitsaa-pradeepam, as well as a Hindi translation of a Gujarati book on eye disease by Dr. Hamsaraj. “Ayurvediyavisvakosa, a combined work in three volumes by Ramjit Singh and Daljit Singh of Raipur have been published by Baralokpur of Itavu; the remaining volumes have been published by the Hindi Sahitya Sammelan.” [2, 297]

The Arya Samaaj is significant for its contributions to Ayurvedic education, and set up a number of colleges. Numerous scholars from these institutions published their own works: Dr. Asanda ji (Pancharatna, Vyaadhi-vijnaan, and Mutra-pareeksha), Surendra Mohan (translated Kayyadeva-nighanthu into Hindi), Mahendranatha Sastri (published a booklet on Dravyaguna-darsha and translated a Gujarati book by Durgasankar Kelaranji Sastri into Hindi (Ayurveda ka Itihaas). [2. 297]

It should be noted that not all scholars were celebrating the syncretism of Ayurveda and Allopathy. Unhappy over the dilution of tradition at the Ashtanga Ayurveda Vidyalay and Visvanath Niketan, a gentleman named Syama Das established the Ayurveda Vidyapith.

The confluence of Ayurveda with Allopathy certainly had consequences. The prima facie ‘formalisation’ of Ayurvedic studies in newly established colleges had ramifications for the well-developed vyavastha already in place. But to gain a qualitative sense of the damage done requires a Survey of the State of Ayurveda across India.

Ayurveda across Bhaarath

“Till the end of the 19th century ayurvedic studies were done in the gurukula system. India’s interaction with west brought a total change to the concept of our education. The enlightenment broke the societal structure and its effect was felt first in the field of education. Ayurveda was no exception to this general rule.” [2, 329]

In terms of regional language Ayurvedic works, Bengali was the most prominent. The introduction of the printing press gave a fillip to Ayurvedic philognosis.

“All the works on pure Ayurveda in Bengali are from Kaviraj group. Kaviraj Amrtalalgupta’s Ayurvedicsiksa, Ayurvedasopan and Kaviraj Sri Gurucarankaviratna’s Phalita-cikitsa-vidhan are based on pure ayurveda. Pracinasangraham is a compilation of kasayas formulations; Ayurvedasangraha is an emulation of Bhaisajyaratnavali but is more elaborative.” [2, 298]

Gujarat in the west was also a particular standout in Ayurveda. Stalwarts such as Dr. Poppatram Prabhuramji, Jatasangar Liladharji Trivedi, and Acharya Sri Yadavji Trikamji were instrumental in preserving household and Ayurvedic medicine. Maharashtra rounds out western India in this department. In fact, after Bengali, Marathi is the regional language with voluminous production of Ayurvedic literature. Translations of Charaka Samhita, Sushruta Samhita, and Ashtanga Hrdaya can all be found. [2,299]

The long history of Ayurveda in Andhra can be seen via epigraphy. “There are many rock-inscriptions that evince the role of Andhra in the development of ayurveda. The rock-inscription in Malakapura of Guntur district is of Lord Ganapati with a height of 10-12 ft., which belongs to Kakatiya race of the 11th century. It records a proclamation that allots twenty acres of land to each public hospital and natal care homes.” [2, 301] Elsewhere, the inscription in Akkalappati (by Mummadi Naayaka of Korukonda) mentions the donation of an entire village to a Vaidya named Kaasibhatta, in 1368 CE. Finally, an inscription at Kalavaceru village (Annavaram) states it was gifted to Parahitacharya, a physician who wrote the Parahita Samhita, which was a voluminous composition on Ayurveda. [2, 301]

Following the era of Krishna Deva Raya, Telugu medical literature eclipses Sanskrit, in Trilinga desa. A brahmana named Raayasam Perayya asserted in his medical work Vaidhya-saagara, that “even one in a hundred is able to read Sanskrit, but everyone reads Telugu.” [2, 302] As a result, works such as Rasaratna Samucchaya, Rasaratnaakara, Chinthaamani, and Basavaraajeeyam were predominant at this time. Brhat Yoga Ratnaakara and Yogatarangini of Trimallabatta were also prominant.

“Sri Devulapalli Venkatanarasa translated Chintamani of Indrakantavallabhacarya into Telugu in verse form. The Telugu verses in Sarabharajeeya were by-heart to the last generation of physician in coastal areas.” [2, 302] Other textbooks in the lead up to 1800 were Lolambaraajeeya, Chaarucharya by Bhojakaali, Rasa Pradeepika of Mudumbi Venkatacharya, Besajakalpa and Sadrasa Nighanthu of Pilakumari Venkatacharya, Satasloki, and so on. These were again, taught in the well-established Gurukula System of Andhra.

With the founding of Madras Ayurveda College (Tamil Nadu) in 1901 by Pt. Gopalacharyalu, the pure system was increasingly syncretised with Allopathy. Dr. A. Lakshmipati succeeded MAC’s founder in 1920 and became a noted scholar of theory and history. Private colleges recognised by the Colonial Presidency Government operated in Vijayawada and Guntur. However, the pure system was not completely lost. Pt. Taranath started a gurukula on the Tungabhadra, and produced many ‘vaidhyagurus’. This was later transformed into the Ayurveda College of Bellary (Karnataka).

The key milestone was the All India Ayurveda Mahamandali, whch conducted examinations in Telugu for 3 grades (bhisak, vishaarad, and acharya). “Prativadi Bhayankaram Krsnamacharyalu conducted examinations in Telugu at Vijayawada under the auspices of the Andhra Ayurveda Parisat and…awarded the degree of Vaidyavidvan to over a thousand candidates.” [2, 302] The key takeaway, however, is that “there still prevails a system in which the traditional physicians impart the teachings to their sons; at least one or two such families in each village.” [2, 303] Members of the Ayurveda Vidyapeeth have administered Prajavaidhya examinations since 1951.

If Ayurveda centres have shifted from Punjab and Sindh, to Kashmir and Andhra, to Bihar and Bengal, then today, it is in ‘[Dhanvantari’s] Own Country’ that the closest thing to an authentic and traditional system of Ayurveda is found.

Kerala

“The physicians were drawn from different strata of society. Medical practice never remained a monopoly of any class. Along with the brahmin astavaidyas who were entitled to study the veda, there were many traditional [e]zhava familes who studied Sanskrit works in depth and practiced the science down the generations. The title vaidya is found added to many of their cognomen.” [2, 308]

While preserving and propagating the Ayurveda tradition, Kerala is remarkable not only for its idiosyncratic contributions, but also, the widespread dissemination of this knowledge and privilege among lower castes as well. Contrary to modern opinion, many families from the Sudra varna in Kerala were ayurvedic professionals proficient in Sanskrit. Beyond vaidyas, many practiced as nurses and midwives, while “kuruppans were experts in uzhiccil (massage) and marmacikitsa. There were families that followed pediatrics, ophthalmology, toxicology, [bhuta vidya], etc as their traditional profession“. [2, 309]

Many household remedies were considered family heirlooms and closely guarded until recently. “Formulations like Kasturyadigulika, Gorocanadigulika, Konpancadigulika, Dhanvataramgulika, Ilanikuzhampu, etc are not found in any classical texts…Remedies found everywhere in the berbaceous greenery of Kerala such as karalayam, mukkutti, tumpa, etc, enjoy wide popularity only among the Keralites.” [2, 308]

Today, a number of eminent Ashtavaidya families remain in Kerala. They are Pulaamaantol, Aalattiyoor, Kuttancheri, Thrissur, Taikkaattu, Ilayitatthu Taikkaattu, Chirattaman, Vayaskara and Vellottu. These kulas provided the backbone for the traditional study of Ayurveda. Other Namboodiri families associated with Ayurveda, were the Paapumekkaatu, Kokkara, Kaaraatu, Mannaarsaala and Vettikotu, who specialised in Toxicology (Agadatantra). [2, 312] There were a number of so-called lower caste families who also rose to medical prominence, such as the Niranam Pannikkers and the Ezhuttacchan family. They provided many popular formulas in well-established medical works.

There is a long tradition of medical commentary in Kerala. The medical literature there today is among the finest. Due to the resistance to Buddhist learning among Namboodiris, the Ayurveda practised here is considered the most Vedic in nature. Paattyam is the most widely accepted commentary, though its author remained anonymous. Brhatpaattyam is another popular work. Pulaamaatol Mooss composed the Pulaamaantol commentary, titled Kairali, which is considered highly authoritative by many.  Finally Ravivarma Koyittampuran of Lakshmipuram Palace wrote a commentary on Astanga Hrdaya in Sanskrit and Malayalam.

There are countless other works, too numerous for listing here. Significant among them, however, are Saaraartha Darpanam and Bhaava Prakaasa, which are Malayalam commentaries by Kaikkulangara Raama Varier. Arunodayam is another by Govindan Vaidyar. Beyond commentaries, there are numerous translated works as well. Velutteri Kesavan Vaidyar translated Ashtanga Hrdaya. Paravoor Kesavansaasaan provided a connotation to Vaidhya Sangraha of Pantaarattu Naaraayana Pillai.

A specialty of Kerala is Toxicology and Massage therapy. Ammaaman Tampuran of Kochi was an eminent toxicologist, and the lush landscape of tropical greenery make the flora of Kerala ideal for herbal cures. The fauna also contribute to antivenin practice as well! Massage therapy, interestingly, is rooted in Kalarippayattu. This ancient martial art of Kerala is vibrantly practiced even today. The lethality of its practice of marma strikes is directly connected to knowledge of marma chikitsa.

“The system of massage therapy intended to heal general physical diseases were a part of [the] medical system in Kerala. Therefore, marmacikitsa (therapeutic massage) has been developed as a part of the special treatments in Kerala.” [2, 313]

Despite this ancient past, modern Ayurveda is often dated to the Ayurveda Paatashaala’s establishment in 1886. Founded by Kaviyoor Paramesvaran Moottatu, it was taken over by the government of the Princely State of Travancore. It was upgraded to a college by Kolatteri Sankara Menon, who was director of Ayurveda. Another institution was Arya Vaidya Samaajam, created in 1902. It was established under the oversight of Punnasseri Neelakantha Sarma. This society was then succeeded to by P.S.Varier, who established Ayurveda Paatashaala at Calicut in 1917, before shifting to Kottakkal in 1924. [2, 324] This in turn brings us to the status of Ayurvedic Education today.

Ayurveda Today

“Ayurveda today is a 3500 crore industry with 8533 licensed pharmacies and over 7000 manufacturers. Total number of registered ayurvedic practitioners come to 427504” [2, 330]

Per a millennial count, the total number of Ayurvedic institutions in India stood at 198. 53 of these provide post-graduate courses. Below is a snapshot based on a relatively recent survey of Ayurvedic institutions. “Only three institutions were established prior to the 20th century…The next twenty years show a marked increase–seven more institutions…The next sixty years (1920) saw the starting of eight colleges. Sixty-four colleges were opened in the past twenty years 1981-2000“. [2, 333]

[2, 333]

It should be noted that efforts to mix Ayurveda with Allopathy have drawn mixed feelings, and even loud protests. “A large number of ayurvedic teachers in the institutions imparting mixed education train students in ayurveda at the colleges and themselves practise allopathy in their own private dispensaries. So far as the future development of the practice of ayurveda is concerned, it has disastrous effects on the minds of students.” [3, 331] As a result, purists have insisted on the commencement of a Shuddha Ayurveda Course. “By suddha ayurvedic course, we have only want to imply that it is a course taught by people who have faith only in Ayurveda and who are trying to teach it by the methods of Ayurveda and not by other method[s] superimposed on it.” [3, 331]

This remains a valid objection. Like the history of India, the history of Ayurveda can very much be seen as an attempt to gain ownership via backdoor effort where frontal assaults have failed.

Personalities

Kashirama Vaidya (17th century)

Kaviraj Gangadhara Rai

Born 1798. Murshidabad, Bengal. Died. 1854. He commenced his medical education at 21. The Kalpakalpataru was his detailed commentary on the Charaka Samhita. He is credited with as many as 76 books on a wide range of topics: Ayurveda (11 books), Tantra (2), Vyaakarana (8), Saahithya (12), Dharma Saastra (7), Upanishads (8), Darsana Saastra (14), Jyotisha Saastra (1), all others (13 books).He had many generations of students, and was a tremendous influence in his region. Despite his prolific contribution, he passed away at the relatively young age of 56.  [2, 294]

Yadavji Trikamji Acharya

Born 1881. Porbandar, Gujarat. He was the son of Trikamji Moradhanji, who was Court physician of Rana Saheb of Porbandar. Did primary studies and early knowledge of Sanskrit under Pandit Harihar Kalidas Shastri. Completed studies in Bombay at Sri Devkarna Nanaji Sanskrit Pathashala. He simultaneously studied Arabic, Persian, and Yunani medicine. He learned Ayurvedic medicine under his father as well as Pt. Gauri Shankar, of Rajasthan. He was the first Director of Ayurveda Mahavidyalaya at Benaras Hindu University. President of Second all India Ayurvedic Congress at Haridwar (1953). He published a number of works such as Ayurvedeeya Vyaadhi Vijnaana, Dravyaguna Vijnaana, Rasamrtam, and Siddhayoga Samgraha. Many more books published under ‘Ayurveda Granthamala’. [1, 119]

Yogindranath Sen

Born 1871. In Bengal. His father was Kaviraja Dwarakanatha Sen. Obtained in MA degree from Calcutta University, and learned Sanskrit and Ayurveda from his father. A well-known physician who established an Ayurveda Paatashala at Patharia ghata. In 1912, was elected the President of the All India Ayurvedic Congress at Kanpur.  Wrote a commentary on Charaka Samhita. Died in 1918. [1]

Kaviraj Gananath Sen

Born 1877. Varanasi. He studied Ayurveda under both Kaviraj Vishwanath Sen (father) and Kaviraj Kaliprasanna Sen. Also studied Veda and Saastra. He is credited with the widespread mixing of Ayurveda with Allopathy. Yadavji Trikamji and Captain Srinivasa Murty would later promote this mishr Ayurveda view. He was opposed by Shuddha Ayurveda scholars such as Bhaskar Govind Ghanekar and Kaviraj Jyotishchandra Saraswati. Founded Vishvanaath Ayurveda Mahavidyaalaya. Wrote numerous publications including Praathyaaksha Shareeram (1913) and Shareera Paribaasha (1939). [1, 118]

Jyotishchandra Saraswati

Bengal. He is known for his opposition to Samanvaya vaadha (Confluence between Ayurveda and Modern Medicine), which was promoted by Kaviraj Gananath Sen. He was a strong proponent of Shuddha Ayurveda. Wrote a commentary on Charaka Samhita. His other works, such as ‘Sharira Vinishcaya‘, were not published. [1, 116]

Pandit Shiv Sharma

Born 1906. Patiala. Punjab. His father, Shri Ramprasad Vaidya, was Court Physician of the Maharaaja of Patiala. Pt. Sharma ji was an accomplished Ayurveda Scholar [his work is cited in this article] and tirelessly promoted Shuddha Ayurveda. Prior to Partition, he practiced medicine in Lahore before migrating to Mumbai, where he was President of the municipal Ayurveda Board. He was pivotal in the impetus to restore real Ayurveda practice and helped set up the syllabus. He was 8-time President of Central Council of Indian Medicine and Scientific advisor for the Indian Council of Medical Research. He was the Secretary of the Vyas Committee, and was awarded Padma Bhushan by the Republic of India. He died in 1980, at Mumbai. [2, 122]

Ranjit Rai Desai

Composed the Sareerakriya-Vijnaana. He also wrote Padhaartha-Vijnaana. [2, 295] He also redacted the Hindi works of Rasaamrtha, Siddhayoga Sangraha and Dravyaguna-Vijnaana. [2, 295]

Dr. Mukunda Svarupa Varma

A prolific author, he composed textbooks such as Maanava-sareera-rahasyam, Sankshiptha-shalya-vijnaana, Svaasthya-vijnaana, Shalya-pradeepika, and so on.

Sivanath Khanna

Wrote two works on clinical methods and medicine: Roga-pareeksha and Svaasthya-vijnaan.

Haranachandra Chakravarti

Pulaamaatol Mooss

Pulaamaatol Mooss composed the Pulaamaantol commentary, titled Kairali, which is considered highly authoritative by many in his native Kerala.

Vaikkam Paacchumoottatu

Kerala. Authored the Hrdaya Priya and Sukha Saadhaka. He was very famous in Kerala and left a mark on medical science and medical literature in the region. Though born in a poor family and an early victim of leprosy, he was educated by various local teachers and successfully cured himself. He was recognised by the Maharaaja of Travancore, and his students set up the Ayurvedic College at Thirvananthapuram in 1886. [2, 322]

Kaikkulannra Raama Varier

Kerala. Attributed with numerous contributions to medical literature. He was a Vedic scholar, vaayakaara, yogachaarya, and was also knowledgeable in astronomy and ayurveda. He was a polymath of rare accomplishment, and his commentaries are credited with the accessibility of Sanskrit works to the general public.

D. Gopalacharyulu

Born 1872. Machilipatnam, Krishna District, Andhra. His father was Vaidya Ramakrishna Charyulu, and his mother was Raajalakshmi. He learnt Ayurveda from his father, who was an eminent Pandit and Vaidya. He later studied Sanskrit at the Mahanta School in Thirupathi. He then studied Ayurveda under Sri Puttaswamy Shastri, in Mysore. An accomplished scholar, he then continued his studies as an itinerant student in Calcutta, Jaipur, Kashi, and Nashik.

Was eventually appointed Chief Physician at Ayurveda Vaidhyashaala, Bangalore. Then served as Senior Physician at Sri Kanyaka Parameswari Devasthana, Madras, before becoming Principal of Ayurveda College, Madras. He developed a medicine called ‘Hemadri Panaka’ to counter-act the spread of plague. Elected as president of conferences by All India Ayurvedic Congress at Mumbai (1913) and Lahore (1917).

Founded the magazine monthly called ‘Dhanvantari’ in Telugu and Tamil. Published numerous works, such as Arka Prakash, Pathyapathya, Ayurveda Paribhaasha, Rasa Pradeepika, History of Ayurveda in South India, Agastya Vaidhyam, and a Telugu Commentary on Maadhava Nidhaana (Rogavinishchaya). Received titles such as ‘Bhishagmani’, ‘Ayurveda Maarthaanda’, and ‘Vaidhya Ratna’. He had many students and disciples, such as Pt. Dharmadatta Siddhantalankar, Kavirajaya Pratap Singh, and A.Lakshmipathi. [1, 132]

Dr. A.Lashmipathi

Born 1880. Maadhava village, W. Godhavari, Andhra. His father was Ramayya and his mother was fittingly Janakamma. He was educated at Rajahmundry College and Madras Presidency College. Completed in BA in Sanskrit and MBBS. He learned Ayurveda from Pandit C.H. Sitaramaiah of Rajamahendravaram.

After joining Madras Ayurveda College as a professor Shalya Tantra (surgery), he established Andhra Ayurvedic Pharmacy (1920). He was greatly influenced by Dr. D. Gopalacharyulu, and was a member of the Chopra Committee. Commendably established the Arogyasena, a volunteer health corps, within the Indian National Congress. He wrote many books in English and Telugu. They include: Ayurveda Shiksha, Dirghayu Rahasya, Eksau Upayogi Aushadhiyan, Vyayama Shastra, and Ayurvedic Encyclopedia.

Acharya G.Srinivasa Murty

Born 1887. Gorura village, Mysore district in Karnataka. Joined the Medical College in Madras and earned an MBCM and BL from Government Law College. He later taught Biology and Medical Jurisprudence at Madras Medical College. He served in World War I, and subsequently taught Shalya Tantra (surgery) at Royapuram Medical College. He was later appointed Principal of Ayurveda College at Madras, and helped develop the curriculum and syllabi. Was President of the Central Board of Medicine, and was awarded the title ‘Vaidhyaratna’ for his efforts on Behalf of Ayurveda. [1, 130]

Pandit M. Duraiswami Aiyangar

Born 1883. North Arcot district of Tamil Nadu. Completed a 5 year course in Ayurveda then gained practical knowledge under Kaviraja Dwarkanatha Sen, in Calcutta. Began clinical practice at Trichanapalli. Later invited by D. Gopalacharyalu to Madras Ayurvedic College & Hospital. Awarded ‘Vaidhyaratna’ titled. He translated numerous Sanskrit Classics into Tamil, such as Ashtanga Hrdaya, Maadhava Nidhaana, Rasaratna Sammuchaya, and Sharangadhara Samhita. [1, 131]

Dharmdatji Sidhalankar

Composed one English book on Tridosa theory and one Hindi work on Dravyaguna. [2, 296]

Ramesvedi Ayurvedalankar

Wrote separate books on the properties of ginger, chilly, long pepper, triphala, etc. His compendium of natural ingredients detailed the medicinal properties of these herbs and spices. [2]

Yadunandanji Upadhyay

Composed a key work on Maadhava-nidhaana. [2]

Sreeraama Susheela Singh

Authored an authoritative work on Paaschaathya-Dravyaguna-Vijnaana. This was based on Materia Medica, and was produced in two volumes. The author also translated the Kaama Sutra into Hindi.

Visvanaatha Dvivedi

Translated Bhaava Prakaasa-nighanthu into Hindi. Composed two small works called Thaila-sangraha and Yoga-sangraha. [2, 296]

Kaviraja Ashutosh Majumdar

Born 1916. Varanasi. His father was a famous physician named Kaviraja Hariranjan Majumdar. Studied Ayurveda at Tibbia College, Delhi. Awarded with the title Bhishaga-acharya Dhanvantari. Taught at Tibbia College for many years, and edited the Ayurveda Maha Sammelana Patrika as well as a number of bulletins. Appointed physician to the President of India, and awarded a Padma Sri, by the Republic of India. [1, 133]

Acharya Priyavrat Sharma

Born 1920. Mustafapur (near Patna), Bihar. Completed his primary educated at the local Vedaratna School. Entered Benaras Hindu University and passed the Ayurvedacharya Exam. Subsequently completed an MA in Hindi and Sanskrit (receiving ‘Saahithyachaarya’ title in latter).

Held a number of posts at the Ayodhya Shivkumari Ayurveda Mahavidyalaya, in Begusarai, Bihar. Later appointed Professor of Ayurveda at BHU, and then Principal at Government Ayurveda College of Patna. Eventually returned to BHU where he was Director of the Dravyaguna Department.

His area of expertise was Dravyagua Vijnaana, and had a number of publications in that area. They include Dravyaguna Vijnaana, Sareera Kriya Vijnaana, Rogi Pareeksha Vidhi, Ayurveda ka Vaijnanika Itihaas, Dravyaguna Kosha, Classical Uses of Medicinal Plants, and numerous other works including commentaries. He edited various manuscripts at Chaukhamba.

Vidyadar Vidyalankar

Translated Yogaratnaakara, Rasendra-saara-samgraha and Rasatarangini into Hindi. Jaidev Vidyalankar translated the Charaka Samhita, Bhaisajya-ratnaavali and sareera-sthaana from Sushruta Samhita into Hindi. He also translated the Chikitsa-kalika and redacted the Hrdaya-tantra and Chakradatta. [2, 295]

Atridev Vidyalankar

Translated Ashtanga Hrdaya, Ashtanga Sangraha, Prathyaaksa Saareera, Charaka Samhita, and Sushrutha Samhita into Hindi. He juxtaposed Ayurveda and Allopathy in numberous books such as Sishupaalanam, Dhaathree Siksha, Nyaaya Vaidhyaka, Visatantra, Shalya Tantra, etc. On the science of Rejuvenation, he wrote Bhaaratheeya-rasa-paddhathi and Rasa Saastra. Satyadev Vidyalankar was another notable authority in the eminent Vidyalankar family.

Pandit Damodar Sarma Gaud

A learned scholar of Anatomy & Physiology (Sareera). Was a Professor of this field in the Ayurveda faculty of Benaras Hindu University. He was later department head of Sutra Sthaana (Basic Principles). Had a number of publications to his name, such as Abhinav Shareeram and Surgical Ethics in Ayurveda (1963). Produced the book Abhinav Prasuti-tantra, which was modeled on the Prathyaaksha-saareera. He also wrote the Ayurveda-darsha-sangraha. [2, 296]

Kaviraj Pratap Singh

Born 1892 Udaipur, Rajasthan. His father was Pandit Gumaniramji. He studied Sanskrit and English in Udaipur, and gained proficiency in Ayurveda under D.Gopalacharyulu and Kaviraja Gananatha Sen.

After clinical practice began in 1914, he began specialising in Rasa Saastra, and subsequently practiced at Rishikula and Pilibhit. After shifting to BHU, Varanasi, he worked as the Superintendent in Pharmacy. He finally became Director of Ayurveda for the Rajasthan State Government, and was appointed as Ayurveda Science advisor to the Republic of India. His publications include Ayurvediya Khanija Vijnaana, Prasuti Parichaarya, Visha Vijnaana, and Arogya Sutravali. [1, 137]

Bapalal Shah

Born 1896. Sanasoli village, Panchamahal District, Gujarat. He studied at Vadodara College, and shifted to Bombay for his MBBS. He returned to Baroda after a bout of influenza. Learnt Ayurveda under Amritlal Pranashankar Pattani (from Jhadeshwar) and botanical science from Jaykrishna Indraji (from Porbandar). Began practicing at Amritlal’s Ayurveda Aushadhalaya, in Jhadeshwar. Following that, he relocated to Saurashtra and worked under the Raja of Lomadi province. Subsequently appointed as a member of Bombay Ayurveda Faculty & Board and as President of Gujarat Ayurved Mandal. Eventually became Principal of Ayurveda College of Swamy Atmananji.

Bapalal Shah is celebrated for his work in Dravyaguna (medicinal botany) and published a monthly called ‘Bhishak Bharati’. He was a copious auther and is credited with numerous texts such as Nighanthu Adarsha, Vriddhatrayini, Dinacharya, Dravyaguna Saastra and so on. [1, 138-9]

Dr. Pranajivan Manekchand Mehta

Born 1895, Jamnagar, Gujarat. He earned M.D. and M.S. degrees in Bombay. He did further studies in the United States of America. Started work at Hyderabad (Sindh) before shifting back to Bombay, where he settled in practice. Later became Chief Medical Officer at Jamnagar. When he gained knowledge of Sanskrit, he did a deep study of Charaka Samhita. Eventually became Dean and Director at Ayurveda Institute, Jamnagar. Member of the Chopra and Dave [Dhaavay] Committees. Published a number of treatises such as Ayurveda ka Moola Siddhaantha and Vaidikeeya Subhashitavali. [1, 139]

Pandit Jyotirmitra Acharya

Born 1936. Barabanki, Uttar Pradesh. His father was Sri Lakshminarayana and his mother was Smt. Raamapyaari. His primary education was done at Rambadi School, after which he learnt Sanskrit at a Gurukul. Following that, he earned his degree at Rishikul Ayurveda College, Haridwar in 1956.  In 1958, he completed a course in Philosophy at Lucknow. He continued his studies at Sampurnand Sanskrit University and then finished his MA and PH.D in Ancient Indian History at Agra University. He specialised in the Philosophical Thoughts of Charaka and Sushruta. He did further studies and finished another Ph.D in Ayurvedic material in Buddhist literature, under Pt.Damodara Sharma Gaud.

He finally entered teaching with a position at Kanyakubja Ayurveda College, Lucknow. He moved on to PG Institute of Jamnagar and Ayurveda Vidyapeeth Delhi. His last post was at Benares Hindu Univesity. He published and edited the ‘Ayurveda Yuvasammelan’, which was a periodical. Jyotirmaya Acharya did groundbreaking research in the History of Ayurveda, and was awarded a Fellowship by the Royal Asiatic Society, London, and then others by the National Academy of Indian Medicine (1988) and International Council of Ayurveda (1992).

He was feted with titles such as ‘Ayurveda Maarthaanda” and ‘Ayurveda Shiromani’. He wrote a number of works in Hindi and English: Charaka Evam Sushruta ke Dharshanika Vishaya ka Adhyayana, History of Indian Medicine from Pre-Mauryan to Kusana Period, A Critical Appraisal of Ayurvedic Material In Buddhist Literature, etc. [1, 135-6]

Important Texts

Vaidhya-saagara of Raayasam Perayya

Lolambaraajeeya of Bhojakaali

Rasa Pradeepika of Mudumba Venkataachaarya

Bhesaja-kalpa & Sadrasa Nighanthu of Pilakumaari Venkataachaarya

Vaidhya Jeevana of Lolimbaraja (1633 CE)

Nighanthu Adars of Baplalbai (Gujarat)

Bhaisajya Ratnavali (18th Century)

Authored by Govindadas Sen, from Andhra.

Paattyam

Primary commentary on Ayurveda in Kerala. The author is anonymous.

Vaakya Pradeepika

Written by Paramesvaran Namboodiri, from Aalattiyoor village, Kerala.

Saaraartha Darpanam & Bhaava Prakaasa

Malayalam commentaries by Kaikkulangara Raama Varier of Kerala.

Vaidhya Manorama

“This work in Sanskrit is purely of Kerala origin” and is divided into 22 parts. [3, 316] Ranging from jvara (fever) to vaajikarana treatments, it is an encyclopedic treatise that remains popular in Kerala to this day. It is credited to a Malayali named Vaidyavarya Sri Kaalidaasa

Sindhura Manjari

Composed by Thrissur Taikkaattu Naaraanan Mooss (1871-1908). It specialises in Rasatantra.

Shaligram Nighanthu

Authored by Lala Shaligram Vaishya. It features as the 7th and 8th parts of a larger treatise known as ‘Brhad Niganthu Ratnakara‘, in 1896 CE. It is divided into 2 sections, the first of which is 23 chapters and the second which is only 2. Its focus is on toxicology. [1, 101]

Sareera-kriya-vijnaana

Authored by Ranjit Rai Desai. An authentic work of Ayurveda that juxtaposes it with Modern Western Science.

Maanasika-roga-chikitsa

An important work by Amarsi Balakrshna Pathak. It is considered the first work of its kind on Psychiatry in India.

Khani-vijnaan

A work by Kaviraaja Sri Prataapa Singh of Rajasthan.

Conclusion

“An authoritative work on ayurvedic herbs of Kerala was published in Latin by the Dutch. Dr. Lakshmipati recalls that it was the early European who initiated a systematic exploration of medicinal plants of India. Garcia D’Orta and C.Cucosta, the early [European] visitors wrote a book on various ayurvedic herbs in 1563 and 1578 respectively.” [2, 321]

As stated by Rajiv Malhotra, much of the European drive to reach India was driven by an insatiable thirst for medicinal herbs. Despite this early interest, it would become clear, as the balance of power shifted, that this interest was carefully occluded, and medicines were quietly appropriated.

“Colonial rulers, naturally, were not in favour of ayurveda. Yet, in 1822, they started a school for native doctors in Calcutta with a course of study combining indigenous and European medicine. Similar schools were also proposed in Bombay and Madras…The idea of a possible synthesis inherent in these experiment was given up in 1835. Consequently, the schools were abolished and medical science was dropped from Sanskrit Colleges. Towards the close of the century, a proposal was brought for registration of medical practitioners to check the quacks in the field. This virtually brought the end of gurukulam tradition in the country.” [2, 329]

This tradition of two-facedness continues to this day.

As a result, the near death of the gurukul tradition in Bhaarath has brought traditional medicine and patient well-being to near dire straights. India, and indeed the world, stand at a precipice where patient-care has been preempted by profits. The History of Ayurveda has been occluded because it is the only true challenger to pharmaceutical-obsessed and insurance industry-directed Allopathy. Indeed, many pharmaceuticals and commercial ‘herbal treatments’ are actively drawing from Ayurveda, making millionaires & billionaires in the process.

Thus, a proper study of its history is incumbent on those who are in a position to provide medical solutions today. Dr. Deepak ‘Premchand’ Yadav in particular should be commended for the thoroughness of his work on ‘History of Ayurveda, as should N.V. Krishnankutty Varier.

There has been a long history of Committees on Ayurveda & its history in Colonial India and the Republic of India respectively. The Bhor Committee is the most famous in the former, and was presided over by Sir Joseph Bhor. He was tasked by the British Colonial Government in India in 1945 to evaluate the ‘utility’ of the Indian System of Medicine. “The committee accepted that they could not survey extensively about the Ayurvedic System of Medicine due to various social and political challenges in the country“. [1, 140] Nevertheless, it did recommend the appointment of a Chair for the History of Medicine for each medical institute. While there were discussions on Ayurveda, there was no conclusive public finding.

This was followed by the Chopra Committee of 1946. Though formed during the colonial regime, it published its findings in 1948, via 2 volumes. It was presided over by Col. Sir Ramnath Chopra. It featured a number of prominent Ayurveda practicioners such as Dr. Lakshmipathi, Dr. Amarji Pathak, and Yadavji Trikamji Acharya. It reported that there was utility to Ayurveda and recommended that an integrated system of Modern Medicine and Traditional Indian medicine be practiced. In this integrated system of coursework, prelims in Sanskrit, Biology, Physics, and Chemistry were mandatory. Actual study was to be over 5 years, and the History of Ayurveda was to be taught as part of the curriculum. It further recommended drug standardisation, uniform syllabi, as well as emphasis on research. However, the Republic of India decided that these and other recommendations of the Chopra Committee were not practicable—though exceptions were made for a uniform syllabus and research commencement. [1, 140-141]

This was followed by the Pandit Committee of 1949. It was presided over by Dr. C.G.Pandit and features eminent members such as Vaidya R.R. Pathak and Vaidya G.D.Saraswati. “The most important recommendation of this committee was to set up Central Research Institute in Indigenous system of Medicine in Jamnagar.” [1, 141] This was seen as a continuation of the Chopra Report’s suggested policies. However, this committee also determined that instruction of Ayurveda was not possible at modern medical institutions and rejected the policy of an integrated system of medicine combining Allopathy and Ayurveda. It suggested a uniform, single syllabus of traditional Ayurveda.

Subsequent Committees of note were the Dave Commitee of 1955, the Udupa Committee of 1958, and the Vyas Committee of 1963. The first suggested a uniform 5 year curriculum of study for Ayurveda, followed by a 1 year internship, as well as the attachment of hospitals to such colleges. It proposed the formation of a separate Council on Ayurveda, and that there should be registration of all Ayurvedic practicioners (hereditary or otherwise) with 15 or more years of experience. The second one (Udupa) traveled throughout India for an Ayurvedic survey. It agreed with the prior Chopra committees findings and suggested separate supervisory bodies. Along with Ayurvedic textbooks, it proposed formal education of Yoga as well. The last of these committees was the Vyas Committee, and it was setup to devise a syllabus for Shuddha Ayurveda. [1, 142-4]

The dichotomy between Ayurveda and Allopathy is only exceeded by that between Shuddha and Mishr Ayurveda. Regardless, perhaps the first step revolves around understanding the history and nature of Classical Indic Medicine, be it the Ayurveda or Siddhayoga traditions. Indeed, even the term vaidya must be properly understood and applied. Many are resentful of appending the nomenclature of vaidya to allopathic doctors in India. So perhaps the broader term of Bhisaj, and reference to medicine in general as “Bhaisajya” may be justified.

The Way Forward

Ayurveda today stands at a crossroads. On the one hand, eminent scholars have asked whether it is the next Yoga. And on the other, the potential for its misappropriation is balanced by its potential for misuse and malfeasance. In recent years, various ‘hot stone’ massage techniques and ‘Tantra massages’ have been advertised in tandem with the traditional Ayurvedic massage.

However, Tantra massage in particular is not advisable for most people, as awakening and activating Kundalini can have possibly negative consequences for men and women alike, and such techniques were restricted to traditional yogis. Many false teachers have arisen as well, corrupting the original purpose of such procedures. On top of that, the scope for misunderstanding or misuse by masseuses exists, and thus, such therapies are best avoided, even while seeking standard Ayurvedic massage by professional Vaidyas.

Thus, Ayurvedic revivalists, be they shuddha or mishra, must act with responsibility and accountability to the tradition. This is the reason why all knowledge was once seen as sacred, and Ayurveda attributed in origin to King Divodaasa, Dhanvantari Deva, and ultimately Brahma Deva. When there is accountability to the Supreme or at least to society, then teachers and practicioners alike will be expected to hold themselves to a higher standard—or be held to it by others. Jealousy of Allopathic prosperity, hatred of the other, and, drive to personal benefit cannot corrupt attempts to restore the centrality of Ayurveda to Indic medicine.

iha khalu purushena dukhasya nirupa-adidvesha-vidhayatvaatthada-bhaavas-chikirshithavyo bhavathi |

Sukhamapi nirupa-adhi-premaaspadatayaa gaveshaneeyam tadevatat-purusharthadvayam ||

“The prime responsibility of any individual is to defy the ha-tred which is the root cause of sorrow and adopt love which is root cause of happiness.” [6, 25]

Finally, Maadhava Upaadhyaaya also stated something from which most conceited chatterati Hindus could benefit—and we will conclude with that:

“I am going to tell about the Mercurial preparations which I performed practically and those which I can perform. The people who teach but do no perform any practical and those who perform practicals and do not study the science are simply wasting (time and Energy).” [6, 25]

Or in simpler terms, Pareeksha anya yogyathaa anya.

sushruta1

References:
  1. Yadav, Dr. Deepak “Premchand”. History of Ayurveda. Varanasi: Chaukhamba Subharati Prakashan.2013
  2. Varier, N.V.Krishnankutty.History of Ayurveda.Kottakal,Kerala: Arya Vaidya Sala.2016
  3. Kutumbiah, Dr. P. Ancient Indian Medicine. Hyderabad: Orient Longman.1999
  4. Acharya Balakrishna. Ayurved: Its Principles and Its Philosophies. New Delhi: Diamond Pocket Books. 2006
  5. Sharma, Shiv (Ayurvedacharya). The System of Ayurveda. Khemraj Shrikrishnadass. Bombay: Shri Venkateshwar Steam Press. 1995
  6. Murthy, P.C.H. Ayurveda Prakasa. Varanasi: Chowkhamba Sanskrit Series Office.  2017

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