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Jan G. Meulenbeld Centre for Textual Studies,History and Fundamental Principles ofyurveda
Project Proposal
Understanding cultural paradigmsCulture or civilization is not a natural entity. It cannot maintain or reproduce or modify and
grow as do most of the natural processes [...] they have to be continuously preserved,maintained and passed on to successive generations in order that they may survive and notdie out through forgetfulness or loss of knowledge regarding what they meant[....] [1]
The global focus
towards indigenous
m e d i c a l s y s t e m
e s p e c i a l l y t h e
structured system of
yurveda triggered a
r enewed in te r e s t
towards this system.
Though our healing legacy reflects our medical
heritage, it also carries the cultural, social,
ontological, epistemological and even political
orientations of our past. Any traditional medical
system can viewed from three planes namely the
oral and literary knowledge base, the clinical
expertise developed by the practitioners based
on this base, and the new lights into this
traditional knowledge base by contemporary
clinical and pharmacological researches. The
integration of tradition in to contemporary
system in a harmonious way is the need of the
work. The search for a perfect interface between
these dichotomous systems for achieving the
perfect synthesis for sake of mans future is the
sole aim of all researches in traditional medicine.
The notion of global village or v a s u d h a i v a
k u d u m b a k a m necessitates knowledge
attached to cultural groups to play a more active
role beyond its loci. This universal call demands
a more critical and dispassionate analysis of
once own cultural legacy. Analysis sans sectarian
thoughts will not only bring forth cream of the
given culture but also provides new futurist
dimensions.
WHO has defined traditional
medicine (inclusive yurveda) asfollows:It is the sum total of the knowledge, skills and
practices based on the theories, beliefs and
e x p e r i e n c e s
i n d i g e n o u s t o
different cultures,whether explicable or
not, used in the
m a i n t e n a n c e o f
health, as well as in
t h e p r e v e n t i o n ,
d i a g n o s i s ,
improvement or treatment of physical and mental
illnesses. The terms complementary/alternative/non-
conventional medicine are used interchangeably with
traditional medicine in some countries.[2]
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East meets WestThe modern Western notions of science and medicine in their
20th-21st century form do not have accurate analogies for most of
pre modern East Asia. Thus, questions such as why did the
scientific revolution not happen in China? are simply not very
useful or, in fact, meaningful. One of the really informative aspects
of cross-cultural studies is the realization that the study,
understanding, and mastery of the natural world does not have a
unique and universal trajectory applicable to all cultures.[3]
This very observation about non-western sciences itself shows the
complexity of pertinent debate about scientific and non-scientific
nature of these traditions. To accommodate the cultural and epistemological features into ones research
paradigm is toughest challenge possessed by these tradition knowledge systems to a contemporary
researcher. WHO also acknowledges this fact; it seems to be one of immediate needs of the researchers to
find a middle path, which is to generate research evidences without bypassing or weakening its own
theoretical framework:
The methodologies for research and evaluation of traditional medicine should be based on the
following basic principles. On the one hand, the methodologies should guarantee the safety and
efficacy of herbal medicines and traditional procedure-based therapies. On the other hand, however,
they should not become obstacles to the application and development of traditional medicine. [...]
Some of the objectives specific to the assessment of traditional medicine through clinical are to:
evaluate traditional medicine in its own theoretical framework[...] Holism is a key element of all
systems of traditional medicine. Therefore, when reviewing the literature on traditional medicine(both herbal and traditional procedure based therapies), the theories and concepts of the individual
practice of traditional medicine, as well as the cultural background of those involved, must be taken
into account.[4]
The many faces ofyurvedaWe need to redeem our conventional approach towards indigenous medical systems
more particularly our notion about yurveda. One must explore yurveda in view
of discovering its multiple faces. The current notion about it as a single coherent
tradition following those universal doctrines which are by an large represented bythe Sanskrit source books will betray the pluralistic face of this great tradition into
the tunel vision of D.D.Kosambi[5]. But if we approach the Ayurveda system
from Michael Foucaults or Gaston Bachelards points of view, the shifts within and
appropriations made to accommodate the synthesis resulted from the Sanskrit traditions dialectics with
regional healing traditions will become evident. This was noted already by F.Zimmerman in his study:
From Classic Texts to Learned Practice: Methodological Remarks on the Study of Indian Medicine:
To conclude, [...] I introduce into the study of Indian medicine the Bachelardian themes of discontinuity
and of the systematic breakdown of concepts into various levels of language and practice. [...] we concern
ourselves with the underlying bases of knowledge, the historical breaks or cleavages from which a particular
field of knowledge has emerged, and, to quote Michel Foucault, the "discursive formations"[6] which liesbeneath the apparent continuity of traditions.[7]
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Importance of Local TraditionsThat is why we must equip ours to appreciate the
contribution of local traditions to Sanskrit medical
system or in terms sociologist M.N.Srinivas, we
must be able to appreciate the Sanskritisation of
indigenous medicine. Vaidyratnam P.S.Varier wasone of first to pen down these unique exchanges that
took place in our state. Varier goes to extent that the
healing tradition existed is not the pure ryavaidya
or Sanskrit medical tradition [8]. We are not
fortunate to have deeper studies to demonstrate this
dialectics existed in Kerala.
Example of Sri Lanka
Desiyacikits or the original
healing awareness of the island isconsidered as an independent of
yurveda or any other organized
systems of traditional medicine
like Siddha, Unnani [9].
Carolyn R. Nordstrom takes note
of existence of multifaceted
dynamic Ayurveda in Sri Lanka,
and how it as a plural medical
system in itself [10]. She alsodemonstrates the multilectic
nature of Ayurveda and its
complex interplay with various
levels of the society [11].
For the Sri Lankans, this is not
a dynamic that can be reduced to
d y ad ic o p p o s i t io n a l s an d
contradictory forces; mind/body,
individual/society, or to pairedsets of fundamental competing
humors or life constituents. It is
the interplay of a more complex
interrelationship of multiplefactors, spanning the many levels
on which the self is made
evident, and the many arenas in
which individuals engage in the
course of their days and their
lives that is, in essence, a
multilectic process [.. .] In
addition to representing a healing
tradition, Ayurveda/Sinhala
beheth, as a popular paradigm, isa n e p i s t e m o l o g i c a l a n d
o n t o l o g i c a l e x p l a n a t o r y
framework grounded in, and
r e f e r e n c i n g , t h e m o s t
fundamental aspects of life and
society for the Sri Lankans.
Because of this, Ayurveda and
indigenous medicine will in all
likelihood continue to exert a
profound influence in the lives ofthe Sri Lankans, and to operate as
a central explanatory framework
for people confronted by illness,
misfortune, and existential angst
in a world where they define
themselves and their relationship
to life in terms of a multilectic
orientation based on ideals of
health. It is the interplay of a
more complex interrelationshipof multiple factors, spanning the
many levels on which the self is
made evident, and the many
arenas in which individualsengage in the course of their days
and their lives that is, in essence,
a multilectic process.
Changing FocusThe reorientation in this direction
will definitely help the common
man to rediscover his roots and
redeem his ontological and
epistemological framework fortackling the looming threat from
n o n - c o m m u n i c a b l e a n d
communicable diseases, which
we are unheard in our past. All
these are only possible by
positioning us around the axioms
of our s tras , which are
represented by innumerable texts
and pluralistic tradition of
clinical practice.
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yurvedic Tradition & TextualCriticismT h e p r a c t i t i o n e r s a n d
academicians of Ayurveda
have given utmost for
achieving and maintaining
an eclectic pedagogy and
clinical practice. Caraka
clears lays down the nature
of exemplar text that should
be used in the pedagogy and
Kyapa emphasis the need
for understanding the subtler
points [13]. The even though
various recensions or phabhedas are in voguefrom a long time in yurvedic pedagogy, the need
for an darapustaka or exemplar and
understanding the intended meaning of the author,
exegesis on various treatises stands out as treasure
house for the intellectual dynamism shown
inherently by our system in area of textual studies.
Problems of Printed
Texts
[T]he early printers, by the actof putting a text into print,
tended to give that form of the
text an authority and a permanence which in fact it
rarely deserved. The editio princeps of a classical
author was usually little more than a transcript of
whatever humanist manuscript the printer chose to
use as his copy.... The repetition of this text... soon
led to the establishment of a vulgate text... and
conservatism made it difficult to discard in favour
of a radically new text. [14]
Need of the HourHaving said that our printed classical text books in
vogue are still far from status of achieving the
darapustaka or critically edited text. The
urgency of this matter was revealed as the
members of a FWF project Philosophy and
Medicine in Early Classical India headed by Prof.
Dr. Karin Preisendanz (University of Vienna,
Austria) attempted a critical edition ofCarakasahit Vimnasthna.
The passage Vimnasthna 8.67-157 has
approximately 4100 words
and nominal s tems in
compounds . S ince the
collation of 52 manuscripts
[...] more than 97% of allwords and nominal stems in
TRIKAMJIs edition have at
least one variant in one or
several manuscripts. Or, to
put it differently, less than
t h r e e p e r c e n t o f
T R I K A M J I s t e x t a r e
transmitted without a variant
in the manuscripts at our
disposal. Admittedly, the majority of variants areinsignificant scribal mistakes that can be corrected
easily. Nevertheless, there is a considerable number
of variants that affect the meaning of the text. Dr.
P. A. Maas
The above-concerned portion of the text deals
mainly with theoretical concepts ofyurveda. The
same findings, however, applied to the text portion
dealing with formulations and treatments, may
reveal even a much more complex and challengingpicture, which is not easy to resolve neither for a
philologist nor for a physician. Nonetheless,
exactly this variety may at the same time widen
and enlighten the clinical spectrum of a practitioner
and bestow him with a number of valuable
additional therapeutic choices (found in variant
readings) and thus provide him with alternative or
extended healing possibilities. This makes such a
study relevant and necessary for the whole
yurveda community.
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Textual s tudies helps for
understanding newer diseases and
epidemiological trends in a
rational way. For example the
later texts explain tremors as
kampavta which many reckonsas traditional portrayal of
P a r k i n s o n i s m d i s e a s e . A
c o m p a r a t i v e s t u d y o f
C a r a k a s a m h i t a n d
Agahdaya shows that the
former omits the term kampa
from its narration. This opens up
two possibilities the first one is
that it is during the later authors
time the prevalence of
kampa got an upward
surge and the author just
acknowledged it. The
chance is that it was
i n d e e d d u r i n g t h e
formers time the healing
possibilities were limited
and it was just incurable.
The persistent clinical
observation made the
successive generations made it
possible for later author to hope
for some healing possibilities.
[15]
Placing the formulations and
narration of diseases in a given
text is in tune with concept of
sagati s [16] or context of
subject matter in which the
author chooses to adopt for his
compendium. For example model
for treating prasupti (numbness)
related to prameha is explained
in kudrarogdhikaraa and the
only formula in Agahdaya is
placed in chapter dedicated to
kuh cikits [17].
Vgbhaa seems to very fostering
idea of promoting formulations
containing fewer number of
ingredient drugs in clinical
practice. The codification of his
treatise is styled in such a way
that the yoga or formulation
containing more number ofingredients is juxtaposed with
yoga having fewer ingredients.
This not only reduces the cost of
treatment but also proves handing
for our times, where in we are
facing the short of raw materials,
especially medicinal herbs [18].
Manoj Sankaranarayana (2009)
o n p ap er Vai taraa v a s t i
formulation clearly establishes
the need for textual criticism in
the standardization studies of
ex i s t i ng p roc edur e bas ed
therapies. The need for relying
more than one literary source for
proper understanding of simple
vasti yoga is exemplified in the
p a p e r . T h e p a p e r a l s odemonstrates how academy can
revolutionize and strength the
clinical practice of the given
period by introducing newer and
safer formulation.
Comparative studies of texts
shows how the exchanges where
happening in those times between
different regions and how thoseborrowings where incorporated to
the existing tradition. For e.g.
rsnundydi kaya and
a r t a v d i k a y a
considered to be part of the
aavaidya tradition is indeed
borrowed resepectively from
Soallas Gadanigraha and
Cakrapis Cakradatta. The
influence of siddha system in
shaping up the yurveda practice
of the state is not yet studied in a
systematic way.
Murivea is popular oil based
anti-inflammatory formulation is
the contribution of N r
community of South Travancore.
So the exploration of texts leads
us to levels of sociology and
anthropology. In this context I
would like to state that studies in
shifts of yurveda theory andpractice not been taken up by any
of the Indian institutes but indeed
the South Asia Institute (Medical
anthropology and International
health with special reference to
S o u t h A s i a ) H e i d e l b e r g
University.
Understanding literary style for improving the healing possibilities
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DravyaguaThe identification of vegetable,
animal, and mineral sources from
their Sanskrit term is most
important task any clinician or
researcher who ventures intoyurveda. A part from the
problems aroused from the usage
of metonymy and homonymy in
Sanskrit classical treatise and
m e d i e v a l l e x i c o n s , t h e
directionless arbitrary fixation of
sources by many Indian scholars
had indeed created a precarious
si tuat ion for the student ,
researcher, and clinician.The materia medica of Indian
medicine is usually characterized
as extremely rich. The number of
drugs employed is very large and
v a r i e d i n d e e d . Y e t , t h e
pharmacopoeia of classical
y u r v e d a i s r e s t r i c t e d .
Substances known in Vedic times
are absent. The most famous
example of these is soma.Numerous plants used in tribal
m e d i c i n e h a v e n o t b e e n
incorporated. Moreover, the
commentators on the early texts
explicitly declare that they are no
longer familiar with the identity
of several notorious plants, such
as those composing the octad
designated as the aavarga which
consists of eight ingredients ofimportant compound medicines.
When these commentators are at
a loss with regard to the identities
of plants or animals, they
sometimes refer to tribes, mostly
the Kirtas and abaras, as still
p o s s e s s i n g t h e r e l e v a n t
knowledge and to be consulted
on the matter. Examples are the
poisonous substances listed in the
Caraka sahit (Ca.) and Suruta
sahit (Su.). [19] G. J.
Meulenbeld
The way out from the chaos and
controversies that prevails in
field of drug identification is
having a long history and there isno easy way out from this
precarious situation. The only
way to resolve the crisis is to
undertaken careful analysis of
textual and oral tradition on drugs
without diluting the pluralistic
clinical face of yurveda.
Monograph on igru by Jan
Meulenbeld is a good working
model in this direction.
Western ScholarshipThe global interaction of Indian
scientific systems even from the
early dates is noted by J.Filliozat
[20]. Now yurveda being global
its world face needs to be
analyzed by our academy beyond
the possibilities of establishing
clinical centres and incorporationof yurveda in well clinics and
spas. F.M.Smith and Dagmar
Wujastyk published by State
University of NewYork, explores
the pluralistic contemporary face
o f g l o b a l yurveda in a
diachronic scale. They identify
the textual studies undertaken by
occidental scholars as one of
streams of global yurveda,which emerged in the last couple
of centuries. The authors also
shows gap between these
theoretical studies and its
possible practical utilization.
While the first scholarly
d o cu men ta t io n o n In d ian
medicine in the form of botanical
e n c y c l o p a e d i a s w a s n o t
concerned with the conceptualframework of Ayurveda, these
scholars were interested in
preserving, or even reviving,
knowledge of Ayurveda as a
historical and philological
discipline. Spurred by the notion
of a second renaissance inspired
by an Indian antiquity, they setout to discover the roots of Indian
medicine, printing and translating
the medical texts and writing
summaries of their contents. The
scholars so involvedincluding
Thomas Wise , Franciscus
Hessler, Gustave Lietard, Palmyr
Cordier, and Julius Jollywere
mostly medical men, trained in
Western medical science. .....Their work, however, seems
never to have been directed at
making practical use of the
knowledge gained from the texts
in regard to the more theoretical
aspects underlying yurvedic
medicine.However, scholarly
editions and translations of
Sanskrit medical works have
been important contributions toformalized yurvedic education
and research. [21]
This observation points towards
an urge to bridge the gap between
the textual studies outside India
and our native academy. Most of
the Indian scholars are not aware
of research in foreign institutions.
For example, R.E.Emmerick,
Australian born professor ofIranian Studies in Hamburg
reconst ructed Ravigup tas
Siddhasra, and made use i.a. of
a Mayaa manuscript obtained
f r o m K o t t a y a m . A n o t h e r
Ma yaa manuscript from
GOML Chennai is the prime
source for K. G. Zysks and T.
Yamashithas forthcoming edition
of Nirantarapadavykhya on CSby Jejjaa.
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G. Jan MeulenbeldT h e s a d d e s t s t o r y a b o u t
y u r v e d i c
scholarship in
India is that
hardly anyone isaware of the
m o n u m e n t a l
w o r k b y G .
J .Meu len b e ld
[22] done in our field.
As G Jan Meulenbeld points
out, this is neither a continuous
history of Indian medical
literature nor a critical history ofIndian medicine, but a systematic
review of sourcesthe precursor,
one hopes, of a general history.
Meulenbeld, whose erudition is
well known to Indologists, is that
exceedingly rare combination of
d o c t o r , p s y c h i a t r i s t ,
psychotherapist, and Sanskrit
scholar who is best able to
advance knowledge in this area.His work, the result of many
years of meticulous research, is a
landmark in the study of the
history of medicine and deserves
a place in every good reference
library. [23]
This points towards the fact the
fact that there is an urgency to
establish a centre in our country
which will take care of the
multiple tasks related to textual
studies and will be pivotal centre
to bridge the gap between
oriental and occidental traditions
ofyurvedic textual scholarship.
Indian ScholarshipNot many students and scholars
of Ayurveda today read the
original texts in Sanskrit and are
prone to make judgments on the
b as i s o f t r an s l a t i o n s a n d
i n t e r p r e t a t i o n s . E v e n a s
par t ic ipa t ion o f Ay urveda
scholars is declining in such
activities.
No n-San sk r i t t r a d i t ion o f
yurveda is totally neglected in
the current academy. Physicians
belonging e.g. to Muslims of
Northern Malabar effectively
integrated Ayurveda in their
culture. A.H. was translated into
Arabi Malayalam.
Tradition of non elite seems to be
sidelined. Their oral and textualtradition is not taken up for
serious study.
Why Kerala?Kerala being fortunate enough to
preserve the Sanskrit textual
legacy ofyurveda and scholars
from this part of the country
enriched this vibrant tradition by
adding commentators both inSanskrit and Maaya on
classical treatises or sahitas,
lexicons, clinical hand books,
independent books on viacikits,
and blacikits, is the apt place to
have a such an institution. In last
one century especially the past
six to eight decades Kerala had
witnessed clear stirs to rejuvenate
the indigenous system byinstitutionalizing the traditional
wisdom from various fronts, such
as establishing of academic [24],
clinical [25], and pharmaceutical
[26] institutions across the state.
During this era the planners were
aware of making the source
books of the indigenous healing
t r a d i t i o n a c c e s s i b l e f o r
empowering the ordinary clinical
practitioner thereby ensuring the
quality of public healthcare.
Moreover brilliant activities in
the field of textual studies were
carried out in the state in the
unorganized (traditional) sectors
ofyurveda.
Then Travancore government
started two exclusive publication
series for publishing books from
yurveda tradition namely
Vanchi Sethuparvathi Ayurveda
Series [27] and Sri Chithra
Ayurveda Series [28]. The
l i t e ra ry ac t iv i ty was n o t
confirmed to the governmentallevel or to the Travancore region.
The scholarly physicians from
Cochin and Malabar regions also
took part in this campaign of
revival of literary tradition of
Malayalam speaking area. The
colonial government also did
their part by publishing Sanskrit,
Malayalam, Kannada, Telugu and
Tamil works related to medicinein GOML Madras. The eclectic
a t m o s p h e r e o f t h i s t i m e
witnessed many pioneering
health-related publications like
the first medical journal in
regional language Dhanvanthari
of Aryavaidyasala Kottakkal. The
vibrancy in field of textual
studies reached its acme when
N . S . M o o s s e s t a b l i s h e dVaidyasrathy Press, wherein he
brought out Vaidyas ra th i
Ayurveda Journal and published
many rare Malayalam and
Sanskrit works and Trikovil
Achyuta Warrier publishing rare
commentaries on Aagahdaya.
In modern times, a separate
publication division has been
started at Govt. yurvedaCollege Thiruvananthapuram to
cater needs of our times.
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GoalsAwareness Creation
One of important functions of the proposed institute is to start building up its researchprograms from the gross root level. Primary thing to do in this direction is to create
awareness among students, researchers, clinical practitioners, and policy makers about
the need of such studies and its long term multi faceted benefits for the intellectual
sphere of the country and Ayurveda in particular.
Trend setterIncorporating newer trends to yurveda textual studies, for example the critical
edition team makes use of computer based cladistic analysis in comparing the various
manuscripts, the project make use of a computer program MacClade4, designed to
analyze phylogenetic trees for getting an in-depth picture of possible stemmata.
These complementary studies will bring in fresh dimensions in the textual studies.
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National/ International yurveda literary sourcesThe website annotated bibliography of Indian medicine includes more than 30000
citations related to yurveda inclusive of primary and secondary literature. As a matter
of fact there is no centre from where one can access the literature especially on the
primary sources ofyurveda. The establishment of an yurveda textual archive in line
with the National Library Kolkata, will fill the deficit to a great extend.
Preservation of Manuscript traditionIn association with National Manuscript mission and various manuscript libraries in
and out of the country we will initiate a digital archive of manuscripts related to Indian
medicine. The centre will act as place where private and institutional manuscript
collectors to donate, so that it can be preserved for future studies. The centre will also
extend all possible cooperation for private owners of medical manuscripts to preserve
their collection.
Bridging the gap
A wide range of intellectual activities featuringyurveda is taking place in fields ofhistory, philosophy, philology, sociology, medical anthropology, religious studies,
medicine, and pharmaceuticals. The centre will act as a nodal centre to taking note on
the various activities showcasing yurveda. These trends will be passed to students,
researchers and clinicians through newsletters and electronic media.
Ground zeroThis centre will be the meeting place of Indian and non Indian textual scholars and will
strength the understanding ofyurvedas rich literal heritage by the synthesis of east,
west, north, and south.
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Preservation of TraditionCentre will act as place where the knowledge related textual and oral traditions can be
documented and preserved for future generations
Intellectual property rightsCentre will strive to identify the areas in oral or textual tradition that needs protection as per new
IPR laws and regulations. It will help traditional healers, scholars and individuals to protect their
IPR by guiding them.
Critical edition of Classical yurveda textsThe centre will strive to reach ideal levels of recreating the original texts by embarking
projects for critically editing the various Sanskrit classical yurveda texts and their
ancient commentaries.
Critical edition of Clinical handbooksTo study the shifts and later adaptations it will evoke a project that will critically study
post sahita yurveda texts written in Sanskrit and regional languages.
Bringing clarity to conceptsThe pedagogy ofyurveda has undergone a lot of transformation after the sahita period
or the codification of classical texts. The mere translations terms referring to various will
not serve the purpose and more often it will misguide the reader. The institute major
objective is to generate adequate reference materials for understanding the texts from the
frame work ofyurveda. This will can be achieved by starting a network across the
nation as well as the international centers and scholars doing research in yurveda
Translation ofyurveda books preserved in non Indian languages toIndian language
Many rare yurveda books are preserved in foreign languages like Arabic, Tibetan.
The earliest commentary on Agahdaya written by Candranandana titled
Pdarthacandrika is available only partially in Sanskrit. The Tibetan tradition has a
complete translation preserved, it retranslation in any modern language will
through more light in toyurveda tenets.
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Study ofyurveda tradition of Nepal and Sri LankaThe study of these traditions and its comparison with our traditional
textual lineage will give a clear picture about the trans-culture shifts
ofyurveda textual heritage.
Virtual Study centreThe World Wide Web space of the centre will be future gurukula for traditional learning
ofyurveda tenets.
Chair for medical anthropologyThe diffusion of Indian medical knowledge to Indo China and South Asian countries is a
known fact. The nature of traditional medicine of our immediate neighbhours likeBhutan and Myanmar is yet to be explored in detail and so is the case of Southeast Asian
countries. This demands setting up of a chair for medical anthropology in line with the
South Asian Institute of Heidelberg, which in future can be developed as an independent
centre.
yurveda daranaStrengthening the episteme ofyurveda by studying its philosophical basis and its
dialectics with fellow systems of thought. Bridge course will be started for scholars of
yurveda and philosophical disciplines to strength their respective knowledge bases.
Newer drugs/ treatment protocolsDisseminate the gathered textual knowledge to clinical field through counting clinical
studies and developing newer drugs and treatment protocols.
Itihasa
Newer lights on history ofyurveda will be shed as the centre will focus the study ofhistory of Indian medicine by incorporating modern concepts. An postgraduate course
in Indianmedical history can be conceived in line with that of Wellcome Institute.
SiddhntaNewer lights on history ofyurveda will be shed as the centre will focus the study of history
of Indian medicine by incorporating modern concepts. An postgraduate course in Indian
medical history can be conceived in line with that of Welcome Institute.
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Development ofyurveda research modelsThe centre will conceive and launch an ambitious project of develop an frame work for
research in its own term without compromising the scientific rigor.
Development of tools for yurvedic codicologyThe centre will generate hand books, softwares in order to strengthen medical
manuscript study stream. Methodologies in textual studies, translation and higher
criticism will be formulated with multidisciplinary international collaboration.
International CollaborationEstablish collaboration with International centres engaged in research in the field of
Ayurvedic history, fundamental principles of Ayurveda and textual studies
National collaborationEstablish collaboration with Indian institutions in the above mentioned field by
encouraging them to take up textual studies and equipping them for the same.
Transparent Centre knowledge sharing centreCentre will reach out to all interested persons engaged in study, research, preservation,
and propagation and will fully acknowledge their merits. The individuals creativity
will encouraged by giving full credits to innovators.
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Collaboration
National Collaboration To attain the status of official partner of CCRAS, CCRUM,
CCYN
To establish tie up with National Knowledge Commission and
UGC to initiate trans disciplinary studies indigenous medicine(IM)
To establish collaboration with CSIR-TKDL
To initiate joint study programs with various universities,
governmental, private sector and non- governmental organizationsin fields of indigenous medicine, sociology, medical anthropology
and history of medicine.
Achieve status of nodal centre of medical manuscriptology and yurveda textual studies at shortest
possible time frame.
International Collaboration To establish cooperation with all institutions and experts working on Ayurveda
To initiate international collaborate PhD in textual studies
Develop a model centre of Ayurveda studies for international
scholars from pharamaceutical industry, economics, philosophy,
linguistics, medical history, medical antropology, sociology,
medicine, and ayurveda.
Start International courses in Medical manuscriptology
Start bridge courses in Sanskrit stras and yurveda
POTENTIAL COLLABORATORS
Prof. Dr. Karin Preisendanz, Department of South Asian, Tibetan and Buddhist Studies, Faculty of
Philological and Cultural Studies, University of Vienna, Austria
Prof. Dr. Harunaga Isaacson, Department of Indian and Tibetan Studies, University of Hamburg
Prof. Dr. Hans T. Bakker, Institute of Indian Studies, University of Groningen, Netherlands
Prof. Dr. Tsutomu Yamashita, Kyoto Gakuen University, Kyoto, Japan.
Prof. Dr. K. G. Zysk, University of Copenhagen, Denmark
Dr.G.J.Meulenbeld (emereti), Groningen, NetherlandsDr.Dominik Wujastyk, Vienna, Austria
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Nature of the InstituteThe institute will be having dual face: frontal
one, oriented towards the research, and the
educational face, which will impart higher
knowledge about the theoretical and historical
foundations of Ayurveda
DirectorMust be a visionary in
y u r v e d a , I n t e r n a t i o n a lexperience in the field of
research and teaching, with
multidisciplinary background
in the research field of textual
tradition.
Assistant DirectorMD(Ay) / PhD in Ayurveda
where in which he must hastaken up the topic related
textual studies as his/her main
research topic.
International yurveda textual
research; with a minimum
experience of two years in
international collaborative
studies
Publications related to textual
t radi t ion in the c redi t ,
minimum of two works related
texts with novel.
One publ ica t ion re la ted
yurveda with involves the
principles of critical edition.
Experience in coordinatingtextual studies/ research
ManuscriptologistM A i n S a n s k r i t /
manuscriptology, experience inthe field of codicology
Knowledge of ancient scripts.
Computer based editing and
digitizing techniques
Experience in the field of
manuscriptology with three
year experience in the field ofmedical manuscriptology.
The other goals can be
a c h i e v e d b y s t a r t i n g
spec ia l ized courses and
enrolling project associates.
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Dr Manoj Sankaranarayana MD(Ay)
*Lecturer *Department of Samhita and Siddhanta
Rajiv Gandhi Ayurveda College ,Chalakkara,P.B.No.26, Mahe, Puducherry Pin 673310
*Residence:*Puleyelathu Vadakke Madam,Thulamparambu South, HaripadAlappuzha Kerala Pin 690514Tel: 0479-2416226email: [email protected] # 91-9446915426
Jan Meulenbeld Centre for Textual Studies, History and Fundamental Principles ofyurveda 28. Mai 2011
Goals to be achieved in the
first year
Publication of ancient commentary onCarakasahit
Starting a digital archive ofyurveda texts in
collaboration with AYUSH, CCRAS, and DLI
Establishing international and national
collaboration
Achieving minimum infrastructure and
research facilities
Documentation traditional knowledge from
the oral tradition.
Critical edition of Surutanighau
mailto:[email protected]:[email protected] -
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Endnotes[1] p. Dayakrishna
[2] p.1 General Guidelines for Methodologies on Research and Evaluation of Traditional Medicine, WHO
2000
[3] p.v, An Introduction to the History of Science in Non-Western Traditions edited by Robert De Kosky
Douglas Allchin, History of Science Society Seattle 2008
[4] p.2. General Guidelines for Methodologies on Research and Evaluation of Traditional Medicine, WHO
2000
[5] P.V.Kanes monumental history of Dharmastra meticulously restricts the discussion to smti
documents, avoiding any disagreeable contact with anthropology, sociology, or reality. This tunnel vision
persists in all disciplines concerned with Indology. p. 4.D.Kosambi, Combined Methods in Indology.
Compare with observation made by traditional Sanskritist from Mysore Varadrcrya: prameya jnamantr
kevala eva niprayojana abda vistaraa tan mlaka jaya parjaya paryaat ca asmat sasktekayahetuu mlabhta kraam iti prabhti
[6] beneath the gross continuities of thought beneath the persistence of any genre, form, discipline,
theoretical activity, from now on what we shall try to detect is the incidence of interruptionsp.10, Michel
Foucault, The Archaeology of Knowledge
[7] p.103,F.Zimmerman, From Classic Texts To Learned Practice:Methodological Remarks On The Study Of
Indian Medicine, Social Sciences and Medicine Vol.12,1978
[8] p. Dhavanthari
[9] Wanninayaka 1982 quoted in page 8 An Ethnobotanical Study of Herbal Emmenagogues Used By
Ayurveda Doctors in Srilanka by Ronni Krantz Stachelek, MA (in Biology )Thesis presented to the Faculty
of California State University, Fullerton.
[10] Carolyn R. Nordstrom 1988
[11] Carolyn R. Nordstrom 1989
[12] A.E.Housman, The Application of Thought to Textual Criticism. Proceedings of the Classical
Association 18(1922) 67 in Textual Criticism of the Hebrew Bible, second revised edition Translation by theauthor of Biqqoret Nusha ha-Miqra- Pirq Mabo, The textual criticism of the Hebrew Bible: An Introduction
The Biblical Encyclopedia Library 4 ,Mosad Bialik: Jerusalem 1989; Second English Edition Augusburg
Fortess Minneapolis :ISBN 0-8006-3429-2.
[13] sumad yaasvi dhrapuru sevitam artha bahulam pta jana pjita trividha iya buddhi hitam apagata
punar ukta doam ra suprata stra bhya sagraha krama svdhram anava patita abdam akaa
abda pukalbhidhna kram gat rtham artha tattva vimicaya pradhna sagatrtham asakula
prakaraam u prabodhaka lakaava ccodharaavac ca. tadbhiprapadyeta stra. C.S.Vi.8.3;
athagur-dharmajna vijnohpoha pratipattikualo guasapanna .iya hita darcopade ca
bhiak stra vykhyna kualas trthgata jna vijna. K.S.Vi.1.4 (According to Kayapa, the teacherwho had mastered the indeterminate and determinate knowledge can only expound the tenets ofyurveda
with all its implications)
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[14] L. D. Reynolds & N. G. Wilson, Scribes & Scholars, second edition, 1974, p. 187.
[15] sandhicyutir hanustambha kucana kubjatrdita. pakghtogasaoa pagutva
khuavtat.
sthambhana cdhyavtaca rogmajjsthigca ye. ete sthnasya gbhrydyatnt siddhyanti v na v.
navn balavatastvetn sdhayennirupadravn.Carakasa
hit cikitssthna vtavydhi.72-74
okepaasakocastambhasvapana kapana.hanusrasordita khjya pgulya khuavtat.
sandhicyuti pakavadho medomajjsthij gad. ete sthnsya gbhrytsidhyeyuryatnato nav.
tasmjjeyennavnetn balino nirupadrava. Aagahdaya cikitssthna22.51-52
[16] saprasagopadghta hetut etc.
[17] Atgahdaya Uttarasthna 31.30-31;32.33
[18] Atgahr daya Cikitssthna.19.33-34 explains the bhnimbdicra which contains twenty drugs, in
next verse authors narrates a formulations having only five ingredients for the same clinical condition.
[19] See Cakrapidatta ad Ca. Ci. 23.11-13 and alhaa ad Su. Ka. 2.5. Compare also Su. Strasthna (S.)
36.10 with the comments by alhaa.
[20] The intercourses, as far as we know, between India and the Mediterranean world or Arbic and Iranian
countries, have been very fruitful on both sides but limited and occasional. The mutual borrowings prove the
different countries, in which the highest civilizations of the antiquity have been separately flourishing, were
not closed worlds. They were open to each other, each one following its own way with similar aims and
means. J.Filliozat. Transmission of Scientific Ideas and Techniques- Influence of Mediterranean Culture
areas on Indian Science.
[21] p.3 F.M.Smith and D.Wujastyk, Modern and Global Ayurveda, Pluralism and Paradigms, State
University of NewYork 2008
[22] G. Jan Meulenbeld is a trained in biomedicine got specialized in psychiatry. He turned towards
Indology. He wrote comprehensive history of Ayurveda. A History of Indian Medical Literature, published in
five bound volumes totalling 4,020 pages, and including over 36,600 footnotes. Now actively working on
Ayurveda giving clarity to basic principles of Indian Medicine as well as the identification of drug sources
of Sanskrit materia medica.
[23] p. 1119, Anne Glazier A landmark in the history of Ayurveda The Lancet Vol. 356, September 23,2000.
[24] e.g. Govt. yurveda College, Thiruvananthapuram was established as early AD 1889 by then
Travancore Maharja rimla Thirunnal; Vaidyaratnam. P.S. Varier set up a yurveda phala at
Kottakkal, a formal education Institution foryurveda in 1917
[25] The promoters of Keralya yurveda Samaja claims the establishment of its hospital centre as early as
1902.
[26] Under the visionary entrepreneurship of P.S.Varier Aryavaidyasala was established in 1902.
[27] Under editorship of Dr.K.ShankaraMenon the series brought rare Sanskrit books like Rasavaieikastra, Tantrayuktivicra and Malayl a medical works like Vaidyamajari, Navakhaha
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[28] The Series (later on as Travancore Sanskrit Series & Trivandrum Sanskrit Series) includes the
publication of rare Sanskrit commentaries on Agahr daya like Hr dayabhodhika ofridsapaita,
encyclopedic treatise like Yogaratnasammucaya, Prakt works like Haramekhala, Alchemic work like
Rasopaniad, Bhojanakuthala work on dietetics Maipravla works like Viavaidyajyostnika,
Yogmta, Cikitsmajari,