textual studies, institute

7/28/2019 textual studies, institute

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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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12

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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13

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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14

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,

textual studies, institute

Documents