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Hippocrates. Chapter 9 Bridging Ayurveda & Modern Medicine. Appendix Valiathan for contributing a graceful Foreword to this book. The Yoga of Herbs: An Ayurvedic Guide to Herbal Medicine. by Vasant Lad art in this book is based on drawings by Vasant Lad. Ganesha drawings in. e - HAND BOOK OF DOMESTIC MEDICINE AND. COMMON AYURVEDIC REMEDIES. User Manual. Index. Home page.
We know what is happening in the body. In Ayurveda we have [had] this system for 3, years, yes, with no upgrading.
Because of egos humans are losing. Explaining the use of these diagnostic techniques, Dr. For some things you need the help of modern diagnosis. That is the only case I have used some modern diagnosis. Most of the cases I can get. I can diagnose without seeing a diagnosis. You can guess about it.
In Ayurveda they tell about using yukti. After learning about techniques, [learning] about the body he listed Ayurvedic components of the body … after a long time you can diagnose correctly. Sensory negotiation takes place as the Ayurvedic physician navigates the terrain of this accumulation.
In this section of the paper, after providing a brief introduction to classical Ayurveda, I examine aspects of diagnosis as described in two classical Ayurvedic compendia with a focus on the sensory experience of the physician.
Ayurveda is a system of medicine codified on the Indian subcontinent in a series of compendia roughly dating from the second century bce through the seventh century ce. Students in Kerala generally study them aided by Malayalam transcriptions and translations of the treatises along with commentaries written in Malayalam, 28 and more recently, guided by English translations.
As Anthony Cerulli , notes, most bams students do not have time to attain proficiency in Sanskrit due to lack of training at the primary and secondary school levels.
The physicians I met had a range of literacies in Sanskrit. More commonly physicians were able to read, discuss, and recite specific verses from the classical treatises that they had memorized during their bams training. Important for our purposes is that physicians regarded the classical texts as the ideal basis for their diagnostic practices.
Though in many cases diseases are given names, ascertaining the name of the illness is not the core aim of diagnosis. This text, comprising instructive and clear verses, is a basis for Ayurvedic training and practice in Kerala. So I replicate that order here. Implicit in questioning patients is listening to their answers through the sense of hearing and then using inference to process the information. According to this system, diagnosis is often not a linear process or one-time event, rather, it unfolds and repeats as the physician uses the threefold examination repeatedly to assesses the effects of food, medicine, and lifestyle practices, and to observe the progression of disease in the patient, adjusting treatment accordingly.
Close [acts] by the usage of substances that are rough, light, cold, etc. But, that which is very close, causes disease immediately samanantaram eva. Hidden fire is inferred from smoke; sexual intercourse is inferred because of seeing pregnancy garbha —in this way, wise men ascertain the past; they ascertain future fruit from a seed, having seen here that from a seed a fruit of the same kind arises.
It is to be understood as referring to the three [modes of] time. The sensory perceptual capacities of practitioners are understood as built upon their relationship to authoritative teaching, and without its basis, the physician cannot perceive clearly and thereby cannot infer or reason accurately.
It is only after attaining competency in scriptural testimony that a physician becomes proficient in making use of the other sources of knowledge for diagnosis. Indeed, knowledge of that which is to be understood completely is not produced through partial knowledge. Indeed, what that has not been previously taught can be known by being examined though perception and inference?
Because of this, the twofold examination [undertaken by] those possessing knowledge is perception and inference, or threefold with [authoritative] teaching. When there is a disease that is not taught through the doctrine, like a non-physician avaidya , one the physician [is not able to] diagnose that disease through perception and inference. This is shown. If there are other sounds emanating from somewhere in the body one should also examine [them] through hearing.
And indeed one should also understand, through inference, taste inside of the body of the patient, related to the [taste] sense faculty indriya. Indeed, one does not obtain the understanding of this through sensory perception. Therefore, one should only understand the taste in the mouth of the patient by questioning the patient.
Thus, [the physician] should also infer other flavors that are related to the body of the patient. Examination through perception, inference, and authoritative teaching is thus explained. First, one must have prior knowledge of the disease and, only then, observe the patient. Sense perception enables the physician to identify and differentiate the sense objects reflected in the disease.
Those who are not already posessing knowledge should count authoritative teaching among the set of three. These passages may evidence a reduction, over the course of time, in the number of senses that the physician was expected to use in the course of diagnosis from four to three. Successful processing and assimilation of sensory perception through inference and reasoning rests upon this foundation of authority in the form of treatise and guru.
As physicians negotiate between Ayurvedic epistemologies and contemporary medical epistemologies, a sensory negotiation takes place that impacts their embodied experience of diagnosis and treatment. A comment from Dr. We are giving our diagnoses to machines.
We used to touch to diagnose a fracture. Now we order a light study—X-ray. This is the shift between vaidyas and doctors. Why he is a vaidya and he is a doctor.
The skill of a vaidya is the skill of how he is using his sense organs for diagnosis.
In this quote from Dr. The implication in Dr. Vaidyas are aspirational and authoritative figures capable of skillfully engaging their senses in diagnosis. This technique became integrated into Ayurveda in the fourteenth century and is widely used today, regarded by many as the most powerful diagnostic tool available within the system.
You have to be a siddha. My uncle can tell everything, and I can tell things like blood pressure, whether a woman is on her period … and a few others, only. It is divine. Pulse diagnosis is handled by different people differently.
It is learned through experience. You can do an extra three years at Ayurveda College or study with a guru to really practice it … something accessible only to a person free from sensory and mental distractions. Like Dr. She views this form of authority as external to herself, and while this does not impede her practice of diagnosis, it limits the data that she can collect through her felt sense of pulse diagnosis.
I told you about that one day the patient was coming from the house. Nowadays everyone is following this. Through their meditation or dedication they would know that someone was coming.
They would be preparing the medicines before the patient is coming…. Especially for snakebite … they would know the direction of the patient coming, preparing the antidote before the patient comes. The environment would show signs … he says one person is coming and he will tell about them. Please check your email for instructions on resetting your password.
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Chapter 9. Amitava Dasgupta E-mail address: Book Editor s: Catherine A. First published: Tools Request permission Export citation Add to favorites Track citation. Share Give access Share full text access. Share full text access. Please review our Terms and Conditions of Use and check box below to share full-text version of article. Summary This chapter contains sections titled: Introduction Ayurvedic Medicine: Heavy Metal Toxicity Conclusions References.