Research in Ayurveda needed? A Samhita based debate

Arundhathi Krishnan; Anand Katti

Research in Ayurveda needed? A Samhita based debate

Krishnan A.^1*, Katti A.²

DOI:

^1* Arundhathi Krishnan, Post Graduate Scholar, Department of P.G studies in Shalakya Tantra, Govt. Ayurveda Medical College, Bengaluru, Karnataka, India.

² Anand Katti, Associate Professor & HOD, Department of Moulika & Siddhantha, Govt. Ayurveda Medical College, Bengaluru, Karnataka, India.

Today, the most talked about topic in Ayurveda system of medicine is the Research and its need, scope and utility. There is a lot of scope of research in Ayurveda including the fundamental, literary, clinical and the therapeutics. Keeping the Ayurveda fundamentals intact, it is mandatory and obligatory to pursue scientific research in this probably the oldest system of medicine. In spite of these many advantages the scholars of Ayurveda even today face this dichotomy of Yes or No when it comes to scope of research in Ayurveda. There are still scholars who opine that Ayurveda is a complete science and no addition to this is possible. The ground for their arguments are textual references available in Ayurveda Samhitas. Therefore, a debate is narrated in written form, analyzing the direct and indirect references available in Samhitas is presented.

Keywords: Research, Ayurveda, Veda, Poorvapaksha, Uttarapaksha

Corresponding Author	How to Cite this Article	To Browse
Arundhathi Krishnan, Post Graduate Scholar, Department of P.G studies in Shalakya Tantra, Govt. Ayurveda Medical College, Bengaluru, Karnataka, India. Email:	Arundhathi Krishnan, Anand Katti, Research in Ayurveda needed? A Samhita based debate. J Ayu Int Med Sci. 2022;7(2):64-68. Available From https://jaims.in/jaims/article/view/1667

Introduction

Necessity is the mother of invention. This quest of search something new or reinvent the known that is for the betterment of mankind is termed as Research. The research phenomenon is not new to the Ayurveda science of life. The Research has been as old as the human tradition. The Ayurveda classical texts are full of the direct and indirect references suggesting of research activity. The words synonymous with the research in Ayurveda classics are Anusandhana, Anveshana, Gaveshana, Pariksha et al.^[1] These words synonymous with the research in Ayurveda classics are Anusandhana, Anveshana, Gaveshana, Pariksha et al.^[1] These words in the ancient Indian Sanskrit literature are of great significance as they denote the proximity of the research activity and the society.

For example, the Charaka Samhita having 120 chapters, was completed by Dridhabala. The methodology adopted by the Dridabala is the Sheela (Collective) and the Unchh (Selective) methodology i.e., Collecting references from various Tantra, like how collecting stones from various parts and keep it together. These collective and selective methodologies are truly in scientific terms and used in the contemporary era as well.

Therefore, the formation of these classical texts set an example of literary research themselves. Other than this below are some more reasons which emphasize the scope of research in Ayurveda.

To formulate new combination of drugs or to check the efficacy of Ayurveda drugs in different disease conditions and to verify the efficacy of drugs by modern technology and proved parameters research is imminent.
For an integrated clinical trial based on both ancient ayurveda and current modern parameters, research is essential.
To get experimental basis for textually obtained knowledge and the basic principles of Ayurveda like the Dosha, Agni, Dushya remain unaltered and should be utilized for the search for the treatments. To validate old principles with new scientific technological proofs or to upgrade the old facts of Ayurveda to current space, time, and place.
Research is to be done for assessment of safety, efficacy, toxicity levels of formulations, even

though they have been tried and useful in the past, for the current standards, current rules and regulations of government to be explored, there comes the need to do safety study, efficacy studies, and toxicity level studies
Application of improved research technology tools in Ayurveda in order to compete with the global market and expansion of Ayurvedic pharmacology is needed.
Concepts so as to broaden the therapeutic application.
To decode the secrets behind traditional treasures i.e., to decode in between the Samhita lines.
To elucidate possible mode of action of drug by in vivo or invitro study. And to get evidence-based practise and to have an Ayurveda based evidence.
To meet philosophy and science and to address new challenges in society

There is a lot of scope of research in Ayurveda including the fundamental, literary, clinical and the therapeutics. Keeping the Ayurveda fundamentals intact, it is mandatory and obligatory to pursue scientific research in this probably the oldest system of medicine.

In spite of these many advantages the scholars of Ayurveda even today face this dichotomy of Yes or No when it comes to scope of research in Ayurveda. There are still scholars who opine that Ayurveda is a complete science and no addition to this is possible. The ground for their arguments are textual references available in Ayurveda Samhitas.

Therefore, a debate is narrated in written form, analyzing the direct and indirect references available in Samhitas is presented.

Vada (Debate): Debate means an argument discussion with a point of proving oneself. Acharya Charaka defines as

तत्र वादो नाम स यत् परेण सह शास्त्रपूर्वकं विगृह्य कथयति|

Which means that in debate the argument should stand on scientific spirit. That is, it should be based on Ayurveda and Ayurveda Samhita. Debate is usually between two parties via, Poorvapaksha and Uttarapaksha. Poorvapaksha is first party and Uttarapaksha is second party. They can also be questioner and respondents.

Poorvapaksha: There has been a big debate amongst the Ayurveda fraternity regarding the need and utility of research in Ayurveda. Some of the staunch followers of the classical texts of Ayurveda affirm that there is no need of research in Ayurveda as the science of life, Ayurveda is a complete science promulgated by the seers of yore having the divine powers which make their deliberations beyond doubt. These seers of yore have envisioned Ayurveda through their spiritual resolve and have narrated the science for the posterity. The Aptavakya (authoritative statements) made by these seers should be practiced in its letter inspirit.

In Ashtanga Hridaya it is told that इदम् आगम सिद्ध त्वात्प्रत्यक्ष फल दर्शनात् । मन्त्र वत्संप्रयोक्तव्यं नमीमांस्यं कथञ्-च-न॥ i.e., the text is to be followed without any doubt, without analysis (Namimasya) just like Chanting Mantra, because it is told by Apta (Agama) and is also the benefits are practically visible (Pratyaksha Phala Darshana).^[2] This quotation is used as reference to show that there is no need of research in Ayurveda.

Uttarapaksha: Acharya Charaka quotes, प्रत्यक्शम् अल्पम् अनल्पम् अप्रत्यक्शम् । which means that domain of direct perception is limited and vast knowledge falls in the domain beyond perception which requires analysis and logical interpretation. Therefore, it is said परीक्ष्यकारिणो हि कुशला भवन्ति|. Which means that one who examines habitually and critically will become intellectually expert and practically skilled. Analysis, critical thinking, meticulous observation are hallmark of research.

Poorvapaksha: Acharya Sushruta while explaining the Prabhava of Dravya quotes सहस्रेणापि हेतूनांनाम्बष्ठादि र्विरचयेत्| तस्मात्तिष्ठेत्तुमतिमानागमेनतुहेतुषु || that not everything can be visualized practically (Prathyaksha) some are in practice for long duration and its effect is undoubted and is considered as Aagama (Aptopadesha) so Dalhana asks isn't it Viruddha because we consider 4 Pramana and only Aptopadesha is important in this context?. To this he gives the answer as even Aptopadesha is based on Prathyaksha only. On visualizing whether the drugs are Hita or Ahita the effect of drug is told. The effect is told in Shastra by considering it under Pratyaksa, Anumana etc. and then documented by Apta.^[5]

Hence there is no need to ponder upon mode of Virechana action of Ambashtadi

Gana Dravya and experts quote this as evidence to say that there is no scope of research in Ayurveda since it’s already been experimented and practiced by Acharyas.

Uttarapaksha: In Trisreshaneeya Adhyaya Chakrapani have explained importance of Pariksha as परीक्ष्यते व्यवस्थाप्यते वस्तुस्वरूपमनयेति परीक्षा प्रमाणानि, आप्तोपदेशादय उत्तरग्रन्थे स्फुटा भविष्यन्ति|That is through Pariksha only the original or exact Rupa can be establish (Vyavasthapayet).^[4] Since this statement also is Apatavachana this emphasize that there is need for Pariksha as a part of research. It is also to be remembered that Apta Vachana is also based on the observations. Those observations when approved by scientists and experts (Shastranugraha, Lokanupravrutta) will be known as Aptopadesha.

Poorvapaksha: In Charaka Samhita itself the qualities of Aapta is mentioned as आप्ताःशिष्टाविबुद्धास्तेतेषांवाक्यमसंशयम्| सत्यं, वक्ष्यन्ति तेकस्मादसत्यंनीरजस्तमाः || i.e., Aaptas are those who are devoid of any bonding, because of their Tapa Bala and Jnana Bala they are devoid of Raja and Tapa. Have Trikala Jnana i.e., knowledge of past, present and future. Amala Jnana appropriate knowledge (Yathartha Jnana). Avyahata Jnana there is continuous flow of knowledge without break (Akuntita). Such Apta whatever says is Shasana i.e,. accepted all over world (Jagathkrtustna). And is Vibuddha i.e., having special knowledge of all (Vishesha Buddhi). They won't lie because they are devoid of Raja and Tama (Nirajaska).^[6]

Thus, the above verses from classics shows that there is no need of research in Ayurveda since the words of Apta is final and can practice Ayurveda without any doubt.

Uttarapaksha: where as in Charaka Sidhisthana, Acharya gives the importance of Yukti तस्मात् सत्यपि निर्देशे कुर्यादूह्य स्वयं धिया| विना तर्केण या सिद्धिर्यदृच्छासिद्धिरेव सा | i.e., Arha and Anhra told only for certain disease rest has to be understood by physician using his Buddhi by logically (taken) applying other references from Shastra. If it is done without Yukti then it is Yadruchha Siddhi i.e., by luck he has got success in treatment.^[7]

So, while coming to the treatment aspects its necessary to use our logical reasoning even though everything is already been explained in our classics by our acharyas, but should use the logical

reasoning skills and researches for further advancement in Ayurveda.

Poorvapaksha: In Dheerganjevitheeya Adhyaya, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. तानिचानुमतान्येषांतन्त्राणिपरमर्षिभिः|भ(भा)वायभूतसङ्घानांप्रतिष्ठांभुविलेभिरे|| Hence the need of research doesn’t come in this science.

Uttarapaksha: While discussing about vyadhi सर्वथा सर्वमालोच्य यथासम्भवमर्थवित् | अथाध्यवस्येत्तत्त्वे च कार्ये च तदनन्तरम्|i.e., after analyzing Vyadhi from all the aspects we have to plan Chikitsa only if Vyadhi is Sadhya only, then implement Chikitsa so to get cure of disease. And this understanding is important when to stop Chikitsa or when to change the treatment for next stage etc. This analytical skill can be developed more with new researches in ayurveda

An example quoted in Vimanasthana, न्यायोपपादितमुक्तं चार्थमुपसंहरन्नाह तस्मादित्यादि| शास्त्रोपदेशे सत्यपि स्वबुव्द्यैवशास्त्रानुगतयाऽनुक्तमपि कर्तव्यं; यदुक्तं-“प्रचरणमिव भिक्षुकस्य बीजमिव कर्षकस्य सूत्रं बुद्धिमतामल्पमप्यनल्पज्ञानाय भवति” इति||^[8] a beggar roams everywhere without guarantee of food and a farmer scatters seeds everywhere without guarantee that all will grow up similarly, though only in Sutra form it is told it doesn't mean it has Alpa Jnana but has Analpa i.e., extensive knowledge.

To explore the hidden secrets and principles in Ayurveda, we need to do research in order to utilize the available knowledge to the fullest in treatments.

Poorvapaksha: Intelligent person (physician) should not discuss the properties of drugs, अमीमाम्स्यान्यचिन्त्यानि प्रसिधानि स्वबावत: |आगमेनोपयोज्यानि भेशजानि विचक्शन्है|| since these are beyond our comprehension, well-known by their very nature of birth itself and are advocated by the scriptures. Thus, it shows there is no need of research on ayurveda.^[9]

Uttarapaksha: While In Charaka Samhita in context of Dashemani , list of 10- 10 drugs has been told for Alpa Buddhi एह्यलमल्पबुद्धीनां व्यवहाराय, बुद्धिमतां च | स्वालक्षण्यानुमानयुक्तिकुशलानामनुक्तार्थज्ञानाये || i.e., For individuals of Buddhi Mata, they are capable to use similar Lakshanayukta Dravya can be used using Yukti of physician. Example quotes by Chakrapani as Jeevaka, Vrushabhaka etc. cause Jivaniya action because

of Madhurya, Snigda, Sheeta and Vrushyaguna so we can use Drakshapaya and Vidari instead as they also share same property. Similarly, Patasamanga etc. which mitigates Atisara can be grouped to form separate Dashemani though not mentioned.^[10]

Hence Acharyas indirectly tell us about the importance of using Yukti in Chikitsa. And thus whatever have already told by Acharyas in classics need to be utilized for our daily practice with our Yukti.

Similarly in Sushruta Samhita there is a reference telling, स्वबुद्ध्या चापि विभजेद्यन्त्रकर्माणि बुद्धिमान् |असङ्ख्येय विकल्पत्वाच्छल्यानामिति निश्चयः || i.e., Swabuddhi has to be used in practice of Shalyatantra also because there are various Vikalpa (variations) based on shape of Shalya (shape) and based on that there are number of Upakarma.^[11] Thus प्रज्नम् चिकित्सार्थम् विशोदयेत्॥ i.e., research is necessary for improving therapeutic wisdom.

Thus all these references from classic tells about the need of research in Ayurveda प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च || The main Prayogya of Ayurveda as told in Charaka Samhita is for Swasthyarakshana and Aturavikara Prashamana.^[12]

The holistic concepts of Ayurveda give emphasis to health promotion, disease prevention, early diagnosis and personalized treatment. There seem to be substantial similarities between the traditional systems like Ayurveda and the innovative approach of predictive, preventive and personalized medicine (PPPM).^[13]

Also, we can clearly see the evidence of research works in Ayurvedic classical texts itself in the form of various chapters explained in the context of Yogas and Chikitsas, for example Vatamargas told by Charaka in Vimana Sthana, while discussing about various diseases.

Conclusion

The question of research arises when there is a doubt regarding the veracity of a statement. It has been proved time and again that the basic principles of Ayurveda are purely scientific and have remained unchanged through the generations. A science having such a strong foundation cannot be challenged just like the classical Vedas. The conduction of research in Ayurveda is a difficult

task as it believes in the individual uniqueness. Thus, this group of scholars vehemently disapproves of any questioning of the Ayurveda tenets and therefore believes that the Ayurveda is a wholesome science and thus there is no scope of research in Ayurveda. सोऽयमायुर्वेदः शाश्वतोनिर्दिश्यते, अनादित्वात्, स्वभावसंसिद्ध लक्षणत्वात्, भावस्वभावनित्यत्वाच्च|^[14] Even though Ayurveda Shastra is said to be Shashwata and Anadi in order to make Prayoga of the Tatwas present in the Shastra, the research in Ayurveda becomes essential as the classical texts, the guiding principles were written centuries before. A lot has changed since then which mandates the modification and renewal of the same on scientific parameters. Even the Ayurveda classics approve of such changes in accordance with the changing times.

Reference

1. Sharma PV. Ayurvediya Anusandhana Paddhati. Chaukhamba Orientalia, Varanasi. 2012.

2. Vagbhata, KR Srikanthamurthy (ed). Ashtanga Hridaya. English translation, Uttarasthana 40/81, Vol 3. Chowkhamba Krishnadas Academy, Varanasi, 10th edition, 2018.

3. Acharya YT. Charaka Samhita, Vimana Sthana 8/10. Chaukhambha Sanskrit Sansthan: Varanasi. Reprint edition 2004.

4. Acharya YT. Charaka Samhita, Sutrasthana, Chakrapani Commentary 11/17. Chaukhambha Samskrit Sansthan: Varanasi. Reprint ed 2004.

5. Sushruta, Acharya Kaviraj Ambikadutta Shastri. Sushruta Samhita, Sutrasthana 40/21. Chaukhamba Sanskrit Sansthan, Varanasi. reprint edition 2011.

6. Acharya YT. Charaka Samhita with Ayurveda Deepika commentary of Chakrapani, Sutrasthana 11/19. Chaukhamba Surbharati Prakashan, Varanasi. 2016.

7. Acharya YT. Charaka Samhita with Ayurveda Deepika commentary of Chakrapani, Sutrasthana 8/10. Chaukhamba Surbharati Prakashan, Varanasi. 2016.

8. YT Acharya. Charaka Samhita, Siddhistana 2/28. Chaukhambha Samskrit Sansthan: Varanasi. Reprint edition 2004.

9. Sushruta, Acharya Kaviraj Ambikadutta Shastri. Sushruta Samhita, Sutrasthana 40/19. Chaukhamba Sanskrit Sansthan, Varanasi. edition 2011.

10. YT Acharya. Charaka Samhita, Sutrasthana 4/20. Chaukhambha Samskrit Sansthan: Varanasi. Reprint edition 2004.

11. Sushruta, Acharya Kaviraj Ambikadutta Shastri. Sushruta Samhita, Sutrasthana 7/19. Chaukhamba Sanskrit Sansthan, Varanasi. edition 2011.

12. YT Acharya. Charaka Samhita, Sutrasthana 30/26. Chaukhambha Samskrit Sansthan: Varanasi. Reprint edition 2004.

13. Roberti di Sarsina P, Alivia M, Guadagni P. Traditional, complementary and alternative medical systems and their contribution to personalisation, prediction and prevention in medicine-person-centered medicine. EPMA J. 2012;3:1–15.

14. YT Acharya. Charaka Samhita, Sutrasthana 30/27. Chaukhambha Samskrit Sansthan: Varanasi. Reprint edition 2004.

Manuscript Received	Review Round 1	Review Round 2	Review Round 3	Accepted
2022-02-02	2022-02-04	2022-02-11	2022-02-18	2022-02-25
Conflict of Interest	Funding	Ethical Approval	Plagiarism X-checker	Note
Nil	Nil	Yes	18%

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