The study of traditional systems of knowledge requires a fair

desc ription of eac h systems i.e., a desc ription that does not start from
the demarc ationist principle of the Western sc ienc e alone c an be
regarded as a system of knowledge based on the rationality and
direc ted at the struc ture of reality. Applied to yurveda, this means
that we need a desc ription of this partic ular medic al system that
does not presuppose the universal validity of the methodologic al
norms of Western medic ine, thus degrading any system of medic ine
that differs from it. Fairness requires a thorough study of the
metaphysic al basis of yurveda, its mythologic al and new
knowledge. Researc h on this line will not only yield results which are
theoretic ally interesting and useful for the c omparative study of the
medic al systems but will also serve prac tic al aims sinc e, to take one
example, the degree of adaptability of a medic al system is of vital
importanc e for its survival in a c hanging soc iety . The required type
of desc ription does not yet exist with regard to yurveda. The
numerous books and artic les on this subjec t by Indian authors are
usually biased and c ontaminated by interpretations reflec ting the
struggle for power of the practitioners and their efforts to prove that
their system is as valid as or more valuable than, that of Western
medic ine. Attempts by non-Indian authors to provide us with a more
adequate pic ture are not known to me.

Science does not smile on
those who neglect the ancients
1.
2.
3.

4.
5.
6.

7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.

1.
2.
3.
4.
5.
6.
- : :
:-
1. ( .. .),
2. (...),
3. (...)
4. , (. ...),
5. (. ...),
6. (...)




:
?





.....

....-




....-
1. Srasa or Visrasa
2. Vysa
3. Vyadha
4. Svpa
5. Saga
6. Bheda
7. Sdha
8. Hara
9. Taraa
10. Agamarda
11. Kampa
12. Toda
13. Kharatva
14. Paruatva or raukya
15. Viada
16. Suiratva
17. Arua vara
18. yava vara
19. Kaya mukhatva
20. Virasa mukhatva
21. Vida
22. Khajata
23. Krya
24. Udveaa
25. Bhaga
26. dhmna
27. Sphuana
28. Kaadvasa
29. Sphuana
30. Kara nda
31. Karanda
32. Viama pariiti
33. Bhraa
34. rama
35. Nidrna
36. Vilapana
37. Tana
38. Pana
39. Kubjatva
40. Bhrama
41. Akepa
42. Spandana
43. Graha
44. Chedana
45. Vileaa
46. vyadha
47. Pralpa
48. Pagu
49. Moha
50. Moha
51. Upaghta
52. Balopahta
53. Bhaya
54. oka
55. Dna
56. Proparodha
.-....--..-. +.|.-...-..-.+-.....+
+-....... .-.+|.... -..-...-..++
... +.... |..-..|.|. -.-.|.-..-.+
|......|. ...-.-... ..:. .|:. .++
..-....-.. |.... -.-..|... -.--.. .-.-..+
|.-...-..-...:.-..|...-. .. .+
.. -....:.. .. .:|. . -.-.| ...|.-. ....+
|.v.. +-..-.|. .+|..-.. ... +.... .-.++ (-..+.-.
-............-.-..-. + ....-...:+....-.....-.++
+-......|..-.......-. + .--. +...... .. -....:..:|. ..++
(.-...-
.+.. .... .--.. -.. :.. ....-.|.+ ..-.-. ....-. ..|..-|-..:.-++
..-....:..+-.. -....:....-.|.:..+ .-.-.+-....-. .. .......++
|-......|-.-.... :.|....-..|. -:.-.+ -....|..-... -..--..... -. .++
(..|..-
+|.... .. -.| -.| ....|..|.+....|. ..........-......., -...
..-..|., ..|:....-|.,|.|.-|. .-... |.+|.-......|.+.. .. ...|.
-..-..+-..-..|......-...|., ....-....|:++ (....-
-....... -...-.+-...-......... ..||., ...
...|.-. .|...+... |..-...-...|. .+...
.--..-...||. .... +-..|.+ (....-
|.-.......|..+....-.+
-....+......|...+-..-.+
..-.. +.-......-...-..-.+
-..-..-...-. -...-..|.. +-. .+ (+....
1. Dha
2. m
3. Pka
4. Sveda
5. Kleda
6. Kotha
7. Kau
8. Srava
9. Visra/ma/pti gandha
10. Amlaka
11. Dhmaka
12. Pralpa
13. Mrccha
14. Daraa
15. Visaraa
16. Arati
17. Atripti
.-....+.+.+..+:-................|-.|..
.. .|. |.-.. +-..|.+ (...-
.... .. |.-. .. -.+....-. .. ++.-..+
|.+..-.+.-.+. .... .-.|.-.. ... . -..
|... ..+.:|..:-.-..+
-..:.|..-...-.-. +.-.|.-... .. ..:|..|-..
+.|.... +-..|. |.-.. .++ (-..+.-.
1. aitya
2. Sthairya
3. Gaurva
4. Utsedha
5. Snigdhatva
6. Upadeha
7. Bandha
8. Tandra
9. Sthaimitya
10. Apakti
11. Kinya
12. Praseka
13. otha
14. Alasya
..-..+:.........-. |.+...-..-....
|.+.|..||. -.-.. +-..|.+ (...-
.|..:. ... .|-.. +|-... -...|.+.-.+
.-.:.+..... -.. +: ..+-.+
|.+.. -.... |.:.|.+. .. . ..+ .. ...:....
+-..|. ++. -...|...+ (-..+.-.
1. Physical characteristics
2. Varied nature of pain
3. Altered status of agni
4. Change in complexion
5. Change in taste
6. Auditory changes
7. Bala
8. Variation in sense
faculities
9. Motor changes /karmata
10. Psychological
manifestations
1. Physical characteristics
2. Varied nature of pain
3. Change in complexion
4. Changes of smell
5. Changes of temperature
6. Variation of sense
7. Variation of taste
8. Psychological manifestations
1. Physical c haracteristic s
2. Change in agni
3. Change in complexion
4. Variation in touch
5. Thermal changes
6. Sleep variations
7. Psyc hological
manifestations
8. Nature of the disease



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7
vtala carako brute vtaghna vai
suruta.
khradirvadatyandityukteratra niraya.
carakasurutayo ca parasparaviruddhn
dravyaaktiviaymuktnmatra granthe nirayo
nirtrthakathanana tu yath sthitimatnuvda
ityartha.
CONTEXT
No Indian text comes without a
context, a frame, till the 19th century.
Works are framed by phalaruti
versesthese verses tell the reader,
reciter or listener all the good that will
result from his act of reading, reciting or
listening. They relate the text, of
whatever antiquity, to the present
readerthat is, they contextualise it.
[] Texts may be historically dateless,
anonymous; but their contexts, uses,
efficacies, are explicit.
..Very often the Nala story is
excerpted and read by itself, but its
poignancy is partly in its frame, its
meaning for the hearer within the
fiction and for the listener of the
whole epic. The tale within is context-
sensitivegetting its meaning from
the tale without, and giving it further
meanings.
Attipat K. Ramanujan, Is there an Indian way of
thinking? An informal essay, in McKim Marriott, Ed.,
India Through Hindu Categories, New Delhi: Sage,
1990, pp. 42-58.
7- 98
dosetikartavyatrupa
saprpti
7

98
vydlijanmasamp
rpali
As it is the case for all great texts of the Sanskrit
tradition, the unity of a medical samhit or
compendium is sheerly nominal. It enfolds a
multiplicity of alternative doctrines that are added
or withdrawn at different periods, and it refers to
various levels of medical practice. There has never
been one single conception of the body in
Ayurveda, but only a dominant conception. The
deceptive impression of doctrinal unity is enhanced
by the fact that innovations and suppressions never
occur as breaks; new practices are assimilated and
old ones rubbed away smoothly.

-
That is called a dravya (substance) which is endowed
with qualities and accompanied by modifications and
which is coupled with origination, destruction and
permanence without leaving its nature of existence.
|
There is nothing as a quality nor as a modification in the
absence of a substance.
J7 7

GJ 9
RoaIIy spoaking vlal is subslanco is nol quaIily, nor vlal is quaIily is nol
subslanco , llis is a caso of non-idonlily and nol of absoIulo nogalion.


Origination, permanence and destruction take place in
modifications; modifications are possible necessarily in a substance,
therefore the substance forms the base of them all.


In this world, in which modifications originate and pass away at
every moment, nothing is absolutely produce or destroyed; what is
production of one modification is the destruction of another; and thus
origination and destruction are destruction are different.
Gua is embedded in dravya so it is sahabhvi
It is intrinsic to and acknowledged simultaneously
with a dravya.
A paryya is a feature manifesting itself in a
dravya for a time and changing into another
paryya at some other time. It is a realtively
extrinsic feature and is called kramabhvi.
Siddhasena Divkara 500CE in Sanmatitarkaprakaraa maintains the
abdhedavda view, namely, that the gua and prayya of a dravya are not
different because they are synonyms or tulyrtha.
P.V.Kanes monumental history of
Dharmastra meticulously restricts the
discussion to smrti documents, avoiding
any disagreeable contact with
anthropology, sociology, or reality. This
tunnel vision persists in all disciplines
concerned with Indology .
p. 4 , D.D.Kosambi.
The purely literary-critical study reveals
one extraordinary feature, namely that even
the latest of the works may be the first to
contain a very ancient tradition not recorded
earlier, except sometimes by passing
mention.
D.D.Kosambi
Pacakarma bhava rog
hnamithytiyogena bhedai
pacadaodit.
pacakarmabhav rog rogev eva
prakrtit. Sa.S.P. 7.194


carakdyo samuddi bastayo ye sahasraa.
vyavahro na tai pryo nibaddh ntra tena te.
CD 71.34
(1) udvarta, where constipation is experienced even
after doing abhyaga, pia sveda and applying
guda varti, vasti has to be carried out (17/40).
(2) When ntravddhi encroaches groins, it is non
curable, but can be maintained at ypya or
palliable state by treatments which also
includes vasti (29/16).
(3) The pakvsayagata gulma is treated by vasti
(30/1, 6).
(4) Vasti karma is indicated in pakghta and
kepaka (40/18, 21).
(5) In kaipa gata vta, predominated by pain,
vasti is indicated (40/46, 48, 49).
(6) Vasti karma is also indicated in la (43/17).
Vastipradpa by Pvalli
C.Kranvaidyan
Pacakarma athav odhanacikits by
ManakoaKeavanvaidyan.
Culture 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 not to die out through
forgetfulness or loss of knowledge regarding
what they meant and they can be
reproduced.
The passage Vimnasthna 8.67-157 has approximately
4100 words and nominal stems in compounds. Since the
collation of 52 manuscripts more than 97% of all words
and nominal stems in TRIKAMJIs edition have at least
one variant in one or several manuscripts. Or, to put it
differently, less than three percent of TRIKAMJIs text
are transmitted without a variant in the manuscripts at
our disposal. Admittedly, the majority of variants are
insignificant scribal mistakes that can be corrected easily.
Nevertheless, there is a considerable number of variants
that affect the meaning of the text.
p165 IJHStowardsa critical edition of the CSVSfirst results
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
incident of interruptionsM.Facault
Gastron Bachelard : Epistemological
obstacles and epistemological break.
A man who possesses common sense and use
of reason must not expect to learn from the
treatises or lectures on textual criticism
anything that he could not, with leisure and
industry, find out for himself. What the lectures
and treatises can do for him is to save him time
and trouble by presenting to him immediately
considerations which would in any case occur
to him sooner or later.
A.E.Housman, The Application of Thought to Textual Criticism.
Vaitara avastibecame popular
after the research work by
P.Sankarankutty, M.R.Vasudeavn
Namboodiri and V.K.Sasikumar at
Govt. Ayurveda College, in 1991
sindhbhavaya karam alky pala
guarddhapala.
surabhpayasa kuava sarvreth ktho basthi.
at tlayuthoyabhukte date nihanti rogagana.
kayruphaotha la cmnila ghora.
cirabhavamrustabha ghdhsiroga ca jnusakoca
viamajvari ghoraklabyaca vinatyau.
basti vaitaraokto guna gaayukta suvikhyta.
bhojayitv ca syhne sarvasyyapraasyate.
atha cedbalavn janturabhuktvpi tad kvacit.
(Vangasena basthi prakarana 186-190).
sindhujanma or saindhava lavana one kara;
gua or jaggery half pala;
amlka (Tamarindus indica. Linn.) one pala;
iat taila (little quantity of oil) ;
surabhipaya(cows milk) one kuava
Lla Sligramavaidyas Hindi translation of
Va gasena sahita includes gomtra instead of
milk
For instance the formulation used for
performing vaitaraavasti in Govt.Ayurveda
College, Thiruvanantapuram, is as follows:
saindhava:15g, guda : 30gm, amlik : 60gm,
taila: 120 ml, and gomtra or kra: 240ml.
In the Central Institute of Pacakarma,
Cheruthuruty, 450 ml of kra or gomtra is
taken, while the measurements for the rest is
the same.(?)
the modalities of mixing the ingredients are not mentioned.
The main impediment of combination of tamarind and milk
together. Milk will readily copulate when combined with
tamarind. Also honey and kalka are not mentioned. A viable
alternate method is adopted by mixing jaggery in water and
evaporating required quantity of water so as to make the
solution dense to be used as honey. Saindhava is an
ingredients and tila taila can be used as sneha. Tamarind is
mixed and squeezed well in hot water to be used as kalka.
Milk is boiled well and cooled and added at the end to
substitute kwatha. the disorganisation is seen very much less
when this methodology is followed. the vasti constituted thus
will be very thick thus rendering it difficult to negotiate
through vasti yantra since only one kudava (app. 250 ml) of
milk is added.the problem can be settled by adding 2
kudavas of milk.the constituded vasti is taken in vasti putaka
administered. P.105
palaukti kara kuavair amlk guda
sindhujanma gomtrai.
at tlayutoyabasthi slnhma
vtahara.
bhojayitv tu syhne sarvasyya
praasyate. atha cet balav jantur
abhuktvpi tad kvacit.
VM 74.43-44
kra (kira) na cedvaitaranapradya dvayahe
trayahe v apyanuvsanya. VM .75.3.
Srikanadatta explains yasya virecana nocita
sacita ca malam asti tasya tan malpagam rtha
kra vaitaraa v basthi dattvnuvsana
deyaviuddhasya sneha basthy upadet
Vaitara avasti separate section after the nirha adhikra in
nandaramaedition, ed. Mahdeva Cimj pte;
P.V. Tewari places it in the nirha adhikra verses 43-44.
palaukti kara kuavair amlk guda
sindhujanma gomtrai.
P.V. Tewari & Asakumari ed. reports a
variant reading where gua is replaced by
higu
amlkhingusindhujanmagomtrai
p.938, Vol.2. Vr daMadhava ed. Dr.P.V.Tevari and
Dr.Aakumri.
palaukti kara kuavair amlk guda
sindhujanma gomtrai.
at tlayutoyabasthi slnhma
vtahara.
bhojayitv tu syhne sarvasyya
praasyate. atha cet balav jantur
abhuktvpi tad kvacit.
yurvedasaukhya. vol.3 chapter 14.62-63
gomtra kudava caikaic guda pala pala
sataila saindhavasy kameter
vaitarahvaya .
kte bhukte prayuktoaya otha
mandgnitjayet.
gdhras jnusakoca sastambha viama
jvara .
Ratnaprabhk ,C.D.71.30-31.
Nicalakara furnishes another formula of
vaitaraavasti from Acyutas yurvedasra. The
formula accepted here comprise: one aka of
saindava, one pala each of guda, cic, and taila,
and one kuava of gomtra.
gomtra kudavacaika icgudapalapala.
satailasaindhavasykameter vaitarahvaya .
kte bhukte prayuktoaya othamandgnit
jayet. gdhras jnusakoca sastambha
viamajvara. Ratnaprabhk :CD:71.30-31.
rikaadatta and ivadasasena explain that even though
in the case of vasti the measurement is taken as
explained in the formulae, here double the quantity of
gomtra is taken as per the paribh of drava
dvaiguya
gomtrasya kuavoau palni drava dvaiguyt.
nirheu rasdn prama tu yathrutti
paribh punardrava dvaiguyaniedhik
ndriyante.
Vykhykusumavall k.
mtra kuava dvitaya gomtrasy aupalni dvigua
paribh tra kuavdrdhvakriyata iti.
Candraa on Cikitskalik 82;
dvigua yojayedrdrakuavdi tath dravam.
A.H.K.6.23.
Nicalakara and ivadsasena stipulates the
quantity of taila as one pala on the basis of
existing tradition or vrddha vaidya sammatt.
iat tailam iti palamiti vyavaharanti vrddh.
Ratnaprabhk .C.D.71.30-31
at abdena taila palam iti vyavaharanti v
ddh.
Tatvacandrikk.ibid.
Tatvacandrika k presents the practice of adding one
madanaphala to vaitaraavasti which is added to every
nirhavasti.
nirha yoge madanatphala ca ityuktatvt eka madanaphala
apyatra vddhrdyate. ibid.
ata rdhva pravakymi nirhasya prakalpanam.
dvdaaprastndhe tato'nystu prakalpayet. sarveveva
nirheu madanaca prakalpayet. sneha gua mkika ca
lavaacpi yuktita.
yasya ca virecana nocita sacita ca
mala basthi tasya ca tanmalpagam
rtha kiravaitaraa v basthi dattv
anuvsanadeyatriuddhasya
snehabasthyupadet.
amalla on Sragadharasahit
Uttarakhanda 3.
1. As per the reading of Vr ndamadhava,
Cakradatta and yurvedasaukhya:
the ingredients are saindhava(kara),
gua(ukti), amlika(pala), taila (iat)
and gomtra (kuava).
2. As per the variant reading of
Vr ndamadhava: saindhava
(kara),higu (ukti),amlika(pala),
taila(iat) and gomtra (kuava).
Here gua is replaced by higu.
The formula according to yurvedasra of Acyuta:
saindhava (kara),gua (pala), amlika (pala), taila (pala)
and gomtra (kuava)
Formula (1) is further modified by adding one madanaphala
to the vasti formulation in line with the tradition quoted by
ivadsa.
In the compendium of Va gasena, where the gomtra is
replaced by gokra.
ivadsasena commenting on kravasti explains the term
alika as the amliky iti sstitintiiphalasya that is to take
the amlika along with its asti (seeds.?) This is not seen in
practice in Kerala.
Sl.no Indication Vr nda/toara Cakra yurvedasra Vagasena
1 Sla + + +
2 nha + +
3 mavta + + +
4 otha +
5 mandgnit +
6 Grdhras + +
7 jnuskoca + +
8 sastambha +
9 viamajvara + +
10 Kayruprhaotha +
11 Cirabhavam
rustambha
+
12 klaibya +
1. Vr nda and Vagsenaexplain that vaitaraavasti can
be administered to all types of patients.
2. It can be given even after taking food which
deviates from the general norm of administering
nirhavasti
3. It can be given even at evening times.
4. If the strength of the patient is good the vasti can
be given even in empty stomach.
5. It administered in special cases where the patient is
too weak to withstand the strength of the vasti.

-~ 5 5 5