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2020, Journal of the American Oriental Society 140, 3
The history of medicine dates back to the very beginning of human existence. Most of the great civilizations had their own systems of medicine. With the help of historical and philosophical underpinnings the authors recognize the influence of Indic civilization, and various Vedic darśanas, including the non-Vedic Buddhist, on the evolution of Indian medicine. This article discusses common threads and differences between Western and Eastern approaches related to science and medicine. The article analyzes possible reasons as to why the roots of holistic approaches embedded in Indian medicine were subjected to the reductionist approach of modern science, and modern medicine. Finally, the authors discuss possible approaches to rediscover the roots, and restore the growth, development, and vitality of Indian medicine, especially of Āyurveda and Yoga.
Asian Medicine
Early Tantric Medicine: Snakebite, Mantras, and Healing in the Gāruḍa Tantras, written by Michael Slouber2018 •
The word Ayurveda comes from the Sanskrit words Ayus ‘life’ and Veda ‘science’. Literally translated, Ayurveda is the science of Life. Ayurveda is a collected wisdom of ages and sages and is extremely relevant to today’s world. Ayurveda is, first and foremost, a science of preventative living through the application of accrued wisdom. Ayurveda offers Effective Treatments. Diseases arise as a result of improper Food and Regimen. This result in the derangement of the tri- doshas- Vata, Pitta and Kapha. Most ailments, both physical and mental, were attributed to malevolent spirits and cures consisted of rituals, charms, mantras, medicines and surgical intervention. According to ‘Ashtanga Hridaya’, there is nothing in the universe, which cannot be used as medicine. But each and every substance cannot be used as medicine and it needs to be transformed into a definite form to render it fit to be used as medicine. In this Research Paper, I discuss the medical rituals and healing traditions in Atharva Veda, Caraka Samhita, Sushruta Samhita, Ashtangahrdayam, Ashtangasamgraha, Bhela Samhita, and Kashyapa Samhita.
Gerke, Barbara, and Jan M A Van der Valk. 2019. "Introduction: Approaching Potent Substances in Medicine and Ritual across Asia." Himalaya 39 (1):69-73. https://digitalcommons.macalester.edu/himalaya/vol39/iss1/10/
2020 •
In the fourteenth century, the physician Shihāb al-Dīn Nāgaurī added an autobiographical chapter to the end of a medical text, describing his experiences learning and practicing medicine in India. Because this text is not easily accessible, especially when compared to autobiographies of physicians written in Arabic, I present the Persian text and translation of this chapter here. It is the final chapter of Cure of Illness (Shifāʾ al-maraẓ), composed in 1388 CE, and is one of the few texts of ṭibb (often known as Greco-Arabic medicine or Islamic medicine) from the early centuries of its spread in India. Nāgaurī reflects on the pluralism of his environment. He studied medicine with a ḥakīm (a practitioner of ṭibb) from Kabul as well as with local jogis (who taught him Ayurveda). He preferred his Hindu patients to his Muslim patients, finding the latter lacking in faith. The themes raised by Nāgaurī's tale can help us study hybridity in Indian medicine before the European colonial encounter.
Companion Encyclopedia of the History of Medicine
Indian medicine (pre-publication, Routledge Companion to the History of Medicine)1993 •
Pre-publication draft of a chapter in the "Companion encyclopedia of the history of medicine" ed. Roy Porter and Bill Bynum (Routledge, 1993). Complemented later by my 2003 paper "The Science of Medicine" in the Blackwell Companion to Hinduism.
This paper begins with a frame story, the reports on Indian medicine recorded in the 17th century travelogue of the British traveller John Fryer. Fryer’s observations as an outsider are contrasted with an internal view of the works of three quite different Sanskrit medical authors who were working at about the time of his visit: the Vaidyajīvana of Lolimbarāja, the Rogārogavāda of Vīreśvara, and the Āyurvedasaukhya ascribed to Ṭodaramalla. Questions are posed concerning the purposes of these works, their relative popularity, and their reception. Finally, Fryer’s failure to penetrate the culture of Sanskritic medicine is highlighted.
Traditional South Asian Medicine
Translations, the Making of New Curricula and Epistemological Mutations of Ayurvedic Medical Knowledge in India in the Early Nineteenth Century2017 •
As modern medicine gradually consolidated its new epistemological and ontological characteristics, jettisoned from its humoral legacy, Ayurvedic nosology, pathology, disease prognosis × all taken together and premised on the theory of do¼a-s × were outright rejected. The continuing struggle between Ayurveda and modern medicine began to take place, and indeed continues until today. In this article, our basic point of interest and focus is how the elemental tenets of Indian medicine - to speak of Ayurveda only, and not Yunani or Siddha medicine - have been reconstituted. Moreover, it may be intriguing to know the mechanisms and motives behind them, following the introduction of European or modern medicine in India. Here there remains no scraping away (avagharshana), only the scalpel; no subjectivity, only the objectiƒed patient; no ailing person awaiting a healer, but the diseased patient and a particular case that happens to be some conglomeration of anatomo-pathological and biochemical markers.
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