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Appropriating texts with Clinical Practice

Mantra for GOOD CLINICAL PRACTICE
11

MANOJ SANKARANARAYANA manojpavana@gmail.com 094469 15426

Need for continuous study

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 3/16/13 Manoj they meant and they 22can be

 The study of traditional systems of knowledge requires a fair description of each of these systems i.e., a description that does not start from demarcationist principle that Western science alone can be regarded as a system of knowledge based on rationality and directed at the structure of reality. Applied to Ayurveda this means that we need a description of this particular medical system that does not presuppose the universal validity of the methodological norms of western medicine, thus disregarding any system of medicine that differs from it. Fairness requires a through study of the metaphysical basis of Ayurveda, its methodological and heuristic principles as well as adaptability and its potential for producing new knowledge. Research on this line will not only yield results which are theoritically interesting and useful for the comparative study of medical systems, but will also serve practical aims since to take one example the degree of adaptability of a medical system is of vital importance for its survival in a changing society. The required type of description doesnot yet exist with regard to Ayurveda The numerous books and articles on this subject by Indian authors are usually biased and contaminated by interpretations reflecting 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 medicine. Attempts by non-Indian authors to provide us with a more adequate known to me. 3/16/13 picture are notManoj

ARCHELOGY OF KNOWDLEDGE : MICHEAL FOCULT EPISTEMOLOGICAL OBSTACLE AND EPISTEMOLOGICAL BREAKS GASTON BACHLEARD UNDERSTANDING THE CONTEXTS THEORY TO PRACTICE AND PRACTICE 3/16/13 Manoj 44 TO THEORY

Vaitaraa vasti
Vaitaraavasti became popular after the research work by P.Sankarankutty, M.R.Vasudeavn Namboodiri and V.K.Sasikumar at Govt. Ayurveda College, in 1991

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Vagasenas formula
sindhbhavaya guarddhapala. surabhpayasa basthi. karam kuava alky sarvreth date pala ktho nihanti

at tlayuthoya rogagana.

bhukte

kayruphaotha la cmnila ghora. cirabhavamrustabha ghdhsiroga ca jnusakoca viam ajvari ghora klabyaca vinatyau. basti vaitaraokto suvikhy ta. 3/16/13 Manoj guna gaayukta

The formula in text reads:

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 3/16/13 of Vagasena Manoj sahita includes gomtra

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 k ra or gom tra is taken, while the 3/16/13 Manoj

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 3/16/13 Manoj as sneha. Tamarind is mixed and

palaukti kara kuavair amlk guda sindhujanma gomtrai.

at tlayutoya basthi slnhma vtahara.

bhojayitv tu syhne sarvasyya praasyate. atha cet balav jantur abhuktvpi tad kvacit.

VM 74.43-44
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Vaitara a vasti -

First reference

k ra (k ira ) na cedvaitarana prad ya dvayahe trayahe v apyanuv san ya . VM .75.3. Srikanadatta explains yasya virecana nocita sacita ca malam asti tasya tan malpagam rtha kra vaitara a v basthi dattvnuvsana deya viuddhasya sneha basthy upadet
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palaukti kara kuavair amlk guda sindhujanma gomtrai.

P.V. Tewari & Asakumari ed. reports a

variant reading where gua is replaced by higu

amlkhingusindhujanmagomtrai
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Toaramallas yurvedasaukhya
palaukti kara kuavair amlk guda sindhujanma gomtrai. at tlayutoya basthi slnhma vtahara. bhojayitv tu syhne sarvasyya praasyate. atha cet balav jantur abhuktvpi tad kvacit.
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P.V.Sharmas Cakradatta
gomtra kudava caikaic guda pala pala sataila saindhavasy kameter vaitarahvaya . kte bhukte prayuktoaya otha mandgnit jayet. gdhras jnusakoca sastambha vi ama jvara . 3/16/13 Manoj

Nicalakara furnishes another formula of vaitaraavasti from Acyutas yurvedas ra. The formula accepted here comprise: one aka of saindava, one pala each of guda, cic, and taila, and one kuava of gomtra. gomtra kudavacaika icgudapala pala . sataila saindhavasykam eter vaitarahvaya .
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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.
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Nicalakara stipulates the

and

ivadsasena

quantity of taila as one pala on the basis of existing tradition or vr ddha vaidya sammatt.

iat tailam iti palamiti vyavaharanti vrddh.

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Ratnaprabhk .C.D.71.30-31
Manoj

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'ny stu prakalpayet. sarveveva nirheu madana ca prakalpayet. sneha gua mkikaManoj ca lavaa cpi yuktita. 3/16/13

yasya ca virecana nocita sacita ca mala basthi tasya ca tanmalpagam rtha k iravaitara a v basthi dattv anuvsana deya triuddhasya snehabasthyupadet.
amalla on S ragadharasahit Uttarakhanda 3.
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1.

As per the reading of Vrndamadhava, Cakradatta and yurvedasaukhya: the ingredients are saindhava(kara), gua(ukti), amlika(pala), taila (iat) and gomtra (kuava).

2.

As per the variant reading of Vrndamadhava: saindhava (kara),higu (ukti),amlika(pala), taila(iat) and gomtra (kuava). Here gu a is replaced by hi gu . 3/16/13 Manoj

3. The formula according to yurvedasra of Acyuta: saindhava (kara),gua (pala), amlika (pala), taila (pala) and gomtra (kuava) 4. Formula (1) is further modified by adding one madanaphala to the vasti formulation in line with the tradition quoted by ivadsa. 5. In the compendium of Vagasena, 3/16/13 Manoj

Sl.no 1 2 3 4 5 6 7 8 9 10 11 12

Indication Sla nha mavta otha mandgnit Grdhras jnuskoca sastambha viamajvara Kayruprhaot ha Cirabhavam rustambha klaibya 3/16/13

Vrnda/toar Cakra a + + + + + +

yurvedasr Vagasena a + + + + + + + + + + + + + +

Manoj

Time of Administration

1.

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Vrnda and Vagsena explain that vaitaraavasti can be

Manoj

CIKITSMA JARI

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2424

Cikitsmajari-s

Cikitsmajari of Raghunthapaita, the author of Ndivijnavidhi and Vaidyavilasa. The work is treatise in 428 verses organised in seven chapters titled as kusumas. Whereas the work Vaidyavilsa arranged in ten chapters or taragas. is

Meulenebeld is of the opinion that the later work is an improved version of Cikitsmajari. Raghuntha hailed from a Marathi family surnamed Manohara from Campa, son of

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Cikitsmajari compiled by Gopinth Sragi in AD1660, in Oriya and Sanskrit during the period of Baliar Singh the powerful ruler of Chauhan dynasty of Sambalpur. The work contains yogas which were used commonly in the part of Odisha. This is also called Brhatcikitsamajari or cikitssrasagraha. Brhat cikitsmajari srasagraha 3rd 3/16/13 Manoj b cikits edition

The work famous as valiyamajari is a popular hand book of clinical medicine was first published by K.G.Gopala Pillai in two volumes in 1934 and 1935 under the aegis of the royal government of Travanacore. The edition is based on two exemplars; first one based on the manuscript received from Krishna Pillai, son of Kocurmanpilla vaidyan, Aranmula and the second one from Narayaapillai of Mvelikara, son of Kocurmanpilla vaidyan. The first volume contains first forty-six 3/16/13 Manoj from jvara to vtaoita chapters, starting

K.G.Gopala Pillai edition

Manuscript of Cikitsmajari

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Linguistic style
The

text contains 67 chapters in the original edition. or cikitsmajari is popularly considered as a Malayala work crafted in maipravala style (Maipravala - ruby and coral). analysis of this text shows that it is mainly composed in Sanskrit. Out of total 2949 lokas maipravla constitutes only 722 lokas, 2172 Sanskrit lokas and 45

Valiyamajari

The

Pukalavata tantra
Bk]vXcm{XmcpWw PzcamlpnInImx a[yaw Zicm{Xmp ]pcmWaX Dcw 14 +{ijkh V SEiE& v njk {hi =k 14 3/16/13 Manoj 3131

Upavsa redifined

Hpancpw aqpw ]nWn ]pw Pztcjp s]cpsImm]nm\neI^hnIrXnjpss]pw hn emLh `thXv C.M/Jvara/20 JyoM M no{ M d O

}OO~M ` Yj` } 20
3/16/13 Manoj 3232

Peya in Navajvara
Npp Np ISemSnXqhbpw ImpXnenbpanp sh \o tImjvWtah ]n_Xmw Xf Xo ImpXohsecnbpw \hPztc

^OQ ^yo Oln}M Olo~lo O| }M } % ~ OOQ~M d 22

3/16/13 Manoj 3333

First line after Upavsa

apm ]SIhpw Nppw IqnpSn\njvIzYnXw ]\nbnenZw ]calnXw ]nWnt]bmaXoXy sNbvI \tS

}\] %lOM ^OQM OnoOQnOQ Q}M

3/16/13 Manoj M }M

.
Nppw sIm]mebpsampancpw {ItaW `mKbpXw IzmYw IpSn NqSpw tamlhpamaPzc l yNncmXv 37

^OQM O}yoM Oy V}M OM OnOQ ^lMdj` 3/16/13 Manoj 3535

Pcana.Ceriyakirtdi kaya
NpbpaarXpw Nppwapmbpw IpSn \njvIzYnXw sNdnb IncmXmZncbw]\nbnentX ]mN\w ia\w 38

^yo}M ^OQM}\]M OnOQ Q}M ^ P}M} ^M M 38

3/16/13 Manoj 3636

Valiya kir t di ka ya
NpbpaarXpw Nppw apkvXm sNdp]aqe \njvIzYnXw henb IncmXmZncbwhmXPzc\mi\w ZrjvSw 39 ^yo}M ^OQM ^j` Q}M P}M }dM oM 39

ceriya kirtdi kaya plus laghu pacamla Vtajvarahara.

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3737

Pathyadi kaayam
]Yym ISv^e\mKcmw_pZ hNm `p\nw_ [m\y{Zpssa `mMvKo]SIm\zssXx irXanZwtXmbw kpioXw ]p\x a[zmVyw ]camWpcmaTbpXw tjvaPzcw \mitbXv tImjvTmnizk\mnkmZIk\m cpNymkytim^m\znXw

OlVM ^ M \X 3/16/13 Manoj 3838

Peya for Kmala and javara

Nppw sImmebpaarXpw sImmipIev]nXw IpSn\o ]\nbnecw ]nlcwImanebn ]p IcZrjvSw 51

^OQM O} }M OzoO}M On M }M O 3/16/13 Manoj yo OoM 51 3939

Lepana -Sannipta jvara

]qhmsX Ipfns \osImp ]cnte]tbXv B]mZNqUw aqntsemgntI kn]mXPnXv 67 } O~ O %yo } A^sM PQO }f} 67
3/16/13 Manoj 4040

Xerostomia
DXq\mw kv^pSnXmw Pnlzmw {Zmbm a[pknjm te]tbXv tIhte\m]n a[p\m kn]mXtP.
C.M/Jvara/86

D^c}M n}M fM O % } O }e 86
Manoj 4141

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 a anga Bhedas or Modifications of a anga

Caraka Suruta

Vgbhaa

Jvarahar a
Trahar a
Pacana

+
+

+
+
Manoj

Dpana
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aaga is firstly mentioned in jvara cikitsa (1/151) is useful in trachardi and dha and this can also be consumed as peya. In aaga, dhnyaka and amrita are added in the place of usira and hrbera and as ka ya with madhu and sita are useful in viama jvara occurring once in three days (1/163). aaga bhda formed by replacing candana, hribera and usira and adding 3/16/13 Manoj brihati, amrita and va is especially

jvara

RAKTAPITTA:

aaga without unhi is useful in raktappita (2/8).

TRA

aaga with bhnimba and lja is useful in atisra patients with trna (19/36).
PRAMEHA aaga kaya formed by replacing unhi with ekanyakam adding amrita and malaki is used in pramha along with madhu. This is also beneficial in thra, 3/16/13 Manoj

SOMAROGA: aaga formed by replacing unhi with yaimadhu along with madhu and sita is useful in somaroga (27/5).

PU:
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Quality is the result of Care

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