Keraliya Cikitsa Paddhati: A Complete Guide to Specialized Keralan Ayurveda Treatment Procedures (Based on Dharakalpah)

Dr.Pavana Jayaram

Graduated from Govt. Ayurveda Medical College Bangalore, and post graduation in Pancakarma from. Govt. Ayurveda College Thiruvanathapuram.

Dr. Pavana Jayaram, Medical Officer – Panchakarma Dept. of Indian Systems of Medicine. Formerly lecturer in the department of Panchakarma, PNNM Ayurveda Medical College, Cheruthuruthy and Amritha School of Ayurveda, Kollam.

Trained under Dr. K. Rajagopalan and Sri Arumanoc Paramesvaran in traditional Keralan Ayurveda.

She shares the authorship of Rogavijnana an Vikrtivijnana Vol.2 with Dr. Manoj Sankaranarayana.

Dr. Manoj Sankaranarayana,

An alumni (graduation and post graduation) of Govt Ayurveda College, Trivandrum, started his Ayurveda learning under maternal grandfather Late Vaidyavacaspati P. Mahadeva Iyer.

He underwent clinical academic training under Dr. K. Rajagopalan, Vaidyabhushanam K. Raghavan Thirumulpad, Arumanoor Paramesvaran,Dr.C.D.Sahadevan, Dr. RamankuttyVarrier.

Medical officer - Ayurveda, Dept. of Indian Systems of Medicine, Govt. of Kerala. Formerly lecturer Rajiv Gandhi Ayurveda Medical College Mahe, U.T. Puducherry Institution. Member of Vienna based CATS (Classical Ayurveda Texts Study group).

Authored a comprehensive text book on Rogavijnana and Vikritivijnana is published by Chaukhamba Sanskrit Series Office, Varanasi.

Translated the pancalaksananidana chapter of madhukosatika from Sanskrit to Malayalam.

The Field of Ayurveda is in a state of Transition. Everything from education to clinical practice and research to industry is undergoing the ordeals of this transition There is a downward trend in the ability of the teachers and practitioners, with regard to their intellect, intuitions and innovations. There are question about the authenticity of the chosen pathways and serious concerns about the outcome of the transition processes. The Journey of this science from times and terrains, is amazingly inspiring to believe that this too shall pass with a characteristic ease. However, the Stakeholders cannot escape the responsibility and the pain of passing through this arduous phase in the history of Ayurveda science.

As a humble follower of this science I pin my hopes on quality education, the transmission of correct and complete knowledge alone , in this tumultuous trip and he complete knowledge alone in this tumultuous trip we have forced upon ourselves . In the four decades spent in understanding and experimenting with optimal learning processes , I can convincingly say that the problems in current Ayurvedic curriculam and coaching limit this medical system to what it is today. The vast expanse of the tradition wisdom, the dark depths of cryptic aphorisms illuminated by the master and the sky of limitless possibilities opened by their rich practical experience remain far away from the majority either due to lack of awareness or due to lack of proper guide. The institutionalized learning system has repeatedly failed in maintaining the spark of quest needed in the seekers .

Te result is that the “product Ayurveda” we have packaged to meet the growing global demand lacks completeness in ingredients, process or quality Tradition , authenticity and science just decorate the advertisements of companies or institutions. There Comes the relevance of teachers likes Dr. Pavana Jayaram and her husband Dr. Manoj Sankaranarayana. I hold this Couple brought together by Ayurveda and for Ayurveda, in high esteem for their wisdom, words and works. The Pleasure of understanding “, Said Dr. S. Radhakrishna ,” is one of the purest available to man and the passion of Indian for it burns in the bright flame of the mind.” Every Time have listened to them or read their works , I experience that pure pleasure and the enhancement of that flame’s brightness.This book, “ Keraliya Cikitisa Paddhati”, brught out by Dr. Pavana Jayaram exemplify this.

“Keraliya Cikitsa Paddhati”, is a detailed study of the tex ‘Dharakalpam’, the reputed one on special treatments developed and the flourished in kerala. I appreciate the authors for giving an independent serious status to such a work which remained a an appendage of a much popular work, Shasrayoga, till now. The content is subjected to intense scrutiny and comparison with all classical and regional texts so as give a final explanation that will benefit the student and practitioner alike. The discussion are rich and absorbing , encouraging students of pursue higher knowledge (reminding me of the comment oliver Sacks made about his book to V. S. Ramchandran – “the realbook is in the endnots”).

When you learn “Keraliy Cikitsa Paddhati” you learn Ayurveda as such and not just the indications, requirements and procedures of various treatments This is the way a book has to be written. The profundity, clarity and order in the books do not surprise me as I now well the caliber the duo.

As disciples of Dr. K. Rajagopalan and Prof. Geritt Jan Meulenbeld, this couple represents the best of Ayurveda theory and practice. We find many promising youngsters like them who preach and practice with conviction and commitment and , thus , prove us the reversal of the alarming trend mentioned earlier. The spiritual power always got manifested as tangible saviours whenever we faced existential threats to humanity or knowledge. Physicians like them are to be treated as our blessings, as the future of A Ayurveda remains safer in their hands . Elsewhere I had read them thus “ the committed teacher should explained with clarity the classical aphorisms and should pass on their essence , without which all disciples fail to grasp the science …in due course Ayurveda might have lost scholars adept in theories and physicians excelling n practice.. heir absence would have motivated many scholarly physicians to write commentaries for treatise” which convince me again the correctness of the problem and its indentified solution.

Thank you Dr. Pavana, and Dr. Manoj. Like your earlier works , I am sure this too will enlighten many.

॥नाडमूलं लिख्यते किचित्रानपेक्षितमुच्यते ॥

Kerala the land blessed with biodiversity and well protected by the natural boundaries was less affected by the perpectual strife for power compared to the mainland. This uniquesituation provided an atmosphere favourable for intellectual and cultural activities, thus various streamsof Sanskrit intellectual traditions were benefited by the inestimable contributions of the scholars of kerala.

Kerala preserved Ayurveda, the indigenous healthcare system, without losing its theoretical integrity and pragmatic value.The Kerala’s indigenous art of healing passing through three distinct epoch namely pre- Sanskrit era, Sanskrit era, and modern era. The state evolved a well balanced system of Ayurveda giving equal importance to its theory, therapeutic procedures, samanacikitsa, and the usage of herbo- mineral drugs.

On close examination of classical treatises of Ayurveda we come across a dichotomy in the approach towards the disease cure that is ssodhana and samana. For establishing the equilibrium of dosa-s one steam of approach concentrates on the eliminatin of excited dosas frm the body i.e., sodhana- cikitsa and he other gives emphasis on methods other than the elimination therapies i.e.,samana ciktisa one can trace the roots of sodhana cikitsa to vedic era. The precise approach of sadhana- cikitsa demanded the physician to go beyond the ordinary awareness of medicinal herbs, and to be well equipped with the subtler nuances of fundamental principles along with its clinical standing the specific conditions suitable for specific elimination therapies were not met by the subsequent generations of physicians; coupled with the socio, politico and historic reason resulted in the letdown f this streams of ayurveda in its later era. The lack of scholarly physicians for doing panca- karma resulted in a scenario where the process itself resulted in the genesis of diseases i.e.,panka-karma bhava-rogah, or diseases as resul of panca karma therapy Narsimaha – bhasya, the unique bhasya r commentary on Rasa- vaisesika – sura, retrived from kerala is said to be carrying the cream system of eight fold Ayurveda represented by various treatises. Interestingly Narasimaha deems his bhasya as a varttika. I general this bhasya will serve as a varttika for the eight fold Ayurveda and specifically to the branch of internal medicine or kaya-cikitsa. The Commentator reveals the special status enjoyed by Kaya-cikita branch owing to the inclusion of panca –karma or the elimination therapies in this branch. Sodhana_ cikitasa or panca-karma (elimination therapies) were given high esteem, and all branches of ayurveda were utilising its services. The bhasya left a great impact in the Ayurveda fraternity of kerala , through this reference to pancakarma its reveals the importance attached to elimination therapies during that point in time. At the same time the bhasyakara reportsthe utmost precaution taken to prevent the misuse of sodhana cikitsa and the bhiska paripalita svastha ( the person who is enjoying positive health due to his strict adherence to the ayurved principles as per instruction and supervision of a learned Ayurveda physician is barred from undergoing any kind ofsodhana or elimination therapy.

This opinion expressed by Narasimha in is bhasya must be viewed with the contemporary relevance. Panca-karmaor its preparatory measures (purva-karma) are performed now days without any discretion and that to under a very paradoxical name – sukha-cikitsa. (sukha stands for positive health, and cikitsa to its means of attainment). From the above description it is clear that the elimination therapies prescribed for specific season should be understood only for the persons who had committed lapses in life by not for those who adheres to tents of Ayurveda thus what is done in the name of seasonal purification in name of Ayurveda seems to be no sanction from Ayurveda scriptures.