Thursday, 7 May 2020

Samhita based Research::: May 2020


Samhita based research

      Samhita based = ??
     à   based only on direct references from Samhita
à  based on Ayurvedic Principles and interpreted with same thought-line of Ayurved
à  based on bio-medicine and interpreted with same thought-line of bio-medicine ; – only drug is from Ayurved Samhita


Ø based only on direct references from Samhita
Study of Principle ‘vaRid\Qa: samaanaO: savao_Yaama\    w rt  asthiposhak vati and AisqaXaya

Ø based on Ayurvedic Principles and interpreted with same thought-line of Ayurved eg study of Aavran as intermediate stage of Samprapti

Ø based on bio-medicine and interpreted with same thought-line of bio-medicine  -à integrated Research ---only drug is from Ayurved Samhita eg.. a) Antibacterial activity of Nimba
                 b) Antihistaminic activity of Haridra
                  
Most of the time there is no explanation with Ayurvedic principles/views
-----------

MD in various subjects / dept
      In true sense PG scholar from any dept expected  to undertake research project of any of above mentioned type but need is to -  
à plan the method based on Ayurved
à try hard to establish parameters which explore Ayurved as Medical science
à discuss and explain all findings / observations with Ayurvedic perspectives
àdraw conclusions which contribute and strengthen Ayurved in present era.

Example ---

Kriya Shareer
      Not far different to Samhita
      Prakriti
      Mental states and endocrine
      Sheet –Ushna effect on body
      Circulation
      Breathing – a voluntary activity
      Parameters to assess normal production of Tridosha
      and many more ….


Rachana Shreer

Don’t get restricted to dissection. Observe internal organs in live body in OT and think to select topic
 you may get some new interlinking
 Imaging techniques  or
Sound resonance : Parthivatva/ Aakashiyatva???.... Applied anatomy!

Dissection :
  Actual counting of sira- dhamani
  One way to differentiate them and confirm them. 



~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Dr Y Joshi
May 2020

Thursday, 2 April 2020

Literature Research in Ayurved - Brief notes

Scope for Literature Research in Ayurved
(Brief study notes for 4th yr BAMS students)

Traditional Ayurvedic knowledge —
~ preserved verbally (pre and post Vedic era)
~ then in ‘Manuscript’ form (medieval period)
so what is essential in clinical practice and beneficial for mankind –that much is mentioned and not methods or steps of ‘arrival on conclusions’ or ‘background experiments’
~ then print form (in 19th century)
~ now in electronic form
NEED of TIME :: Documentation of all steps.

Types of Literature research in Ayurved ---
i. Study of specific Manuscript
ii Study of ancient Samhita
iii Study of comparatively new literature
iv Literary Review (Meta-analysis of Ayurvedic data published in research papers)
---------------
i Study of specific Manuscript
[ancient Ms – --all over world
--varied scripts & languages]
Manuscript study example —
eg : BOWER Ms. ~~ Navaneetakam
“Exclusivity of the Bower Manuscript- Naavaneetakam (BMs)”
By -Yashashree Vasant Joshi,
Dept of Basic Principles, College of Ayurved, Bharati Vidyapeeth(DU), Pune.
Date of Submission: 30.08.2018, Date of acceptance: 04.12.2018
Annals of Ayurvedic Medicine Vol-7 Issue-3-4 Jul-Dec, 2018
Conclusions: The BMS - Naavaneetakam is a unique manuscript in many ways. Its availability with only one copy on globe@Londan makes it extraordinary in Ayurveda literature.
i) Explanation of less occurrence of baldness in women and emergence of treatment principle for baldness in males
ii) Consideration of Vishamaagni as main cause of many diseases
iii) Depiction of Daadhika sarpi and Hapusaadi Sarpi in Vishamagni condition,
iv) Pharmacological tracks of four drugs and v) a few new therapeutic uses of formulae and Kalpas especially use of Lasuna against Asthigata Vaata (osteoporosis).
----------------

ii Study of ancient Samhita
~ compilation of specific data from Brihat-trayi/ Laghu-trayi/ ancient texts of Rasashastra/ Nighantu
~ compilation of medical references from ancient Indian literature (Vedic, Upanishadas etc)
~ analysis of collected data
~ finding the hidden co-relations
~ summerisation into useful information which guide future activities
Data- mining :::: process to extract information from a data set and transform into an understandable structure for further use.
 all should lead to thinking process about interesting and previously unknown facts
Easy way of referencing Samhita :: e-samhita--- Brihattrayi, nighantu
• Copyright © Central Council for Research in Ayurveda and Siddha (CCRAS), New Delhi – All Rights Reserved
• e-Samhita Designed and Developed by National Institute of Indian Medical Heritage, Hyderabad [NIIMH]
----------

iii Study of comparatively new literature
Vangasen Samhita, Chakradutta, Sahasra - yoga sangraha, Rasachandanshu etc.
Any new books written by Indian or outside author which has o be studied
----------

iv Meta-analysis-- (based on till date research data aprx. last 30-35 yrs)
Examples :
• Clinical Trials --- i)kxaOTjaaid iSalaajaIta – on CRF
ii)Chandraprabha on --- uterine disorders (specification)
iii)Arogya vardhini --- Yakrit vikar (NAFL) & so on
• Sandhan Kalpana -- (for drug standerdisation )
one aasav or arishta --- time period / sandhan dravya
• Survey studies for specific conditions / diseases etc
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

Friday, 6 March 2020

IOSR Journal of Dental and Medical Sciences (IOSR-JDMS)
e-ISSN: 2279-0853, p-ISSN: 2279-0861.Volume 16, Issue 4 Ver. VI (April. 2017), PP 64-68
www.iosrjournals.org
DOI: 10.9790/0853-1604066468 www.iosrjournals.org 64 | Page



                     Study of role of Panchatikta Basti in 
                 Abhishyanda Pradhana Prameha

             Dr Mangesh Ganpat Dimble-1, Dr Yashashree Joshi-2, Dr Vasudha Asutkar-3


1 lecturer at Samhita and Ayurved Siddhant dept. SSAMC Haveri, RGUHS, Karnataka, India.
2 Prof and HOD at Samhita and Basic Principles dept. BVDUCOA Pune, Maharashtra, India.
3lecturer at Samhita and Basic Principles dept. BVDUCOA Pune, Maharashtra, India.

Abstract:
Aims: To study effect of Pancatikta-Basti in Abhishyanda-Pradhan-Prameha.
Settings and Design: Panchatikta-Niruha-Basti(medicated enema) has been administered in a dose of 430 ml for 4 consecutive days and on fifth day Sarshapa-Taila(Mustard-oil) 60ml Anuvasan given which is least amount of Sneha(oil).(4+1=1cycle x 3cycle).
Methods and Material: 30 patients were selected for the study. Pachana medicine i.e. Hingvashtak-Churna is given 1gm with lukewarm water, just before 2meals/day for 5days. Purvakarma:- Snehana- Bahya-Sarvang with Tila-taila and Svedana(sudation): Bashpa Peti (Mild). Panchatikta-Niruha-Basti has been administered accordingly.
Statistical analysis used: Data displayed as Mean  SD in case of normally distributed data and Median (Range) in case of data not distributed normally, for quantitative data Paired t test and for qualitative data Mann Whitney test has applied.
Results: As per statistical analysis – Abhishyanda-Pradhan signs have shown significant results i. e.
Prabhutamutrata (excess-urination), Avilamutrata (turbid-urination), Asyamadhuryata (sweet taste in the mouth), Alasya (laziness), Tandra (drowsiness), Nidra (excess sleep), Svedoangandha (foul smell of sweat), Shitapriyatva (desire to cold), Gurugatrata (heaviness in the body), Jihvaupadeha (white coated tongue). Hastapadataladaha (burning sensation of both palms and sole), Shithilangata (lack of compactness of body tissue), Amlika (hyperacidity), Shula (pain) Badhapurishtva (constipation), Pratishyaya (coryza). Daurbalya (generalised weakness), Kaphapraseka (excessive moisturization of oral cavity) has shown satisfactory results. Significant results - BSL-F and PP, URINE-SUGAR. Satisfactory results have been seen in Weight and waist circumference.
Conclusions: Panchatikta Basti is significantly effective in Abhishyanda Pradhana Prameha. In this clinical study not a single patient out of 30 patients was complained about any type of Vataprakopa. This Basti is significantly effective in elevated sugar level in blood and urine, excess urination and weigh-gain.

Keywords: Abhishyanda, Basti , Prameha, Panchatikta-Basti.


I. Introduction:
Prameha may be equated with the DM. Charaka explains it as a life-style disorder, due to over
indulgence in heavy and richly nutritious food, day-time sleep, lack of exercises, other sedentary habits and not doing seasonal purifications.[1] All these etiological factors are responsible for formation of Vitiated Kleda (deliquesce) i.e Abhishyanda. The term Abhishyanda is found in Ayurvedic texts in different contexts. It is traced as a cause of diseases like --Hikka, Shvasa, Visarpa, Kushtha, Prameha, Alasaka etc. The practical utility of Abhishyanda (excessive dampness) is important in treating patients. While referring to the meaning of Abhishyanda, a very meaningful explanation is found in Chakrapani commentary Abhishyanda is vitiated Drava dominant Kapha Dosha.[2] With these thoughts, the Scholar has studied Prameha Chikitsa and found
Panchatikta Basti especially prescribed for Meha-Abhishyanda.[3] According to Ashatangasamgraha, root cause of Prameha is Abhishyanda.[4] This gives a clear idea about the root cause of Prameha i.e. Abhishyanda. The physician must take due cognition of Abhishyanda status of various body factors while treating various diseases and especially treating Prameha , for better success in treatment.

Aim and objectives:
To study effect of Pancatikta Basti in Abhishyanda Pradhan Prameha.

II. Subjects and Methods:
A total of 30 patients of Prameha (DM type 2) were registered on the basis of symptomatology and
relevant blood and urine test, irrespective of their sex, religion, etc. Written consent was taken from each patient after giving him/her detailed information about the Basti treatment. Ethical clearance was also obtained from the Institutional Ethics Committee.

Methodology:-
1) Previous medications were stopped.
2) Pachana medicine i.e. Hingvashtak-Churna is given 1gm with lukewarm water, just before 2meals/day for 5days.
3) Purvakarma:- Snehana- Sarvang Bahya Snehan with Tila taila.
Svedana: Bashpa peti Sweda (Mild sudation).

SOP of Basti - A Niruha Basti (medicated enema for evacuation of abnormal Dosha) has been given in a condition of empty stomach and Anuvasana (a type of medicated enema of medicated oil) has given immediately after food. Basti Dravya has been given by anal route by simple rubber catheter in left lateral position having right leg flexed towards abdomen and left leg extended.

Anuvasana Basti is contraindicated in Prameha Vyadhi.[5] Whereas Asthapana (Niruha) Basti are specially advised for Prameha as it is Snigdha Kleda dominance disease. [6]
Dalhana mentioned that dose of Niruha Basti should be 1/3rd or ½ less than that of routine dose of Niruha in Snigdha Rugna.[7]
Dose of Pancatikta Basti is 430 ml & it correlates with above calculation.
Chakrapani stated that for aggravated Kapha – Pitta, Anuvasan Basti should be given on 5th day after Niruha Basti.[8] The dose of Sarshapa Anuvasana is 60ml which is least amount of Sneha Basti.

III. Design Of Basti Treatment
Anuvasan is contraindicated and Asthapana is specially advised in Prameha. [9]
Dose of Basti - - In Snigdha Rugna, Niruha should be given 1/3rd or ½ less than that of routine dose of Niruha.[10] So dose of Pancatikta Basti is 430ml which correlates above calculation.

[Table no 1 ]
Name of drug Part to be used Form of medicine Quantity
Patola
Tricosanthus
Cucumerina
Leaf, stem decoction
Rāsna
Alpinia galanga
Rhizome decoction
Bhuniṃba
Andrographis panniculata
Whole plant decoction 320ml
Saptaparna
Alstonia scholaris
Stem bark decoction
Niṃba
Azadirachta indica
Stem bark decoction
Sarshap
Brassica campetris
Seed Paste 30gms
Goghruta 80ml
Total=430ml

Contents of Panchatikta Basti (Table No 2)

Name of drug Guṇa Rasa Veerya Vipak Doshaghnata
Patol
Tricosanthus
Cucumerina
Laghu,
Snigdha
Tikta Ushṇa Madhura Tridoshaghna
Rasna
Alpinia galanga
Gurū Tikta Ushṇa Katu KaphaVātahar
Bhunimba
Andrographis
panniculata
Laghu,
Rūksha
Tikta Ushṇa Katu KaphaPittaghna
Saptaparna
Alstonia scholaris
Laghu,
Snigdha
Tikta
kashaya
Ushṇa Katu Kapha Vātaghna
Nimba
Azadirachta indica
Laghu Tikta
Kashaya
Ṣῑta Katu Pitta Kaphaghna
Sarshap
Brassica campetris
Snigdha,
Tikshna
Katu
Tikta
Ushṇa Katu Kapha Vātaghna

Goghruta Madhura Ṣῑta Madhura Pitta Vātaghna



Logic Behind The Sequence Of Basti
(4+1 ×3 CYCLE) – [11]
Chakrapani stated that in aggravated Kapha-Pitta, Anuvasana Basti should be given on 5th day, it’s clear from bove verse that 4 Niruha Basti have to be administered consecutively and to avoid Vataprakopa, on 5th day Sarshapa Sneha in 60 ml which is a least amount and is advised in Prameha.[12]
Criteria For Primary End Point Minimum one cycle 4+1 & max 3 cycles (4+1) has been administered until Lakshanatmaka Upashaya (symptomatic relief) is achieved. Basti administration has been stopped with Sarshapa Sneha Basti.

[Table No 3]With these guidelines, following Basti treatment is planned.
Cycle        1                           2                       3
Basti   - N N N N A       N N N N A         N  N  N   N  A
Days  -  1  2  3  4  5       6  7  8  9 10        11 12 13 14 15
(N = Niruha , A= Anuvasan Basti)

This ( 4+1 ×3)cycle has been given according to signs and symptoms of patient. Minimum one cycle of Basti (4+1) and maximum 3 cycles of ( 4+1)has been administered.

The drugs for Basti were self collected, and authenticated.

Inclusion criteria
Patients having symptoms of Prameha according to Brihattrayi irrespective of sex, BSL.
Patients having DM-TYPE 2 with symptoms of classical Prameha Vyadhi & essentially urine sugar traced.

Exclusion criteria
Age - below 20 and above 60 years.
Patients with Vata dominance (Ati Apatarpan).

Assessment criteria
A change in severity index of sign and symptoms has been prime criteria of assessment.
Haematological and urine investigation related with DM has been advised before and after treatment.
Criteria for assessment
Improvement observed in patients was assessed mainly on the basis of change in severity index of sign and symptoms of Prameha.
Urine for Sugar, blood sugar level (BSL)
Subjective parameters like changes in weight, waist circumference.

Statistical Analysis
The data obtained in the study was subjected to statistical tests.
The effect of the Basti on anthropometric measurements and other investigations are shown in the following table: [Table No 4]





Parameter                                         Pre-treatment                                          After  treatment
Weight (Kg)                                      71.86   7.39                                          69.58  6.61***
Waist circumference (cm)                39.68  1.77                                            37.96  1.49 ***
FBS (mg/dl)                                    191.08  63.35                                        105.36 18.63 ***
PLBS                                                260.63  55.63                                       157. 79  27.72***
Urine sugar                                           3 (2-5)                                                    0 (0-1)@@@


Data displayed as Mean  SD in case of normally distributed data and Median (Range) in case of data not distributed normally, ***p<0.001 as compared to pre-treatment using Paired t test, @@@ p<0.001 as compared to pre-treatment using Mann Whitney test.

The effect of the Basti on Abhishyand predominance symptoms are shown below:
[Table No 5]

Symptoms                                          Pre-treatment                              After completion of treatment
Prabhut Mutrata                                   7 (5-8)                                                      1 (0-5) @@@
Avil Mutrata                                         7 (0-8)                                                      1 (0-4) @@@
Aasya madhurya                                  7 (0-8)                                                       1 (0-3) @@
Alasya                                                  7 (0-8)                                                       0 (0-3) @@@
Tandra                                                  7 (0-8)                                                       0 (0-2) @@
Nidra                                                    0 (0-8)                                                       0 (0-2)
Saad                                                      7 (0-8)                                                      0 (0-4)
Kaychidreshu updeha                           0 (0-8)                                                      0 (0-3)
Swedonga gandha                                5 (0-9)                                                       0 (0-3) @
Guru gatrata                                         7 (0-9)                                                       1 (0-2) @@@
Jivha updeha                                         5 (0-8)                                                       1 (0-2) @@
Shithilangata                                        7 (0-8)                                                        3 (0-4) @@


Data displayed as Median (Range), @ p<0.05, @@ p<0.01 @@@ p<0.001 as compared to pre-treatment using Mann Whitney test.

IV. Results:
After giving consequent 4 Niruha Basti not a single symptom of Vataprokopa has been noted.
Abhishyanda dominance signs have shown significant results i.e Prabhutamutrata (excess-urination), Avilamutrata (turbid-urination), Asyamadhuryata (sweet taste in the mouth), Alasya (laziness), Tandra (drowsiness), Nidra (excess sleep), Svedoangandha (foul smell of sweat), Shitapriyatva (desire to cold) Gurugatrata (heaviness in the body), Jihvaupadeha (white coated tongue).
Hastapadataladaha (burning sensation of both palms and sole), Shithilangata (lack of compactness of body tissue) Amlika (hyperacidity),Shula(pain) Badhapurishtva (constipation), Pratishyaya (coryza).
Daurbalya (generalised weakness), Kaphapraseka (excessive moisturization of oral cavity) - have shown satisfactory results.
Significant results have been seen in BSL-F, BSL-PP, and urine-sugar.
Satisfactory results have been seen in Weight and waist circumference.
The symptoms such as Arocaka(tastelessness), Kasa(cough) are insignificant statistically but clinically these symptoms are significant.

Niruha Basti has to be administered consequently up to 4 Basti in the Kapha-Pitta dominance condition.
Being Yapya disease, repetition of this Basti has to be carried out periodically as once in year.

V. Discussion:
Panchatikta Basti is specially prescribed for MehaAbhishyanda in Caraka Samhita. Kaphaja Prameha,
being an Abhishyanda Pradhana Prameha is a perfect indication for administration of this Basti. Furthermore, it is a disease which has a vast Dushya Sangraha involved in its Samprapti(pathogenesis). Considering this, it is decided to access efficiency of Panchatikta Basti as ‘Meha-Abhishyanda’ or ‘Abhishyanda Pradhana Prameha’.
All the contents of this Basti are Tikta(bitter), Katu(spicy) and Kashaya(astringent) Rasa dominant in nature, Kapha-Pittaghna. Almost all ingredients of this Basti have Kledahara action which depletes Abhishyanda and leads to cleansing of micro pore as well as macro pores of various channels. Consequently, proper secretions and circulation can take place in the Annavaha-Srotas(elementary canal) as well as in the peripheral organs.
Following Abhishyanda dominance symptoms,
Such as –
Prabhutamutrata , Avilmutrata, Asyamadhuryata, Alasya, Tandra, Nidra, Svedoangandha, Shitapriyatva
Guru Gatrata, Jihva upadeha.
Abhishyanda is adherent and stagnated in various parts of body and is responsible for above symptoms.
These symptoms are relieved after administration of this Basti ( ref table no 4 & 5), due to the expulsion of vitiated Kleda i.e. Abhishyanda from micro as well as macro channels and Dhatu. This leads to enhance the strength of Dhatus.
As this Basti eradicates the root cause of Prameha i.e. Abhishyanda, results into strengthening the Srotas (channels). This leads to strengthening of body.
The impurities (Mala) are drained out of the body with this Basti. So the progress of Pathogenesis of
Prameha is lowered down which results in reducing probability of complications. Consequently Yapana of Prameha is achieved.( Yapan = a treatment modality which keeps Dosha, Dhatu and Mala in equilibrium state)

VI. Conclusion:
Panchatikta Basti is significantly effective in Abhishyanda Pradhana Prameha. In this clinical study
not a single patient out of 30 patients was complained about any type of Vataprakopa. This Basti is significantly effective in sugar, urine and weight.

Acknowledgement:
We acknowledge Dr Supriya Bhalerao (IRSHA, BVDU, Pune)for her valuable guidance in statistical analysis.

References:
[1]. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Chikitsa Sthana, Prameha Chikitsa, 6/4, Brahmanand Tripathi editor. Reprint
ed. Chaukhamba Surbharati Prakashan, Varanasi, 2006; 279
[2]. Chakrapanidutta, Commnetator. Charaka Samhita, Sutra Sthana, Sneha Adhyaya, 13/55-56, Reprint ed. Jadavaji Trikamji Acharya,
editor. Chaukhamba Prakashan, Varanasi, 2009; 85.
[3]. Ibidem Chakrapanidutta, Commnetator. Charaka Samhita, Siddhi Sthana,Prasrutayogiya Adhyaya, 8/8;713.
[4]. Indu commentator , Ashtangsangraha, Chikitsa Sthana, Prameha Chikitsa 14/2, Dr.jyotimitra Acharya,editor- Dr Shivprasad
Sharma. 3rd ed. Chowkhamba Sanskrit series, Varanasi, 2008; 512.
[5]. Ibidem, Charaka Samhita, Siddhi Sthana, Panchakarmiya siddhi Adhyaya, 2/17; 1184.
[6]. Dalhana, Commnetator Sushruta, Susruta Saṃhita, Chikitsa Sthana, Netrabastipraman Pravibhaga Chikitsa, 35/22, Vaidya Yadav Ji
Trikam Ji and Narayan Ram Acarya Chowkhamba Surbharti Prakashan, Varanasi,Reprint Edition 2012;527.
[7]. Ibidem Dalhana, Commnetator. Susruta Saṃhita, Chikitsa Sthana, AnuvasanottarBasti Chikitsa Adhyaya, 37/80,536.
[8]. Ibidem Chakrapanidutta, Commnetator. Charaka Samhita, Siddhi Sthana,Kalpana Siddhi Adhyaya, 1/23-24 ; 681
[9]. Ibidem, Dalhana, Commnetator Susruta Saṃhita, Chikitsa Sthana, Netrabastipraman Pravibhaga Chikitsa, 35/22; 527.
[10]. Ibidem,Dalhana,Commnetator. Susruta Saṃhita, Chikitsa Sthana, AnuvasanottarBasti Chikitsa Adhyaya, 37/80; 536
[11]. Ibidem, Dalhana, Commnetator. Susruta Saṃhita, Chikitsa Sthana, AnuvasanottarBasti Chikitsa Adhyaya, 37/78; 536
[12]. Ibidem, Chakrapanidutta, Commnetator. Charaka Samhita, Siddhi Sthana,Kalpana Siddhi Adhyaya, 1/23-24 ; 681

Wednesday, 1 January 2020


Padmashree Dr K N Udupa :: A second "Malveeya Stallwart" who raised BHU at its zenith 

            life sketch by Dr R H Singh      







Logo of jayuvimed
J Ayurveda Integr Med. 2010 Oct-Dec; 1(4): 297–300.
PMCID: PMC3117323
PMID: 21731378
The life and times of Professor K. N. Udupa: An outstanding alumnus of Banaras Hindu University
This article has been cited by other articles in PMC.

Banaras Hindu University (BHU) is one of the largest educational centers in this part of the world. It was established against all odds by Mahamana Pandit Madan Mohan Malaviya at the beginning of the last century. After a decade of preparations, the university’s foundation stone was laid on Basant Panchimi day, 1916. The vision behind it was unique, amazingly ambitious, and futuristic. It planned to focus on holistic human resource development for new nation building, adopting a strategy featuring a unique blend of tradition, cultural synthesis, and science. Although the credit of establishing the university goes largely to the Mahamana, large numbers of contemporaries, colleagues, and generous donors played commendable roles in establishing the university in its present form.
In the latter half of the 20th century, several academic members including the galaxy of over two dozen successive, highly able Vice-Chancellors contributed new ideas according to their vision. The few who contributed most to the university’s development in recent years mostly remain unnoticed. All deserve special mention for their outstanding contributions in raising the university to its present status, but among them, Padmashri K.N. Udupa figures at the top. An alumnus of BHU, he made the largest contribution to the university’s development in the post-Malavian era. His outstanding work, and more than that, his human qualities and futuristic vision, led to his being addressed as a second Malaviya on a number of occasions. This brief account touches on aspects of Udupa’s life and work in the hope that the coming generation will receive inspiration from him.
Udupa of Kodettur from Katil to Kashi
Katil Narasimha Udupa descended from an orthodox Brahmin family of Madhawacharyas who, for a long time, served the temple of Udupi. Udupa’s grandfather, Sri Rama Krishna, migrated from Udupi to Athur to serve another temple, and later to Kodettur where a new temple that he was entrusted to serve was being constructed. Udupa’s father, Sri Tammaya Udupa, was born in 1870, as one of three sons of Sri Rama Krishna. He himself was one of six sons and two daughters of Sri Tammaya Udupa. As a scholar of Sanskrit and Jyotish, his father wanted all his sons to adopt the same profession.
Young Katil Narsimha Udupa revolted, however, opting for a medical career against his parents’ wishes. He attempted to gain admission to the Integrated Ayurvedic Medical College of Madras, but did not succeed. However, a well-wisher, impressed by his talents and keen aptitude for a medical career, advised him to try BHU in Banaras where an integrated Ayurvedic College with a good reputation already existed. He also introduced him by letter to one Prof. Dasannacharya who was then a Professor of Physics at BHU. He also told Dasannacharya that Narasimha was coming to BHU against the wishes of his parents and that there was nobody to support him financially.
In 1936, the young Udupa came to Varanasi without informing his father, Dasannacharya kept him in his family and arranged his admission to BHU’s Ayurvedic college. The young Udupa was very happy to become a student of such a reputed seat of learning. He also liked the city of Kashi, which, like his native Udupi, was a city of pilgrimage. His full interest soon made him a favorite of his teachers and, after completing six years at BHU, he passed his final AMS examination in 1943.
POST GRADUATION
During these years, Udupa realized that his training at BHU’s Ayurvedic college would not be enough for him to become a competent doctor. This aspiration impelled him to start looking for opportunities for further study soon after graduating. he moved from Varanasi to Mumbai, and, after additional training, he proceeded to the USA where he completed his M.S. at the University of Michigan in 1948 under the patronage of Professor of Surgery, John Alexander, to whom he had been introduced by his mentor, Colonel Mirajkar, a noted surgeon in Lahore. Later, during the same trip, he completed his F.R.C.S in Canada.
Returning to India after independence in 1949, he married Nurse Lila, whom he had met in Mumbai before going abroad. In 1952, they were blessed with an only child, Anjali. Because of his Ayurvedic background, and in spite of his MS and FRCS degrees, Udupa was denied an appropriate job, but in view of his very special caliber advanced surgical training abroad, he was appointed a surgical specialist and Civil Surgeon in the Mandi District of Himachal Pradesh, where no other surgeon wanted to work. Excellent performance led to his being offered a better posting in Simla.
Declining this, he returned to the USA from 1954 to 1956 to work with J. Englebert Dunphy, the renowned surgeon and medical scientist at the Harvard University School of Medicine in Boston. Here he conducted research on wound healing mechanisms, publishing half a dozen original scientific research papers in prestigious medical journals in the USA and UK: Annals of Surgery, New England Journal of Medicine, SGO, the British Journal of Bone and Joint Surgery, etc. Acclaimed the world over, his work on wound healing threw new light on processes involved in wound healing and tissue repair, crucial to the science of surgical practice, and is quoted in many text books.
VISION, MISSION AND POWER OF ACTION
In all this adventure, Udupa’s only help, besides his own talents, was his strong will and determination, and the benevolent hands of several who were impressed by his talents and sincerity. These included Dasannacharya at BHU, Mirajkar in Lahore, John Alexander of Michigan State, Harvard University’s J. Englevert Dunphy, and India’s Union Health Minister, Sushila Nayar.
Udupa returned to India again in 1956, taking up the post of Civil Surgeon in Simla, which he had earlier declined. Benevolence, dedicated services to the people, and surgical competence made him very popular among the hill peoples of Himachal Pradesh. The poor throughout the Himalayan state virtually worshipped him as a second God. His reputation soon reached higher circles in central government, and he was asked to work on policy making missions in the Government’s Ministry of Health and Family Planning.
THE UDUPA COMMITTEE AND ITS AFTERMATH
In July 1958, he was appointed Chairman of the Committee on the Reform of Education, Practice and Research in Indigenous Systems of Medicine, the famous Udupa Committee. Vaidya Kaladi Parameshwaram Pillai of Trivandrum was another member, while an officer of the Ministry of Health, Mr. R. Narsimhan, was member-secretary. As committee chairman, Udupa led reforms of Indian Systems of Medicine (ISM), including changes in education and research at the national level. On this assignment he traveled all over the country, surveying the prevailing status of indigenous systems of medicine, so as to make a realistic report. Epoch-making recommendations for ISM’s promotion to the national level resulted. The Udupa Committee Report was submitted in April 1959 and accepted by the government, proving a milestone in the revival, development, and mainstreaming of the ISM.
The Udupa Committee Report envisaged replacing the ABMS degree by the MBBS, simultaneously starting Ayurveda post-graduate education with an M.D.Ay degree. This was based on the thinking that Ayurveda needed more research and revival efforts, which would not be possible at a routine undergraduate college, so it was initially considered for his alma mater, BHU. Udupa was of the view that, with undergraduate education already being conducted at more than 100 Ayurvedic colleges spread all over the country, BHU, as a leading center of higher education, should involve itself in higher education and research in Ayurveda and other branches of medicine. He also considered that Ayurveda would never research and development would not occur without collaboration with modern medicine and biomedical sciences. This idea was in conformity with Mahamana Malaviya’s vision in 1927, when he started BHU’s Ayurvedic College on an integratedpattern.
These aspects resulted in events leading to Udupa’s appointment at BHU, which indicate how famous his chairmanship of the Udupa committee had made him. Its report led BHU students to demand his posting as regular Principal of its Ayurvedic college, and they conducted several month’s strike and hunger strike to promote their demand. The resulting situation on campus forced the Prime Minister, Jawahar Lal Nehru, to intervene, and he directed Udupa to join BHU immediately in the public interest. Nehru’s decision was warmly received by all the students and staff at the university, as well as the public at large around Varanasi, and the student strike was called off. An internationally reputed surgeon had joined BHU hospital. The hope that medical services would improve came true in a very short time. Thus came about Udupa’s return to BHU in June 1959 as Professor of Surgery and Principal of the Ayurvedic College, an unwilling return, since he had no desire to serve BHU at that time.
BANARAS HINDU UNIVERSITY
Without wasting time, Dr. Udupa quickly made drastic changes in the infrastructure of the college, including courses of study according to his vision. The university administration fully cooperated with him, granting him all the freedom required to do so. The college was converted into the “College of Medical Sciences” with the mandate to start offering the new MBBS course in modern medicine, and a postgraduate course in Ayurveda, leading to an M.D. Ay degree in Ayurveda. The MBBS course began the following year, in 1960, but the M.D. Ay degree could only begin in 1963, replacing the integrated ABMS course. The new institution combined the two systems of medicine under one roof.
The College of Medical Sciences was soon recognized by the Medical Council of India as well by the British Medical Council. This recognition brought a new status to the medical college, which until then had run as an Ayurvedic College. Only Udupa’s charismatic personality and strength of his vision could have made this possible. These qualities together with his sincerity, missionary zeal, and ability to materialize his dreams were tangibly visible, and always present to come to his aid.
This led to the development of the first big medical and health care center of its kind, catering to all the health needs of the people of the region. For this, Dr. Udupa is worshipped by the people at large, even today. He was single handedly responsible for developing BHU’s most important component, without which the university would have remained an incomplete organization at the national level. That is why many consider Udupa a second Malaviya.
The efforts of this lonely crusader and visionary activist did not stop. The infrastructure was enlarged to accommodate dozens of new courses including Super Specialty programs in both faculties. BHU’s College of Medical Sciences soon became well-known on the medical map of India. This was due both to its educational and service programs and, more, to its unique integrated character with two faculties, Ayurveda and modern medicine, under the same roof, and the common control and leadership of Udupa’s unique personality.
In 1972, due solely to Udupa’s efforts, hard work and selfless lobbying, the ‘College of Medical Sciences’ was upgraded to become the ‘Institute of Medical Sciences’, the short time being a record achievement. Udupa became the new institute’s Founder-Director. Among his achievements was a separate Central Surgical Research Laboratory with good modern biomedical research facilities to cater equally for the needs of researchers from both modern medicine and Ayurveda. The laboratory was used by Udupa for his own research, and by his Ayurveda research scholars for their doctoral research. It remained an active medical research center known all over the country for a number of years. Udupa would spend several hours there every day despite his extremely busy schedule as Institute Director. (The author himself was one of Udupa’s students, conducting all his PhD research in the laboratory, and, as his own Department had no facilities, for many years subsequently with his own students.)
UDUPA THE MAN
Udupa was an excellent clinician, and a skilled surgeon whose scientific temper and human touch made him greatly loved by patients and professional associates alike. Even with BHU hospital’s meager facilities, he performed all major surgeries including mitral valve surgery on the heart, traumatic surgery on the brain, and kidney transplants – including India’s first kidney transplant in 1968. His student, A.P. Pandey, later Professor of Surgery-Urology at CMC, Vellore, subsequently conducted large numbers of kidney transplants.
Udupa made outstanding scientific contributions in the fields of his academic interest: half a dozen books, monographs, and 200+ scientific research papers in reputed, peer-reviewed, national and international journals. Study of wound healing and tissue repair was his first love, followed by a range of topics in applied and operational biomedical research. Over 50 Ph.Ds. graduated under his direct supervision and guidance, mostly in interdisciplinary areas of biomedical research. He was a remarkable research guide in that he granted his students full freedom to plan and execute their research, always encouraging an independent work culture among them. I was privileged to complete my own Ph.D. under his guidance between 1966 and 1969. As such, I owe all my ability to his teaching and guidance.
In addition to his work raising BHU’s medical campus, Udupa also contributed substantially to the management of the university as a whole. Because of his honesty, sincerity, benevolent life style, and well-known managerial abilities, he was appointed Rector and Acting Vice Chancellor of Banaras Hindu University twice, in 1967 and 1981. For lengthy periods, he tried to institute a humanistic, value-based administration in this large nationally reputed organization.
RETIREMENT
On his superannuation on July 28, 1980, Udupa was appointed life-long Professor Emeritus. He had served BHU for 20 years, always as Principal / Director of its Institute of Medical Sciences, and he continued to serve his alma mater till his demise. For some years, he worked as a member of a joint ICMR, ICSSR panel to produce a National Report “Health for All – an Alternate Strategy.” He also rendered international service, partly as a WHO consultant, travelling widely all over the world to promote the Indian vision of health care globally. During his last years, he was engaged in a big ICMR project to develop a new, alternative model of Primary Health Care integrating Ayurveda, Yoga, and conventional medicine.
In 1992, due to extensive cancer of the colon, he underwent massive surgery at the hands of one of his finest junior colleagues, N.N. Khanna, but despite the utmost care he could not be saved. On 22 July, 1992, Katil Narasimha Udupa, the favorite of all, breathed his last after a fortnight of intensive postoperative care, in the same BHU hospital, which he himself had built and manned with so much love and dedication. It was the saddest day in the history of the institution. Thousands of his colleagues, students, and admirers from different walks of life joined his funeral at Varanasi’s Harishchandra ghat.
SUMMARY
Udupa rose from a middle class family of orthodox Brahmins who were traditional Sanskrit scholars. His choice of a medical career was contrary to his parents’ wishes, nor was his intercaste marriage accepted by his parents. He was dedicated to his vision and self-created dreams, with amazing power of action. Repeating the conventional, beaten path was never to his liking, he was always seeking novelty. Polite but firm, sincere and truthful, honest to the core and sincere in purpose, nature provided him a handsome charming look, and a simple, charismatic personality that always arrested the attention of all with whom he came in contact. His was a unique blend of handsome personality and infectious charm, humility, and humane nature. As a visionary, he was endowed with rare courage and determination. He displayed an extreme sense of care and empathy for his patients, and great affection and encouragement to his students and colleagues. In response, he received unparallel respect and love from all corners.
In his preface to Shipra Banerjee’s biography of Udupa, N.H. Antia, the then Director of the Foundation for Research in Community Medicine, says, “Dr Udupa’s was not a life of aggressive ambition, but a blend of remarkable humility amounting to an almost self-effacing personality. His remarkable abilities, combined with sincerity and simplicity of lifestyle, ensured love and affection from patients, students and his peers. That he was universally loved by students and colleagues alike reflects not only his personality with its remarkable honesty and integrity, but also his high professional status and respect as a surgeon, researcher and administrator.
Udupa was thus a legendary figure in the making of BHU, probably number one after Mahamana-ji. As well as contributing to its present state of development, he manifested qualities to inspire coming generations to follow the path of truth: sincerity, honesty, integrity, courage, commitment, and a sense of service; also the determination to translate vision and dreams into action against all odds, without undue aggressive ambition.
SUGGESTED FURTHER READING
1.   Banerjee S. Against All Odds – Story of a modern Susruta. A Biography Pub. The Foundation for research in Community Health, 84-ARG Thadani Marg, Worli, Mumbai; 1999.
2.   Udupa KN. Udupa Committee Report on Indigenous Systems of Medicine, Ministry of Health Govt. of India, New Delhi; 1958
3.   Udupa KN, Singh RH. Science and Philosophy of Indian Medicine. Nagpur: Baidyanath Ayurveda Bhawan; 1978
4.   Udupa KN. Biology of Fracture Healing, special Research Monograph. Varanasi: BHU Press; 1966.
5.   Singh RH, Udupa KN. The Kidney and its Regeneration, Research Monograph. Varanasi: BHU Press; 1974.
6.   Udupa KN. Operational Research in Primary health Care. New Delhi: Indian Council of Medical Research;1991.
7.   Joint Panel of ICMR and CSSR Report – Health for All, an Alternate Strategy; 1981.
8.   Udupa KN. Two Decades of Medical Education in a University System: Special one time publication of Banaras Hindu University, Varanasi, India; 1980.
9.   Udupa KN. Principles of General Surgery. A Text Book of Modern Surgery. Varanasi: BHU Press; 1961.
10.       Udupa KN, Singh RH. Advances of Research in Indian Medicine. Special Monograph: Banaras Hindu University, Varanasi, India; 1972.
11.       Udupa KN, Singh RH. Utilization of Indigenous Systems of Medicine in National Health Program – Back ground paper for the Joint Panel of ICMR and CSSR on Health for All, an Alternate Strategy; 1978.
12.       Udupa KN. Disorders of Stress and their management through Yoga. Monograph, BHU, Varanasi; 1978/1985.

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Shastri Shankar Daji Pade
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Shankar Daji Pade (1867 - 1909)
Gunigananarambhe na patati kathinii susammamadhasya.tasyaambaa yadi sutinii vada vandhyaa kiihashii bhavati
“Innumerable human beings relate only to a few family relatives and a small number of chosen friends, and never engage with the wider community. Thoughtful leaders ceaselessly pray for the birth of courageous souls, steeped in faith, and with missions in life to benefit the nation”. This article presents the life profile of just such a soul, a truly noble son of his motherland.
Pandit Shankar Daji Pade's ancestors lived in Narayana village of Pune district. His father, Shri Daji Shastri Joshi, moved with his family to Mumbai, where his expertise in Jyotish - astrology , made him wealthy and famous. Born in 1867 to the Pade family of Deshastha Brahmins, known for their peacefulness, honesty, devotion, and noble natures, Shankar Daji Pade fully manifested these virtues. In Maharashtra, the Deshastha clan has produced many such saintly persons.
By the age of eight, Shankarrao had completed his Marathi basics and started learning Sanskrit literature including Nyaya, Vyakarana, and Mimansa from the famous Pragnyachakshu Pandit Gatulalji. He also began studying the Vedas with Pandit Prabhakar Waiker, always coming top of his class in the Pathashala. As a student, he was preoccupied with ideas of national service and renaissance. He used to gather the Pathashala students and lecture them on broader social concerns. He also initiated a “Pancha” of co-students to peacefully resolve any disputes between students, so that issues were resolved without involving teachers and parents.
During childhood, his anger was like that of Rudra (often seen in Yogically evolved souls). However, as he matured he attained a calmness that enhanced his reputation, helping fulfill his life's mission. At the age of 12, with the help of his elder brother and friends, he started Balamitra, a monthly periodical. He organized all the publishing expenses himself, seeking no support, something that bespeaks of his high self-esteem and endeavor. He somehow managed all postage and incidental expenditure out of his own pocket money. To cover printing costs, he came to an arrangement with Shri Nanasaheb, the owner of Jagadishwar Press: he would proof read all the work at that press as the payment for the printing costs. Previously, he had contributed articles to Vidya Prakash; this he also continued. As a consequence, he became famous as a talented Marathi author. Officers of the magazine Sayaji Vijay, published from Vadodara (later from Mumbai), invited him to be editor. He accepted the opportunity and gradually developed it into a very popular magazine. However, his close bond with his father soon brought him back to Mumbai. By this time, recognition of his scholarship, deep thinking, and expressive skills raised his status to that of a Marathi author of eminence. After this, he did not take on the burden of editing any other journals, rather under various pseudonyms such as “Shankar,” “Pinaki,” and “Bhramar” he continued to publish articles all his life.
For example, in the journal Native Opinion, he steadily if somewhat intermittently published a series entitled Srishti Sancharon diverse important subjects. Occasionally his articles created a major stir in the Marathi community. Those on “Bharat Maha Mandal” and “Theosophy” led to major controversies. Even Tilak's Kesari chose to be silent on his committed issues. Pade's pen never hesitated to express his views on serious issues in complex debates. At night, whenever he sat down to write, he would continue until 2.00 or 3.00 am. On nights when he woke at 2.00 am, he would write until dawn.
Besides his public service, he worked as a manager of the Jagadishwar Press and developed it significantly. He never identified himself with any particular political party, but during his terminal illness, he occasionally expressed his extraordinary regard for the great Marathi freedom fighter Lokhmanya Tilak, whom he considered far beyond the realm of ordinary mortals, more a Mahatma. In his daily life, he was a strict “Swadeshi” and proud of Hinduism.
Leaving these aside, let us now focus on Ayurveda. On his father's side, several family members were astrologers. In his mother's family, “Ayurveda” was the main topic of discussion. Padeji's mother knew practical aspects of Ayurveda well. A well-known Vaidya Kulkarni, who had much affection for Padeji, resided in the neighborhood. Shastrji used to spend long sessions with him, and a positive image of Ayurveda was deeply etched into his mind. Seeing Shankar's inclination for Ayurveda, his father too encouraged him to study the subject further. This pleased Shastriji immensely. His life's purpose was then settled. Sri Kulkarni was expert in Ayurveda practice more than in Shastric scholarship, so Shastriji learned practical aspects from him, while he himself developed a new path of Shastrabhyasa. Along with his “Vaidyak” studies, he engaged himself in listening to and learning Shastras, Vedas, Kirtans, and lecturing as well, greatly pleasing his family and friends. He also began publishing a monthly journal on Ayurveda in Marathi – Rajavaidya. Five or six years later, he started Arya Bhishak, merging it with the previous journal.
Tukaram has said, “nishchayaache bala kaa mhane techi phala,” meaning, “who can fully describe the excellent fruition of the strength of will, determination, and persistence?” Shastriji's strong will led to the single-handed accomplishment of his great work. After his study of Ayurveda, but before publication of Rajavaidya, he realized that our ancient transcendent and people-friendly Ayurveda had been grossly neglected, arriving at an unevolving static state. This realization brought him a kind of divineenthusiasm. He determined to:
·         advance the learning and teaching of Ayurveda,
·         open schools of Ayurveda to grant degrees,
·         make people aware of the strengths and secrets of Ayurveda and health,
·         search out and publish ancient/medieval books/texts written by Rishis and Vaidyas.
He became convinced that contemporary Vaidyas need to be encouraged and motivated to advance Ayurveda. So everywhere he went, he stimulated people to establish associations and discussion groups on Ayurveda. In the same way that Vaidyas are now transiting through Shani's malefic influence, with allopathic doctors eager to drown the Vaidyas’ profession , there was in those days an aggressive movement against Vaidyas in the province of Mumbai. Padeji initiated his movement so wisely that doctors did not increase their antagonism, rather they actually helped his work. There was a renaissance quality to the man. His strategy led to a world of Ayurvedic conferences. At these conferences, Vaidyas together with doctors began seriously considering research and development in Ayurveda. As a result of these dialogues, even allopathic doctors began to understand Ayurveda's importance. They also learned to trust the competence in Ayurvedic practice of Vaidyas, whom they had earlier labeled as quacks!
Before executing his ideas, Shastriji presented them to his peers, discussing his plans with colleagues and requesting their help. But no one was forthcoming with any major assistance either material or professional. Many considered his ideas quixotic and ridiculed him for his dreams. Others merely paid lip service. But Padeji was a soul determined to pursue his decisions. Not letting his enthusiasm wane, he continued publication of his periodicals Rajvaidya and Arya Bhishek. He truly believed that the vision gripping him would also incubate in the minds of other good people in India. He determined that, even were that not the case, he would not be distracted from his chosen path, so firm was his faith that there would be both sympathy and support for his ideas and work – at least from some quarters.
His articles and journals offered a suitable medium for the enlightenment of people concerning Ayurveda's role in health. He was certain that, even if not during his own lifetime, his ideas would certainly come to fruition in the future. The inertia and ridicule he faced among common people would eventually give way to improvement. He sacrificed a great deal in this pursuit – physically, economically, and socially. His job at Jagadishwar Press, together with income from clinical practice, provided him with the resources required to run his periodicals. Arya Bhishakwas continuously published till his death, benefiting Marathi lovers of Ayurveda.
Shastriji published more than 75 books, commentaries, and edited books, including several outstanding ones on Ayurveda. Arya Bhishak published more than 25 Gujarati editions selling around 100,000 copies. He drew up a list of 702 ancient Ayurvedic texts. As he enriched his clinical expertise, he reorganized Ayurvedic education, incorporating excellent tables, algorithms, etc., aiming to develop students into superior Vaidyas. Just as he had run an Ayurvedic periodical in Gujarati, he attempted to benefit Hindi readers with his Ayurvedic knowledge by starting Sadvaidyakaustubh, a monthly periodical. Through that medium, he published five or more books on Ayurveda in Hindi.
His efforts in Ayurveda were not restricted to writing and publishing. Together with Popatram Prabhuram and others, he started “Ayurveda Vidyalaya” in Mumbai. His immense effort and labor created enough support to start the institution. When he found that, under the cover of Ayurveda, the college was becoming anglicized and allopathic, he withdrew from its management. Three to four years later, he founded “Ayurveda Vidyapeeth” at Nasik, with one Vidyalaya there and another at Nagpur.
Spending thousands of rupees on Ayurveda's promotion, he held Annual All India Conferences on Ayurveda, for Vaidyas, doctors, hakims, and educationalists, initiating presentations and debates on many Ayurvedic topics. Examinations and degrees were provided. Many Vaidyas, from all around India, benefited from them. In addition to the All India Conference, he inspired state-level Ayurveda conferences, also pursuing organizational matters in several states – Gujarat, Punjab, United Province, etc. His work on conferences and organizations received patronage from the princes of Vadodara, Kolhapur, Darbhanga, Barava, and other rich philanthropists.
In March 1909, he established a Vaidya Sabha and Vidyalaya in United Province. He was also seeking support for the next All India Conference on Ayurveda to be held at Varanasi. Preparations were proceeding strongly and the planned inaugural function was to be on Chaitra Shukla Prathama (Gudi Padwa). However, he developed “Visham Jwara” and passed away at Prayag on “Ram Navami” at 12:30 pm, 30th March, 1909, after being delirious or unconscious for 2 days. While still conscious, he had jumped up and shouted, “Tilak Maharajki Jai! Tilak Maharajki Jai!” As a friend of Tilak, he also said, “Don’t consider Tilak an ordinary man, he is a Mahatma!” His last reported words were, “O citizens of all Bharat! Listen…I have tried to unite the languages and wisdom of India. Now it is up to you to continue my work.”
He was committed to making Hindi a Rastra Bhasha, and Devanagari a national script, spending thousands of rupees on the project. For nearly 12 years, he brought out Bharat Dharma in three languages, publishing it as a monthly, fortnightly, or weekly periodical. Despite all the losses and low numbers of subscribers, he continued to publish the magazines up to his death.
Shastriji was the first to see the value of fairs and festivals to the process of national awakening. For 20 years, he organized “Aryamitra Melas.” Once they were on a sound footing, he handed the reins over to other competent persons whom he had groomed. Such fairs and festivals are now a pillar of the “Ganapati Utsava” initiated by Lokamanya Tilak. To create public awareness through Ganesh Utsava, Vijjaya Dashami, etc., was his obsession. His amicable nature and pleasant speech were proverbial. He was so industrious and hard-working that one wonders at the extent of the domain of his work. How did he accomplish so much single-handedly? He died of cerebral malaria at the age of 42. He made friends without any discrimination of caste and creed. Although he achieved so much and received support from princes and kings, he amassed no wealth for himself. Whatever he earned, he spent on his public work. He was always kind to the poor, treating them free and showing them compassion. He always used to say, “Even from a commercial point of view, giving free treatment to the poor is never a waste. Getting relief from your treatment, they will become living advertisements. Everywhere they will praise your virtue, and your practice will only gain.”
His married life was also exemplary – indeed, a penance. He was married at the age of 21, but his wife's health deteriorated to the extent that his marital pleasure was nonexistent, with no hope of progeny. Despite his relatives’ insistence on his finding a second wife, he never remarried. Yet he never let his love for his wife decline, and she loved him as much as he loved her. Although having no children of their own, their hearts were not bereft of parental love. Together, they raised the orphaned son of his younger brother, Bala Saheb or Govindraj Dinkar. Even when Shankar was only going away for 4 days, he would take his wife and nephew along with him.
The first question that arises is “what is happening to the work he so ably began?” What of his endeavor to bring about a renaissance of Ayurveda: training competent Vaidyas; preparing and publishing books dealing with profound aspects of Ayurveda; gathering excellent editors and teachers? Has all that ceased? In our unfortunate nation, when uncommon men achieve great works, undaunted by obstacles during their lifetime, their departure leaves their work stalled. Balasaheb's efforts, and a committee of eminent and famous persons, prevented Shastriji's life-work from suffering the same fate. All those committed to the nation's good are grateful to them.
Shastriji, in his short life of 42 years, evolved a vision of renaissance in Ayurveda. Now it is left to his friends, followers, and admirers to carry through his aspirations for an Ayurvedic renaissance. May God grant him peace eternal, and strength to all who wish to advance his work to fruition and success. Aum Shanti!
Footnotes
(Based on an article from “Arya Bhishak”[1] by Vaidya Jagannath Shukla translated and modified by Ashok DB Vaidya
REFERENCE
1. Shukla J. Original writer Swa. In: Bhishak Arya, Vyas HB., translators. Shastri Shankar Daji Pade. 20th ed. Ahmedabad: Sastri Salitya; 1998. pp. 804–8.

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