Cytogenetics Laboratory, Department of Zoology, Banaras Hindu University, Varanasi 221 005, INDIA.
Indian J Med Ethics. 2023 Apr-Jun;VIII(2):143-145. doi: 10.20529/IJME.2023.008. Epub 2023 Jan 18.
Kishor Patwardhan's 'confession' in this journal [1] has initiated the expected debate, which I hope leads to some good developments for the teaching and practice of Ayurveda. Before, commenting on this issue, I should myself confess that I am neither formally trained in Ayurveda nor practising it. A basic research interest in Ayurvedic biology [2] led me to learn about the "fundamental principles" of Ayurveda and to experimentally examine effects of some Ayurvedic formulations using animal models like Drosophila and mouse at organismic, cellular, and molecular levels. During the past 16 to 17 years of my active engagement with Ayurvedic Biology, I had multiple opportunities to discuss the principles and philosophies of Ayurveda with formally trained Ayurvedacharyas and others who have an interest in this classical healthcare system. These experiences enhanced my appreciation of the wisdom of ancient scholars that led them to methodically compile the elaborate details of treatment for various health conditions in the classical Samhitas and, as noted earlier [3], gave me a "ring-side" view of Ayurveda. Despite the above limitations, an advantage of the "ring-side" view is the possibility of comprehending the philosophies and practices prevalent in Ayurveda in an unbiased manner and weighing them against contemporary practices in other disciplines.
基肖尔·帕特瓦尔丹（Kishor Patwardhan）在这本期刊上的“自白”[1]引发了预期的辩论，我希望这能为阿育吠陀的教学和实践带来一些良好的发展。在评论这个问题之前，我应该承认，我既没有接受过阿育吠陀的正式培训，也没有实践过它。我对阿育吠陀生物学的基础研究兴趣[2]使我了解了阿育吠陀的“基本原则”，并使用果蝇和小鼠等动物模型在机体、细胞和分子水平上实验性地检查了一些阿育吠陀配方的效果。在过去 16 到 17 年积极从事阿育吠陀生物学的过程中，我有多次机会与受过正式培训的阿育吠陀医生和其他对这一经典医疗体系感兴趣的人讨论阿育吠陀的原则和哲学。这些经历增强了我对古代学者智慧的欣赏，他们系统地编写了古典桑希特中各种健康状况治疗的详细细节[3]，并让我对阿育吠陀有了“内幕”视角。尽管存在上述限制，但“内幕”视角的一个优势是，有可能以公正的态度理解阿育吠陀中流行的哲学和实践，并将其与其他学科的当代实践进行权衡。
