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A Concise History of Science in India c8.s3.t3: The Nāḍīvijñāna System of Diagnosis

A Concise History of Science in India c8.s3.t3

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The Nāḍīvijñāna System of Diagnosis

c8.s3.t3.1

The other quasi-Āyurvedic system of importance is termed *Nāḍīvijñāna* and, as the term implies, attaches great importance to the pulse felt at the wrists, a close study of which is supposed to give sufficient indications for the diagnosis of most diseases. The term *nāḍī* in *Āyurveda* means not only the arteries and veins but all major and minor tubes as well as nerves, etc., in the body; *nāḍī* does not mean the pulse in *Āyurveda*. Moreover, the very spirit of *Āyurveda* is opposed to the idea of putting complete reliance for diagnosis on the unaided touch perception of the physician. The earlier medical treatises recommended that while making a diagnosis all known factors should be taken into consideration and all the senses of the physician should be employed.a The main thesis of *Nāḍīvijñāna*, that diagnosis is possible and death predictable by feeling the pulse beats, implies that the condition of the heart indicates all diseased conditions, an idea open to doubt. On the other hand, it is quite possible that the acute perception of a highly trained person could discern the condition of the three *doṣas* (fundamental humours) in the body which, even according to *Āyurveda*, is the basic factor in the causation, prognosis and treatment of all diseases. Acute perception may also predict the failure of the heart and set a period to the termination of its functioning. The claim of ability to foretell death by *nāḍīvijñāna* need not be ruled out. It must also be pointed out that the school of *nāḍīvijñāna* does not forbid the consideration of other symptoms or the case history in arriving at a diagnosis; they are only considered much less important.

c8.s3.t3.2

A supposedly ancient treatise of this branch of medicine, *Nāḍīparīkṣā* by Rāvaṇa (a comprehensive treatise on this subject), and another work *Nāḍīvijñāna*, claiming to embody the teachings of Kaṇāda and Gautama on this science, give us an idea of this school of medicine. The styles of writing of both these works do not support any claim to antiquity and they may be comparatively recent works,b at least much more recent than the periods of the legendary demon-king Rāvaṇa of the *Rāmāyaṇa* (who is claimed to be the author of the first work) or even of the great philosophical teachings incorporated in the *Caraka Saṃhitā* and possibly the more ancient *Agniveśa Saṃhitā*. The classical compendiums of *Āyurveda* do not contain any clear reference to *nāḍīvijñāna*, and it is logical to suppose that this branch of medicine came into existence in much later times. The medical literature of the Tantras contains innumerable references to *nāḍī* but here the term has suffered a semantic change and generally meant nerves, which also were considered fundamental causative factors in diseases and bodily conditions.

Cites (7)