In 1820, Pierre Joseph Pelletier undertook the extraction, isolation, and nomenclature of Quinine, thereby cementing its status as the primary and extensively utilised alkaloid for the treatment of malaria. However, the historical roots of this therapeutic substance trace back centuries prior, when the indigenous peoples of the Americas, particularly American Indians, harnessed the medicinal properties inherent in the bark of the Cinchona tree to combat malaria.

The utilisation of plants and their derivatives for medicinal purposes has been an enduring facet of human civilization, exemplified notably by the Indian tradition of Ayurveda – a sophisticated healing and treatment, which predates the isolation of specific compounds like Quinine. This ancient system, enriched by millennia of empirical knowledge, has been subjected to scrutiny and validation through diverse scientific investigations.

Diana I Lurie, a neuroscientist well-versed in Ayurveda, and a Professor in the Department of Biomedical and Pharmaceutical Sciences at The University of Montana, expounded on this intersection of traditional healing and contemporary pharmacogenomics in her 2012 Guest Editorial titled “Ayurveda And Pharmacogenomics” In this publication, Lurie underscored the emerging acknowledgment within Western medicine that an individual’s phenotype not only correlates with disease susceptibility but also significantly influences responses to treatment. To quote from her editorial:

“…western medicine is also beginning to acknowledge that a person’s phenotype is indeed related not only to disease risk, but also to treatment response. In Ayurveda, personalized medicine has been practiced for thousands of years. The central concept of health and disease revolves around the uniqueness of the individual and uses the three-fold classification system of tridosha theory. This individual constitution (or Prakriti) is based on differences in physiological and psychological characteristics and is not dependent on race or ethnicity….
…Prakriti can be equated with our own individual genome, and this idea of unique individuality makes Ayurved one of the earliest documented medical traditions that incorporated the concept of personalised and preventive medicine.”

Intriguingly, Lurie drew attention to the fact that Ayurveda has been practising personalised medicine for millennia, far predating contemporary Western medical paradigms. The crux of Ayurvedic philosophy revolves around the distinctive nature of each individual, elucidated through the three-fold classification system of the tridosha theory. This paradigm asserts that an individual’s constitution, or Prakriti, is discerned by variances in physiological and psychological attributes, irrespective of considerations such as race or ethnicity.

The philosophical underpinning of Ayurveda, deeply rooted in the ancient Indian philosophical framework, elucidates a conception akin to the contemporary understanding of the individual genome, with Prakriti serving as a metaphorical parallel. This conceptualization highlights Ayurveda as an early proponent of personalised and preventive medicine, articulating an avant-garde approach in the annals of medical traditions.

Ayurveda, constituting one of the oldest medical systems, along with Traditional Chinese Medicine (TCM), stands as a testament to the vitality of ancient medical practices. However, a noticeable disjunction emerges in their contemporary trajectories, particularly in the global context. China has adeptly propelled the dissemination and endorsement of TCM, a feat not mirrored by India. China had announced an ambitious attempt to bring the ancient practice of TCM in line with modern standards, back in 2007. The government said it will expand basic and clinical research, and improve the testing and developing of TCM remedies for export. This discrepancy is emblematic of a broader issue wherein India grapples with internal scepticism, emanating from both its populace and governmental spheres, impeding the optimal realisation of Ayurveda’s potential on a global scale.

The ascendancy of TCM, discernible through the escalating numbers of licensed Chinese medicine practitioners in the United States, underscores a deliberate and efficacious promotional strategy. The Chinese government’s committed endeavour to cultivate export-oriented TCM entities further exemplifies this strategic impetus. This juxtaposition accentuates India’s missed opportunities and underscores the imperative for a renewed impetus to foster trust and recognition in the efficacy of Ayurveda, both domestically and internationally.

The contemporaneous surge in global interest in traditional medicine has prompted concerted endeavours to standardise and regulate herbal drugs and traditional therapeutic modalities. Nevertheless, the trajectory of success in this domain is not smooth. China’s adeptness in promoting its traditional therapies, fortified by a research-intensive and science-based approach, stands in stark contrast to the relatively nascent scientific grounding of Ayurveda. To bridge this epistemic gap and elevate Ayurveda to a comparable stature, a more exhaustive scientific research agenda and a robust evidentiary foundation are imperative.

While Ayurveda and TCM both have ancient roots, their contemporary paths underscore a palpable disparity in global influence. The ascendancy of TCM vis-à-vis Ayurveda delineates the pressing need for India to cultivate internal trust, foster governmental support, and spearhead comprehensive scientific research initiatives to position Ayurveda as a formidable contender in the burgeoning domain of global traditional medicine.

Despite its grounding in scientific research and double-blinded clinical trials, Ayurveda has paradoxically faced derision within its indigenous milieu. While the younger demographic may be inclined to dismiss Ayurveda as an antiquated and unscientific form of quackery, reality unveils a pervasive integration of Ayurvedic principles into our daily lives.

The ubiquitous masala chai, with its infusion of cardamom, cinnamon, and an array of spices, unwittingly serves as a prophylactic concoction contributing to disease prevention and immune enhancement. The amalgamation of spices and herbs employed in culinary practices inadvertently aligns with the Ayurvedic system. Furthermore, the commonplace combination of honey and pepper, widely utilised for alleviating sore throats and coughs, constitutes a manifestation of Ayurvedic wisdom.

Amla, a commonly consumed fruit in Indian households, emerges as a rich source of Vitamin C, strategically ingested as a preventive measure against the common cold. An exhaustive analysis encompassing 29 studies and involving 11,306 participants unearthed numerous benefits associated with regular Vitamin C supplementation. These advantages include the mitigation of severity of cold and a reduction in the duration of cold. Notably, a supplemental dose of 1–2 grams demonstrated efficacy in curtailing the duration of a cold by 18% in children, on average.

Amla, ashwagandha (Withania somnifera), mulethi (Liquorice root), and giloy (heart-leaved moonseed) represent constituents of the age-old Ayurvedic system, seamlessly woven into our cultural fabric. Whether consciously or inadvertently, these herbal remedies, often passed down through generations as grandmother remedies, embody a living connection to a medicinal heritage that extends beyond contemporary scepticism. The dichotomy between Ayurveda’s scientific underpinnings and its reception within its cultural milieu invites a nuanced exploration of the intricate interplay between tradition, modernity, and healthcare practices.

India has an array of cultural treasures, among which Ayurveda and Yoga stand prominently. Regrettably, while these invaluable traditions have ancient roots in our nation, the West has managed to not only appropriate them but also commodify and commercialise them. The narrative unfolds with Yoga, an ancient Indian practice, embedded in Patanjali Yoga Sutras, being acquired by the West, subsequently repackaged, and ultimately marketed as a global phenomenon. The realisation of our oversight dawned belatedly, leaving us grappling with the aftermath of our cultural heritage being reshaped by external forces.

A parallel tale of neglect is with Basmati rice, a quintessentially Indian grain renowned for its aromatic qualities. Despite its inherent cultural significance, we failed to accord it the status it deserved and consequently found ourselves embroiled in protracted legal battles when the West sought to patent and monopolise this indigenous crop. A similar fate could have befallen Neem and Haldi (Curcuma longa) had preemptive measures not been instituted.

This era of Amrit Kaala necessitates a profound introspection into our collective attitude toward these cultural treasures. It beckons us to cultivate a proactive stance in embracing and globalising our indigenous practices before they become vulnerable to external appropriation. The imperative lies in recognizing that the custodianship of our cultural heritage requires a vigilant and strategic approach.

In this era of globalisation, where cultural products transcend borders with unprecedented ease, a proactive agenda for the promotion and safeguarding of our cultural wealth becomes paramount. The lessons drawn from the past underscore the urgency of cultivating a sense of ownership and pride in our cultural heritage. The consequences of negligence are stark, whether it be the co-opting of Yoga or the internationalisation of Basmati.

As we adjust in the terrain of the globalised world, the axiom “to know thyself is to protect thyself” assumes greater significance. It is incumbent upon us, as a nation, to transcend historical oversights and proactively champion the global recognition of our cultural gems. Failure to do so risks relegating our cultural heritage to the status of a commodity, subject to external forces and interests.

The time is opportune for India to reclaim agency over its cultural heritage. The onus is on us to foster a culture of pride, appreciation, and proactive engagement with our unique traditions. The alternative, as history has demonstrated, entails either mourning the loss of our cultural treasures or engaging in arduous battles to reclaim them from the clutches of external appropriation.

References:

https://malariajournal.biomedcentral.com/articles/10.1186/1475-2875-10-144

http://hdl.handle.net/10603/136995

https://www.nature.com/articles/446590a

https://www.semanticscholar.org/paper/Ayurveda-and-Pharmacogenomics-Lurie/4878c72a31015c8cc00ea899bcee9ea67079a96f?p2df

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1297513/

https://www.healthline.com/nutrition/does-vitamin-c-help-with-colds#section1