ANVESHANA PLAGIARISM AND AYURVEDA A CRITICAL REVIEW

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1 ANVESHANA Review Article AYURVEDA MEDICAL JOURNAL ISSN: PLAGIARISM AND AYURVEDA A CRITICAL REVIEW Anjna Tak 1, Sudarshan K. Thakur 2, Manju Saini 3, Hemraj 4 1 Asso. Prof. of Prasuti Tantra & Stree Roga, 2 Asso. Prof. of Rasashastra & Bhaishajya Kalpana, Abhilashi Ayurvedic College & Research Institute, Mandi, H.P, India 3 Asso. Prof. of Kayachikitsa, Govt. Ayurvedic College, Patiala, Punjab, India 4 Asso. Prof. of Kayachikitsa, Shri Ganganagar Ayurvedic College, Ganganagar, Rajasthan, India Corresponding Author: dranjna@gmail.com ABSTRACT Plagiarism is an emerging unethical publication practice. The term Plagiarism simply means copying of someone s work, idea or words without clearly acknowledging the source. It is a serious problem and is becoming the commonest ethical issue afflicting medical writing. One may find many examples of common ideas and phraseology in many Ayurvedic treatises that may be considered as Plagiarism by some scholars. This kind of similarity of contents can mistakenly be considered as Plagiarism if appropriate referencing and acknowledgement is not given to original authors. In this article, the author has tried to explore the areas where one may doubt of Plagiarism due to overlapping of contents and tried to search various tools mentioned to quote other s words and phrases in Ayurveda. Key words: Acknowledgement, Ayurvedic treatises, Phraseology, Plagiarism, Referencing INTRODUCTION A good medical writing must be honest, clear and concise. It should not be plagiarized. Plagiarism is a serious academic crime as the intellectual theme, ideas, wordings are theft without the consent or attribution of that person. It may sometimes be accidental or unintentional but is totally unacceptable. In the present era of technology, due to open access to internet and availability of wide range of information, the chances of overlapping of information and ideas are increasing. Sometimes these are so ambiguous or unclear that these may be difficult to find out. But for intellectual honesty one must carefully tract the original source. While exploring the vast classical literature of Ayurveda, at some places one may find that the ideas, descriptions, statements, illustrations and even the script style have striking similarity. At some time one may doubt it as Plagiarism as it is an emerging burning issue in writing practice now days. But before reviewing the Ayurvedic texts one must first of all understand the exact and clear meaning of Plagiarism. Definition: The word Plagiarism is derived from the Latin word Plagiare which literally means to kidnap or abduct (Williams, 2002); which denotes someone stealing someone else s work. 1 According to Merriam-Webster online dictionary, to Plagiarize means - To steal and pass off (the ideas or words of another) as one s own

2 - To use (another s production) without crediting the source - To commit literary theft - To present as new and original an idea or product derived from an existing source. 2 Stanford use of another person s original work without giving reasonable and appropriate credit to or acknowledging the author or source. Such type of work may be code, formulas, ideas, language, research, strategies, writing or other for. 3 Yale use of another s work, words or ideas without attribution which includes using a source s language without quoting, using information from a source without attribution and paraphrasing a source in a form that stays too close to the original. 4 Princeton - deliberate use of someone else s language, ideas, or other original (not common knowledge) material without acknowledging its source. 5 Brown appropriating another person s ideas or words (spoken or written) without attributing those word or ideas to their true source. 6 Reasons of Overlapping: Ayurveda is an ancient comprehensive system of medicine which has a holistic approach in maintenance of health and treating the root cause of diseases. It is believed that this science of life is derived from Brahma who conceived his work Brahm Samhita- in verses in order to allay the pains and tribulations of living beings 7. This knowledge was handed down to a line of Gods and Rishi custodians, although the order of succession is not consistently given. In ancient times, transfer of knowledge was only through verbal communication between the teacher and the disciple. This knowledge is believed to have been passed on from being to being initially through its realization by the divine sages and gradually into the human sphere by a complex system of mnemonics. This continued for centuries till the script came into existence. Atharva Veda is the earliest available document in which one may find description of medical diseases and its treatment. Ayurveda The Science of Life is called as Upveda of Atharva Veda as the main concept is derived from Atharva Veda itself. Earliest texts of Ayurveda, Charak- Samhita, Sushruta-Samhita and Ashtanga- Sangraha, are splendid monuments and are called as The Greater Triad (Trioka). Each one of them is compiled, refined, edited and redacted by multiple authors rather than composed by a single expert. Their embellishments were added to the text many times which resulted in slight change in appearance but not the ethos of the content. These ancient Samhitas have appropriation of the works of others or they may have paragraphs or sequence of paragraphs which seems to be lifted from other texts as such but this recapitulation can t be said to be plagiarius. In Charak Samhita we can find glimpses of thoughts and ideas of other sages e.g. Naishtiki Chikitasa 8, Kshanabhangura vada 9 etc. In Chikitsa Sthana, many yogas are mentioned which are originally formulated by others. While quoting these due respect was given to them by appropriate citation of their names in the sutras at the last. e.g. Nagaradyachurna 10, Navayasa Churna 11, Phalarishta 12 etc are yogas formulated by Krishana Atreya. In Sushrut Samhita also attempts have been done to systematically arrange the experiences of other surgeons like Bhoja, Vaideha etc. Imitation and stylistic copying can be identified in ancient Ayurvedic literature also. For example in Ashtanga Sangraha and Ashtanga Hridya, Acharya Vagabhata compiled many topics from Charaka Samhita and Sushruta Samhita to produce a concise prose AAMJ / Vol. 1 / Issue 4 / July Aug

3 combination. But intention was to enrich their text and to incorporate the ideas so that this knowledge becomes easy to comprehend even for the persons with medium intellect. Various tools mentioned in ayurvedic texts for referencing: In Ayurvedic texts we can find many references where appropriation, purloining and publication of another author s language, thoughts, ideas or expression is considered as ethical and not an offence. It became more eminent in Kalpanas and Arthashreyas described by Arundutta. 13 Kalpanas (Devices): Kalpanas or devices are very helpful in understanding the hidden and deep seated meaning, especially of any scientific subject. Arundutta mentioned vidyakalpana or Ingitakalpana 14 among the seven kalpanas which means when the subject matter described in other benevolent book and sciences is used for the same purpose. The references of Yoga and Sadachara, Yama, and Niyama etc. are used in Ayurvedic literature while explaining Sadvritta Rasayana can be quoted as example of this device. It means that if assemblages of other author s ideas or language are found in one s book, it is considered as a quality of that author as he may be considered to be the master of that other author s subject too. 15 Arthashreyas (Base of meaning): Arthashreyas literally means the base of meaning with the different supporters or dependents. These play important role in clearing the meaning of a word in a particular reference. In twenty one Arthashreyas 16 mentioned by Arundutta we can find reference of legal citation of other s theories into one s own text as Samana Tantra Pratyaya and Para Tantra Pratyaya. Samana Tantra Pratyaya- It means to quote other authority having similar description. E.g. quoting Ksharapani by Charak on the topic of Sadvritta. 17 Para Tantra Pratyaya- When the meaning of a word or phrase is not available either in own work or other similar Ayurvedic treatises, the meaning from other than medical literature is quoted for explanation. E.g. in Kalartha Karmanam Yoga etc. phase (A.H. Su 1/19) the word Yoga has not been clearly defined in Ashtanga Hridya and other Ayurvedic books as well. So the definition of Yoga has been quoted from Buddhist literature. 18 DISCUSSION In Ayurveda, the ancient texts include aphorisms contained in Vedas along with the language, expressions, ideas and thoughts of other authors. But this repetition not be considered as Plagiarism as the intention was neither to steal the hard work and intellectual property of others nor to present the work done by other people as their own original work. Many appropriate references and citations are given for different erudite bodies and scholars at various places. In Ayurveda, collaborative discussion (Sambhasha Parishada) is given the utmost importance in gaining knowledge. 19 In Charak Samhita seven Sambhashas are mentioned. The main purpose of these Sambhashas was to exchange knowledge between various scholars from different places and to form a definite conclusion which is acceptable to all. After these Sambhashas, the opinions of various discussants were analysed and were cited in the texts after acknowledging the person by name. This attribution and acknowledgment point at the high standards of academic integrity. As Plagiarism is the academic dishonesty which is pertaining in the modern scenario, it was not present in the ancient times. The ancient Ayurvedic legends were called as Aapt, means they were free from the Manasdoshas. There was no chance of Lobha and Moha in those erudite persons so their intension was honest and not aimed at AAMJ / Vol. 1 / Issue 4 / July Aug

4 stealing the hard work and intellectual property of others. If lifting of well phrased sentences is found or paraphrasing is noticed, it was inadvertent and not intended to show their own genius. Many scientific and concise methods of citation are also mentioned in Ayurvedic literature in the seven Kalpanas (Vidya Kalpana) and twenty one Arthashreyas (Samana Tantra Pratyaya and Para Tantra Pratyaya). Vidyakalpana- It means taking the help of other medical sciences for uplifting of own science. Accepting the support of other sciences gives perfection to the science and the knowledge of the author in other sciences is also known by this. 20 Para Tantra Pratyaya- It suggests that the references from the other texts can be taken as supportive. E.g- 1) In Ayurveda, for explaining Yoga, various references are taken from Yoga Sutra. 2) For PadarthaVigyana taking the help of Vaisheshikadarshan etc. 21 SamanaTantra Pratyaya- It suggests that references from other relevant texts should be taken for support and perfection. E.g.- Aacharya Sushruta has taken the help of Nimi Tantra while explaining the Uttamanga Tantra because it is an authentic text regarding it. 21 CONCLUSION Plagiarism is a fraudulent practice in medical writing. Though repetitions, paraphrasing and common expression of ideas can be found in Ayurvedic texts but it should not be considered as Plagiarius as the intention was not to deceive the readers. In present era the academic community strictly demands acknowledgment of other people s contribution to knowledge. So, Ayurvedic authors need to be aware of various types of Plagiarism and measures to prevent this to avoid the disciplinary consequences against them. REFERENCES plagiarism plagiarize studentaffairs.stanford.edu/ communitystandards/ integrity/ plagiarism writing.yalecollege.yale.edu/whatplagiarism esources/plagiarism library.brown.edu/libweb/plagiarism.php 7. Sushruta Samhita, Sutra Sthana, 1/5 edited by Sharma AR, Chaukhamba Surbharti Prakashan, Varanasi, 2010; 4 8. Charak Samhita, Sharira Sthana, 1/94 edited by Shashtri Pt. Kashinath, Chowkhamba Sanskrit Sansthan, Varanasi, 2011; Charak Samhita, Sutra Sthana, edited by Sharma RK, Dash Vaidya Bhagwan, 17/27, Chowkhamba Sanskrit Series Office, Varanasi,2011; Charak Samhita, Chikitsa Sthana, edited by Shukla Acharya Vidyadhara, Tripathi RD, 15/131, Chowkhamba Sanskrit Pratishthan, Delhi, 2007; Ibiden Charak Samhita(11) Chikitsa Sthana16/71; Ibiden Charak Samhita(11) Chikitsa Sthana 14/152; Arundatta commentator, Ashtanga Hridya, Sarvangasundara, Uttar Tantra 40, edited by Shashtri Paradakara HS, Chaukhamba Sanskrit Sansthan, Varanasi 2010; Ibiden Ashtanga Hridya Sarvangasundara, Uttar Tantra 40/78; Mishra YC. Padartha Vigyana. Varanasi: Chaukhamba Sanskrita Sansthana; pp Ibiden Ashtanga Hridya Sarvangasundara, Uttar Tantra 40/78; 951 AAMJ / Vol. 1 / Issue 4 / July Aug

5 17. Prof. Dr. Yogesh Chandra Mishra, Padartha Vigyana. Varanasi: Chaukhamba Sanskrita Sansthana, pp Ibiden Charak Samhita (9) Sharira Sthana 25/40; Lakshmana C Dingari. Ayurvedeeya Padartha Vigyana. Delhi: Chaukhamba Sanskrit Pratisthan; 2009.pp Ibiden Ayurvedeeya Padartha Vigyana (20), pp276. How to cite this article: Anjna et. al. Plagiarism and Ayurveda A Critical Review. AAMJ 2015; 1: Source of Support: Nil. Conflict of Interest: None declared AAMJ / Vol. 1 / Issue 4 / July Aug