Padmashree Dr K N Udupa :: A second "Malveeya Stallwart" who raised BHU at its zenith
life sketch by Dr R H Singh
PMCID: PMC3117323
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.
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.
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 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.
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.
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.
The life and times of
Professor K. N. Udupa: An outstanding alumnus of Banaras Hindu University
Journal of Ayurveda
and Integrative Medicine. Oct-Dec 2010; 1(4)297
Complementary and
Alternative Healthcare: Is it Evidence-based?
International Journal
of Health Sciences. 2008 Jan; 2(1)V
Eastern and Western
Approaches to Medicine
The Western Journal
of Medicine. 1978 Jun; 128(6)551
Designations of
Medicines
Evidence-based
Complementary and Alternative Medicine : eCAM. 2004 Dec; 1(3)327
It's time for change
with the management of non-specific chronic low back pain.
Br J Sports Med. 2012
Mar;46(4):224-7. doi: 10.1136/bjsm.2010.081638. Epub 2011 Aug 4.
PMCID: PMC3151382
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!
(Based on an article from “Arya Bhishak”[1] by Vaidya
Jagannath Shukla translated and modified by Ashok DB Vaidya
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.
Articles from Journal of Ayurveda
and Integrative Medicine are provided here courtesy
of Elsevier
