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Title Paragraph Should Describe Main Ideas

Title paragraph should give main ideas concerned with the topic, not ancillary statistical information that does not support the topic. Vernekar8 (talk) 07:40, 15 January 2015 (UTC)

The concern over toxic metals occupies a significant portion of the article and is hardly "ancillary". --NeilN 07:58, 15 January 2015 (UTC)

Agree - the lede must summarize the body. Alexbrn 08:12, 15 January 2015 (UTC)

Accept Vernekar8 and Alexbrn. It is only FDA of USA that reports about toxicity of Ayurvedic medicines. (However, the report is itself silent which medicine formulation contained toxic metals and which websites on internet has been used for testing.) BUT, the subtopic use of toxic metals has 5 paragraphs, repeating the same things over and over. ALL the references used to show the presence of toxicity in the whole article, actually cites FDA's report ONLY. The article gives a message to reader for not using Ayurvedic medicine, which is wrong. I believe Misplaced Pages articles must be neutral. DON'T MISLEAD READER. I even don't think the subtopic Efficacy is necessary. This article resembles like a blog. AT LEAST, CHANGE THE TITLE PARAGRAPHS. Read https://ne.wikipedia.org/आयुर्वेद or https://hi.wikipedia.org/आयुर्वेद to get an idea on how the article must have been written. — Preceding unsigned comment added by Editswikifornepali (talk • contribs) 16:01, 15 January 2015 (UTC)

Remove the section that contains scientific viewpoints. That's... convenient for advocates. --NeilN 16:15, 15 January 2015 (UTC)

But that's exactly what you'll get if John's sanctions are not lifted. Supporters of Ayurveda will whitewash the page, as mainstream editors are no longer watching. -Roxy the dog™ (resonate) 16:19, 5 February 2015 (UTC)

Copyedits and other changes

So I thought I would copyedit the article so the tag could be removed, and it turned into a full-day project. I hope that at least the article turns out better for it!

There are a lot of individual changes, mostly grammar, concision, and style, but of course I'm happy to explain the rationale for anything that gets challenged. (Apologies for the complicated diff, since some paragraph splicing was also involved.) There are also a few sentences here and there that I removed as OR, adjusted to better reflect the sources, etc. In a few cases that I wasn't quite sure of, I either made my best estimate for the meaning or added a {{clarify}} tag.

Since I'd gotten through the article anyways, I also copied a bunch of material into the lead since it didn't seem to be a good summary of the article content. I'm sure the lead has been contentious (and probably other parts of the article as well), so it should go without saying that anyone should feel free to invoke BRD on any of the changes I've made. :-) Please let me know if there are any questions/concerns. Thanks, Sunrise (talk) 02:54, 21 January 2015 (UTC)

Thanks for writing. I would cut some of the brief description about the origins from the lead. It is not like Buddhist tradition had influence on Ayurveda as Ayurveda was established before, I would mention that the adherents of Buddhism, Jainism incorporated in the field of Ayurveda. A few alternative terms have to be placed back. You have changed Dravyaguna sangraha (11th century) by Cakrapanidatta, among others, to and Dravyaguna sangraha (11th century) by Cakrapanidatta. There are texts from 12th - 15th centuries as well that were translated into foreign languages. I have not mentioned all, that's why I would insert and others in the end. I will change some more that is included under the history. Bladesmulti (talk) 03:17, 21 January 2015 (UTC)

Hi Blades! I'm not sure what you mean in the first part of your comment - are you saying we should replace the Buddhism/Ayurveda statement with a statement that its original roots are Hindu and it was later influenced by Buddhism and Jainism (or that Buddhism and Jainism were influenced by Ayurveda)? I'd have no problem with that, or with removing the sentence entirely, if that's what you mean by cutting some of the description of origins. I think this could be a good source for the connection to Jainism.

I removed "among others" because it's redundant with "include," which implies that the list is incomplete. Another option could be to restore "among others" and replace "include" with "are." Sunrise (talk) 05:06, 22 January 2015 (UTC)

I agree with your analysis. Bladesmulti (talk) 05:23, 22 January 2015 (UTC)

NPOV Page Watchers please fix

Are there any people interested in restoring the article to its proper state? Very very poor jobs page watchers are doing, they should be ashamed. -Roxy the dog™ (resonate) 15:25, 5 February 2015 (UTC)

Proper state, which one? Bladesmulti (talk) 16:04, 5 February 2015 (UTC)

As an acknowledged advocate of Ayurveda, I don't expect you to take any action Blades, but if you can't see the issue, which is plainly obvious, don't worry about it. -Roxy the dog™ (resonate) 16:11, 5 February 2015 (UTC)

We could also mention that the Aryuvedic text in the Sushruta Samhita contains an early description of cataract surgery as well as the earliest known description of the pedicled flaps, per PMID 1093567 and PMID 16023925. -A1candidate 19:41, 6 February 2015 (UTC)

Lost treasure found in the archives

The classification of ayurveda as a science has been rigorously debated. Scholars, such as fr , Gerrit Jan Meulenbeld and Debiprasad Chattopadhyaya, have argued that though classical Ayurveda contained religious and magical elements, its core and, for its time, revolutionary focus on materialism and empiricism qualify it as a science. On the other hand, scholars such as Steven Engler argue that the empirical and religious aspects of Ayuryeda cannot be neatly separated and that labelling classical Ayurveda a science "in categorical opposition to religion is misdirected".

In recent years, there have been efforts to claim Ayurveda as a scientific and intrinsically safe system of mind-body medicine that is the source of other medical systems; and parallel efforts to professionalize its practice, adapt it to modern biomedicine, and study it scientifically. However, rigorous clinical trials of Ayurvedic treatments have been limited, and the concept of body-humors (doshas), fundamental to the Ayurvedic system, has been challenged as unscientific. Scientists, and rationalists groups such as the Maharashtra Andhashraddha Nirmoolan Samiti, regard Ayurveda as a pseudoscience, while others debate whether it should be considered a proto-scientific, an unscientific, or trans-scientific system instead.

Ayurveda is generally uninterested with the apparently manifested diseases, seeking instead to restore what is believes is a body's balance of both spiritual and physical aspects.

Quackwatch states "Because Ayurvedic medicine relies on nonsensical diagnostic concepts and involves many unproven products, using it would be senseless even if all of the products were safe."

References

1. Engler, Steven (2003). ""Science" vs. "Religion" in Classical Ayurveda". Numen. 40 (4): 416–463.
2. Wujastyk, Dagmar; Smith, Frederick M. (2013). "Introduction". In Wujastyk, Dagmar; Smith, Frederick M. (eds.). Modern and Global Ayurveda: Pluralism and Paradigms. SUNY Press. pp. 1–29. ISBN 9780791474907.
3. "Ayurvedic Medicine: An Introduction". National Center for Complementary and Alternative Medicine. Retrieved 5 November 2014.
4. Pulla, P (October 24, 2014). "Searching for science in India's traditional medicine". Science. 346 (6208): 410. doi:10.1126/science.346.6208.410. PMID 25342781.
5. Bausell, R. Barker (2007). Snake Oil Science: The Truth About Complementary and Alternative Medicine. Oxford University Press. p. 259. ISBN 9780195383423.
6. Quack, Johannes (2011). Disenchanting India: Organized Rationalism and Criticism of Religion in India. Oxford University Press. pp. 213, 3. ISBN 9780199812608.
7. Manohar, P. Ram (2009). "The blending of science and spirituality in the Ayurvedic healing tradition". In Paranjape, Makarand R. (ed.). Science, Spirituality and the Modernization of India. Anthem Press. pp. 172–3. ISBN 9781843317760.
8. Semple, David; Smyth, Roger, eds. (2013). Oxford Handbook of Psychiatry. Oxford University Press. p. 20. ISBN 9780191015908.
9. William F. Williams (2 December 2013). Encyclopedia of Pseudoscience: From Alien Abductions to Zone Therapy. Routledge. ISBN 978-1-135-95522-9.
10. Stephen Barrett. "A Few Thoughts on Ayurvedic Mumbo-Jumbo".

I found a real gem. Wow! QuackGuru (talk) 15:35, 18 March 2015 (UTC)

Where is this from and how is it relevant to current editing? --Ronz (talk) 19:16, 18 March 2015 (UTC)

QuackGuru, we are already over that pseudohistorical revisionism. You know it better than I do. Bladesmulti (talk) 08:28, 19 March 2015 (UTC)

What does pseudohistorical revisionism mean Blades? Could you explain it to me please? -Roxy the dog™ (resonate) 13:16, 19 March 2015 (UTC)

I have gone through the previous Rfc and was wondering whether the paragraph above could be included in the Current Status section (not necessarily all of it). I understand that labelling whole of Ayurveda as pseudoscience in the lead has no consensus and is perhaps unfair to the discipline. But a section discussing where Ayurvedic theory stands with regards to Modern Science would not necessarily be undue. Right? Amitrochates (talk) 08:41, 19 March 2015 (UTC)

User:Ronz, if I remember correctly, User:MrBill3 previously wrote most of the text. I added some text and also tweaked some of the text. Most of the text is relevant to the Current Status section. There is a notable pseudoscience debate among researchers. This is definitely relevant. QuackGuru (talk) 08:54, 19 March 2015 (UTC)

So this was content or proposed content at some time? --Ronz (talk) 16:14, 19 March 2015 (UTC)

Yes. It appears editors had made vague objections such it is "pseudohistorical revisionism". But there is clearly a debate among researchers that is noteworthy. QuackGuru (talk) 17:03, 19 March 2015 (UTC)

Semi-protected edit request on 19 March 2015

This edit request has been answered. Set the |answered= or |ans= parameter to no to reactivate your request.

I would like to add some content to this page from some sources that I am currently reading. The below content can be added after the first sentence in the current article. The source is cited.

Ayurveda (Sanskrit: Error: {{Lang}}: text has italic markup (help), "life-knowledge"; English pronunciation /ˌaɪ.ərˈveɪdə/) or Ayurvedic medicine is a system of Hindu traditional medicine native to the Indian subcontinent. The word Ayurveda comprises of two segments or parts: 'Ayu' meaning life, and 'Veda' meaning knowledge or science.

Profitmaker123 (talk) 14:45, 19 March 2015 (UTC)

References

1. Wells, John C. (2009). Longman Pronunciation Dictionary. London: Pearson Longman.
2. Ganga Ram Garg. Encyclopaedia of the Hindu World, Volume 1. Concept publication. p. 87.
3. Nisha Manikantan. Ayurveda Simplified: Body-Mind Matrix. Art of Living, Sri Sri Publications Trust. p. 9.

'Life-knowledge' works better and it is there. Bladesmulti (talk) 16:25, 19 March 2015 (UTC)

Reverting against consensus

Please get new consensus to add pseudoscience to article especially lead per . I'd add that given the RfC and extensive discussion, opening discussion with out some new sources, and adding content without agreement for inclusion might seem tendentious.(Littleolive oil (talk) 15:38, 19 March 2015 (UTC))

Sorry, but there was no consensus, and none related to applying the term to current practice. --Ronz (talk) 16:52, 19 March 2015 (UTC)

Is there any agreement even now? I see at least 4 users disagreeing to it. It looks like a pseudohistorical revisionism anyway, held by only one author who don't even describe more than a flying mention. Bladesmulti (talk) 16:57, 19 March 2015 (UTC)

I don't see it as only one user. While Ayurveda certainly predates science, that doesn't prevent its current use from being a form of pseudoscience. When I look over the previous RFC, I see that distinction brought forth several times and not addressed in the closing.—Kww(talk) 17:03, 19 March 2015 (UTC)

The number of people in agreement or disagreement doesn't matter, as consensus is not a vote. --Ronz (talk) 17:04, 19 March 2015 (UTC)

Consensus is not a vote but it indicates the tendencies in a discussion. In a good collaborative situation, editors might hold off on pushing clearly contentious content into an article and rely on discussion.(Littleolive oil (talk) 17:11, 19 March 2015 (UTC)at

This is hair splitting, but no problem. The intent to get this article superficially labelled on way or another rather than rely on good old fashioned explanation and content, is clear. I'd add that the syntax on the efficacy section might be tidied up. While westerners might label Ayurveda as pseudoscience many non westerners would not so this blanket statement is not accurate, is western centric, and does not honour other cultures. But again I doubt that matters when editors are determined to label. I won't play revert games with this content. The way to deal with clearly contentious content is to discuss and get agreement not to edit war it into an article.(Littleolive oil (talk) 17:11, 19 March 2015 (UTC))

Please don't focus on the westerners vs. non-westerners canard. We are an encyclopedia, based on science and fact. Ayurveda is clearly not based in fact, and the question as to how to label that is legitimate.—Kww(talk) 17:17, 19 March 2015 (UTC)

Kww I had said one author, not one user. There should be some basic agreement within the scientific community, then only we may consider. Right now it is just far. Bladesmulti (talk) 17:14, 19 March 2015 (UTC)

Don't denigrate the value of an RFC conclusion: painful as it is, abiding by them is a necessary part of making this project stable. The best move would be to start a new RFC focused precisely on the distinction: pseudoscience in history vs. pseudoscience as currently practiced, and then abide by that result.—Kww(talk) 17:17, 19 March 2015 (UTC)

It is not painful at all to me at least, to include content that is both sourced and shows the agreement of the editors involved nor is anyone denigrating anything. Further, accuracy per a world population and adding content that is comprehensive and accurate is the job of a world encyclopedia. I agree another RfC with its discussion is useful and my comments above suggest further discussion prior to adding controversial content, but lets not narrow the scope to an already determined position. Ayurveda "as currently practiced" is wide open and carries implied bias. Truth is I don't care what this article says about Ayurveda, but I do care about the manner in which articles are labelled and I do care about accuracy and explanation over those simplistic labels. As I said I will not edit war over this, and again, prefer discussion to determine what is added when that content is so clearly contentious.(Littleolive oil (talk) 17:35, 19 March 2015 (UTC))

Check the indentation level: my reply was to Ronz. Perhaps if you reread it in that light, you may interpret it differently.—Kww(talk) 17:55, 19 March 2015 (UTC)

Must admit I was on the fence when this whole ayurveda/pseudoscience fracas started (last year sometime). Buton investigation the sources seem pretty solid in favour of so categorizing it, like the source I just came across and added (an OUP textbook) which goes so far as to detail why it's a pseudoscience. This is what the sources say *shrug* not sure why some folk seem to want to deny the article this information. Alexbrn 18:06, 19 March 2015 (UTC)

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