I am showing my blog to my daughter. She is curious and she wants to create her own blog. She loves reading, cycling, cooking and thousands of other things. She loves making new friends in the park. She is also into singing and dancing. She is passionate about school and is currently missing due to the corona pandemic.
Friday, May 15, 2020
Wednesday, March 5, 2008
Sushruta Samhita
“Yaajamaane swake netre udghrityaavi-mana dadau.”
Meaning: When the need arose, the eye of one man would be taken out and transplanted in another human being.
-- (Valmiki’s Ramayana 2-16-5).
Eight types of surgeries—The surgeries described by Sushruta are:
1. Chhedya (to bore) Surgical instruments as described by Sushruta
2. Bhedya (to pierce)
3. Lekhya (to separate)
4. Vedhya (to remove some harmful substance from the body)
5. Aishya (to find the wound from the veins)
6. Ahaarya (to remove harmful produces)
7. Vishravya (to remove the fluid from the body)
8. Seevya (to stitch the wound)
Meaning: When the need arose, the eye of one man would be taken out and transplanted in another human being.
-- (Valmiki’s Ramayana 2-16-5).
Eight types of surgeries—The surgeries described by Sushruta are:
1. Chhedya (to bore) Surgical instruments as described by Sushruta
2. Bhedya (to pierce)
3. Lekhya (to separate)
4. Vedhya (to remove some harmful substance from the body)
5. Aishya (to find the wound from the veins)
6. Ahaarya (to remove harmful produces)
7. Vishravya (to remove the fluid from the body)
8. Seevya (to stitch the wound)
Friday, February 29, 2008
Charaka and Sushrutha samhita
Ayurvedic treatment is done in two ways-
(A) Cleansing—Through five ways, which are
1. Vaman-getting rid of the bad thing by vomiting.
2. Virechan-getting rid of the bad things from the anus.
3. Vasti-enima.
4. Raktamokshan-throwing out bad blood from the body caused by a poisonous bite.
5. Nasya-giving some greasy thing from the nose.
(B) Suppressing—Treating the disease by giving medicines. This has a comprehensive sphere. Eight kinds of treatments have been given.
1. Kaay chikitsa-ordinary treatment.
2. Kaumaar bhrityam-pediatrics
3. Bhoot vidya-psychiatry.
4. Shalaakya tantra-treatment of the upper parts of the body like ear, nose throat, etc.
5. Shalya tantra-surgery.
6. Agad tantra-treating poison.
7. Rasaayan-chemical treatment or chemotherapy.
8. Baajikaran-increasing virility.
Mrita sanjeevani chaiva vishalyakaranimapi Suvarnakarani chaiva sandhaani cha mahaushadheem. —(Yuddha kaand 74-33) 1.
Meaning:
1. Mritasanjeevani-one that can give new life.
2. Vishalyakarani-one that can pull out the weapons that are embedded in the body.
3. Suvarnakarani-one that can bring back the colour of the skin.
4. Sandhaani-one that can heal he wounds.
(A) Cleansing—Through five ways, which are
1. Vaman-getting rid of the bad thing by vomiting.
2. Virechan-getting rid of the bad things from the anus.
3. Vasti-enima.
4. Raktamokshan-throwing out bad blood from the body caused by a poisonous bite.
5. Nasya-giving some greasy thing from the nose.
(B) Suppressing—Treating the disease by giving medicines. This has a comprehensive sphere. Eight kinds of treatments have been given.
1. Kaay chikitsa-ordinary treatment.
2. Kaumaar bhrityam-pediatrics
3. Bhoot vidya-psychiatry.
4. Shalaakya tantra-treatment of the upper parts of the body like ear, nose throat, etc.
5. Shalya tantra-surgery.
6. Agad tantra-treating poison.
7. Rasaayan-chemical treatment or chemotherapy.
8. Baajikaran-increasing virility.
Mrita sanjeevani chaiva vishalyakaranimapi Suvarnakarani chaiva sandhaani cha mahaushadheem. —(Yuddha kaand 74-33) 1.
Meaning:
1. Mritasanjeevani-one that can give new life.
2. Vishalyakarani-one that can pull out the weapons that are embedded in the body.
3. Suvarnakarani-one that can bring back the colour of the skin.
4. Sandhaani-one that can heal he wounds.
Thursday, January 17, 2008
Rajyam Pranidhi moolam hi mantrasaram prachakchathe
Meaning: According to those who have great knowledge of intelligence is the foundation of the state and secret consultation is the essence of intelligence
Wednesday, January 16, 2008
Sushruta Samhita
Vaktrenotpalanalena yathodharvam jalamadadet Tatha pawanasanyuktah paadaih pibati paadapah.
Meaning: “Just as if one puts the lotus stem in his mouth and sucks to drink water, similarly, with the help of the wind, the plants can drink water from their roots.”
Brihat Samhita - Modern
1. Pandu Patrata - Chlorosis of leaves
2. Pravaal Avriddhi - Falling of buds
3. Shaakha Shosh - Drying up of branches
4. Rasa Struti - Exudation of sap
Meaning: “Just as if one puts the lotus stem in his mouth and sucks to drink water, similarly, with the help of the wind, the plants can drink water from their roots.”
Brihat Samhita - Modern
1. Pandu Patrata - Chlorosis of leaves
2. Pravaal Avriddhi - Falling of buds
3. Shaakha Shosh - Drying up of branches
4. Rasa Struti - Exudation of sap
Friday, January 11, 2008
Hindu Botany
Charak’s classification—In Charak Samhita, by Charak, vegetation has been classified in four different ways:
1. Trees—Which bear fruit without bearing flowers e.g. goolar, jackfruit, etc.
2. Vegetal—Those that bear fruit after the flower e.g. mango, guava, etc.
3. Medicinal—Those fruits which fall off after ripening and becoming dry, e.g. wheat, barley, gram, etc.
4. Veerudh—which have tendrils or fibres, e.g. creepers, climbers, shrubs, etc.
Similarly, trees have also been classified according to their uses:
1. Roots—Whose roots, in comparison to other parts of the plant, are more important. They are 16 in number.
2. Fruits—Whose fruits are more useful.
There are 19 varieties of plants that come under this category. Sage Charka has divided edible plants into seven categories:
1. Bristle crop—Those that have bristles or hair on them like wheat, barley, etc.
2. Pod crop—Which belong to the legume family and which have pods like beans, peas, green lentil, black gram, arhar, etc.
3. Leafy vegetables—Spinach, fenugreek, bathua etc.
4. Fruit—Different fruits.
5. Green vegetables—Various vegetables like bottle gourd, torai (cridged gourd), etc.
6. Food and diet—Sesame, spices, etc. which are used in food.
7. Ikshu (sweet juice) category—Sugar cane and its familes.
Sushruta’s classification- Sushruta classified vegetables into ten categories:
1. Root- radish, etc.
2. Leaf-Whose leaves are used.
3. Thorny leafless shrubs-whose sprouts are used, like bamboo shoots.
4. Front part-Cane, etc.
5. Fruit-All fruit bearing plants.
6. Kaand-kooshmaand (pumpkins), etc.
7. Adhiroodh (flexible)-creepers, vines, etc.
8. Skin or bark-matulung cinnamon, etc.
9. Flowers-Kachnaar, etc.
10. Fungi-Mushrooms.
Sage Parashar’s classification-Maharshi Parashar classified flower bearing plants into families like pod plants, pipeelika catkins ganeeya, swastika ganeeya, tripundak ganeeya, mallika ganeeya and koorch ganeeya. What is amazing is that the modern botanical classification matches Sage Parashar’s classification. For example, let us see the shamiganeeya (leguminous) classification:
Sami tu tundamandala Vishamvidalasmrita Panchamuktadalaishchaiva yuktajaalakarurnitaih Dashabhih keshrairvidyat sami pushpasya lakshanam Samee simbiphala gyeya parshva beeja bhavet sa Vakram vikarnikam pushpam shukaakhya pushpameva cha Etaishcha pushpabhedaistu bhidyante samijatayah.
—(Vriksh Ayurveda-pushpaangsootradhyaya) (This book is available with Ocean Books (P) Ltd. 4/19 Asaf Ali Road, New Delhi-110 002.)
Shameeganeeya - Leguminous
According to Parashar - Modern recognition
Tundamandal - Flowers hypogamus
Visham vidal - Unequal corolla lobes
Pancha muktadal - Five true petals
Yukta jaalika - Synsephalous corolla
Dasha prikesar - Ten stamens
1. Trees—Which bear fruit without bearing flowers e.g. goolar, jackfruit, etc.
2. Vegetal—Those that bear fruit after the flower e.g. mango, guava, etc.
3. Medicinal—Those fruits which fall off after ripening and becoming dry, e.g. wheat, barley, gram, etc.
4. Veerudh—which have tendrils or fibres, e.g. creepers, climbers, shrubs, etc.
Similarly, trees have also been classified according to their uses:
1. Roots—Whose roots, in comparison to other parts of the plant, are more important. They are 16 in number.
2. Fruits—Whose fruits are more useful.
There are 19 varieties of plants that come under this category. Sage Charka has divided edible plants into seven categories:
1. Bristle crop—Those that have bristles or hair on them like wheat, barley, etc.
2. Pod crop—Which belong to the legume family and which have pods like beans, peas, green lentil, black gram, arhar, etc.
3. Leafy vegetables—Spinach, fenugreek, bathua etc.
4. Fruit—Different fruits.
5. Green vegetables—Various vegetables like bottle gourd, torai (cridged gourd), etc.
6. Food and diet—Sesame, spices, etc. which are used in food.
7. Ikshu (sweet juice) category—Sugar cane and its familes.
Sushruta’s classification- Sushruta classified vegetables into ten categories:
1. Root- radish, etc.
2. Leaf-Whose leaves are used.
3. Thorny leafless shrubs-whose sprouts are used, like bamboo shoots.
4. Front part-Cane, etc.
5. Fruit-All fruit bearing plants.
6. Kaand-kooshmaand (pumpkins), etc.
7. Adhiroodh (flexible)-creepers, vines, etc.
8. Skin or bark-matulung cinnamon, etc.
9. Flowers-Kachnaar, etc.
10. Fungi-Mushrooms.
Sage Parashar’s classification-Maharshi Parashar classified flower bearing plants into families like pod plants, pipeelika catkins ganeeya, swastika ganeeya, tripundak ganeeya, mallika ganeeya and koorch ganeeya. What is amazing is that the modern botanical classification matches Sage Parashar’s classification. For example, let us see the shamiganeeya (leguminous) classification:
Sami tu tundamandala Vishamvidalasmrita Panchamuktadalaishchaiva yuktajaalakarurnitaih Dashabhih keshrairvidyat sami pushpasya lakshanam Samee simbiphala gyeya parshva beeja bhavet sa Vakram vikarnikam pushpam shukaakhya pushpameva cha Etaishcha pushpabhedaistu bhidyante samijatayah.
—(Vriksh Ayurveda-pushpaangsootradhyaya) (This book is available with Ocean Books (P) Ltd. 4/19 Asaf Ali Road, New Delhi-110 002.)
Shameeganeeya - Leguminous
According to Parashar - Modern recognition
Tundamandal - Flowers hypogamus
Visham vidal - Unequal corolla lobes
Pancha muktadal - Five true petals
Yukta jaalika - Synsephalous corolla
Dasha prikesar - Ten stamens
Thursday, January 10, 2008
Utthishtitha jagrata prapya varannibodhata
Meaning : Arise, Awake and stop Not Till the Goal is Reached.
Thursday, December 27, 2007
India’s Glorious Scientific Tradition - Plants too have life
In Chapter 184 of the Shanti Parva in the Mahabharata, there is a dialogue between Sages Bharadwaj and Bhrigu. In it, Sage Bharadwaj asks that since trees can neither see nor hear, nor smell, nor feel pleasure, nor have the sense of touch, then how are they animate or living and how are they constituted by the five elements?
Sage Bhrigu replied: “O Sage, although the trees seem solid, yet there is no doubt that they have the space. That is why it is possible for them to bear fruits and flowers.
“The heat that the trees have shrivels or withers the leaves, the bark, the flowers and the fruits and they fall off. Therefore, it also proves that they have the sense of touch.
“It has also been seen that when there is a loud sound like that of the harsh winds, fire, thunder, etc. the flowers and the fruits of trees fall off. This proves that trees can hear also.
“The creeper covers the tree from all sides and climbs right to the top. No one can find his way unless he can see. This proves that trees can see too.
“With pure and holy fragrance, the tree becomes healthy and grows better. This proves that they can smell also.
“They drink water from their roots and if they are suffering from some disease we can put some medicine in their roots. This way, we can treat them too. This proves that trees have the sense of taste.
“Such as a man sucks water through a lotus stem into his mouth, likewise trees suck water through their roots upward with the help of wind.
Sukhdukhyoshcha grahanaacchinnasya cha virohanaat Jeevam pashyami Vrikshanam chaitanyam na vidyate.
“When a tree is cut, it sprouts again and they accept joys and sorrows. Hence, I see that trees also have life and that they are not non-living things.
“The wind and the heat inside the tree help it to digest the water that it takes in from its roots. Complete assimilation of the food gives it glossiness and it grows well.”
Besides this, the sages Charak and Udayan have also described the feelings of life that one can observe or notice in trees and plants. Sage Charka says: Tachyetanaavad Chetananch meaning they (trees) also have life like living creature.
He further says Atra Sendriyatvena Vrikshadinaamapi Cetanatvam Bodhavyam meaning trees also have feelings. Therefore, we must know that they too have organs and hence life.
Udayan also says, Vrikshadayah pratiniyatbhokytradhisththitah jeevanamaranaswapna jaagaranarogabheshaja prayogabaajasaja ateeyanubandhanuku lopagampratikoo lapagamaadibhyah prasiddha shareerawat. —(Udayan-prithvinirupanam)
“Like a human body, trees also experience the following feelings-life, death, dream, waking up, disease, medicinal treatment, seed, grafting, accepting what is suitable and rejecting what is not.”
Sage Bhrigu replied: “O Sage, although the trees seem solid, yet there is no doubt that they have the space. That is why it is possible for them to bear fruits and flowers.
“The heat that the trees have shrivels or withers the leaves, the bark, the flowers and the fruits and they fall off. Therefore, it also proves that they have the sense of touch.
“It has also been seen that when there is a loud sound like that of the harsh winds, fire, thunder, etc. the flowers and the fruits of trees fall off. This proves that trees can hear also.
“The creeper covers the tree from all sides and climbs right to the top. No one can find his way unless he can see. This proves that trees can see too.
“With pure and holy fragrance, the tree becomes healthy and grows better. This proves that they can smell also.
“They drink water from their roots and if they are suffering from some disease we can put some medicine in their roots. This way, we can treat them too. This proves that trees have the sense of taste.
“Such as a man sucks water through a lotus stem into his mouth, likewise trees suck water through their roots upward with the help of wind.
Sukhdukhyoshcha grahanaacchinnasya cha virohanaat Jeevam pashyami Vrikshanam chaitanyam na vidyate.
“When a tree is cut, it sprouts again and they accept joys and sorrows. Hence, I see that trees also have life and that they are not non-living things.
“The wind and the heat inside the tree help it to digest the water that it takes in from its roots. Complete assimilation of the food gives it glossiness and it grows well.”
Besides this, the sages Charak and Udayan have also described the feelings of life that one can observe or notice in trees and plants. Sage Charka says: Tachyetanaavad Chetananch meaning they (trees) also have life like living creature.
He further says Atra Sendriyatvena Vrikshadinaamapi Cetanatvam Bodhavyam meaning trees also have feelings. Therefore, we must know that they too have organs and hence life.
Udayan also says, Vrikshadayah pratiniyatbhokytradhisththitah jeevanamaranaswapna jaagaranarogabheshaja prayogabaajasaja ateeyanubandhanuku lopagampratikoo lapagamaadibhyah prasiddha shareerawat. —(Udayan-prithvinirupanam)
“Like a human body, trees also experience the following feelings-life, death, dream, waking up, disease, medicinal treatment, seed, grafting, accepting what is suitable and rejecting what is not.”
Wednesday, December 26, 2007
India’s science heritage
Sanskrit was the medium of communication, education, law, administration, trade, commerce, art and intellectual debates till a few centuries ago. Our knowledge of astronomy was much more advanced than that of the West. This is proved when we read the Rig Veda where some of the following points have been expounded on:
The elliptical path through which all the celestial bodies move is “imperishable and unslackened”.
The mean planets move on their orbits and the true planets in eccentric circles.
The cause of eclipse is that the moon that covers the sun and the shadow of the earth covers the moon.
The influence of comets increases rapidly in the autumn and spring seasons as these naturally exist in the solar rays.
In the eighth region of the sky there are 3,07,03,2212 comets.
The moon is a satellite of the earth revolving around its mother planet.
The radius of the earth is 800 yojanas.
Massive celestial bodies are attracted towards the earth by her gravitational force.
Bhaskaracharya discovered the nadivalayam which helped people to determine the time
The shanku yantram was discovered to trace the sun’s path and find time.
Similarly, Sanskrit revealed our ancient knowledge of physics—the speed of light as 2,202 yojanas in half a minute;
the sequence of the creation of matter is as follows: akasha, vayu, agni, apa, prithvi; units of measurement, electricity generation by using copper plates and chemicals kept in earthen pots; formation of rainbow, motion, lens, elasticity, etc.
The elliptical path through which all the celestial bodies move is “imperishable and unslackened”.
The mean planets move on their orbits and the true planets in eccentric circles.
The cause of eclipse is that the moon that covers the sun and the shadow of the earth covers the moon.
The influence of comets increases rapidly in the autumn and spring seasons as these naturally exist in the solar rays.
In the eighth region of the sky there are 3,07,03,2212 comets.
The moon is a satellite of the earth revolving around its mother planet.
The radius of the earth is 800 yojanas.
Massive celestial bodies are attracted towards the earth by her gravitational force.
Bhaskaracharya discovered the nadivalayam which helped people to determine the time
The shanku yantram was discovered to trace the sun’s path and find time.
Similarly, Sanskrit revealed our ancient knowledge of physics—the speed of light as 2,202 yojanas in half a minute;
the sequence of the creation of matter is as follows: akasha, vayu, agni, apa, prithvi; units of measurement, electricity generation by using copper plates and chemicals kept in earthen pots; formation of rainbow, motion, lens, elasticity, etc.
Friday, December 21, 2007
India’s Glorious Scientific Tradition
Killing or destroying metals The method of destroying the qualities of metal in order to make it worthy of use, has also been described in these books. It was a common practice to destroy the metal in the laboratory. Sulphur was used to destroy all metals. Hence, in the book, sulphur has been compared to a lion and the other metals to an elephant.
It is said that just as a lion kills an elephant, similarly, sulphur destroys all metals Govindacharya, the Chemistry scholar says-
Naasti tallohamatango yanna gandhakakeshari Nihanyadwandhamaatrena yadwa makshikakeshari. —(Rasarnava-7-138-142)
Coversion of zinc into gold: We all know that if one part of zinc is mixed with three parts of copper and heated, it changes into brass, which is a golden coloured mixture. Nagarjuna says—
Kramen kritwambudharen ranjitah Karoti shulvam triputen kaanchanam —(Rasratnaakar-3)
The non-rusting ability of metals: Govindacharya has described, the sequence of the abilities of metals to fight rusting and corrosion. Even today, the same system is followed-
Suvarnam rajatam tamram teekshnavangam bhujangamah Lohakam shadvidham taccha yathapurvam tadakshayam. —(Rasarnav-7-89-90)
This means that the sequence of the metals staying unaffected and undecayed by rusting or corrosion is gold, silver, copper, brass, lead and iron. Of these, gold rusts the least.
How to make Copper Sulphate from Copper
Tamradaah jalairyoge jayate tutyakam shubham.
When copper is mixed with sulphuric acid, we get Copper Sulphate. Various ashes—When the harmful characteristics of a metal are removed by chemical action and the metal is converted to ashes, it is known as bhasma. The ash of iron (lauh bhasma), gold (suvarna bhasma), silver (rajat bhasma), copper (tamra bhasma), tin (vanga bhasma) and lead (sees bhasma) are primarily used for medicinal purposes.
One chapter of Vagbhatta’s Ras Ratna Samuchchay is dedicated to purification of juices.
Adamantine compound—In his Brihat Samhita, Varahmihir writes:
Ashtau seesakbhagah kansasya dvau tu reetikabhagah Maya kathito yogoayam vigyeyo vajrasanghatah. —(Brihat Samhita)
This means that if a compound which has eight parts of lead, two parts of bronze and one part of iron is used in the way that Maya has prescribed, it will change into a thunderbolt.
How to make distillates—According to Charak, there are nine ways of making distillates:
1. Dhanyasava—made from grains and seeds
2. Phalasava—made from fruits
3. Moolasava—made from roots
4. Saraasava—made from wood
5. Pushpaasava—made from flowers
6. Patraasava—made from leaves
7. Kaandaasava—made from stems and stacks
8. Twagaasava—made from barks
9. Sharkaraasava—made from sugar
Besides these, various kinds of perfumes, itr and other fragrant products were also developed. Detailed experiments about the metals have already been described in the metallurgy portion. All these formulae were not given by just listening to a teacher or guru or by reading books. They were given after carrying out experiments personally.
Expressing this, in the raskalp, a chapter of the Rudrayaamal Tantra of the 13th century, the scholar of chemistry says:
Iti sampadito margo drutinam patane sphutah Sakshadanubhavairdrishto na shruto gurudarshitah Lokanamupakarayetat sarvam niveditam Sarvesham chaiva lohanam dravanam parikeertitam. —(Raskalp A-3)
“I have proved all this by carrying out the experiments myself and not by what the tutor says or what the books says and have placed the result for everyone’s benefit.” This is an inspiring example of the experimentation of the scholars of chemistry in the ancient times.
It is said that just as a lion kills an elephant, similarly, sulphur destroys all metals Govindacharya, the Chemistry scholar says-
Naasti tallohamatango yanna gandhakakeshari Nihanyadwandhamaatrena yadwa makshikakeshari. —(Rasarnava-7-138-142)
Coversion of zinc into gold: We all know that if one part of zinc is mixed with three parts of copper and heated, it changes into brass, which is a golden coloured mixture. Nagarjuna says—
Kramen kritwambudharen ranjitah Karoti shulvam triputen kaanchanam —(Rasratnaakar-3)
The non-rusting ability of metals: Govindacharya has described, the sequence of the abilities of metals to fight rusting and corrosion. Even today, the same system is followed-
Suvarnam rajatam tamram teekshnavangam bhujangamah Lohakam shadvidham taccha yathapurvam tadakshayam. —(Rasarnav-7-89-90)
This means that the sequence of the metals staying unaffected and undecayed by rusting or corrosion is gold, silver, copper, brass, lead and iron. Of these, gold rusts the least.
How to make Copper Sulphate from Copper
Tamradaah jalairyoge jayate tutyakam shubham.
When copper is mixed with sulphuric acid, we get Copper Sulphate. Various ashes—When the harmful characteristics of a metal are removed by chemical action and the metal is converted to ashes, it is known as bhasma. The ash of iron (lauh bhasma), gold (suvarna bhasma), silver (rajat bhasma), copper (tamra bhasma), tin (vanga bhasma) and lead (sees bhasma) are primarily used for medicinal purposes.
One chapter of Vagbhatta’s Ras Ratna Samuchchay is dedicated to purification of juices.
Adamantine compound—In his Brihat Samhita, Varahmihir writes:
Ashtau seesakbhagah kansasya dvau tu reetikabhagah Maya kathito yogoayam vigyeyo vajrasanghatah. —(Brihat Samhita)
This means that if a compound which has eight parts of lead, two parts of bronze and one part of iron is used in the way that Maya has prescribed, it will change into a thunderbolt.
How to make distillates—According to Charak, there are nine ways of making distillates:
1. Dhanyasava—made from grains and seeds
2. Phalasava—made from fruits
3. Moolasava—made from roots
4. Saraasava—made from wood
5. Pushpaasava—made from flowers
6. Patraasava—made from leaves
7. Kaandaasava—made from stems and stacks
8. Twagaasava—made from barks
9. Sharkaraasava—made from sugar
Besides these, various kinds of perfumes, itr and other fragrant products were also developed. Detailed experiments about the metals have already been described in the metallurgy portion. All these formulae were not given by just listening to a teacher or guru or by reading books. They were given after carrying out experiments personally.
Expressing this, in the raskalp, a chapter of the Rudrayaamal Tantra of the 13th century, the scholar of chemistry says:
Iti sampadito margo drutinam patane sphutah Sakshadanubhavairdrishto na shruto gurudarshitah Lokanamupakarayetat sarvam niveditam Sarvesham chaiva lohanam dravanam parikeertitam. —(Raskalp A-3)
“I have proved all this by carrying out the experiments myself and not by what the tutor says or what the books says and have placed the result for everyone’s benefit.” This is an inspiring example of the experimentation of the scholars of chemistry in the ancient times.
Tuesday, December 11, 2007
Hindu Chemistry
There have been many Indian chemists in the past. The writings of some of them are as under:
Nagarjuna-Rasratnakar,Kakshaputatantra, Arogya Manjari, Yog Saar, Yogashtak.
Vagbhatta-Ras Ratna Sammuchchay.
Govindacharya-Rasaarnav.
Yashodhar-Ras Prakash Sudhakar.
Ramchandra-Rasendra Chintamani.
Somdev-Rasendra Chudamani.
The following chemicals are mentioned in the book Ras Ratna Sammuchchay:
1. Maharasa
2. Upras
3. Samanyaras
4. Ratna
5. Dhatu
6. Vish
7. Kshaar
8. Amal
9. Lavan
10. Lauhbhasma
The main chemicals are:
1. Abhram
2. Vaikrant
3. Bhashisk
4. Vimla
5. Shilajatu
6. Sasyak
7. Chapala
8. Rasak
Upras:
1. Gandhak
2. Gairik
3. Kashis
4. Suvari
5. Lalak
6. Manah Shila
7. Anjan
8. Kankushtha
Samanya Ras:
1. Koyila
2. Gauripaashaan
3. Navsaar
4. Varaatak
5. Agnijaar
6. Laajvarta
7. Giri Sindur
8. Hingul
9. Murdaad Shringakam
Similarly, there are more than 10 vish(poison). There is a description of the acids as well. Solvent acids and all dissolving acids are also described. Various kinds of alkalis and the ash of different metals are explained in these books. Laboratory A detailed description of a laboratory is given in chapter-7 of Ras Ratna Samuchchay. More than 32 instruments or apparatus were used here, the prominent among them are: Nagarjuna carried out numerous experiments on mercury in the laboratory. He has explained in great detail how to purify mercury and how to use it for medicinal purposes. He has also given the methods of preparing mixtures of various metals, purifying mercury and other metals and the maharasas and how to convert metals into gold or silver. Mercury is used not just in the conversion of a metal but also to make us disease-free and for longevity. The chemistry based on mercury is, in its fully developed form, linked to man-woman symbolism in India. Mercury is considered an element of Shiva, whereas sulphur, an element of Parvati and the product that was created from their union in asafoetida was called ras sindur, which was considered the essence for longevity.
Nagarjuna-Rasratnakar,Kakshaputatantra, Arogya Manjari, Yog Saar, Yogashtak.
Vagbhatta-Ras Ratna Sammuchchay.
Govindacharya-Rasaarnav.
Yashodhar-Ras Prakash Sudhakar.
Ramchandra-Rasendra Chintamani.
Somdev-Rasendra Chudamani.
The following chemicals are mentioned in the book Ras Ratna Sammuchchay:
1. Maharasa
2. Upras
3. Samanyaras
4. Ratna
5. Dhatu
6. Vish
7. Kshaar
8. Amal
9. Lavan
10. Lauhbhasma
The main chemicals are:
1. Abhram
2. Vaikrant
3. Bhashisk
4. Vimla
5. Shilajatu
6. Sasyak
7. Chapala
8. Rasak
Upras:
1. Gandhak
2. Gairik
3. Kashis
4. Suvari
5. Lalak
6. Manah Shila
7. Anjan
8. Kankushtha
Samanya Ras:
1. Koyila
2. Gauripaashaan
3. Navsaar
4. Varaatak
5. Agnijaar
6. Laajvarta
7. Giri Sindur
8. Hingul
9. Murdaad Shringakam
Similarly, there are more than 10 vish(poison). There is a description of the acids as well. Solvent acids and all dissolving acids are also described. Various kinds of alkalis and the ash of different metals are explained in these books. Laboratory A detailed description of a laboratory is given in chapter-7 of Ras Ratna Samuchchay. More than 32 instruments or apparatus were used here, the prominent among them are: Nagarjuna carried out numerous experiments on mercury in the laboratory. He has explained in great detail how to purify mercury and how to use it for medicinal purposes. He has also given the methods of preparing mixtures of various metals, purifying mercury and other metals and the maharasas and how to convert metals into gold or silver. Mercury is used not just in the conversion of a metal but also to make us disease-free and for longevity. The chemistry based on mercury is, in its fully developed form, linked to man-woman symbolism in India. Mercury is considered an element of Shiva, whereas sulphur, an element of Parvati and the product that was created from their union in asafoetida was called ras sindur, which was considered the essence for longevity.
Tuesday, November 13, 2007
Architecture and Samhita
1. Varnalingavayovasthah parokshyam cha balabalam Yathayogyam, yathashaktih Sanskarankarayet Sudheeh.
—(Bhrigu Samhita)
Sage Bhrigu stresses that all traditions must consider the chroma (colour), gender (property, mark) age (from time of implant till date) condition, along with its strength or weakness and the force that will be exerted on them. Here chroma means colour. But in architecture, colour is used in accordance with its power to reflect light, e.g. white colour reflects light completely. It is, therefore, said to be an excellent colour.
2. Vishwakarma Vastushastra: The first thing that Vishwakarma tells us about construction is “Poorva-bhoomim parikshyet pashchat vaastu prakalpayet” that is, one must first test the land and then start construction there. Vishwakarma further says that one must not construct anything on such a land, which is very rocky, which is hilly, where there are a large number of cracks or crevices, etc.
3. Kashyap Shilp: Sage Kashyap says that a foundation should be dug till the water is seen because after that there are rocks.
4. Bhrigu Samhita: In this, Bhrigu says that before buying land, it must be tested in five different ways, i.e. appearance, colour, taste, smell and touch. He also tells how to do it.
—(Bhrigu Samhita)
Sage Bhrigu stresses that all traditions must consider the chroma (colour), gender (property, mark) age (from time of implant till date) condition, along with its strength or weakness and the force that will be exerted on them. Here chroma means colour. But in architecture, colour is used in accordance with its power to reflect light, e.g. white colour reflects light completely. It is, therefore, said to be an excellent colour.
2. Vishwakarma Vastushastra: The first thing that Vishwakarma tells us about construction is “Poorva-bhoomim parikshyet pashchat vaastu prakalpayet” that is, one must first test the land and then start construction there. Vishwakarma further says that one must not construct anything on such a land, which is very rocky, which is hilly, where there are a large number of cracks or crevices, etc.
3. Kashyap Shilp: Sage Kashyap says that a foundation should be dug till the water is seen because after that there are rocks.
4. Bhrigu Samhita: In this, Bhrigu says that before buying land, it must be tested in five different ways, i.e. appearance, colour, taste, smell and touch. He also tells how to do it.
Wednesday, November 7, 2007
Age of earth
Contrary to the old researches the Indian Astrology from the beginning of this human being has already depicted that the age of earth is 432 crore years.
Science devoted 2000 years to come at par with Indian Astrological declarations.
Yajur Veda and Vishnu Puran are two noble examples, which depicted the theory of age of earth now accepted by modern researches made only in last 25 years.
There are four yugas in Indian astronomy. Kali Yuga 4.32 lakh years, Dwapar Yuga 8.64 lakh years, Treta Yuga 12.96 lakh years and Sat Yuga 17.28 lakh years. The total period is 43.20 lakh years. One chaturyuga multiplied by 1000 becomes the era of creation of the nature. Thus it is obviously clear that the age of earth given by the Big Bang Theory is similar to the Indian astronomical age of the earth. During this period it is very obvious that NASA’s observation for Ram Sethu amounts to 17.25 lakh years which matches with the Treta Yuga, the duration when Sri Ram came to the earth.
Science devoted 2000 years to come at par with Indian Astrological declarations.
Yajur Veda and Vishnu Puran are two noble examples, which depicted the theory of age of earth now accepted by modern researches made only in last 25 years.
There are four yugas in Indian astronomy. Kali Yuga 4.32 lakh years, Dwapar Yuga 8.64 lakh years, Treta Yuga 12.96 lakh years and Sat Yuga 17.28 lakh years. The total period is 43.20 lakh years. One chaturyuga multiplied by 1000 becomes the era of creation of the nature. Thus it is obviously clear that the age of earth given by the Big Bang Theory is similar to the Indian astronomical age of the earth. During this period it is very obvious that NASA’s observation for Ram Sethu amounts to 17.25 lakh years which matches with the Treta Yuga, the duration when Sri Ram came to the earth.
Kathopanishad
“Uttishthta jaagrta praapya varaan nibodhat”
Meaning: Arise, awake, and do not stop till the goal is achieved.
Meaning: Arise, awake, and do not stop till the goal is achieved.
Tuesday, November 6, 2007
Ram Sethu
In the Ramayana, Maharshi Valmiki has described about the Ram Sethu in details:–
“Samudram kshyovaya masunirpatanth samantath Sutranyanye pragrunhanti hyayatam sata yojanam”
Meaning: This great Sethu was constructed by the great builder Nala. On the first day, 14 yojan, on second day, 20 yojan, on third day, 21 yojan, on fourth day 22 yojan, on fifth day, 23 yojan and in toto 100 yojan-long Sethu was built.
Ref: Ramayan, Yuddha Kanda 22: 62
The Skandha Puran says, after returning from Lanka, Lord Ramachandra requested all the kings to protect and preserve this sacred Sethu.
“Bhuyo bhuyo vabino bhumipalah natwa natwa yachaye Ramachandra Samanwyo dharma sethu naranam kale kale palaniyo bhabidhi”
(Ref: 40:34)
“Samudram kshyovaya masunirpatanth samantath Sutranyanye pragrunhanti hyayatam sata yojanam”
Meaning: This great Sethu was constructed by the great builder Nala. On the first day, 14 yojan, on second day, 20 yojan, on third day, 21 yojan, on fourth day 22 yojan, on fifth day, 23 yojan and in toto 100 yojan-long Sethu was built.
Ref: Ramayan, Yuddha Kanda 22: 62
The Skandha Puran says, after returning from Lanka, Lord Ramachandra requested all the kings to protect and preserve this sacred Sethu.
“Bhuyo bhuyo vabino bhumipalah natwa natwa yachaye Ramachandra Samanwyo dharma sethu naranam kale kale palaniyo bhabidhi”
(Ref: 40:34)
Ramayana
Sage Valmiki, who authored Ram’s history, categorically stated that he had seen and talked to Ram. The following three Shlokas from Uttar Kand of the Ramayana stand testimony to that fact:
taam drishtvaa shrutimaayaanti brahmaananugaamineemim Vaalmeekeh prishthatah Seetam saadhuvaado mahaanbhoot
Meaning: Sita, walking behind Valmiki, looked like a goddess. All present hailed her glory(U.96.12)
iyam Daashrathe Seeta suvrata dharmachaarini apavaadaat parityakta mamaashramsameepatah
Meaning: O Dasharath’s son Ram, Sita is righteous and austere in her spiritual quest.You had abandoned her near my hermitage for fear of public outrage and calumny
(U.96.17)
prachetaso-aham dashamah putro Raghavnandan na smaraamyanritam vaakyamimau tu tav putrakau
Meaning: I am the tenth son of Pracheta, O Ram! I have never spoken a lie. I truthfully tell you that these two are your sons
(U.96.19)
taam drishtvaa shrutimaayaanti brahmaananugaamineemim Vaalmeekeh prishthatah Seetam saadhuvaado mahaanbhoot
Meaning: Sita, walking behind Valmiki, looked like a goddess. All present hailed her glory(U.96.12)
iyam Daashrathe Seeta suvrata dharmachaarini apavaadaat parityakta mamaashramsameepatah
Meaning: O Dasharath’s son Ram, Sita is righteous and austere in her spiritual quest.You had abandoned her near my hermitage for fear of public outrage and calumny
(U.96.17)
prachetaso-aham dashamah putro Raghavnandan na smaraamyanritam vaakyamimau tu tav putrakau
Meaning: I am the tenth son of Pracheta, O Ram! I have never spoken a lie. I truthfully tell you that these two are your sons
(U.96.19)
Vedas & Upanishads
There are four Vedas: Rig, which is about knowledge (gyan), Sama about chanting (music), Yajur about rituals and Atharva about sciences.
Upanishads are answers to questions. Thus, in Manduka Upanishad, Shaunaka ( a householder) asks Rishi Angiras: What is that by knowing which all can be known? The question proclaims the depth and profundity of the Upanishads. Angiras replies that knowledge exists at two levels—a lower level and a higher level. The study of the Vedas and arts belong to the lower level, and the study which leads to self-knowledge (Shankara’s atma bodha) is the higher level. Only atma bodha can liberate man, not recitations of the Veda.
About 108 Upanishads are said to have existed. Of them, six are very important. Called “Darshanas” (Philosophic systems), they form the majestic core of Hinduism. They are Sankya, Nyaya, Yoga, Vaisesika, the Purva and Uttara Mimamsas (or Vedanta).
Of the six systems, four tend to materialism and atheism! Such was the liberal mind of Hinduism.
Sankhya of Kapila is the oldest and most profound philosophic system known to man. Even the Buddha had taken advantage of it. But Sankhya is a materialistic philosophy. It opposed the Vedas and the Brahminical rituals. Sankhya asserts that the universe was not created by God. It evolved from the interaction between Purusha (eternal spirit) and Prakriti (nature). Thus, it undermined the foundation of supernatural religion by substituting evolution for creation.
Kapila denies the efficacy of Vedic rituals. He said everything could be known by three methods: Perception, inference and testimony. Prakriti is made up of three gunas—Satva, Rajas and Tamas. When their equipoise is disturbed, evolution begins through aggregation and segregation.
Nyaya of Gautama, based on Sankya, is more a system of logic than philosophy. It mentions God only in a casual manner. It adds one more way of perception—Analogy. Nyaya discusses methods of reasoning with the greatest subtlety. The Jains took nyaya to its logical heights.
Vaisesika of Kanada is anterior to nyaya. It also precedes Buddhism and Jainism. It tends to atheism. Buddhism and Jainism were influenced by it. It did not see any need to introduce God into the cosmic system. Vaisesika believed that substances which are aggregates of atoms are perishable. But atoms are eternal, invisible and intangible.
When Patanjali wrote his Yoga Sutra, the way to salvation was through sacrifices. In other words, through rituals. He changed all that. Yoga claims that one can see and know without the use of the senses. In fact, it teaches how to raise consciousness by stilling the senses. It is this steadying of the mind which Patanjali was chiefly concerned with. Yoga can restrain the vagaries of the mind.
Purva Mimamsa represents Hindu orthodoxy. It maintains that the Vedas are eternal and revealed. Man’s duty is to perform the sacrifices as prescribed in the Brahmanas.
Uttara Mimamsa (or Vedanta) of Vyasa Badarayana repudiates rituals. Vedanta is more a religion than philosophy, but the most philosophical religion in the world. It would probably be no exaggeration to say that the Vedanta concept of the Supreme Spirit (Monism) is the highest that humanity has been capable of. One cannot go beyond Shankara’s Advaita. Vedanta is the world view of the Hindu. Here duality is given up for a single reality (Advaita). A plurality of true infinities is not possible, says Vedanta.
Upanishads are answers to questions. Thus, in Manduka Upanishad, Shaunaka ( a householder) asks Rishi Angiras: What is that by knowing which all can be known? The question proclaims the depth and profundity of the Upanishads. Angiras replies that knowledge exists at two levels—a lower level and a higher level. The study of the Vedas and arts belong to the lower level, and the study which leads to self-knowledge (Shankara’s atma bodha) is the higher level. Only atma bodha can liberate man, not recitations of the Veda.
About 108 Upanishads are said to have existed. Of them, six are very important. Called “Darshanas” (Philosophic systems), they form the majestic core of Hinduism. They are Sankya, Nyaya, Yoga, Vaisesika, the Purva and Uttara Mimamsas (or Vedanta).
Of the six systems, four tend to materialism and atheism! Such was the liberal mind of Hinduism.
Sankhya of Kapila is the oldest and most profound philosophic system known to man. Even the Buddha had taken advantage of it. But Sankhya is a materialistic philosophy. It opposed the Vedas and the Brahminical rituals. Sankhya asserts that the universe was not created by God. It evolved from the interaction between Purusha (eternal spirit) and Prakriti (nature). Thus, it undermined the foundation of supernatural religion by substituting evolution for creation.
Kapila denies the efficacy of Vedic rituals. He said everything could be known by three methods: Perception, inference and testimony. Prakriti is made up of three gunas—Satva, Rajas and Tamas. When their equipoise is disturbed, evolution begins through aggregation and segregation.
Nyaya of Gautama, based on Sankya, is more a system of logic than philosophy. It mentions God only in a casual manner. It adds one more way of perception—Analogy. Nyaya discusses methods of reasoning with the greatest subtlety. The Jains took nyaya to its logical heights.
Vaisesika of Kanada is anterior to nyaya. It also precedes Buddhism and Jainism. It tends to atheism. Buddhism and Jainism were influenced by it. It did not see any need to introduce God into the cosmic system. Vaisesika believed that substances which are aggregates of atoms are perishable. But atoms are eternal, invisible and intangible.
When Patanjali wrote his Yoga Sutra, the way to salvation was through sacrifices. In other words, through rituals. He changed all that. Yoga claims that one can see and know without the use of the senses. In fact, it teaches how to raise consciousness by stilling the senses. It is this steadying of the mind which Patanjali was chiefly concerned with. Yoga can restrain the vagaries of the mind.
Purva Mimamsa represents Hindu orthodoxy. It maintains that the Vedas are eternal and revealed. Man’s duty is to perform the sacrifices as prescribed in the Brahmanas.
Uttara Mimamsa (or Vedanta) of Vyasa Badarayana repudiates rituals. Vedanta is more a religion than philosophy, but the most philosophical religion in the world. It would probably be no exaggeration to say that the Vedanta concept of the Supreme Spirit (Monism) is the highest that humanity has been capable of. One cannot go beyond Shankara’s Advaita. Vedanta is the world view of the Hindu. Here duality is given up for a single reality (Advaita). A plurality of true infinities is not possible, says Vedanta.
Friday, November 2, 2007
Everbody takes birth as Sudra
Janmana jayate Sudra, sanskarat Dwija uchyate
Meaning: Everybody takes birth as Sudra , but by virtue of teachings and reforms, can become Brahmin. That means, the son of Brahmin may not be Brahmin or the son of Khatriya may not be Khatriya etc. The caste system based on Gita does not give approval of hereditary or traditional norms of caste classification. Sudra can be elevated to Vaisya, Vaisya can be elevated to Khatriya and Khatriya can be elevated to Brahmin and they are interchangeable.
For example, Rishi Viswamitra was born in a family of Khatriya but he could become a good Brahmin, whereas though born of Brahmin parents, Dronacharya took the profession of a Khatriya .
Similarly, Satyakam was born as a Sudra but he could prove himself to be a perfect Brahmin.
Swami Vivekananda advocated that everybody should try to become perfect Brahmin not by religion but by virtue. There is similar mention in the Buddhist scripture, Dhammapada. According to Gita (14/18) persons with Satta Guna abodes to the upper berth above the heaven, Rajas rest at heaven or below to it, and Tamas at hell or below it. Division of caste on the basis of Triguna or Tri-virtues is very progressive system to build a true secular society. Not only Hindus, but Christians, Muslims, Sikhs-all can be classified as Brahmin, Khatriya, Vaisya and Sudra.
Meaning: Everybody takes birth as Sudra , but by virtue of teachings and reforms, can become Brahmin. That means, the son of Brahmin may not be Brahmin or the son of Khatriya may not be Khatriya etc. The caste system based on Gita does not give approval of hereditary or traditional norms of caste classification. Sudra can be elevated to Vaisya, Vaisya can be elevated to Khatriya and Khatriya can be elevated to Brahmin and they are interchangeable.
For example, Rishi Viswamitra was born in a family of Khatriya but he could become a good Brahmin, whereas though born of Brahmin parents, Dronacharya took the profession of a Khatriya .
Similarly, Satyakam was born as a Sudra but he could prove himself to be a perfect Brahmin.
Swami Vivekananda advocated that everybody should try to become perfect Brahmin not by religion but by virtue. There is similar mention in the Buddhist scripture, Dhammapada. According to Gita (14/18) persons with Satta Guna abodes to the upper berth above the heaven, Rajas rest at heaven or below to it, and Tamas at hell or below it. Division of caste on the basis of Triguna or Tri-virtues is very progressive system to build a true secular society. Not only Hindus, but Christians, Muslims, Sikhs-all can be classified as Brahmin, Khatriya, Vaisya and Sudra.
Thursday, November 1, 2007
Krishna, righteousness and victory
Jatha Krishna tatha Dharma, jatha Dharma tatha jay
Wherever there is Krishna, there is the righteousness and wherever there is righteousness, there is victory
Wherever there is Krishna, there is the righteousness and wherever there is righteousness, there is victory
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