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Mathomathis would like to present an article on: Vedic Glossary documented by Indic Cosmology, Kosla Vepa (INDIC STUDIES FOUNDATION), on the context of: THE STORY OF THE INDIC COSMOLOGY AND THE CELESTIAL TIME KEEPERS. The article would consists of Vedic Epistemology | The Vedic Paradigm for the development of knowledge Para Vidya (Sciences of the material world) and aPara Vidya (Transcendental Sciences) Adhi Daivika represent Cosmic phenomena such as Meteorites, sun spots which cause a disruption in the planet; Adhi Bhautika encompass Terrestrial phenomena such as fire floods, landslides and Adhyatmika, are purely subjective traits such as inertia, lack of faith, insincerity and such , arise from our own negativities. The following article will present on Epistemology of the Dharmik tradition (Epistemology is the study of the origin, nature and validity of knowledge). Darshana: Vision, philosophical doctrine Pramana: Right Knowledge. There are several approaches to accumulating and fine tuning knowledge Pratyaksha: Direct perception, for example ocular proof Anumaana, अनुमान , inference Upamaana: Use of analogy,simile Shabdabodha ( शब्दबोध ): Cognition caused by an utterance based on Authoritative or scriptural testimony e,g, The Bhagavad Gita. Who determines whether a particular scripture is authoritative. Ultimately it is the individual. Arthapaati: (Postulate) Upapatti: Necessity of proof or demonstration Viparyaya: (Wrong knowledge or lack of discrimination) Vikalpa: (Fancy or Verbal delusion) Nidra: (sleep) Smriti: (Memory) The Shad-Dharshanas: The Shad-Dharshanas are six great works (Philosophical systems) that shed light on Indian Ethos, the way the Indic looks at the world, which many mistakenly consider to be based on blind belief. Explaining the Vedas explicitly, they share with the world the wisdom contained therein. The six texts are based on: The Veda, Non-belief and Inner Vision They explain incidents and events that pertain to all the three times of past, present and future. They have taught man how to do away with suffering, restlessness etc., and lead a good life by removing the dirt in him. They explicitly state that the Vedas, the Vedanta and the knower of Vedas are all one and the same. They explain the nature of the mind which is responsible for all Intelligence, intellect and discrimination. These six great Dharshanas (texts) are: Nyaaya, Vaisheshika, Saankhya, Yoga, Puurva-Mimaamsa and Utthara Mimaamsa. Valid knowledge and its means Valid knowledge (prama) is defined as that knowledge which has for its object something that is not already known and is uncontradicted (anadhigata-abaadhita arthavishayaka-jnaanam). The qualification ‘something that is not already known’ is meant to exclude recollection. The word ‘uncontradicted’ excludes illusion or error, as when a rope is mistaken for a snake. The Mimamsakas hold that time is also cognised through the organs of sense. Thus, when an object is seen, the cognition is connected with the moment when it is seen. As a result, when an object is seen continuously for several moments, the cognition at each moment is considered to be different from the cognition of the same object at the previous or next moment. In this view, the cognition at each moment is a new cognition and so the qualification ‘something that is not already known’ applies and the definition is applicable. According to Vedanta, however, a continuous cognition for several moments is one single cognition. The knowledge of a pot, for example, is Consciousness reflected in the mental modification (vritti) in the form of the pot and this is just one throughout the time the same pot continues to be seen. In this view also the definition applies. Objection: According to Advaita Vedanta, all objects such as pot are unreal, being ‘mithya’, and so the knowledge of the pot is contradicted and it cannot be valid knowledge. Answer: It is only after the realization of Brahman that the pot is contradicted. In the above definition, ‘uncontradicted’ means ‘not contradicted during the transmigratory state’. The following is adapted from Dattapeetham What is Nirvachana (definition)? For properly understanding a topic, we should be conversant with the correct definitions of the words we useIt was in this context that the question ‘what is Nirvachana?’ had come up. Nir-Vachana means, to elucidate appropriately and precisely. It means ‘to explain with the help of unambiguous terms what has to be explained’. In the present context of understanding Vedanta, we were trying to understand the phenomenon of the manifest world and the Knowledge of the Self. Understanding itself is Jnana (knowledge). Jnana: Jnana is of two types. 1. Yathaartha Jnana and 2. Ayathaartha Jnana. Yathaartha Janna means understanding an object as that of the literal object only. For example, in the example of rope snake, to understand a rope to be a rope is Yathaartha Janna. Wrongly understanding an object (to be something else) is Ayathaartha Janna. This is also called Asatya Jnana (false knowledge). In the analogy of rope and snake, assuming a piece of rope to be a snake is Ayathaartha Janna. Objection: When simple terms such as Satya Jnana and Asatya Jnana are available, why should difficult words (Yathaartha Jnana and Ayathaartha Jnana) be used? Reply: It is true that they are difficult terms. But they possess more clarity. There are two words Yatha + Artha (in the word Yathaartha). ‘To perceive an object as that very object’ is the meaning of these words. That is, to perceive a rope as rope is Yathaartha Jnana. Using the word Yathaartha, rather than Satya conveys this meaning better. Because the term is difficult, the men of wisdom have used another simpler word ‘Pramaa’ in place of Yathaartha. Pramaa means Yathaartha Jnana. Pramaa (True knowledge, accuracy of perception). Pramaa is of two types. 1. Smriti (remembrance) and 2. Anubhava (experience). Smriti is recollection of what has been experienced in the past. Anubhava is perceiving in the present. Anubhava comes from Pramanas (testimonies) such as Pratyaksha (direct perception). When the knowledge thus obtained with the help of Pramanas remains in the Antahkarana (inner instruments) as Samskara (latent impression) and after some time, due to some reason gets recollected, it becomes ‘Smriti). Therefore, it can be said with […]
Mathomathis will discuss about, one of the interesting topic from Sushruta Samhita, called : “Fracture Management in Traditional Indian Medicine”, by the authors Dr. Hemant D. Toshikhane, M.S.(Ayu) and Dr. H.J. Sangeeta, M.D. (Ayu). In traditional Ayurveda practice, the fracture of bones and their treatment was first mentioned in SUSHRUTA SAMHITA – chikitsa sthana from the view of surgical management. Among the different types of fractures, ancient Indian surgeons gave importance to the fractures of thigh, spines, shafts of long bones, and the pelvic region. The principles laid down by Sushruta are so relevant that they are even practiced by toady’s orthopedic surgeons. Those four basic principles are: Among the management of fractures is the Kushabandha (wooden splint) which is practiced as an application of POP cast or slab (or squint bandage, as are used at present). In same way, the chakrayoga that is explained in Astanga Hridaya is in vogue in the form of the traction method. Here a comparison of ancient techniques is made with the modified techniques practiced in the present era. In traditional Indian medicine there is a explanation of about 6 types of dislocations, and 12 types of fractures. The types of dislocations are: Utpista – Fracture dislocation; Vislista – Dislocations of joints due to ligamental tears; Vivartita – Anterior-posterior dislocation of the head of the humerus; Avakshipta – Downward displacement of the head of the humerus; Atikshipta – Marked displacement of any articulation surface; Tiryakshipta – Oblique dislocation in one of the articulating bones. The types of Fractures are: Karkataka – Depressed fracture. Ashwakarana – Complete oblique fracture. Churnitam – Comminuted fracture Pichhitam – Fracture by compression. Asthichallita – Sub periosteal avulsion. Kandabhagna- Complete spiral fracture. Majjanugatam- Impacted fracture. Atipatitam – Complete compound fracture. Vakra – Green stick fracture. Chinnam – Incomplete fracture. Patitam – Comminuted fracture flat bones. Sputita – Fissured fracture. Traditional Indian medicine has mentioned different medicines, formulations, rejuvenators, and dietary restrictions for the rapid and complete healing of fractures. The few orthopaedic techniques are mentioned below: KUSHA BANDHANA (Application of P.O.P.cast or splint) : Kusha bandhana is a technique that ancient Indian surgeons practiced for fracture immobilization. In this technique they have applied the barks certain plants like bamboo, banyan, and pipal which were referenced regarding external applications of pastes of bamboo pith, latex of banyan, and pipal like trees. This procedure was practiced based on the season, time, constitution, and strength, of an individual. While manipulating the broken bones, Unnamana (elevation of depressed fragment) and Vinamana (Depression of elevated fragment) were followed by traction and retention. In the winter season, the bandage should be changed once per week. In the rainy season, the bandage is to be changed once per five days. In the summer, the bandage has to be changed once per three days. The bandage should be in the form of SAMABANDHA (neither too tight nor too loose). ASTHIPOORANA (Bone Grafting): As per the classic version, in compound fractures, multiple fractures, and irregular fractures where the fractured part is totally separated or missed in those conditions, one has to fill the missing part by Sudha varga dravyas (materials possessing mineral calcium). The paste prepared from the combination of Sudhavarga dravya, decoction of Rubia cordifolia, and latex of the banyan tree was used as a graft material. After the filing up the area, medicated oils are applied for proper acceptance and healing of the bone. CHAKRAYOGA (Skeletal Traction): In long bone fractures, the fractures of the shaft, hairline fractures, oblique fractures, and in compound open fractures, there is the reference of using of Chakrayoga. As per the reference, in dislocation of joints, skin traction was practiced. KAPATASHAYANA (Fracture Bed) VIDHI: This method of immobilization is used in the fracture or dislocation of the thigh, hips, ankle, shoulder, spine, spinal column, bones of thorax, and axillary regions. In this method, the patient was laid on a multi holed bed where the affected part is immobilized using five wooden pegs. The method of preparing and fixing of an artificial limb is also mentioned in the ancient traditional medicine of India. These are used in practice by changing the type of and quality of a material in a sophisticated manner. In ancient days artificial limbs were prepared with bark of bamboo, by the mixture of wax, mud, thin bamboo bark, and grass. In modern times, however, artificial limbs are prepared with solid and smooth woods like teak, rosewood, and with adhesive cement. In ancient days deformities like scoliosis or kyphosis in spinal column, a jacket or a belt that is made up of leather material was used to fix the problem. In the modern era the same type and structured belt is also used but it is made up of leather-chromium-ion jacket. Now, let us focus on, yet another topic of | The medical treatments of fractures and dislocations. (The following article is available more under https://www.wisdomlib.org/) A fracture or dislocation (Bhagna) occurring in a person of a Vatika temperament, or of intemperate habits, or in one who is sparing in his diet, or is affected with such supervening disorders (as fever, tympanites, suppression of the stool and urine, etc.) is hard to cure. A fracture-patient must forego the use of salt, acid, pungent and alkaline substances and must live a life of strictest continence, avoid exposure to the sun and forego physical exercises and parchifying (devoid of oleaginous) articles of food. A diet consisting of boiled rice, meat-soup, milk, clarified butter, soup of Satina pulse and all other nutritive and constructive food and drink, should be discriminately given to a fracture-patient. The barks of Udumbara, Madhuka, Ashvattka, Palasha, Kakubha, Bamboo, Vata or Sala trees should be used as splints (Kusha). Manjishtha, Madhuka, red sandal wood and Sali- rice mixed with Shata-Dhauta clarified butter (i.e., clarified butter washed one hundred times in succession) should be used for plastering the fracture. Bandage:— Fractures should be (dressed and) bandaged once a week in cold weather, on every fifth day in temperate weather (i.e., […]
Mathomathis would like to present article on Indian Astronomy | Astronomical Dating of Events | 103 by the author Kosla Vepa Published by Indic Studies Foundation, 948 Happy Valley Rd., Pleasanton, Ca 94566, USA. Previous article can be found here (Indian Astronomy | Astronomical Dating of Events | 106 (Buddha’s Date)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. The date of Sankaracharya has been discussed in great detail by a very large number of scholars. For some details the works of Kota Venkatachelam and the essay of Ramachandran may be consulted. For the purposes of the present essay, the planetary positions at the time of birth of Adi Sankara and given in the article by Ramachandran is sufficient. The horoscope is given by Citsukhacarya, a boyhood friend of Sankara, in his work Brhadvijaya. According to it Sankara was born in the year Nandana of Kaliyuga 2593 (509 BCE) in the month of visakha, suklapaksa pancami tithi, punarvasu naksatra, karkataka lagna, in the abhijinmuhurta. The Figure A shows a star map for April 5, 509 BCE and it is easily seen that tithi, lagna, naksatra and the positions of the planets are exactly as described in the horoscope. This verifies that the planetary configuration as given for that date is correct. However, caution must be exercised in deriving the dates based on horoscopic data alone.
Mathomathis would like to present article on Indian Astronomy | Astronomical Dating of Events | 103 by the author Kosla Vepa Published by Indic Studies Foundation, 948 Happy Valley Rd., Pleasanton, Ca 94566, USA. Previous article can be found here (Indian Astronomy | Astronomical Dating of Events | 105 (Date Of Krishna)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. One consequence of the mix up of the names of Asokaditya of the Guptas with Asoka of the Mauryas is the misdating of Buddha. According to Puranic evidence, there had expired 1500 years after Pariksit, when Mahapadmananda was coronated. Between Pariksit and the Nandas, there were three royal dynasties, Brhadratha, Pradyota and Sisunaga families. The Nandas who ruled Magadha for 100 years, were followed by Mauryas, Sunga, Kanva and Andhras. Candragupta founded the Mauryan dynasty with the help of Canakya. His son was Bimbisara and grandson was Asokavardhana. The Maurya- s ruled for a total of 316 years and were replaced by the sunga-s. The Kanva-s who succeeded the Sunga-s were themselves supplanted by the Andhra-s, who ruled for a total of 506 years. Then followed the reign of srigupta-s for a period of 245 years. This age has been termed the ‘Golden Age’ in the history of Bharata. It is Samudragupta of the srigupta dynasty who was known as “Asokaditya Priyadarsin” The “Inscriptions of Asoka” belong to this Gupta emperor and not to Asoka Maurya , who came to power after 218 years after Buddha. Buddha was the son of King Suddhodana who was the 23rd king of the Iksvaku dynasty and Puranic-records point to 1807 BCE as the date of attaining nirvana by Buddha. Just as in the case of Krsna, it appears that his date of birth is calculated after determining the date of parinirvana (final departure). Buddha’s nirvana Kota Venkatachelam has determined that Buddha’s nirvana occurred on the vaisakha Purnima, on March 27, 1807 BCE. Simulations show that astronomically this is indeed the situation as shown in Figure A. Many other scholars also agree as to the date of Buddha’s nirvana. Support for this date is derived from an independent Buddhist source, samyutta nikaya. For about three months before his death, Buddha was staying in sravasti. During this time there occurred the winter solstice, a lunar eclipse, followed by a solar eclipse. Simulations show that the winter solstice occurred on January 5, 1807 BCE. There was a lunar eclipse on January 26, 1807 BCE, which was followed by a solar eclipse on February 10, 1807 BCE, as shown in Figures B and C. It can also be seen from Figure 18 that winter solstice occurred earlier when the Sun was near dhanis{ha (the position which corresponds to 270 degrees along the ecliptic). This is exactly as recorded in samyutta nikaya, Part I, Sugatha-Vagga, Book II, Chapter I, Devaputtasam yuttam, sutta-s 9, and 10. It is interesting to compare these simulations with the calculations of Professor Sengupta, who was trying to confirm which of the usual dates, 544 BCE or 483 BCE is to be ‘accepted’ for the event of Buddha nirvana. He found that two eclipses as mentioned in the samyutta nikaya would be possible in 560 BCE, however this would be in conflict with the dates 483 BCE and 544 BCE which have been touted as possible dates of Buddha’s nirvana. Professor Sengupta considers 544 BCE to be the better date as it is closer to 560 BCE. However, the proper conclusion should be that neither of these dates Atha kho bhagava candimaM devaputtaM arabha rahuM asurindaMgathaya ajjabhasi || thatagataM arahantaM | candima saranaM gato || rahu candaM pamu~cassu | Buddha lokanukaMpakati || SN (I. ii . 1. 9.3) || Atha kho bhagava suriaM devaputtaM arabha rahuM asurindaM gathaya ajjabhasi || thatagataM arahantaM | suriyaM saranaM gato || rahu pamu~ca suriyaM | Buddha lokanukaMpakati || SN (I. ii . 1. 10.3) || are the correct ones according to saMyutta nikaya. But, 1807 BCE is consistent with the eclipse data. It should be pointed out that a search from 1900 BCE to 400 BCE for the set of astronomical data, namely, winter solstice, lunar eclipse, solar eclipse followed by vaisakha purnima, yields about a dozen dates: 1807 BCE, 1694BCE, 1659BCE, 1564BCE, 1510BCE, 1250BCE, 1192BCE, 1138BCE, 1119BCE, 1062BCE, 1007BCE, 765BCE, 690BCE and 560BCE. If the restriction of a time limit of about three months is imposed, the last three do not qualify, leaving only the dates prior to 1000 BCE. The astronomical information is not sufficient to further narrow the possible choice. It is interesting to note that the ‘traditionally’ accepted dates, 544 BCE or 483 BCE do not fit the picture, neither do the recently revised later dates. Buddha’s Birth: This has been discussed in great detail by Kota Venkatachelam and by Vedavyas, who gives the planetary positions at the time of Buddha’s birth on March 10, 1887 BCE. (vaisakha suddha purnima, visakha naksatra). The simulations for March 10, 1887 BCE (Figure D) shows that all the planetary positions agree with those given by Vedavyas, but the naksatra is clearly citra and not visakha. The next purnima occurs at visakha on April 9, 1887 BCE, but some of the planetary positions would have changed. Thus the date given by Vedavyas cannot be confirmed using the planetarium software. It appears that the positions of the planets were calculated by Vedavyas, after obtaining the time of Buddha’s birth on the basis of Puranic, Buddhist, and Tibetan, Chinese, Ceylonese and Japanese Buddhist sources. Table below. Planetary longitudes at the time of birth of Buddha according to Vedavyas Vaisakha suddha purnima, visakha naksatra, Tuesday at 12:15 p.m. 1887 BCE Sun 4, 54′ mesa Aries Moon 28,6′ tula Libra Mars 28,24′ mina Pisces Mercury 10,30′ mina Pisces Jupiter 8,12′ Kanya Virgo Venus 23,24′ mesa Aries Saturn 16,48′ […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article is a continuation from the previous article which was on: https://mathomathis.com/sushruta-samhita-medical-treatment-of-inflamed-ulcers-102/Readers are expected to complete reading the previous article, before proceeding further. Also, the article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. Metrical Texts: The holy Dhanvantari, the foremost of the pious and the greatest of all discoursers, thus discoursed to his disciple Sushruta, the son of Vishvamitra. Different shapes of Sores: Author in the following section tries to describe the shapes of the various kinds of Vrana (sores or wounds) caused by weapons of variously shaped edges in the different parts of the human body. Traumatic ulcers have a variety of shapes. Some of these are elongated, others are rectangular, or triangular, or circular, while some are crescent shaped, or extended, or have a zigzag shape, and some are hollow in the middle like a saucer, and lastly some have she shapes of a barley corn (bulged out at the middle). An abscess or a swelling, due to the several Doshas and which spontaneously bursts out, may assume any of the aforesaid forms, while the one effected by a surgeon’s knife should never have a distorted or an improper shape. A surgeon thoroughly familiar with the shapes of ulcers is never puzzled at the sight of one of a terrible and distorted shape. Physicians of yore have grouped these variously shaped traumatic ulcers under six broad sub-heads, such as the Chinna (cut), Bhinna (punctured or perforated), Viddha (pierced), Kshata (contused), Piccita (crushed), and the Ghrishta (mangled or lacerated) Definitions: A traumatic ulcer which is oblique or straight and elongated is called a Chinna (cut) ulcer, while a complete severance of a part or member of the body is also designated by that name. A perforation of any of the cavities or receptacles of the body by the tip of a Kunta, spear, Rishti, or a sword or by a horn, attended with a little discharge, constitutes what is called a Bhinna (punctured) wound or ulcer. The Amashaya (stomach), the Pakvashaya (intestines), the Agnyashaya (gall-bladder?), the Mutrashaya (urinary bladder), the Raktashaya (receptacle of blood), the heart, the Unduka and the lungs constitute what is called the Koshtha (viscus). A perforation (of the wall of any) of the Ashayas causes it to become filled with blood which is discharged through the urethra, the anus, the mouth or the nostrils and is attended with fever, thirst, fainting fits, dyspnea, burning sensations, tympanites, suppression of stool, urine and flatus (Vata) with an aversion for food, perspiration, redness of the eyes, a bloody smell in the mouth, and feted one in the body and an aching pain in the heart and in the sides. Their detailed symptoms:- A perforation of the wall of the Amashaya (stomach) is marked by constant vomiting of blood, excessive tympanites and an excruciating pain. A perforation of the Pakvashaya fills it with blood and is attended with extreme pain, a heaviness in the limbs, coldness of the sub-umbilical region, and bleeding through the (lower) ducts and orifices of the body. Even in the absence of any perforation, the Antras (intestines) are filled with blood through the small pores or apertures in their walls in the same manner as a pitcher with its mouth firmly covered may be filled through the pores (in its sides), and a sense of heaviness is also perceived in their inside. A wound or an ulcer caused by any sharp pointed Shalya (shaft) in any part of the body other than the aforesaid Ashayas with or without that Shalya being extricated is called a Viddha (pierced one). An ulcer which is neither a cut nor a perforation or puncture but partakes of the nature of both and is uneven is called a Kshata (wound,). A part of the body with the local bone crushed between the folds of a door or by a blow becomes extended and covered with blood and marrow and is called a Piccita (thrashed) wound or ulcer. The skin of any part of the body suffering abrasion through friction or from any other such like causes and attended with heat and a secretion is called a Ghrishta (mangled or lacerated) wound or ulcer. Their Treatment:- A part or member of the body any wise cut, perforated, pierced or wounded which is attended with excessive bleeding and with the local Vayu enraged or aggravated by the incidental bleeding, or hemorrhage will occasion excruciating pain. Potions of Sneha (oily or fatty liquids) and using the same as a washing (in a lukewarm state) should be advised in such cases. Preparation of Veshavaras and other Krisharas largely mixed with oil or clarified butter should be used as poultices and fomentations with the Masha pulse, etc., and the use of oily ungents and emulsive Vastis (enematas) prepared with decoctions of Vayu-subduing drugs should be applied. A crushed or thrashed wound or abrasion is not attended with any excessive bleeding an absolute absence whereof, (on the contrary) gives rise to an excessive burning sensation and suppuration in the affected part. Cold washes and cooling plasters should be used in these cases for the alleviation of the burning and suppuration as well as for the cooling of the (incarcerated) heat. What has been specifically said of these six forms of ulcers, or wounds should be understood to include the treatment of all kinds of traumatic wounds or ulcers as well. Treatment of cuts or incised wounds etc.— Medical treatment of Chinna cuts. An open mouthed ulcer on the side of the head should be duly sutured as described before and firmly bandaged. An ear severed or lopped off should be sutured in the proper way and position and oil should be poured into its cavity. A Chinna cut on the Krikatika (lying […]