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Hindu Vedic religion, in its account of creation of the universe, has been very positive and scientifically presented. It is rare for a religion to describe scientifically with critical account how the universe came into existence and about its origin and nature. The Vedic religion has been very out spoken. The origin of cosmos cannot be known but the condition of ordered life can be well known. Hymn of Creation says the truth, such a clarification is rare to find on earth. Cosmogony means an understanding of the universe, reflection on, and account of it. It should explain the underlying structure or the incarnation and its purpose; how the cosmos came to appearance and an orderly form came up and to what extent. It is evident that every definition proceeds from cause to effect. God is the efficient cause, the cause of all causes and also a material cause. God is the primary efficient cause. He governs all and creates the universe, sustains it and dissolves it. [Ch Up (6-2) says, ‘Before creation, the universe was existent.’ Brh (1-4-1) says, “It was all spirit”.] Birth of the Universe [Brahmanda]:- In the Mythology, Universe is considered as golden egg and this Universal egg is known as Anda or Viraja. The creation of golden egg is a doctrine very familiar to the Purana / vedic writers. The MP explains in a nut shell the doctrine of the birth of the cosmos in the form of the golden egg. A research scientist, Raja Ram Mohan Roy comments about the expanding Universe that concept of the universe as an egg is found in nearly all ancient civilizations, the source of which is obviously the RV. The universe is described as an egg in most post-Vedic scriptures. He explains the etymology of Brahmanda that ‘The word for universe in Sanskrit is “Brahmanda”, which is made by joining of words “Brahma” and “anda”. Brahma is derived from root “Brha” means to expand and “anda” means egg. Thus “Brahmanda” means expanding egg. Lord Matsya determined this origin of the Universe and re-creation in second and third chapters of MP. Matsya said that during the period of dissolution the universe was enveloped in darkness and was in a state of trance [unaware of the environment], in which Lord Svayambhu known as Narayana appeared to create the Universe. He deposited this cosmic seed for creating the world. It was a dead egg, Svayambhu himself entered the egg. This is referred to the doctrine of Anu pravesa in MP. As explained above the golden egg is named Brahmanda, Jagadadya, Martanda, Viraja – anda etc. This means the cosmos in the egg which is Divine and Golden including moon, sun, galaxies and planets was inside the egg. Egg was surrounded by ten qualities from outside. This Golden Egg floated in the ocean for duration of one thousand years. At the end of thousand years Egg was divided in two by Vayu and became ten thousand times more luminous than the sun. Svayambhu merged himself into that Brahmanda to create the Sun by his glory. As the Sun is its first creation, known as Aditya. In the Golden Egg, seven Pitr’s or ancestors were born which are referred as Mahat, Ahankara and the five tanmatras [subtle objects of sense pleasure]. The sap of Egg is assumed seven particular aspects for the evolution of seven principles i.e. Mahat, Ahankara and five tanmatras. From the two halves of Egg heaven and earth were made. An evidence of Puranic concept, origin of the Universe from Hiranyagarbha, is found in the literature of ancient Syria, Egypt Persia and Greece. The reference of ‘Orpheus’ Egg from Greek literature is also quotable. Aristotle and Plato agreed this concept of Birth of Universe and Rebirth. According to them, this Universal deluge affects maximum on the earth, the half part of the moon and another half part of the moon i.e. Devaloka, which remains neutral. About the golden form of the Brahmanda, Agrawal V.S. remarks that in Vedic Symbolism. Hiranya symbolizes the principle of Taijasa or light shining forth from within the womb of darkness. Hiranya is the Jyotih of Brahmin which is visible to us as Prana, as Aditya, as Indra, as Agni etc. According to BP, a very important fact about the anda, is stated that the Egg was lacking of life until the Divine Principle quickened it with its potency and then Egg became infused with life. BP also stated that the cosmos is the visible form of the Creator. Three stages in the birth of the Egg:- STAGE I:- Egg floats in water. Here water symbolizes the principle of motherhood, the basic sap of creation. This is described as the ocean of Soma in the Vedas (Salilam). It is clearly stated in the SB giving an account of Vedic cosmogony that the water existed in the beginning as the primeval mother principle. This is described as ocean of Soma in the Vedas. Agrawal compares this Soma with the fluid inside the fetus of the mother’s womb. That is Soma according to the Indian conception representing the sap of life for the fertilized ovum. What happens in the womb of human mother is a phenomenon present in the womb of every other mother or in the universal principle of motherhood. This universal Soma filters within the ordered Surya and is constantly supplying energy to the system of the life-principle developing within it. Soma is the principle of food and life is the principle of Agni. Soma and Agni exist together. Soma is the mother and Agni is its Baby. According to the opinion of gynecologist, after fertilization of the egg, when a fluid is prepared in fetus then only the egg enters in the fetus. Still it remains in ovarian tube about five to seven days. It shows that Egg is immersed in the liquid fluid for new creation STAGE II:- Second feature of the Egg is Agni as the life principle of Prana, which is […]
Year 1985 – The AI Magazine Mathomathis would like to present an article on: Sanskrit and Artificial Intelligence by Rick Brigs | RIACS, NASA Ames Research Centeu, Moffet Field, California 94305. In the past twenty years, much time, effort, and money has been expended on designing an unambiguous representation of natural languages to make them accessible to computer processing These efforts have centered around creating schemata designed to parallel logical relations with relations expressed by the syntax and semantics of natural languages, which are clearly cumbersome and ambiguous in their function as vehicles for the transmission of logical data. Understandably, there is a widespread belief that natural languages arc unsuitable for the transmission of many ideas that artificial languages can render with great precision and mathematical rigor. But this dichotomy, which has served as a premise underlying much work in the areas of linguistics and artificial intelligence, is a false one There is at least one language, Sanskrit, which for the duration of almost more than 5000+ years was a living spoken language with a considerable literature of its own Besides works of literary value, there was a long philosophical and grammatical tradition that has continued to exist with undiminished vigor until the present century. Among the accomplishments of the grammarians can be reckoned a method for paraphrasing Sanskrit in a manner that is identical not only in essence but in form with current work in Artificial Intelligence This article demonstrates that a natural language can serve as an artificial language also, and that much work in AI has been reinventing a wheel millenia old First, a typical Knowledge Representation Scheme (using Semantic Nets) will be laid out, followed by an outline of the method used by the ancient Indian Grammarians to analyze sentences unambiguously. Finally, the clear parallelism between the two will be demonstrated, and the theoretical implications of this equivalence will be given. For the sake of comparison, a brief overview of semantic nets will be given, and examples will be included that will be compared to the Indian approach. After early attempts at machine translation (which were based to a large extent on simple dictionary look-up) failed in their effort to teach a computer to understand natural language, work in AI turned to Knowledge Representation. Since translation is not simply a map from lexical item to lexical item, and since ambiguity is inherent in a large number of utterances, some means is required to encode what the actual meaning of a sentence is. Clearly, there must be a representation of meaning independent of words used. Another problem is the interference of syntax. In some sentences (for example active/passive) syntax is, for all intents and purposes, independent of meaning. Here one would like to eliminate considerations of syntax. In other sentences the syntax contributes to the meaning and here one wishes to extract it. Author considers a “prototypical” semantic net system similar to that of Lindsay, Norman, and Rumelhart in the hopes that it is fairly representative of basic semantic net theory. Taking a simple example first, one would represent “John gave the ball to Mary” as in Figure 1. Here five nodes connected by four labeled arcs capture the entire meaning of the sentence. This information can be stored as a series of “triples”: give, agent, John give, object, ball give, recipient, Mary give, time, past. Note that grammatical information has been transformed into an arc and a node (past tense). A more complicated example will illustrate embedded sentences and changes of state: “John told Mary that the train moved out of the station at 3 o’clock.” As shown in Figure 2, there was a change in state in which the train moved to some unspecified location from the station. It went to the former at 3:00 and from the latter at 3:O0. Now one can routinely convert the net to triples as before. The verb is given central significance in this scheme and is considered the focus and distinguishing aspect of the sentence. However, there are other sentence types which differ fundamentally from the above examples. Figure 3 illustrates a sentence that is one of “state” rather than of “event .” Other nets could represent statements of time, location or more complicated structures. A verb, say, “give,” has been taken as primitive, but what is the meaning of “give” itself? Is it only definable in terms of the structure it generates? Clearly two verbs can generate the same structure. One can take a set-theoretic approach and a particular give as an element of “giving events” itself a subset of ALL-EVENTS. An example of this approach is given in Figure 4 (“John, a programmer living at Maple St., gives a book to Mary, who is a lawyer”). If one were to “read” this semantic net, one would have a very long text of awkward English: “There is a John” who is an element of the “Persons” set and who is the person who lives at ADR1, where ADR1 is a subset of ADDRESS-EVENTS, itself a subset of ‘ALL EVENTS’, and has location ‘37 Maple St.‘, an element of Addresses; and who is a “worker” of ‘occupation 1’. . .etc.” The degree to which a semantic net (or any unambiguous, nonsyntactic representation) is cumbersome and odd-sounding in a natural language is the degree to which that language is “natural” and deviates from the precise or “artificial.” As we shall see, there was a language spoken among an ancient scientific community that has a deviation of zero. The hierarchical structure of the above net and the explicit descriptions of set-relations are essential to really capture the meaning of the sentence and to facilitate inference. It is believed by most in the AI and general linguistic community that natural languages do not make such seemingly trivial hierarchies explicit. Below is a description of a natural language, Shastric Sanskrit, where for the past millenia successful attempts have been made to encode such information. Shastric Sanskrit The sentence: (1) “Caitra goes […]
Mathomathis would like to present an article on Oceans in Hindu Mythology by author R.L.S. Sikarwar Arogyadham (J.R.D. Tata Foundation for Reseach in Ayurveda & Yoga Sciences), Deendayal Research Institute, Chitrakoot, Dist. Satna (M.P.)-485 331. Since antiquity the oceans have played a significant role in Hindu religion and its greatness has been profusely illustrated in Holy Scriptures. The ocean has several Hindi and Sanskrit names and synonyms such as Samudra, Sagara, Sindhu, Jaladhi, Neernidhi, Bannidhi, Barees, Udadhi, Payodhi, Nadees, Toynidhi, Kampati, Makaralaya, Varunalaya, Mahodadhi etc. The ten synonyms of the ocean have been given in Ramcharitmanasa. Out of 10 different incarnations (Dasavatara) of Shrihari Vishnu, three avatars such as Matsya Avatar, Kurma Avatar and Varaha Avatar are directly associated with the oceans. In Rama Avatar, the bridge was constructed as per the desire of oceans and helped Lord Rama in various ways. As when the Ravana, the king of Lanka heard the news about the construction of bridge on the ocean by Lord Rama’s army led by engineers Nal & Neel, he astonished and said- “What! Has he really bridged the waves, the billows, the sea, the ocean, the floods, the deep, the main, the brine deep, the home of springs, the Lord of rivers?” The Origin of Oceans: Lord Ram’s ancestor Sagara whose sixty thousand sons dug out the bed of the ocean that is why ocean is called Sagar , the son of Sagara. Therefore, When Lord Rama asked Vibhishana, how we should cross the vast ocean? Vibhishana suggested “for being an older in your family, ocean, My Lord, will think out and suggest a plan. The whole host of bears and monkeys will thus be able to cross the sea without an effort“. The same thing is mentioned in Valmiki Ramayana as Vibhishana suggested this immeasurable ocean was dugout by King Sagara and Lord Rama is the descendant of Sagara. Therefore, the ocean must help him. The origin of Seven Oceans and Continents: It is mentioned in Shrimad Bhagwata’s Canto-5, first chapter, the seven oceans and continents were created by the movement of chariot of the king Priyabrata, the son of Swayambhuva Manu. After Swayambhuva Manu’s son was trained in the renounced order (Priyavrata) thus became the master of the universe where he endowed with powerful arms of command together with them pulled the bowstring loudly to defeat all who opposed the dharma. Without interruption for 110 million years there was the rule of the great soul who with the daily increasing amiability, femininity, shyness, laughs, glances and exchanges of love [in his repeated births] with his wife Barhishmati enjoyed a life of pleasure, but confounded and defeated by it he lost his power of discernment. Not appreciating that the sun god, as long as he circumambulated mount Meru, lit up one side of the earth and left the other half in the dark, he who in his worship of the Fortunate One was of a supernatural power then said: ‘I’ll make the night as brilliant as the day’, and to enforce that he followed the orbit of the sun in a chariot, exactly seven times and with the same speed, like he was a second sun. Thus proceeding with the wheels of his chariot that created trenches with their rims, the seven oceans came about which divided the earth (Bhu-mandala) into the seven dvipas (the continents or islands). Known as Jambu (related to Syzygium cumini), Plaksha (related to Ficus virens), Salmali (related to Bombax ceiba), Kusa (related to Desmostchya bipinnata), Kraunca, Saka and Pushkara each of them is twice the size of the preceding ocean in the beyond of which it all around is situated. Those seven oceans consisting of salt water, sugarcane juice, liquor, clarified butter, milk, fluid yogurt and sweet water are of the same size as the islands they as the trenches (of his wheels) one after the other consecutively fully enclose. For each of the dvipas separately the husband of Barhishmati beginning with Jambudvipa, placed one of his faithful sons named Agnidhra, Idhmajihva, Yajnabahu, Hiranyareta, Ghritaprishthha, Medhatithi and Vîtihotra as their king. It is mentioned in Ramcharitmanas that the great king Pratapbhanu and Lord Rama ruled over on all seven continents. By the might of his arm he subdued all the seven continents and let their princes go on payment of tribute. Now Pratapbhanu became the undisputed monarch of the whole the world. Undisputed sovereign of the entire globe girdled by the seven seas was Raghunatha, the Lord of Koshala. This lordship (of entire globe) was nothing great for him, each of whose several hairs contained many a sphere of creation. Salinity of Oceans: There are two mythological legends associated with the salinity of oceans in Holy Scriptures. 1. It is mentioned in Ramacharitmanas Lanka Kanda, that the son of wind – Lord Hanuman said, “My Lord’s might take the fierce fire beneath the sea, had before now dried up the waters of the ocean. But then it was filled up again by the floods of tears shed by your enemies weeping wives, and that is what makes saline”. 2. It is also mentioned in Epics and Puranas that once a bird gave the birth of 3 babies on the sea shore. A large ocean wave came and washed away the baby birds. To teach the lesson to the ocean, the bird started to removing off water of ocean with her beak so as to dry it gradually. The great sage Agastya asked the purpose. The bird told the story how the cruel ocean had washed away her babies. The compassionate sage Agastya said “I will punish the merciless ocean for his mistake” and went away. One day when sage Agastya was performing his worship and muttering of prayers on sea shore, a large ocean wave washed away all his worship material. The Agastya was very angry and remembered what the bird had complained. He absorbed whole Ocean in three Anjali (the hollow formed by joining both hands). The ocean dried up. Then the […]
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 | 107 (Adi Sankara)) 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 of the great blunders of historians is to declare that Vikramaditya, the originator of the Vikram Era never existed and then to identify Chandragupta II of the Gupta dynasty who bore the title of Vikramaditya, as the Vikramaditya and to assign the date of 400 CE for him. Kota Venkatachelam has discussed this in great detail. First of all, the Guptas belonged to the ‘suryavamsa’ and all of them added the title ‘aditya’ to their names. They ruled Magadha from 328 BCE – 83 BCE with their capital at ‘Pataliputra’. They were contemporaneous with the Greek rulers mentioned earlier. The Greek notices mention Pataliputra, and not Girivraja or Rajagrha, which was the capital of the Maurya-s as has been well known from Buddhist and other records. After Candragupta II, only four others of the Gupta dynasty ruled for 150 years and finally, the empire was broken up by the Huns. The Gupta inscriptions are available and their own inscriptions mention ‘Malava Gana saka’, whose date begins with 725 BCE. But, the historians have identified it as the Vikram saka of 57 BCE and have changed the Gupta saka from 327 BCE to 320 CE, confusing it with Vallabhi saka, which started in 319 CE. The real Vikramaditya of the Vikram saka belongs to the Panwar family, ruled practically the whole of India from Ujjain and originated the Vikram saka in 57 BCE He is the celebrated King whose name is referred to in the work of Kalidasa. According to the vamsavali of Nepal, he conquered Nepal and founded the Vikrama era in 3044 kali (57 BCE). Vedavyas quotes the date of the beginning of the Vikram era as Citra Purnima, on February 23, 57 BCE. However, Figure A shows the star map for this date and it is not full moon day. The full moon occurred on 27th February, but at hasta. This is in reality an adhika masa. The citra purnima occurred on 28th March, 57 BCE. Figure B shows the star map for March 14, 57 BCE. It is sukla pratipada, asvini naksatra and would be the beginning for amanta reckoning and February 28, 57 BCE would be the beginning for purnimanta reckoning. The MalavaGana saka of Western India tradition would begin on September 21, 57 BCE on krsna pratipad, asvini naksatra. Professor Sengupta has conclusively established that the so called Gupta era (which is identical to the Vallabhi era) cannot be identified with Vikrama Saka, based on the analysis of several ‘Gupta Inscriptions’. The former started in 319 CE, where as the starting date for the Vikrama samvat is 57 BCE and has been well chronicled in the dynasty lists from Nepal. One hundred and thirty years after Vikramaditya, another saka was started in 78 CE by Salivahana, who is really a descendant of Vikramaditya. Here is an account of Salivahana: “After the death of Vikramaditya, when a century had passed, the tribes of sakas etc. having known about the decline of Dharma in the country, descended with their hordes. Some have come and invaded through the Himalayan passes, others by fording the Sindhu river, still others by sea. They plundered the Aryaland, looted the treasures and captured women….When things came to this state, was born king Salivahana. He defeated the sakas and Chinese hordes; he fixed the boundaries of the Aryaland..” The Salivahana saka was started in his honor in 78 CE. He cannot be called a saka king, so this era has nothing to do with the saka kala or saka-nrpati kala, which refers to the era of the saka king, Cyrus of 550 BCE. Salivahana saka has been in use continuously for almost two thousand years and also has nothing to do with King Kanishka, who was a turuska king of Kashmir, and ruled after 150 years after Buddha’s nirvana according to Rajatarangini. As already noted, according to the Saptarsi tradition, the seven sages are thought to move through the twenty-seven naksatras along the Ecliptic at the rate of one naksatra for 100 years and to complete one cycle in 2700 years. This forms a convenient cycle for reference and is often chronicled by dropping the century years and giving only the last two digits. The Kali yuga, Vikrama saka, Salivahana saka and the Saptarsi traditional reckoning have all been used in a very large number of stone and copper plate inscriptions, manuscript colophons and other writings. Kielhorn64 has listed a large number of those that were available to him in 1891 CE , including 10 dates based on the Saptarsi tradition, 288 dates based on the Vikrama saka, and 370 dates based on the Salivahana saka. He gives the following rules for conversion: disregarding the hundreds, one must add to the Saptarsi year of a date 25 to find the corresponding year within one of the centuries of the Kaliyuga, 81 to find the corresponding Vikrama saka, and 46 to find the corresponding year in Salivahana saka. Of the chronological list of 288 inscriptions and literary works using Vikrama saka given by Kielhorn65, the earliest is the Bijayagadh stone pillar inscription of Vishnuvardhana of 428 V.s.and the latest, 1877 V.s. and of the nearly 400 Salivahana saka dates, the earliest is 169 S.s , a copper plate of the Western Ganga king Harivarman, and the latest, 1556 S.s. refers to a copper plate of Tirumala Nayaka of Madurai. Out of the 288 Vikrama listings, ten also quote the corresponding […]
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 was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. The patient having been made to vomit in the event of the deranged Vayu being incarcerated (lodged) in the amashaya (stomach), a pulverized compound known as the Shad-Dharana-yoga (a compound of six Dharanas or twenty-four Masha weight) with tepid water should be administered to him for seven days. A compound made up of Citraka, Indra-yava, Patha, Katuka, Ativisha, Abhaya (taken in equal parts) together is known as the Shad- Dharana-yoga[1] and contains the properties of subduing an attack of Vata-vyadhi. In the event of the aggravated Vayu being incarcerated in the Pakvashaya (intestines), purgatives of fatty matters (Sneha-Virecana, i.e., Tilvaka-Sarpih, etc.), and Sodhana- Vasti of purifying drugs (with decoctions and Kalka of fatty matters) and diet (Prasha) abounding in salt or saline articles should be prescribed. In the case of the aggravated Vayu being incarcerated in the Vasti (urinary bladder), diuretic (lit. bladder-cleansing) measures and remedial agents should be resorted to. Anointing with medicated oils, Ghritas, etc., application of poultices (Upanaha) compounded of Vayu-subduing drugs, massage, and plasters (Alepa) of similar properties are the remedies in cases where the aggravated Vayu is lodged in the internal ducts or channels such as the ears, etc,, of the body. Blood-letting (venesection) is the remedy where the aggravated Vayu would be found to be confined in the skin, flesh, blood or veins (Shiras). Similarly, application of fatty matters (Sneha), actual cauterization, massage, application of poultices and binding of ligatures should be the remedies where the aggravated Vayu would be found to have become involved in the Snayu (ligaments), joints and bones Where the aggravated Vayu would be found to have become situated in the bone, the skin and flesh of that part of the body should be perforated with a proper surgical instrument (Ara-Shastra) and the underlying bone should be similarly treated with an awl. A tube open at both ends should be inserted into the aperture, thus made, and a strong physician should suck the aggravated Vayu from out of the affected bone by applying his mouth to the exterior open end of the tube. In the case of the aggravated Vayu having contaminated the semen, measures and remedies for seminal disorders (Shukra-dosha) should be employed. The intelligent (physician) would take recourse to measures, such as blood-letting, immersion or bath in a vessel (full of Vayu- subduing decoctions), fomentation with heated stones, as well as in the manner of Karshu-Sveda, vapour-bath in a closed chamber (Kuti sveda), anointment, Vasti- Karmas, etc., in the event of the aggravated Vayu having extended throughout the whole organism; whereas bleeding by means of a horn (cuffing) should be regarded as the remedy when the aggravated Dosha would be found to have been confined in any particular part of the body. In the event of the aggravated Vayu being connected either with the Pitta or the Kapha, such a course of treatment should be adopted as would not be hostile to the two other Doshas. Blood-letting (in small quantities) should be resorted to several times in a case of complete enesthesia (Supta-Vata) and the body should be anointed with oil mixed with salt and chamber-dust (Agara-dhuma) Milk bailed with a decoction of the drugs of the Panca-mula group, acid-fruits (Phalamla), meat-soup or soup of (well-cooked) corn (Dhanya) with clarified butter are beneficial in cases of Vata- roga. Salvana-Upanaha:— A poultice composed of the drugs of the Kakolyadi group, the Vayu-subduing drugs (those of Bhadra-darvadi and Vidari- gandhadi groups), and ail kinds of acid articles (such as, Kanjika, Sauvira, fermented rice-gruel, etc.), the flesh of animals which live in swamps (Anupa) or in water (Audaka) oil, clarified butter and all kinds of lardaceous substances, mixed together and saturated with a profuse quantity of salt and then slightly heated is known by the name of Shalvana. A person suffering from any form of Vata roga should be always treated with such Shalvana poultices (Upanaha). The poultice should be applied to such part of the body as is numbed, painful or contracted and the affected part should be firmly bandaged thereafter with a piece of Kshauma linen or woollen cloth. As an alternative, the affected part should be plastered (and well rubbed) with the ingredients of the Shalvana-Upanaha and inserted into a bag made of cat or mungoose skin or that of a camel or deer hide. The aggravated Vayu, if located in the shoulders, the chest, the sacrum (Trika) or the Manya, should be subdued by emetics and errhines judiciously employed. Shiro-Vasti should be applied to the head of the patient as long as it would take one to utter a thousand Matras (a short vowel sound), more or less, as the case may require, where the aggravated Vayu would be found to have located itsellf in the head, (if necessary) blood-letting should be resorted to. As a mountain is capable of obstructing the passage of the wind, so the Sneha-Vasti (oily enema) is alone capable of resisting the action of the aggravated Vayu whether it extends throughout the whole system or is confined to a single part. Measures beneficial to Vata-Vyadhi:— An application of Sneha, fomentations, anointment of the body, Vasti, oily purgatives, Shiro-vasti, the rubbing of oils on the head, oily fumigation, gargling with tepid oil, oily errhines, the use of meat-soup, milk, meat, clarified butter, oil and other lardaceous articles (of food), all kinds of acid fruits, salt, lukewarm washes, gentle massage, the use of saffron, Agura, Patra, Kushtha, Ela, Tagara, the wearing of woollen, silken, cotton or any other thick kind of garments, living in a warm room or in one not exposed to the wind or in an inner chamber, the use of a soft bed, basking in the glare of fire, […]