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Hindu Scriptures & Sanskrit Literature | Mathomathis would like to present an article on Root By Kadambi Srinivasan | Published by | Tirumala Tirupati Devasthanams | Tirupati 2019. The following article will explain about the creation of the universe by adopting the concepts of vedas and upanishad. Do note that, every concepts including the so called “modern science” has its own way on intercepting the cosmic creations. Readers are expected to have an open thought before making any judgemental thoughts in the article explained. Puranas contain history of remote times. They are meant for common people and describe the times, troubles and triumphs of their heroes. A Purana usually gives prominence to a certain deity (Shiva, Vishnu, Krishna). Most use an abundance of religious and philosophical concepts in their narration from Bhakti to Sankya. According to Matsya Purana, they deal systematically with five subjects called Pancha Lakshana. They are – Sarga – The creation of the Universe Pratisarga – Secondary creations after dissolution Vamsa – Genealogy of Gods and sages Manvantara – Creation of the human race and the first human beings Vamsaanucharitam/Vansanucharitam – Dynastic histories. A Purana, generally, gives importance to a particular deity and treats other deities to secondary roles. This is to increase the faith in their particular Ishta-Devata. The following section is based on Srimad Bhagavatam. At same time, it is not intended to give complete details of the entire Bhagavatam. The aim is to give a broad picture on the genealogy of prominent men and women of their times. Beginning:- There was a great deluge. The entire Earth was submerged in water. Lord Narayana was absorbed in Yoga nidra after the Maha pralaya. He was reclining on the great serpent Adisesha. The entire Universe had been withdrawn into Him and lay dormant in Him. The three Gunas Sattva, Rajas and Tamas were in equilibrium. So it was a long time. Then TIME caused a disturbance in the three Gunas and the equilibrium was upset. Out of the navel of the Lord Narayana emerged a thin stalk. This grew into an immense lotus. Into that lotus entered the Lord in another form which was Brahma. Brahma found that he had four heads. He then looked around and saw large expanse of water and nothing else. It seemed to him that the waves around appeared to be telling him to perform Tapas/Meditation. He then did the Tapas/Meditation for hundred years (Do note: The 100 years what is been mentioned here is not the time of planet earth). All of a sudden, he saw the form of Lord Narayana in his mind. Brahma realized He was the Purusha. Lord Narayana told him “I have set you the task of creating the world and so the creation of the world began. Out of the mind of Lord Brahma were born the four Rishis Sanaka, Sananda, Sanatana and Sanatkumara. Brahma asked them to take up the task of creation and multiply. However, the minds of the Rishis were made up of attaining salvation. They refused to undertake the task of creation. Brahma was angry with them but he controlled it. However, his anger took up a form and emerged out of his forehead. The child began to cry as soon as he was born. The child asked for a name and a place to stay. Brahma told the child “Do not cry. Since you cried the moment you are born, you will be called Rudra. The heart, the senses, life, the sky, air, fire, water, earth, the sun, the moon and tapas are the places assigned to you. You can go now and produce many in your image”. Brahma then created ten sons out of his body. These were – Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Daksha, Marichi, Vasishtha and Narada. Dharma and Adharma were also born out of Brahma. Out of his heart was born desire and out of his brows anger. His shadow took a form and this son was named Kardama. From his mind and body was created this entire world. The four Vedas were born out of his four faces. Brahma then divided his body into two; one was male and the other female. They were called Svayambhu Manu and Shatarupa. As soon as he was born Svayambhu Manu asked his father what he wanted him to do. Lord Brahma commanded that the work of creation should be continued. At that time the Earth was submerged in water and the Manu did not have a place to start. Brahma then sought the help of Lord Narayana who assumed the form of a boar in order to raise the Earth from below the water. He plunged into the ocean, located the earth, raised it on his tusks and began to climb. An Asura named Hiranyaksha tried to stop His progress, but he was killed. Svayambhu Manu and Shatarupa produced five children; three were daughters- Akuti, Prasuti and Devahuti. The sons were Priyavrata and Uttanapada. Akuti was married to a rishi by the name Ruchi, Devahuti to Kardama and Prasuti to Daksha. The children of these and their descendants have populated the world. Daksha had thirteen daughters. He gave them in marriage to Kashyapa, son of Marichi. Diti was one of them. Diti’s sin:- One evening just after Kashyapa finished his evening worship, Diti came to him and wanted him to make love to her. Kashyapa refused pointing out that evenings are sacred for the worship of Mahadeva. However, Diti was determined to have her way. As a result of her sin, Diti gave birth to two sons and both of them were wicked. They were known by the names Hiranyaksha and Hiranyakashipu. It was this Hiranyaksha who was killed by Lord Narayana in the form of Varahamoorthy. Hiranyakashipu also hated Lord Narayana intensely. However, his son Prahlada was a great devotee of the Lord. Hiranyakashipu persecuted everyone including the Devas. However, when he started punishing his son he crossed the limit. Lord Narayana killed him manifesting in […]
Mathomathis would like to present an article on Amrita Bindu Upanishad Translated by Swami Madhavananda which is later Published by Advaita Ashram, Kolkatta. In the article we would like to present only the points that are categorized under the sector of Amrita Bindu Upanishad Om! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me! The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation. So they think. Since liberation is predicated of the mind devoid of desire for sense objects, therefore, the mind should always be made free of such desire, by the seeker after liberation. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its own essence, then that Supreme State (is gained). The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realisation) and this is Dhyana (meditation) also, all else is argumentation and verbiage. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state. One should duly practise concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realisation with this latter form of meditation on Om, the idea of the non-entity is attained as entity. That alone is Brahman, without component parts, without doubt and without taint. Realizing “I am that Brahman” one becomes the immutable Brahman. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free. The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul. Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realisation, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all – I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being. Om! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om! Let there be Peace in me! Let there be Peace in my environment ! Let there be Peace in the forces that act on me! Here it concludes the Amritabindupanishad, as contained in the Krishna-Yajur- Veda.
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 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 Indic Savants In The Computational Sciences From Antiquity 1 A. Krishnaswami Ayyangar 2 Acyuta Pisarati (c. 1550 CE-1621 CE) 3 Apastambha, author of Sulva Sutra, circa 2000 BCE 4 Aryabhata (476 CE – 550 CE.) 5 Aryabhata Ia (author of Aryabhata Siddhanta) 6 Aryabhata lb (author of Aryabhattiyum of Kusumapura) Born in Asmaka,, A1b = or not=A1a 7 Aryabhata II 8 Bakshali Manuscript 9 Baudhayana (fl. 700 B.C.E.) 10 Bhaskara I 11 Bhadrabahu 12 Bhartrihari, considered to be the father of semantics 13 Bhaskara (1114-c. 1185) 14 Bhaskara 1(629 CE of Vallabhi country) 15 Bhaskara II (Bhaskaracharya son of Maheshwara) 16 Bhattotpala of Kashmir (966 CE) 17 Bhutivesnu son of Devaraja, circa 14th century CE? 18 Bose 19 Brahmadeva 20 Brahmadeva son of Chandrabuddha 1092 ce 21 Brahmagupta (c. 598-c. 670) , son of Jisnugupta 22 Brihaddeshi 23 Calyampudi Radhakrishna Rao 24 Cangadeva (fl. 1205) 25 Chandraprajnapati, ? 5”’ century BCE 26 Chandrasekhara Simha or Chandrasekhar Samanta (are they the same — yes)) 1835 CE 27 D. K. Ray-Chaudhuri 28 Damodara, son of Parameswara and guru of Nilakantha Somasutvan as well 29 Dasaballa (son of Vairochana) 1055 CE 30 Deva (Deva Acharya) 31 Gaargeya 32 Ganesha Daivajna I (1505 CE son of Lakshmi and Kesava)) 33 Ganesha Daivajnya II (great grandson of Ganesha Daivajnya 1(1600 CE) 34 Gangadhara 35 Gangesha Upadhyaya 36 Ghatigopa 37 Govinda Bhatta 38 Govindaswami (c. 800-850) 39 Halayudha (fl. 975) 40 Haridatta (circa 850 CE) 41 Harish-Chandra 42 Hemachandra Suri (b. 1089) 43 Hemcha n dra 44 Jaganath Pandit (fl. 1700) 45 Jagannatha Samrat 46 Jayadeva (fl. 1000) 47 Jayant Narlikar 48 Jyesthadeva of KERALA (circa 1500 CE?) 49 Kamalakara (1616) alt.1610 CE, son of narasimha (belongs to Daivjnya 50 Katyayana , Author of Sulva Sutras 51 Kesava Daivajna 52 Kodandarama (1807-1893) of the Telugu country alternate (1854CE ) son 53 Krishna Daivajna 54 Krisnadesa 55 Kumararajiva 56 Lagadha 57 Lakshmidasa , son of Vachaspati Misra 58 Lakshmidasa Daivajna 59 Lalla son of Bhatta Trivikrama 60 Latadeva , pupil of Aryabhata lb 61 Lokavibhaga (Jaina text) 62 Madhava (son of Virupaksha of the Telugu country) 63 Madhava of Sangramagama in Kerala (1340 to 1425 CE 64 Mahadeva (son of Bandhuka) 65 Mahadeva son of parasurama, 66 Maharajah Sawai Jai Singh 67 Mahavira (Mahaviracharya) (fl. 850) 68 Mahavira , founder of Jainism, author of Surya prajnapati 69 Mahavira of the Digambara sect 70 Mahendra Sun (1349 CE) 71 Mahendra Sun, pupil of Madana Sun , (1370 CE) 72 Malayagiri, Jam Monk from Gujarat 73 Malikarjuna Sun , 1178 CE, name suggest Telugu country 74 Manava 75 Manjula 76 Manjula (fl. 930) 77 Mathukumalli V. Subbarao 78 Melpathur Narayana Bhattathiri 79 Munishvara 80 Nagesh Daivajnya (son of Shiva Daivajnya) (1619 CE) 81 Narasimha Daivajna (son of Krishna Daivajnya) 1586 CE 82 Narayana Pandit (fl. 1350) 83 Narayana (c. 1500-1575) 84 Narendra Karmarkar 85 Navin M. Singhi 86 Nilakantha Somayaji or Nilakantha Somasutvan (1444 CE to 1550 CE) 87 Nisanku – son of Venkataknishna Sastri (source, sourcebook KVS) 88 Padmanabha son of Narmada (same as Parameswara?) 89 Panduranga swami 90 Panini 91 Paramesvara (1360-1455 CE) alt.1380 — 1460 CE,a Namputiri of Vataserri in Kerala 92 Patodi 93 Pillai 94 Pingala 95 Prabhakara (pupil of Aryabhata I, 525 CE? 96 Prasanta Chandra Mahalanobis 97 Prashastidhara (fl. 958) 98 Pruthudakaswami (fl. 850) 99 Putumana Somayaji (c. 1660-1740) 100 Raghunath Raj 101 Raj Chandra Bose 102 Rajagopal 103 Rama Daivajnya , sonn of Madhusudhana Daivajnya 104 Ramanujam 105 Ranganatha son of Narasimha Daivajnya (1643 CE) . commentary on Surya Siddhanta 106 Referred to as son of Padmanabha (1417 CE) are they one and the same 107 S. N. Roy 108 S. S. Shrikhande 109 Saamanta Chandrasekhar Simha (see also Chandrasekhar Sinha) 110 Sankara Variyar (1500 — 1600 CE) pupil of Jyeshtadeva 111 Sankara Varman (fl. 1800) 112 Sarvadaman Chowla 113 Satyendra Nath Bose 114 Shreeram Shankar Abhyankar 115 Somaswara circa 11 century CE 116 Sridhara (fl. 900) 117 Sridharacharya 118 Srinivasa Ramanujan 119 Sripati (son of Nagadeva, 999 CE) 120 Subrahmanyan Chandrasekhar 121 Suryadeva Yajwan (1191 CE of Gangaikonda Cholapuram in Tamilnadu) 122 The Daivajna Family — The Bernoullis of India 123 Trikkantiyur 124 Umaswati (fl. 150 B.C.E.) 125 Varahamihira (c. 505-c. 558) 126 Varahamihira (son of Adityadasa) 127 Venkatesh Ketkar 128 Vijayanandi 129 Vijay Kumar Patodi 130 Virasena 131 Virasena Acharya 132 Virupaksha Suri of the Telugu country 133 Vishnu Daivajnya (son of Divakara Daivajnya) same as Visvanatha? 134 Visvanatha Daivajna (son of Divakara Daivajna) 1578 CE 135 Yajnavalkya 136 Yallaiya (1482 CE of Skandasomeswara of the Telugu country) 137 Yaska 138 Yatavrisham Acharya 139 Yativrsabha 140 Yavanesvara
Mathomathis would like to present the following article on Buddhist Conception Of The World; The following article is available more on Shodhganga. The Buddhist texts and commentaries furnishes with the Buddhist conception of the world and the system, of which it forms a constituent. But in most cases the descriptions seem to he very much fictitious. Sober geography happens’ to appear before us only when the known and familiar places or countries are to be described. Thus the account of Jambudvipa or the Indian subcontinent is much more reliable from the geographical point of view than that of extra-Indian continents or countries. The oldest Buddhist texts describe the universe as consisting of a single circular world system which is termed as Cakkavala by them. It is surrounded by a mountain of iron which is known as Cakkavala and to which the world system owes its name. These Buddhist authors while describing the Cakkaval (= Sanskrit Cakravala)-cosmos, do not present any sort of interpretation before us and are satisfied only by cataloguing some names and measurements. The basic outlines of the single world system of the “Cakravala-cosmology,, are more or less the same throughout the Buddhist literature and form a prominent feature of the Pali texts as well as the Buddhist Sanskrit ones. The Mahaprajna-piramita-shastra and the Abhidharmakos’a, for instance, are in almost complete agreement with the details of Pali canon and commentaries in this regard. The single circular world system, however, is a prominent feature of also the Hindu and Jain cosmologies, though with many important differences in detail. Randy Kloetzli in his “Buddhist Cosmology” brings out beautifully the essential difference between the two in the following lines: “Stated briefly, it appears that the Pali Cakkavila.is intended as a more or less practical guide to the Bhikkhu in his meditations, while the Sanskrit Cakravala is part of a more self-consciously speculative system”. The Cakkavala is represented as a disk surrounded by seven circular golden mountain ranges. These mountain ranges are arranged concentrically, with Mt. Meru at the centre and the Cakkavala wall of iron at the perimeter. Proceeding outward from the center, the mountains are known as Meru, Yugandhara, Isadhara, Khadirika, Sudassana, Assakenna, Vinataka, Nimindhara and Cakkavala. Mt. Meru has a height of 80,000 yojanas and each of the mountain ranges is one half of the height of the preceding range. All of the mountains except the Cakkavila ring which is made of iron, are excrescences of the golden earth. The excellent waters of the various seas (Sita) fill the regions between the mountain ranges. The mountains penetrate these waters in an extent equal to their height. The inhabited land masses are situated in the great ocean (mahasamudra) which flows about the seventh mountain range. The four land masses located at the points of compass are spoken of as islands (dvipa, Pali dipa), and are known as Purvavideha (Eastern Yideha) in the east, Jambudvipa in the south, Aparagoyana or Ap aragodaniya (Western Pasturage) in the west and Uttarakuru (Northern Kuru-land) in the north. These four islands of the Cakkavala are distinguished from each other in a number of way, particularly with regard to the size, shape and duration of life of their inhabitants. These four Great continents are lit up in succession at an interval of six hours from each other by the sun turning round Meru. All these are said to rest bn a layer of golden earth (Kancanamayi bhumi) which: is definitely fictitious. The importance of this conception, however, cannot be doubted. The Puranas also speak of the lokaloka mountain which surrounds the circular world and is composed of the golden earth. No ring mountain is to be found in the Puranas although a series of seven ring islands and seven seas 5 encircling them occur in.their places. It may be said that the concentric islands and the seven surrounding seas of the Puranas are juxtaposed to the circular mountain system of the Buddhist cosmology.’” The interest of the oldest Buddhist tradition in this regard seems to have been limited to a single world system. But we also find traces of themes associated with multiple world systems in Pali canonical texts. A 10,000 world system .6 is mentioned in the Jatakas, though with little elaboration. It has been dealt with in a systematic way in Buddhaghosa’s Atthasalinl,~” commentary on the Dhammasanganl, which states, that four things are infinite, viz., space, the number of universe, the number of living beings and the wisdom of the Buddha In the Majjhima Nikaya (Samkharuppatti sutta) a sahasso brahma governing a sahassl lokadhatu has been distinguished from a dvisahasso brahma, a trisahasso brahma, a catussahasso brahma, pancasahasso brahma and a satasahasso brahma. These gods rule over 1,000 up to (1000∧100) worlds In the Buddhist Sanskrit text Mahavastu we read that the Buddhaksetra is the equivalent of sixtyone. triple chiliocosms, while an upaksetra is four times as large Ekasastim trisahasrani Buddhaksetram pariksitam Ato caturgunam jneyam upaksetram tathividhsm. The Mahaprajna-para-mitasastra and the Avatamsakasutra also speak of this thousand world system. For the most part, however, it is the trisahasra mahasahasra lokadhatu which emerges as the cosmological equivalent of the buddhaksetra. A very well-known passage on this concept, occurs m the Anguttara Nikaya. Now, we may speak a few words about the great mountain Mem or Maha Meru. According to some scholars Mt. Meru appears to be an exaggeration of the Himalayan range. It has been described as being at the summit and at the base 10,000 yojanas in diameter and in circumference 31,428 yojanas, 2 gows, 22 isubus, 18 yastis or stay.es and 1 cubit. Leaving out the upper part at the distance of 42,000 yojanas from the summit on a level with the rocks called Yugandhara, it is 30.000 yojanas in diameter and in circumference, 94,285 yojanas, 2 gows, 68 isubus, 11 yastis and 3 cubits, and in the centre it is 50,000 yojanas in diameter and in circumference 157,142 yojanas, 3 gows, 34 isubus, 5 yastis, and 5 cubits. From the base […]