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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: Sushruta Samhita | Fracture Treatment In Vedas – Ancient IndiaReaders 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. Ulcers may be grouped under two heads according as they are Idiopathic or Traumatic in their origin. The first group includes within its boundary all ulcers that are caused through the vitiated condition of the blood or the several deranged conditions of the Vayu, Pitta and Kapha, or are due to their concerted action (Sannipata), while the second group embraces those which are caused by the bites of men, beasts, birds, ferocious animals, reptiles or lizards, or by a fall, pressure and blow, or by fire, alkali, poison, or irritant drugs, or through injuries inflicted by pointed wood, skeletal bones, horns, discus, arrows, axes, tridents, or Kuntas (a kind of shovel), or such other weapons. Although both these classes of ulcers possess many features in common, they have been grouped under two distinct heads on account of the diversity of their origin, the difference in remedial measures to be adopted in their treatment, and the variation in their strength and tenacity. Hence the chapter is called Dvivraniya. In all cases of traumatic ulcers, cooling measures should be at once resorted to, just after (the fall or blow or stroke), for the cooling of the expanding (radiating) heat of the incidenta ulcer, in the manner laid down in respect of (the pacification of enraged) Pitta, and a compound of honey and clarified butter should be applied on the wounded locality for the adhesion (Sandhana) of the lacerated parts, [and for the pacification, i.e, restoration to normal state, of the local blood and Vayu aggravated through an obstruction of their passage]. Hence arises the necessity of making the two-fold classification of ulcers. After that (a week) a traumatic ulcer should be treated as an idiopathic one (to all intents and purposes), inasmuch as it is found to be associated with deranged Vayu, Pitta or Kapha Hence at that stage the medical treatment of both the forms of ulcer is (practically) the same. In short, ulcers are further subdivided (particularly) into fifteen groups, according to the presence of the morbific diathesis (deranged Vayu, Pitta Kapha and blood therein). Several authorities, by adding the simple uncomplicated ulcers (unassociated with any of the morbific principles of the deranged Vayu, Pitta, etc.) to the list, hold the number of types to be sixteen. (Practically they are innumerable, according to the combinations made of the deranged Vayu, etc. and the different Dhatus of the system). Symptoms of ulcer may be divided into two kinds viz., General and Specific. Pain is the general characteristic (of all forms of ulcer), while the symptoms, which are exhibited in each case according to the virtue of the deranged Vayu, Pitta, etc., involved therein, are called the Specific ones. A Vrana is so named from its etymology (the term being derived from the root Vrana—to break) and signifies a cracked or broken condition of the skin and flesh of the afflicted part) of the body. The Vataja-Ulcer: The ulcer assumes a brown or vermilion color and exudes a thin, slimy and cold secretion, largely attended with tension, throbbing and a sort of pricking and piercing pain (in its inside), which seems as if being expanded and extended. This type of ulcer does not extend much and is characterized by a complete destruction of the tissue (flesh). The Pittaja ulcer is rapid in its growth. It assumes a bluish yellow color, exudes a hot secretion resembling the washings of Kimshuka flowers, and is attended with burning, suppuration and redness, being surrounded with eruptions of small yellow-colored pustules. The Kaphaja ulcer is found to be extended and raised around its margin and is accompanied by an irresistible itching sensation. It is thick and compact (in its depth), covered with a large number of vessels and membranous tissues (Shira-snayu-jala), grey in color, slightly painful, hard and heavy, and exudes a thick, cold, white and slimy secretion. The Raktaja ulcer (resulting from a vitiated condition of the blood) looks like a lump of red coral. It is often found to be surrounded by black vesicles and pustules and to smell like a strong alkali. It becomes painful and produces a sensation, as if fumes were escaping out (of it). Bleeding (is present) and the specific symptoms of the Pittaja type are likewise found to supervene. The Vata-Pittaja Type An ulcer due to the concerted action of the deranged Vayu and Pitta is marked by a pricking and burning pain and a red or vermilion color. A sensation of fumes arising out of it (is also felt) and the ulcer exudes a secretion which partakes of the characteristic colors of both the deranged Vayu and Pitta. An itching and piercing pain is felt in the ulcer due to the combined action of the deranged Vayu and Kapha (Kapha-Vataja type), which becomes heavy and indurated, constantly discharging a cold, slimy secretion. An ulcer resulting from the deranged condition of the Pitta and Kapha (Kapha-Pittaja type) becomes heavy, hot and yellow. It is marked by a burning sensation and exudes a pale, yellow-coloured secretion. An ulcer marked by the aggravated condition of the deranged Vayu and blood (Vata-Raktaja type) is dry and thin and is largely attended with a piercing pain and anesthesia. It exudes blood or a vermil-coloured secretion and is marked by the combined hues respectively peculiar to the deranged Vayu and blood. An ulcer due to the combined action of the deranged Pitta and blood (Kakta-Pittaja type) is marked by a color which resembles the surface cream of clarified butter. […]
Mathomathis would like to present an article on one of the Yajnavalkya Smriti and Ancient Indian Law. The following article was adapted from “Aloysius Michael, Radhakrishnan on Hindu Moral Life and Action, Concept Publishing Company, Delhi, 1979, p. 130”. Jurisprudence or legal system, which is termed as Vyavahara Dharmasastra, is an important portion as far as the Dharmasastra literature is concerned. The development of this Vyavahara dharmasastra can be traced back to the Vedic texts in which certain principles of law are laid down. The term ‘Rta’ that appears in Vedic Samhitas, though it originally meant the uniformity of nature or cosmic order, stands for law and convention, etiquette and moral principles. The concept of Dharma in Vyavahara portion appears to have developed from this idea of ‘Rta’. The special manuals that deal with secular as well as religious laws in ancient India are collectively called as Dharmasutras. They comprise texts of three categories: “The Dharmasutras”, “The Metrical Smritis” and “The Commentaries” and digests called ‘Nibandhas’. These texts are accepted to be the authoritative texts of conducts for the individuals as well as the society. They moulded and governed the moral and social ethics, customs and practices and political laws of Indian society from very ancient times. The Dharmasutras The Dharmasutras, otherwise known as Samayacarikasutras (Samaya means agreement and Acara means custom) form a part of the Vedic supplement called Kalpa Sutras, which include mainly three types of expositions such as Srauta, Grhya and Dharma. The fourth one, Sulba Sutras, can be considered as supplements to the Srauta Sutras as they give geometrical and mathematical patterns of the fire altar and sacrificial sheds etc. in different Yagas. The Srauta and Grhya Sutras exclusively deal with ritual matters while Dharmasutras analyze and interpret the wider relations of the individual to the society. It includes areas of individual and social behaviour and norms as well as personal, civil and criminal laws. Several such texts are referred to or cited by various writers of which only four are actually available now. They are that of Apastamba, Gautama Baudhayana and Vasistha. These texts are not the works of individual authors, but they are traditions of school of thoughts represented by such authors. Though there are differences of opinion regarding the matter which of these texts are earlier or later, generally their dates can be assigned to a period between 6th and 1st century B.C. The central focus of these texts is the religious rites and ceremonies and moral duties of different classes of the community. In connection with these, topics like marriage, inheritance, son-ship and administration of justice are also dealt within them. Different types of marriages, various kinds of sons and their right to inheritance are prescribed in the second book of Apastamba. Kandikas 25 — 29 of the same book deal with several topics like protection of subjects, appointment of security officers, crime and punishment and judicial process. The GDS also covers rules on various matters like marriage, inheritance, partition and Stridhana. The third Khanda of second Prasna of BDS deals with partitioning of the paternal estate, types of sons, inheritance of different sons and inheritance of women. The topics like duties, taxes, crime and punishment and witnesses discussed in this treatise also are noteworthy. Apart from the above mentioned topics, VDS prescribes rules and regulations on adoption, which have been accepted later as the supreme authority in almost all the schools of Hindu law. Quotations from the Dharmasutras of Harita, Vishnu, Sakha and Likhita are available in later Smriti texts. Such quotations prove that those texts also contain prescriptions related to civil and administrative law. It is true that the topics mentioned above contain certain bare references to different aspects of Vyavahara. They do not deal with detailed laws and rules as in later Smriti texts. Still they can be considered as the base for the development of the Vyavahara law in the later Smrti texts. Development of Legal System in Smriti Texts The legal texts composed in Slokas are commonly called as Smritis. In these texts all the legal principles, scattered here and there in Vedic texts and Dharmasutras and the customs and practices accepted by the society, are collected together and arranged in a systematic manner. The earliest representation of such codification is Manusmriti (MS) in which all kinds of religious, social and legal rules are seen described. A more scientific and systematic treatment of these topics is found in YS. The broad division of the text into three parts, Acara Vyavahara and Prayascitta, itself is significant. The Vyavahara dhyaya, which contains twenty five Prakaranas, is devoted to the discussion of the eighteen points of dispute. Here Yajnavalkya does not confine to the eighteen titles of law prescribed by Manu. He states that a Vyavahara arises if any right of any person is infringed or any injury is caused. It can be said that Yajnavalkya inaugurated a new phase in the development of ancient Indian legal system. As far as Narada Smriti is concerned, the entire text is dedicated for Vyavahara portion only. A detailed discussion of the eighteen titles of law, with great clarity, is given there. By omitting Acara and Prayascitta portions, it makes a departure from the earlier works. It also presents some advanced and progressive views regarding juristic principles. Other two important texts related to law are: Brihaspati Smriti and Katyayana Smriti. Both these texts are not traced fully. As regards the Brihaspati Smriti, only a reconstructed text by Prof. K.V. Rangaswami Aiyangar is available now. In the printed text the Vyavahara section covers 228 pages. It is Brhaspati, who for the first time made a clear distinction between civil and criminal justice. The basic concept of law of partnership, laid down in this Smrti, corresponds to the modem concept of the law of partnership. The verses attributed to Katyayana in the commentaries and digests have been collected and published under the title Katyayana Smrti saroddhara by P.V.Kane. These collected verses will convince one […]
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 Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Chikitsasthana 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. Shvetavalguja-Rasayana:— The fruit (seeds) of the white Avalguja should be dried in the sun and then reduced to a fine powder. This powder should be stirred with (an adequate quantity of) treacle and placed in an earthen pitcher which previously contained clarified butter (Sneha-kumbha). The pitcher should then be kept buried in a heap of paddy for seven days after which it should be taken out and its contents given in convenient doses every morning before sunrise to a person, seeking improvement of memory and longevity, after his system has been thoroughly cleansed (with proper emetics and purgatives, etc.). Hot water should then be drunk. After taking the medicine, the patient should enter his room in accordance with the rules laid down in connection with the Bhallataka-Vidhana. After the digestion of the medicine, the patient should be advised to take a cold bith and to partake in the evening of a meal of well-cooked Shali or Shashtika rice with (boiled) milk sweetened with sugar. This medicine continuously taken in this manner for six months would make the life of its user sinless, and extend it in the full glow of health and vigour and in the sound enjoyment of a vigorous memory and of all his intellectual faculties to a hundred green summers. In cases of Kushtha, jaundice and abdominal dropsy (Udara), the medicine should be prepared by stirring (the powdered seeds of) the Krishna (black Avalguja) with the urine of a cow (instead of with treacle) and given to the patient in doses of half a Pala weight every morning after the sun has ceased to look red. In the afternoon the patient should be made to partake of a meal of boiled rice with clarified butter and unsalted Amalaka soup. A continuous use of this medicine in the aforesaid manner for a month would improve the memory and intellectual faculties of the user, and enable him to witness a hundred summers on earth in the full enjoyment of sound health. Citraka roots and Rajani (turmeric) may be used in the same manner and for similar purposes with this distinction that the dose of the Citraka -root preparation should be two Pala measures (instead of half a Pala as laid down in regard to the foregoing compounds). The rest are identical with the above. Manduka-parni Rasayana:— The Doshas of the system of a person should be first thoroughly cleansed (with the help of proper emetics and purgatives, etc.), and he should be advised to undergo the prescribed diet of (Peya, Yavagu, etc, in their proper order) He should be further advised to enter his chamber in the prescribed manner (and to remain there during the entire course of the treatment). An adequate dose of the expressed juice of the Manduka-parni should then be stirred with milk, and should be taken after consecrating it by reciting the proper Mantras a thousand times. A potion of milk may then be taken immediately after. After it had been fully digested a meal of cooked barley grains with milk should then be partaken of; or (the expressed juice of Manduka-parni) with an admixture of sesamum seeds followed by a potion of milk. A meal of boiled rice with milk and clarified butter should then be taken after the digestion of the medicine and should be continued for three months in succession. This would ensure a long life of a hundred years in the full vigour of retentive memory and intellectual faculties, and would impart a god-like effulgence to the complexion. As an alternative, the patient should fast three days and take only the expressed juice of Manduka-parni for these three days. After this period he should live on milk and clarified butter only, or he should be made to take a Vilva measure (of the paste of Manduka-parni) stirred with milk for ten consecutive days which would ensure a life of a hundred years in the full enjoyment of his intellectual faculties. Brahmi Rasayana:— Having had the Doshas of the system duly cleansed (with proper emetics and purgatives, etc.), a person (wishing to undergo a treatment of Rasayana) should be advised to take the prescribed diet of (Peya, Yavagu, etc., in their proper order), and should be made to enter his room (Agara). He should then take the expressed juice of the Brahmi in an adequate dose after consecrating the juice a thousand times with the proper Mantras. After the medicine had been fully digested he should be advised to take in the evening Yavagu (gruel) without any salt; or with boiled milk in the event of his being habituated to its use. A continuous use of the medicine for a week improves the memory, leads to the expansion of the intellectual faculties and imparts a celestical glow to the complexion. In the second week of its course it revives old and forgotten memories in the user and adds to his proficiency in the writing out of any book to be written. In the third week it enables a man to reproduce from memory as many as one hundred words if twice heard or read (at a single sitting). In the same manner a (further) use of the drug for twenty-one days removes all inauspicious features whether of the body or of the mind, the goddess of learning appears in an embodied form to the (mind of the) user, and all kinds of knowledge come rushing into his memory. A single hearing is enough to make him reproduce (verbatim from memory a discourse however lengthy), and he is enabled to live for five hundred years. Brahmi Ghrita:— Two Prastha measures of the expressed juice of tho Brahmi and one Prastha measure […]
Mathomathis would like to present an article on: Scientology in Evolution of Ancient Indus Thamizh letters written by T.L.Subash Chandira Bose, M.Pandurangan and Anitha Kumar. In the past lot of languages had existed in this material world. All those languages were initially spoken language and in which very few had its own writing system in later period. Those languages with writing system are alive and others are diminished. In those living languages the ancient Indus Thamizh with its writing system is said to be the earliest in Indus valley civilization with its own grammar and literature’s. Later the ancient Indus Thamizh was renamed as Thamizhi (Thamizh Bhrami) and presently called as Thamizh (Tamil). The evolution of Thamizhi letters to Thamizh is known, but the evolution of ancient Indus Thamizh letters is unknown. Because of this is Indus seals are remains as unread. In order to read the Indus seal the ancient Indus letters are to be identified. Hence, a detailed study is essential to find out the evolution of ancient Indus Thamizh-Thamizhi-Thamizh letters with archaeological evidences. Based on various archaeological evidences, we can assume the first stage of ancient Thamizh writing system was in symbolic form, which might have been written on perishable materials viz., leaves, barks of trees and cloths. The second stage of its evolution could be incising on non-perishable objects/materials such as rock art (pictograph / petro glyphs) and graffiti marks. The pictographs were drawn in block, dark red and white colors in cave shelters and petro glyphs are incised on rock surfaces. The graffiti marks are inscribed on unburned or burned clay pottery. The third stage is the pre-matured writing system in combined form of symbols and letters incised on non-perishable materials viz., steatite (soft stones), copper, silver, gold etc., for which the Indus seals are the evidences. The ancient Thamizh letters incised on Indus seals and pot shells are attributed to 5500/3500 B.C.E. The Thamizhi letters incised on cave shelters and inscribed on pot shells are attributed to 1500 B.C.E. Ancient Indus Thamizh began with 12 life (vowels) and 18 consonants (bodies) and few combined forms of vowels and consonants in letters around 2500 B.C.E. Later Thamizhi evolved with addition of 216 (combined forms of Life and Body) letters and remained alive for a period of 1800 years. Finally the present Thamizh came into practice from 3rd century A.D onwards. The evolution of 19th century Thamizh letters from ancient Indus Thamizh had taken almost 7500/5500 years. The outcome of our research and study on ancient Indus Thamizh, Thamizhi and Thamizh letters, show that the ‘ancient geometry had played a big role in the evolution of its letters’ with Scientology (life science) related Soul and Body. Interestingly among 4000 numbers of Indus seals 7-8% are in geometrical shapes. Ancient geometry: The letters of ancient Indus Thamizh and Thamizhi appears similar to geometrical shapes viz., vertical, horizontal, inclined, short, medium long lines, circle, half circle, square, triangle and rectangle etc. The root of evolution of all geometrical shapes is a Point or Dot (Pulli in Thamizh). Two points form a vertical/horizontal/inclined line. Three points form a triangle, four points a square, five points a pentagon, six points oxygen, seven points heptagon, and eight points as octagon… and finally 360 points as a circle. Significance of ancient geometry: The ancient geometry is the divine source ‘to see the unseen and to know the unknown’. On a piece of paper, let us draw a circle and draw 360 lines from the center point to circumference of the circle. There we can observe a cross (plus mark) and concentric crosses one above the other. It is a mystical geometrical vision of ‘The Supreme Power’. Circle is a time, the vertical line is cause (male energy), the horizontal line is effect (female energy), and the combined form of cause and effect within a circle is causation in time. Square is space, the symbol of cross within a square is Causation in space. Let us take a square plain white paper (Universe) and mark a point at its center (Mid of Sky). Let us fold the four corners viz., SW (Earth), NE (Water), SE (Fire) and NW (Air) five times (pentadic order). We could find the fifth folding will be little hard. The diamond shaped folded paper is the first vowel (life) letter ‘Aa (Agaram)’. The Thirukkural’s first poem says ‘Agra muthala ezhuththellaam aathi Bhagavan muthattre ulagu’. Meaning: ‘Bhgavan (supreme soul) remains in all the letter begins from the letter Aa’. When we unfold the folds one by one in reverse order (Sky, Air, Fire, Water and Earth), finally we can observe the impressions of the folds in the form of lines. When the folds (lines) are highlighted with a marker, we can observe 64 squares diagrams similar to Indus seal M-351b. Diagrams: According Mayamatha – an Indian treatise on housing architecture and Iconography there are 32 diagrams. The 64 squares diagram is ‘Maanduka diagram’ and it is used for planning the temples, residential quarters etc. In Manduka diagram the center most 16 squares is Mahapitha diagram. Mahapitha means ‘Great father’. Let us draw five circles and highlight middle zone as shown in the figure-4. It is the universal diagram with four regions viz., region of heaven, region of divinities, region of living beings and region of terrestrial being. For this an Indus seal, Senthamangalam, Indus seal Rhd-157, M-350A and Kunnaandaar temple symbol are the examples. Mahapitha diagram is used as two Indian astrological charts. In which the center most 4 squares in the chart allotted to ‘Param or Bhagavan or the universal being’ and identified as viz., Rasi (constellation) and Amsam (swan/Cygnus) Mandalams / Chakaras. The surrounded 12 squares allotted to 12 constellations in order. Scientology: According to Indian scientology ‘what is there in the universe is there in human body and what is there in human body is there in the universe’. Also says that; ‘a human body with the soul (life) is Udalam (living body) and a human […]